Ilya: First question is common but usually always interesting for readers - how did you start practice yoga?

 

Mark Darby: It started when I was young. I was interested in spirituality, I wanted to be a priest. I grew up in Australia. I went to catholic school, But after I became disapointed with catholic church - I could not believe that God let only catholics go to Heaven. I could not belive that people somewhere in a jungle for example in Africa or anywhere that God would not let such people go to Heaven. I could not believe that God could be so cruel and I couldn't understand some other ideas. This was strict religious dogma... During my first trip to India I realised that spirituality is everywhere - among people on the streets, in the temples. It was living spirituality. I left India but i decided to go back. I loved this country and especially as I had felt something that was missing in me. I thought that if I visit India I will do yoga, because yoga tradition came from India. But I had no idea what yoga was - I asked different people about this, but the answers were not too clear. It was May 1978 when arrived back in India, but at this time I was not ready to commit completely to yoga. As a traveller I had heard of Goa and the parties at Christmas. This was a seed I needed to burn before I would be ready to start on my yogic journey. I liked surfing so I visited Shri Lanka to do it, then came back to India in October. I came just like a tourist, I left my bag in Mysore and went to Goa, went to many psychodelic parties, had fun. And on these parties you can hear "Boom Shiva!", some mentions of Shiva. After Goa I went to Gokarna, a place on Karnataka coast connected with Shiva, to celabrate Shivaratri, a festival for Shiva. It was like piligrimage, I walked all the coast from Goa to Gokarna like an Indian pilgrim. I stayed in Gokarna during Shivaratri and after I decided that I was now ready for yoga. I had finished the parties. I've been blessed by Shiva`s grace - and I went to Mysore, where was my bag. In the hotel I was staying I met other man - Cliff Barber. And he said: “come to see my teacher”, and it was Pattabhi Jois. And Jois said: “watch the class”. I watched. And after I asked: “how much is it?” He said: “100 dollars”. I said: “Oh, this is too much, Baba, make 75 dollars”. He said: “no”, and I said: “no”. But next day i came back and said: “I want to do this”. He said: “OK, for 75 dollars”. And I started. The reason ? - I had no idea, I knew nothing about yoga, it just was something inside me.

 

Ilya: So ashtanga vinyasa system was your first system of hatha yoga?

 

Mark: I did not know about other systems. Someone gave me the book of B.K.S. Iyengar "Light on yoga", but Iyengar system I did not know. My first teacher was Pattabhi Jois. That time were only few western students - there was was Cliff Barber, for us he was an old man, 48 years old, one German man, an English man with French lady, and myself. Joanne arrived one week later. Mostly the group was about 6 students. I stayed there 3 months.

 

Ilya: Some people who studied in the 70-s told me that before, students practiced both 1st and 2nd series during one class. Some people told that sequence was different.

 

Mark: At first we learned Surya Namaskara A, B, Padangushtasana, Padahastasana, Trikonasana, Parshvakonasana - and then Baddha Padmasana, Yoga Mudra and Utpluthi - this was first class. And my friend Old Cliff said: "Oh, he likes you - he gave you a lot of asanas". Next day I got one more posture, next day - one more. So maybe for one week I was given one posture per day, and after two more postures per week. In three months we completed Primary Series. After three month I went for holiday - my body was tired. After one month I came back - and I started Intermediate, it took two months. An every day I did Primary and Intermediate. An then we started Advanced postures. So it was Primary, Intermediate, Advanced every day. So I did three series daily, and after two years my practice was 3 and half hours. Joan was doing 4 and half hours, because she was standing one hour in Shirshasana.

 

Ilya: So you started visit Mysore every year?

 

Mark: We stayed two years in Mysore, than spend one year in Australia, than came back again for two years. And you asked about sequence - Advanced series was different. But also he made series specific for each person - I know Nancy Gilgoff practiced a different sequence. When Joanne was pregnant he gave me different postures, more strength, handstands variations - he also gave Joanne different postures. More postures focussing on hip openings and more meditative postures.

 

Ilya: Somebody told me that Hanumanasana was in Primary series

 

Mark: He gave it to Derek Ireland - Hanumanasana and Somakonasana, it was individual instruction, but Derek gave this to his students. So only his students did this. But he was advanced student. It was not given to beginners.

 

Ilya: Did you studied with T.K.V. Deshikachar?

 

Mark: Not studied, but i visited one workshop in Montreal, some things i picked up. The pranayama - I liked his approach on how to teach pranayama for beginners.

 

Ilya: Deshikachar also use some vinyasas but his approach is individualization of practice.

 

Mark: Yes, and he uses breath retention in asanas. For example in Paschimottanasana you bend 30 degree you exhale for one third, Hold this position and the breath, then you bend 30 degree more, exhale another one third, hold and then extend fully into the posture as you complete the exhalation, so he is doing holding the posture with breath retention during movement in or out of posture. Its interesting and hard. After ashtanga its very different. Same with people from other styles - they try ashtanga and find it hard, but after some time of practice, ashtanga becomes easier.

 

Ilya: I know the story about one man from Belgium, his name was Andre Van Lysebeth, he wrote the book about pranayama. some people said that he was first western student of Pattabhi Jois in 60-s.

 

Mark: Yes, i know about him. I dont think he was a long time student of Pattabhi Jois, but he did visited him.

Joan: Jois accept him because he could speak sanscrit and was an advanced student of yoga already.

 

Ilya: In his book we can see photo how he is sitting with Pattabhi Jois and Jois teaching him how to do jalandhara bandha. But seems he was studying only pranayama because in his book no one word about vinyasa system. He had studied with Swami Shivananda before. So, did Pattabhi Jois teach pranayama for advanced students in early years?

 

Mark Darby: In those years not even to advanced students. When some American advanced students wanted to study pranayama, Jois started to teach them. At that time we had studied with him for about 6 months. So he invited us also, I guess he felt we were ready. But in later years he was teaching pranayama only to advanced students, people who new third series. One time Sharath invited one student to come, he was not advanced but a long time student, and Guruji asked him - why you here? He said Sharath invited me, and Guruji had discussion with Sharath and said to the man: “You sit and watch”. So he did not practice and just watched.

 

Ilya: He was very strict in this.

 

Mark: Because it's difficult. When you do pranayama with strong retentions it can be dangerous. Body should be prepared and Pattabhi Jois said that when you do advanced series you should be ready to pranayama. I teach pranayams which I learn't from Deshikachar - its simple approach, simple pranayamas.

 

Ilya: When old-school students of 70-s and 80-s studied with P.Jois in Mysore, Krishnamacharya was still alive and was living in Madras (now Chennai). Do you know that time he is living and teaching in the next state or you did not have interest to meet him?

 

Mark: I knew about him because Pattabhi Jois one time visited him in Madras, and he went with an american student to see him. And he was able to visit Krishnamacharya. It was the first time that we had heard about him. But it was a long way from Mysore to Madras and that time we did not have much money for it. We were new to yoga, did not have so much information about Krishanmacharya. Now if I have the opportunity I`m sure I would go to see him. We knew only Pattabhi Jois and he did not speak English well, so we did not have long conversations about lineage. I don't think that Krishnamacharya himself spoke English. And at that time I think he was not teaching so much anymore. Maybe by then he was teaching yoga-therapy.

 

Ilya: You also practise kriya yoga of Lahiri Mahasai tradition - how you know about it.

 

Mark Darby: From russian yogis I received the information how to get the practice of this from Shailendra Sharma. Before for me term kriya yoga was cleansing practices, shatkarmas. We knew Yogananda`s book, Autobiography of Yogi, but we did not know the practice like the way Shailendra taught us.

 

Ilya: I think Yogananda`s organization is quite popular in US and Canada.

 

Mark: I don't like any big organisations and try to stay away from them, especially from American. In America most of such organisation become kind of "capitalistic religions". Its more business than coming from the heart. So I dont have so much interest to this American organisation but the book was good.

Joanne: When I was reading this book - I found it very interesting but there was nobody to teach us that technique.

 

Ilya: We have also Yogananda society in Russia but they dont teach so much practice of kriya yoga, some important things like khechari mudra etc. They sing spiritual songs, practicng simple pranayama without kumbhakas. Seems they lost original sequence of practice.

 

Joanne: It's too big organisation...

 

Mark: We feel very blessed that we met Shailendra. It was magic story - we were sitting in a restaurant in Moscow and talking with our workshop translator Katya, and she was saying that she is disciple of Shailendra Sharma. And one guy from next table came to us, he recognised me because he saw my video on youtube. He was interested to talk with us because he heard the name of Lahiri Mahasai who was founder of Shailendra's lineage. This man was also disciple of Shailendra. We talked about yoga practice, and when he was leaving he said - I want to give you a gift from my Guru, and he gave us Bhagavad Gita with commentaries by Shailendra. For us it was a sign - we have to go and see Shailendra.

 

Ilya: I`m traveling in India from 2001, studied in different yoga schools, but i never met a man who can teach how to perform khechari mudra and some advanced level of yoga practice, till i met Shri Shailendra. Some teachers can give yoga-therapy, some - advanced asanas but not more. I was also very surprised than in 2005 i recieved kriya from him.

 

Mark: This technique is a gift which we got from Shailendra. You receive it and practice it - same in ashtanga also, you have a techinque that you have to work on. If you dont work - nothing happens.

 

Ilya: What I see looking to old-school ashtanga guys, like you or Swenson, or Freeman, or Corigliano - from my experience every teacher has his own approach, all of them teaching the same series but with own vision how to practice, own hints. What do you think about it.

 

Mark: First it should be your own practice. Pattabhi Jois said to us - you practice what I teach you for 20 years - after you can change something.

Joanne: It takes many years. 12 or 20, usually indians like sacred number of 12 years.

 

Mark: First you start asana practice more like gymnastic, stretching, then you start to realize - it becomes more powerful, more subtle. You discover different things. The same in martial arts - first you do like physical exersices, after you start to feel the motion of energy. So after just performing yoga posture you start to feel deeper what you are doing and you have experienced and things come up. I`m keeping the ashtanga system but put my own interpretation. An then I`ll go back and understand my interpretation and remember what Pattabhi Jois said - its the same thing! He said but we did not understand. When you do it for long time, you understand what he said.

 

Joanne: I think it also depends from experience. Darby was very intense, like Misha Baranov, but very brutal sometimes. He injured his knee, injured his back, and from experience he understand that its better to have a more gentle approach.

 

Mark: Now I keep more slow rhythm in practice. More softness in shoulders and neck, more emphasis on bandhas. I feel good after practice.

 

Ilya: On your workshops you are talking about opening, relaxation, flow of energy - for me it looks close to systems like taichi.

 

Mark: We studied taichi in Canada for about one year. Our teacher said "first you move your limbs, then you realize the movement connects to your core. After you move your limbs from the core”. Its the same thing with Yoga. Now we practice Kriya - no time for taichi.

 

Ilya: During your first class you gave very detailed description of each asana and I think about some influence of Iyengar yoga.

 

Mark: For sure some Iyengar yoga. Alinement its important but not only this. You have to use energy also.

 

Joanne: We have a friend who is Iyengar`s Yoga teacher. Sometimes Darby and him used to work together, exchange their knowledge. In old days there was a big battle - if you are an Iyengar`s yoga student - you don't practice with Ashtanga people, and vice versa. But now most practitioners understand - you need some alightenment but you need also the flow. It's two different systems but from one source.

 

Ilya: In modern times so many different yoga schools and yoga brands…

 

Mark: Too many!

 

Ilya: What do you think - its good, bad or just its our times and we should just accept it?

 

Mark: I think you should go back to tradition as much as you can. It's been in India for thousands of years. Today we have so many approaches - personally I think most of them are commercial. Of course every person who does yoga for long time has his own approach. I teach you my practice, it works for me, maybe it doesn't work for you. But if you say "This is the only way" - it's wrong. I don't think that ashtanga is the only way. Everebody is different, people have different bodies. Even inside ashtanga it can be different approaches depending on the body of the student.

 

Joanne: When Pattabhi Jois was teaching western students he was very tough, but when he taught Indians he was so soft, never pushed them. They could do only what they wanted, they would talk all - it was kind of a social club.

 

Ilya: I think because that students were just lazy. I think his western students mostly had warrior minds, the qualities of kshatriya, that's why he gave very hard practice to them.

Joan: Yes.

 

Mark: Because also only westerners in that time wanted to do yoga. Indians wanted to have modern education, to find job. Pattabhi Jois could push you and next day you come again and he would again push you and you leave only after 3 months to take rest from it. Very hard. In the west I dont think it's possible to teach like this. I remember I was given blessings by Pattabhi Jois to assist him. I remember one time I was adjusting an Indian the same way that Guruji adjusted me and he said: “no, no, don`t touch”. But If we adjusted in a very hard manner and people had to work, they would stop coming. I remember one time in Australia I met with Shandor Remete because after two years I developed a very strong practice and we got to meet very quickly and he was leaving to India to stydy with B.K.S. Iyengar so he asked me to look after his school for one month. I had 30 students and after one month - 4. Because I was teaching the same way as Jois and people just did not come back. In 1980, when Pattabhi Jois went to America he asked me to teach his Indian students in his shala. It was a great honour, but at the time I did'nt realise it. He also had one of his senior student teaching, so there was not much for me to do. There was a race between us who was going to adjust. So after a few days we went to Kodailkanal until Pattabhi Jois returned.

 

Ilya: Shandor was teaching Iyengar style that time?

 

Mark: Yes, he was very much into Iyengar.

 

Ilya: But later he completely changed his approach. Also from his own experience.

 

Mark: Yes, from his own experience as well. He got into martial arts. He was working with energy, trying to bring energy and keep it flowing. He has a lot martial arts coming into his practice from what I can see.

 

Ilya: That’s very interesting. Even before you told that in India there were different schools, lineages but they have one thing in common - they were following traditional yoga philosophy, Yoga Sutras. Maybe they had different techniques but philosophical part, the main thing like to realize your soul, your Atman was the main goal for them.

Mark: Yes, yes.

 

Ilya: But what we see in the West a lot of “yoga brands” they don’t talk about this. They are only trying to sell some techniques, like fitness.

 

Mark: Well, ten years ago or may be a little bit more in the West it was very much fitness, yoga in health clubs. Suddenly yoga became a place where you get healthy. But I think people felt something else. There were not just running and doing aerobics they were doing yoga with … insights, some emotional things were happening, whether they understood or not. Now people are looking much more for meditation, and inner growth. Nowadays it has become much more easier to bring meditation techniques into a class, whereas a few years ago it was difficult, people just wanted “to do” physical yoga. But now they are looking for a deeper thing. They want more philosophy, to understand more and yet a lot just come to health class to look good. But it is still good, people are still going to learn yoga and those who want, they will progress in a more spiritual way.

 

Joanne: I don’t know about Russia but in America, the people who are interested more in philosophy, they would go towards Buddhism. Buddhism seems to attract them more, they don’t want to do a lot of asanas.

 

Ilya: Why do you think they took Buddhist philosophy and not Indian philosophy?

 

Joanne: Because Indian philosophy is very complicated. Buddhism is easy, there are rules which are structured and easy to follow. As Indian philosophy you can spend years and years of reading and studying to understand what its all about. It is very complex for a western mind to understand all these thousands of gods and thousands of different stories.

 

Ilya: But also I think it is because there is a system of Buddhist centres where you can come and get some practice, to do some workshop or retreat, like 10 days vipassana course. Whereas in Indian tradition there are a lot of schools which differ from each other, sometimes have contradiction, like Hare Krishna bhakti and Advaita Vedanta. It is not so systematic.

Joanne: Yes.

 

Mark: And I think to study and understand Indian philosophy you have to go to Indian community and Indian community is very closed. To get into the community you have to speak their language Hindi, Tamil… So its more difficult to learn Indian tradition in the West. But we have yoga asanas, that’s what most people want and thats how they connect to their mind. We make a living by teaching yoga asana. That’s how we survive and it gives us the time and the financial support for us to go into deeper practices.

 

Joanne: Yes, but even then, once they start their yoga practice, they start to read a little bit about it, a little bit philosophy and then it grows. Of course its not something that will happen overnight.

 

Mark: When we teach intensive yoga training, we introduce philosophy and then they want more. I give them homework and they are happy to read and learn more.

 

Joanne: Not so long time ago in America or Russia there were not so many books about Sutras but now in the internet you can find anything you want.

 

Ilya: Yes, before in Russia it was only academic books.

 

Joanne: Yes, very difficult to read and you had to be studying Hindu philosophy or Eastern philosophy to understand, whereas now it is very open.

 

Ilya: This is very interesting, because in the 70-s people hardly new anything even about Ashtanga vinyasa yoga, it was not a popular style.

 

Mark: Yes, Ashtanga didn`t get popular until the end of the 90-s.

 

Ilya: I think that first Power Yoga became popular as a kind of fitness style, sort of simplified Ashtanga Yoga.

 

Mark: Well, yes, Power Yoga was based on Ashtanga Yoga, Beryl Birch book of Ashtanga yoga, which was a book with Primary series. Because of the word Power people got interested, people realized they could get a good body through yoga, they could run better, because Power Yoga was made for runners. It got popular in California, and from there spread around. Madonna did it, but afterwards people realized that it was very hard, too difficult for people who only did yoga one or two times a week. Then came Vinyasa Flow which left out the more difficult postures, added posture from anywhere with many variations and later all other different things came out. Different people, John Friend for example spread vinyasa flow mixed with Iyengar system, he was friends with Richard Freeman who knew the ashtanga system and so they mixed and matched. Now the most popular Yoga is vinyasa flow, where people could do what they want, they can do advanced postures if they want. People in the West or I guess everywhere want variety. I want to do this posture or that, I want to do posture from the third series, but if I'm doing only primary series I will never learn that posture…

 

Ilya: Bikram yoga is now coming to Russia.

 

Joanne: It is very popular in America.

 

Ilya: It looks like commercial system, like McDonald`s.

 

Mark: And then you have Hot Yoga, which is a vinyasa flow done in a hot room, but they don`t follow the Bikram system, because someone who wanted to do Bikram yoga didn`t want to pay franchise. He took the idea of the hot room and teaches whatever yoga he wants, vinyasa flow, Hatha, anything and does it in a hot room. This is the most popular yoga now in Canada, partly because the weather is very cold in the winter and because people want to lose weight.

 

Ilya: Some people start from fitness type of yoga and later develop deeper interest in yoga and philosophy. They turn to more traditional schools.

Mark: Yes, many students start in health clubs but then they realize this isn`t really yoga and they come to yoga centres and are surprised to find that yoga there is with a different approach. In health club you get good air conditioning but in yoga centres atmosphere is different- Indian music is playing, incenses, different feeling.

 

Ilya: You are running your own TTC in Montreal?

 

Mark: Yes, im doing it together with my son Shankara.

 

Ilya: And which subjects do you teach except ashtanga series?

 

Mark: We are basing on ashtanga system but teaching the postures in a very detailed manner. We are also teaching philosophy, Ayurveda course, anatomy. We have a broad range but not so advanced, say Ayurveda is 6 hours, introduction only. For instance, when we are teaching we work with anatomy, but we don’t give names of muscles and bones, we work with biomechanics - system showing how the body is all connected, how the body moves with connections. It is a one year programme 200 hours, 1 weekend a month and then we do 1 week intensive in the summer. We also encourage our students to come and practice Mysore style and we give them very cheap price for a year, so that they can come and practice. The idea is to give students an opportunity to practice as much as possible during the year. And we see a great difference after one year between people who just came for the course and those who practiced Mysore style.

 

Ilya: What language are you teaching classes in Montreal - French or English?

 

Joanne: English. Darby is English-speaking.

 

Ilya: My next question concerns the length of ujaii breath during ashtanga practice. When we visited David Swenson`s workshop Baranov and I were instructed to shorten our breaths, since our pranayama practices increased lung capacity and our breathes were longer compared to other students. He also told us not to hold one posture more than for 5 breaths, but you`v told that before it was 8 breaths for each asana. Do you think that it is due to the number of students in class and time limit that counting became faster?

 

Mark: Yes, a lot of students come and time is limited.

 

Ilya: Then what is your opinion about individual practice? Is it possible to hold a posture more than 8 breaths and make breaths as long as possible?

 

Mark: Yes, and when David studied it was also 8 breaths. I don’t think there are any rules, if you want to make breaths longer you can, but there is such thing as vinyasa, and vinyasa becomes a movement which takes energy, and because of that we breathe faster, we need oxygen and then the breath during vinyasa become quicker, so you generally need to keep same rhythm in your postures. So that you don’t speed up to do the vinyasa and then slow down. So, I generally work with my vinyasa, but some days my breath is longer than in others, but some days I`m rushed because I don’t have time. I can make a very strong practice in one and a half hours and I can make it in 2 hours by making my breath longer. There is nothing wrong about it, but you have to keep the rhythm.

 

Ilya: You`ve told us before that Joanne was practicing one hour of shirshasana. Was it advice of Pattabhi Jois?

 

Joanne: Yes. He trained me to do that. Every day he would come and lift me up, slowly increasing amount of breaths - 10, 15 breaths; 5 minutes, 10, 15, 30... And I would only come down after he would come and lift me up. I was too weak to lift myself up and so he was teaching me how to lift up. I would wait for him to come and adjust me to come down. One time he forgot about me, he left and talked to his family, made phone calls. So, when he came back, there was no one in the room and I have been standing an hour in shirshasana. And he said: oh very good, now you do one hour every day. But he trained me to stay there for 1 hour so that I could do it by myself. But shirshasana is a special posture, it has a lot to do with nervous system. When I came to Mysore in 2001 and met with Guruji I asked him why made me to stand 1 hour in shirshasana, what were the benefits? And he answered: “You tell me, what are the benefits for you”.

 

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

 

Ilya: Not all postures in ashtanga are well compensated and when a beginner comes into this practice mostly for them the weak points are knees and low back. Why no one has ever changed the sequence to make it more balanced?

 

Mark: Its not the problem with the astanga system but with the individuals learning and the person teaching. In the west we do not have the same flexibility as in East. Too many chairs so the ability of movement in the hips is restricted which affects the knees.In the west we teach ashtanga to quickly, In Mysore there was no led classes, only Mysore style. You went 6 days a week and committed to 3 months of practice. Postures were given slowly. It took 3 months to learn primary series. This way the body has time to develop strength,especially in the core ( bandhas). Also many teachesr do not understand the alignment of the body and how the repetition of the vinyasa places strain on the body and nervous system. Ashtanga done well will be your best friend, ashtanga done incorrectly will be your worst enemy. We didn’t do revolving standing postures as beginners. We did trikonasana, no revolving trikonasana, parshvokonasana but no parivritta parshvokonasana, we didn’t do utkattasana and no virabhadrasana series as beginners. So, when you became advanced practitioner afterwards you put them in the standing postures. Why Pattabhi Jois changed this? Usually when students practice they copy teacher, and when beginners see advanced student doing most postures then they would put them in. So when they go to Mysore they didn’t learn from Guruji but from some students of Guruji in the west, so when they come to Mysore they`d be doing postures already, so he`d just let them do. Before, he never used to teach parshvokonasana, reversed parshvokonasana. If you look at Lino`s book, its not Sharath, its Lino is doing this posture. If you look the video of Guruji teaching in 1990 Richard Freeman, Tim Miller, Chuck Miller, he doesn’t have this reversed parshvokonasana, he only put this after 2000. And then I think he just gave up. See, if you are a teacher and you don’t want beginners to do this posture but they are still doing it after some time you give up and let them do what they want. So I think this is what happened to Pattabhi Jois.

 

Ilya: Individual approach is very important when working with beginners.

 

Mark: Yes, of course. Bodies are different, bone shapes. Many have no body awareness and some people come only once a week, so there is no need to push hard on someone who comes that rare.

 

 

Website of Mark & Joanne Darby Sattva Yoga Shala in Montreal, Canada sattvayogashala.com

On January 19th in 2007 on Amavasya (a new moon), in the beginning of Maagha, a month in the Hindu calendar, there was the culmination of Kumbh Mela, a holiday that lasted one month. Vedic astrologers calculate this date separately for each holiday. It is the time of the most important ablution in the Ganges, a holy river; it is the time, ancient sages say, when bathing in the river clears karma and revives pilgrims for a new, more spiritual life. Representatives of the most different Hindu religious schools gather for this festival: sadhus - vagrant ascetics, sanyasins, yogis, ashrams’ leaders and Gurus of almost all existing traditions, and ordinary pilgrims, of course.

It is the biggest religious festival in the world but the international mass-media, except for Indian, usually ignore this fact; probably, because it is difficult to get any political or financial benefit from that kind of information. In a meantime about 60 million people have taken part in Kumbh Mela in 2001, on the day of the main bathing there were about 40 million people. During the last one, "half" or Ardha Kumbh Mela in Allahabad there were about 18 million pilgrims on the day of the main bathing.

The logics of mass media can be followed easily - such archaic "Triumph of Faith" is dangerous to be displayed to the modern society where the culture of consumption and globalization is being imposed.

Kumbh Mela literally means “a pot gathering”. Its origin is connected with an Old Hindu myth. During immemorial times one just sage imprecated the Gods and they lost their immortality. To return it back, they had to “churn” the ocean and to get a sacred vessel (Kumbha) filled with amrita, nectar of immortality, from the ocean’s bottom. Lots of remarkable things emerged from the ocean while it has being churned, including Lord Dhanvantari, a sage and a forbear of Ayurveda (but this is a separate story, as well as the story about Rahu and Ketu being split half-and-half exactly during this time and since then they became the strangest Gods-Planets in Jyotish - Vedic astrology). Demons tried to take amrita away, and during the struggle that lasted for twelve divine days that made twelve human years, some drops of this elixir of immortality fell down on earth in places of present Indian cities: Allahabad, Haridwar (where the upper Ganges leaves the Himalayas and goes to the plain), Ujjain (in the central India, where the Shipra river cuts Vindhya-Kaimur mountains) and Nasik (or Nashik, in the western India, at the head of the Godavari River, to the northeast from Bombay). These four sacred places alternate – festival moves from one place to another every time. The latest Kumbh Mela was in Ujjain, and this year it is in Allahabad (Prayag). Prayag is the most sacred place; it is a junction of the Ganges and the Yamuna rivers at physical level and the Saraswati River at subtle level. That is why Maha Kumbh Mela always takes place here. Maha Kumbh Mela happens once in twelve years when Jupiter comes to the same position, as it was at the moment when amrita was splashed (within a twelve-year cycle festival is held every four years in other cities that got amrita). Hindu calendar that is a basis for calculating Mela dates differs from a standard solar calendar, and the festival shifts on different seasons of the year. This is the way how this great stream keeps flowing through centuries and epochs. The latest “full” Kumbh Mela was in January 2001. This Kumbh Mela is called “half” and took place in Prayag also. In 1583 ancient Prayag has been renamed into Allahabad (a city of the Allah) by Akbar, Muslim governor of India, from a dynasty of Great Moguls. It is interesting that after Muslim sovereignty was terminated people did not rename it back. Hinduism is tolerant and it confirms itself not through neglecting other beliefs, but through dissolving them inside. It should be mentioned that Moslems were stopped, in the broad sense of the word, by Sikhs; otherwise the present picture could be different. By the way Sikhs’ ashram with portraits of Guru Nanak, a founder of this religion, a king and a mystic, could be seen on Kumbh Mela as well.

 

 

For Kumbh Mela we have been invited by Rampuri Baba, an american born sadhu, one of the elders of Juna Akhara order, uniting ascetics of Puri, Saraswati, Giri, Bharati, Tirtha and other sanyasa (monastic) orders established in 8 century by Adi Shankaracharya. “This mystery is worth visiting”, Rampuri said once. Millions of sadhus from all parts of India come here for this event. Many sadhus come down from the mountains or leave their seclusions in remote places only once in six years - to visit Mela.

There is a certain hierarchy in the camp’s layout. Juna Akhara districts are situated in the centre of the tent city, ashrams of different Shaivite and Shakta traditions are placed around it, and Vaishnavas are based along the edges. The main bathing in the Ganges is strictly scheduled as well. Naga Babas, fervent naked ascetics armed with tridents, like Shiva, and covered with ashes go first on the day of the main bathing at 4 o’clock in the morning. Then it is the turn for the gurus (they are carried by wheel tractors beautifully decorated with flowers) and pilgrims of different Dashanami Sanyasa orders, shaivas, and vaishnavas of various traditions. The last are widely presented and it is not just ISKCON (The International Society for Krishna Consciousness established by Swami Prabhupada, which is very common in the West) and other Gaudiya Vaishnava schools, but more ancient Vaishnava Sampradayas - Ramanandi sadhus (devotees of the Lord Rama), vaishnavas from Nimbarka and Ballav Sampradayas, South Indian Shri (Ramanuja) Sampradaya, different traditions worshiping Hanuman, Rama and Sita. However, Southern India is poorly presented at Kumbh Mela; mainly it is filled with people form the North.

 

 

Born at a radical time, in the heart center of the movement, Berkeley, California, in the early 60's. From the eyes of a child, Rigzin's earliest experiences were influenced by her unique surroundings. Spending time, on "Telegraph Ave", where her father worked, she was deeply effected by the anti-war, free speech, civil rights, and feminist movements. Dr. Martin Luther King, The Black Panthers, Gloria Steinam and the Beatles, all shaped her world view. Something new was taking birth, and she was a child of it.

Always an innovator, she was attracted to the arts, photography became her medium. Particularily drawn to East Indian Art, at 20 she took her first trip to Asia. Wandering, she found herself in holy Buddhist pilgrimage sites, there recieveing her first formal teachings. In this way her lifes purpose was revealed. After a year, she returned to finish her degree, graduating, summa cum laude, with a BFA, in fine art photography.

Rigzins' life changed dramatically, upon meeting her root teacher. Their connection was very strong and she immediately went into retreat. Later she married his son, and gave birth to her son, a recognized reincarnation. They traveled extensively on pilgrimages throughout India, Nepal, Bhutan, and Tibet, visitng many holy sites, and monestaries affiliated with the Lineage and family.

At 32, Rigzin was diagnosed with an aggressive form of lymphoma, (cancer of the immune system). Recieving experimentally high dosages of chemotherapy, she barely survived. In the recovering, was a deep process of rebirth, regrowth, restructuring. No longer able to live as "a lamas' wife" she retreated, to the pristine rural land on the isolated coast of Northern California. There all the practices, her lifes work, integrated, everything was different, she was becoming herself.

By an interesting twist of karmic fate, she revisited her roots as an artist, falling in with, "El Circo", an avant guard artist collective of the west coast underground. Bridging worlds, she would invite her friends to come visit. Hearing her prayers in the early morning hours, they were inspired by the peace and beauty invoked, and arranged for her to record. Random Rab created the first track from this original recording, producing a piece that merged the ancient blessing of the Tibetan Lineage, with modern electronic beats, the response was a compelling indication of things to come.

 

Question: How did your interest in Buddhism appear?

 

Rigzin: I was studying fine art photography, in college. I took an elective in East Indian Art. The professor was very scholarly and demanding; I thrive with challenge, and delved deeply into studying. Inspired, I became interested in going to India to see the ancient rock carved temples. Wandering through India, I ended up in Bodh Gaya, the place where the Buddha attained enlightenment. The Dalai Lama had appointed Tara Tulku to teach there as his representative. In receiving these first teachings, my life’s purpose became clear to me. I took Refuge and Bodhisattva Vows. I was 20.

 

Question: Tell us, please, about your meeting with your root Lama.

 

Rigzin: I stayed in Asia for 10 months, doing my first Vipassana retreats, and returned to finish school. During the next couple of years I received teachings from various Lamas. Then one day, a flyer came in the mail, with a photo of H.E. Chagdud Tulku Rinpoche. He was playing a Chöd drum.

I knew, without doubt, he was my teacher, and I knew that was "my" drum. I went to the teaching. I was late. The room was full. I did three prostrations, and when I looked up at him, I had an indescribable experience like nothing I had ever known. Everything stopped, and it was just him and I. I felt fully enveloped in his energy field. I was introduced to the nature of mind.

Rinpoche was also a Tibetan doctor. I made an appointment to see him for a consultation. I was so overwhelmed, and could barely speak, I just cried. He gave me a kleenex, and said that I was a bodhisattva. That I shouldn't worry, that now I had found him, and that he would help me. He gave me his phone number. He was going to give the preliminary, (Ngondro) teachings, and said I should come.

I went to the retreat; there were about 25 of us, and camped on some land that had just been donated to him. The first thing he said to me, in his English was, "you, when 3-year retreat doing?" I had already thought about it, and we began planning where my cabin would be, on the top of the mountain. I said I wanted to learn Tibetan, because I wanted to speak to him in his own language. He arranged for me to move to his center in Oregon, and begin studying Tibetan language with his translator, Chokyi Nyima. During that month-long Ngondro retreat I became his personal attendant, cooking his food, and doing his laundry. We were inseparable, I was utterly and completely happy.

 

 

Question: During three years of retreat did you ever want to go to the outer world?

 

Rigzin: No. I was a very devoted practitioner; all that I wanted was to attain enlightenment for the benefit of all beings. I felt a great urgency, with no time to waste. I took the teachings very seriously, and gave up all worldly desire.

 

Question: How can you estimate the time spent in retreat? Are you satisfied with the results you achieved?

 

Rigzin: I was very fortunate, in many ways, to do a retreat with a fully trained tulku, who I could ask my every little questions. He also trained me to sing the ceremonies in traditional style.

Noshyul Khen Rinpoche came and gave us teachings. H.H. Khentyse Rinpoche was overseeing our practice from Nepal. And of course, Rinpoche, who now was my father-in-law, and Popo (grandpa) to his new grandson, came to see us often.

My first retreats were hard, struggling with sitting, dullness, trying to be aware of my mind and to meditate. But after many years, you do start to get it. It becomes easier. For me, there was a long process of purifying karma, gathering the two accumulations of merit and wisdom. I put in, many, many years of diligent, disciplined hard work and effort. My teacher was old-school from Tibet, and we studied traditionally.

I have always held a strong belief in the truth of these teachings. My faith was strong and I was very fortunate to have persevered, and not to have given up. I came out having received a traditional training, something I now recognize the value of, and am grateful for. I very much hope to go into an extended retreat again in this lifetime.

 

Question: Many people are happy to be monks and nuns while studying. They practice diligently and live in spiritual or monastic communities. But, after having returned to the world, they often feel as being outsiders and prefer to return to a common lay life. What do you think about this?

 

Rigzin: Our lineage is Nyingma, which has monastic and yogic practices. My teacher was a yogi or "householder," married with children. I think the yogic lineage is well suited to householders, like the majority of western practitioners. Integrating the worldly and the spiritual life. When I first met Rinpoche I told him, "I wanted to "save the world"," he said," How can you save the world? You can't even save yourself." He instilled in me the foremost importance of meditation and retreat.

I spent years in retreat, (after the original three). Eventually it became easy - I had finally found the bliss and ease of meditation. My desire was to stay alone in the woods, believing that prayers and meditation are of greatest benefit, for all beings. I was happy, resting in a place of equanimity and contentment. But then, I came to a place where I began to feel an undeniable calling to go back out in the world. I prayed, and it became clear, beyond doubt. I was not allowed to rest so easy. I was being pushed back out into the world to follow my karma and try to fulfill my vows to serve others.

I have always been an "outsider", I still am. It is my devotion to a spiritual way of life that makes me odd to the world, and my unusual activity in the music world that makes me odd to traditional Buddhists. I think you have to stay true to yourself, fearless, independent. My upbringing and schooling as an artist taught me to express what is true in me, no matter what the social convention is - even if you must stand alone, questioning, stretching social boundaries.

I think all practice has benefit. If you practice in a monastery or retreat, or integrated into a worldly life, it is all good. These days, I have some of both, I find this to be the most supportive to my spiritual development for now. We are all unique, in these very unique times, and we should follow what we know is the truth within us, or seek a qualified guide.

 

Question: What was your experience of interaction with representatives of women’s spiritual communities?

 

Rigzin: I actually haven’t had any I can think of; I wish I had. The lineage I come from is very male based. I do have a lot of thoughts about the importance in women’s perspectives in spiritual awakening for the whole. I am speaking at a retreat this month, and am making this my topic, so I can write you more on this topic [later], or we can save it for a whole other article. This is a subject I am very interested in, and is something that is coming through to share.

 

Question: How did you react on your teacher's H.E. Chagdud Tulku Rinpoche passing away?

 

Rigzin: Rinpoche lived here in the U.S. and I, was very blessed to be close to him for many years. Then he moved to Brazil. This was extremely hard on me. When he told us that he was leaving, I was distraught. But he had taught us well, and was leaving for new lands. He would return, to teach and visit. At that point, I felt like I was a baby bird being kicked out of the nest. This changed things for me, and I had to rely more on the Lama within. When I was in the 3-year retreat, Rinpoche said, if you have a question for me, hold it in your mind and the answer will come. It always does.

When Rinpoche died, I felt I had been prepared to be on my own for awhile. Rinpoche had great activity, I felt like a little bit of him went into each of us, his close disciples, to carry on his work. He had always said that in his next life he wanted to be a rock star, and looking back, maybe this was when the seeds of my unusual future began to grow. I felt with his passing that he dissolved into us, and we were to carry on, taking it to the next level, of our spiritual development.

I still miss my Rinpoche very much. Whenever I am making serious decisions in my life, I go into retreat and pray to him, and I have felt his guidance and blessing, directly like it always was, and always will be.

 

Question: What changed for you after your illness?

 

Rigzin: I had a very aggressive form of cancer of the immune system (lymphoma). For all the years of practice, it was the illness that was the turning point. I felt that, even with the deep and devoted relationship I had with my guru, he could never have pushed me as far as the illness did. I saw it all as a blessing, and took it as medicine. I did lots of Tonglen practice, Rinpoche sat for hours by my bedside in the hospital, blessing me with his meditation.

Cancer treatment is an annihilation on many levels - I experienced death, from the ego to the cellular level. It stripped away everything I could hold on to, no past, no future, and no self. There was nothing left except ongoing awareness of the present moment. I "died," and left everything behind. The only reason, I had the will to survive was for my son. Like a tree cut at the trunk, I sprouted a whole new being - I was truly reborn.

After "dying", I realized that to fulfill my life’s purpose, I needed to truly embody my "true" self, throwing off all social bonds and constraints. Being married to a Lama and then being the mother of a Tulku, there were many expectations put on me, and my son, to conform to a very strict tradition. I was happy to do this, I felt I was serving the Dharma, and that it was breaking down my "ego" or attachment to self clinging. I thought it was beneficial to give up my identity, and conform to the tradition.

I studied very traditionally, and am very grateful that I had that opportunity, to study with the old masters from Tibet, of which very few are now left. I say "if you want to be a rock star, study classical music." But, I think most people these days aren't willing to do the hard work, they just want to be a rock star. The old school traditional ways are very strict. I worked very hard, and because of that, I received something very rare and precious.

 

Question: Please tell about your feelings when you knew that your child is a tulku.

 

Rigzin: Looking back I am sure the "karma" H.H. Khentyse Rinpoche foresaw was our son. I was very happy, to be the mother of a being devoted to serving others. Khentyse Rinpoche named him, Orgyen, while he was in my womb and Orgyen Jigme Lordro Dawa, at his birth. I thought it was going to be like a perfect fairy tale, and we would live happily ever after. It was not like this at all.

It was a clash of East and West, and our son was in the middle. The father’s side was of the traditional, old Tibetan school way. Monastic training was harsh and disciplined, like Catholic school 50 years ago. I was from a very liberal, California background, and was very permissive and loving, believing in the innate wisdom and purity of the child. I could endure the hardship of traveling the path myself, as an adult. But as a mother, I couldn't bear what seemed like an unnecessary and outdated form of education for my child.

My son did end up receiving his full training, in monasteries in Nepal and India, and here in Rinpoche's monastery in the U.S., with a tutor sent from Tibet. It seems to me, he has a role in bridging these two cultures. His birth is part of the coming of the Dharma to the West. Knowing the extremes of both sides, he has the experience to know what is most beneficial from each.

Question: Do you have any plans or commitments for the near future?

 

Rigzin: I am working on my next album. The first album, "Union," was made as a demo, to give examples of the many ways prayers and mantras can be woven into modern music. It goes, "from meditative, to the dance floor," and is very eclectic. This next album is called "Transition," and will be prayers to help those through the process of dying, and for all the deaths, transitions, we go through in life. It will be very peaceful and enlightening. I am simultaneously working on another album, "Protection," that will be all protective prayers. This one is going to be danceable, and more suited to the clubs.

 

Question: You lead a very unusual way of life for a person who did a three-year retreat. You are making music, performance and modern art. Do you just live life the way you like, or consider it to be a modern way of preaching Dharma as well?

 

Rigzin: I have always been unconventional, of the avant-guard, originally an artist, and always a ground breaker. I think this is what allowed me to go to India, get married, and to give birth to an incarnation. I have always 100% devoted my life to the Dharma, there was no other thought for me. And now with the music, this is just how it has manifested.

In my wildest dreams, I never imagined that I would be singing. I am very shy, and get nervous to speak in front of even a small group of people, so singing in front of vast amounts of people is pretty much the worst thing I could imagine. But this is how it has worked out, and I really don't feel it is "me". I just hold my meditation, and sing, bringing the blessings from the lineage and the dakinis through. From the time in retreat, when things got easy, to now, I feel that this path, of singing, has brought me to much deeper levels of awakening, then if I had just stayed in retreat. And after putting out the album, and all the shows I have done, and people who have heard these prayers, it is like a snowball, growing, and gaining momentum, and my path is unfolding and evolving at an accelerated rate.

 

Question: To what extent is it possible to teach Dharma through the means of modern art and show business? Will people consider it seriously or will they just watch it as an exotic show without wanting to change their lives?

 

Rigzin: My prayers and aspirations have always been to first serve those most in need. I sing in night clubs, Las Vegas, some very dark and dirty places, far from the dharma center. From the response I get, it is amazing what people receive.

I just hold my meditation, to the best of my ability, and connect to the lineage; this is a challenge for my practice, (much more difficult then meditating in my little cabin alone in the woods). But people get it, and they love it, and are so grateful to receive the connection. People tell me over and over how much these songs help them, and usually they have no idea even what they mean, or what my practice is, but it comes through. Throughout the ages, shamans and healers have transmitted their realization, through songs; it feels like I am also doing this.

I am just beginning, I have so much to bring through, but my life is half worldly and half retreat. I live alone in the woods with my wolves, in a very retreat like life, but I also lead a worldly life. There is never enough time for me to meditate, make music, do shows; take care of all my responsibilities. But I trust it is all how it should be, and that if it is meant to be, I will be able to share many things with whoever I have the karma to connect with. I can only do, what I can do, but I have many aspirations, I pray that I will benefit those who would not normally find these precious teachings. And for those who just watch it as a show, or maybe even think it is weird, that is ok too. "May all those with whom we have had good or bad karmic connection, be embraced by the Victorious Ones..." Sometimes powerful connections are negative ones, we never really know how it will manifest, but it is a connection nonetheless.

Question: Your musical preferences?

 

Rigzin: I really know very little of modern culture. I live a very isolated life in the woods. My friends are always amazed at how I little I know of modern culture. But if anyone has any advice on music I should listen too, I am always interested in learning new things.

 

Question: Being aware of all the risks associated with spiritual materialism, what methods of Tibetan Buddhism, in your opinion, can be most beneficial for people in modern world?

 

Rigzin: Tibetan Buddhism is a path of meditation. I teach basic meditation to people. The teachings can get very complex, and there are many, many levels. I am a devoted student of all the many teachings. But it really comes down to an experiential understanding, which one finds by practicing. No need to talk, or theorize debate or process, just meditate, plain, simple. I think it is best to find a teacher who has some experience, and can help guide your mind, through the experience of their practice. And then, practice. To practice on a daily basis, is very important.

 

Question: Do you think that Buddhism in the West will have some new form in a hundred years? People of European and American origin will be teaching Dharma most probably. Will it be degradation or growth?

 

Rigzin: Buddhism came from India; the Buddha was a Hindu. His teachings were contradictory to the traditions of his times. There is no doubt that Buddhism will develop a Western version. Just as there is: Tibetan Buddhism, Zen Buddhism, Theravada, and Mahayana. There are many schools of Buddhism even within the Tibetan tradition. We are witnessing this process right now. I personally am very grateful, to have received the lineage traditionally. But I cannot judge what is right and what is "wrong"? This is not what the teachings say. We recognize impermanence, "all that is born must die," and the Buddha even said everything must be adapted to time and place. I cannot say if it will grow or degrade, all we can do is do our best, hold to the truth, and pray that the truth of these most precious and exalted teachings survive to benefit beings, as I have experienced their benefit myself.

 

Website of Rigzin Tromge http://www.rigzin.net

Page on My Space http://www.myspace.com/rigzintromgemusic

 

It's not a secret that the main thing in yoga practice is your own inner work, awareness of everything that happens inside while one's body performs this or that posture. But it's always interesting to see what the others can do with their bodies. Almost every practitioner surfs the vast Internet space and looks through the photos of different yoga teachers. Some people evaluate their own abilities – “I'll accomplish this posture in 3 years, this one - in 7, and this one is in fact unachievable.” Usually the most desirable and delightful are so called “power” postures, different balances – Astavakrasana, Kaundinyasana and so on.

With the lapse of time there comes an understanding that muscular and tendon strength do not play the main role here. That's why in most traditional yoga schools these postures are called in a more modest way – simply balances.

 

I very well imagine that some ladies and even some gentlemen can say, this is not a proper posture for women, only a few can accomplish it, it's bad to strain yourself, and so on. But the truth is that these postures are an essential part of yoga practice. You can't always do only what is pleasant and easy. If you will only relax and stretch you can't talk about a balanced practice, such imbalance will always end as a trauma. For better development a human being needs to learn, how to overcome challenges, of course those within one's powers. Self-perfection and overcoming of weaknesses is one of the most important goals of yoga practice.

Ashtavakrasana is one of the most simple and useful postures, it strengthens wrists, back and abdominal muscles. All difficult balance asanas begin with it. When you will understand the principle of building this posture, all other balances become a question of time.

 

There is a very special legend connected with this asana. In ancient times there lived a sage named Kagola. He cursed his son because this child prodigy, being in his mother’s womb, heard that his father made some mistakes while reciting Vedic texts and laughed. As a result he was born as Ashtavakra – a man who was bended in eight body spots. But anyway he became a great scholar and when he was a very young man, he defeated one of the greatest Pandits – Vandi, and was appointed king's Counsellor. His father was so taken by this event that he blessed his offspring and he suddenly became a beautiful and slender young man. We can reflect upon interesting habits and customs of ancient sages for a long time but we have the Ashtavakrasana before us, so let's proceed.

We have already decided that it is a balance posture, but of course you need some strength to raise your body from the floor. That's why you have to begin with Chaturanga Dandasana. I perfectly understand that most beginners don't like it, especially women. I can repeat thousand times about its benefits but still they try their best to skip it. In this case I have bad news for you – if you will not learn how to perform this posture, you can forget about all other more or less difficult “power” asanas. This boring posture is the key one for controlling your body.

 

What is the balance?

 

You don't need any phenomenal strength or flexibility for it. The main thing is to feel that very spot in which you can easily hold your posture. The best way to learn it - is Chaturanga Dandasana. In this article I will not talk about it in detail. I will draw your attention only to those aspects which are most important for performing Ashtavakrasana. First of all Chaturanga Dandasana is a four spots support posture. Even if you can't raise your body fully and your knees and chest are still on the floor try to stretch – your heels go backwards and top of the head goes forward. Imagine that you stretch yourself between these two points – your heels and top of the head. Contract a little (just a little) your abdominal, back and side muscles. It does not mean that you should strain as much as you can, stretching and straining are not the same things. A very important thing is not to contract you neck muscles, don't squeeze it with your shoulders, try to relax neck, pull it out from your shoulders (pic. 1). When you will be able to feel only your forefeet, two palms - posture support, and a straight and stretched line between them, it means that you understand the main principle. Little by little increase a number of repetitions. Try to make 3-4 tries during each practice, minimum 30 seconds each. Your main goal is to achieve a sense of lightness in your body. Correct, smooth and deep breathing is a very helpful thing.

 

 

It's also very important to stretch the back sides of your legs, if you want to straighten them fully. To accomplish this you should include front bending postures to your everyday practice. One classical example is Pashchimottanasana (pic. 2). You can write a very big article about the nuances of this asana performance, but here I will mention just the most important points for accomplishing Ashtavakrasana. The depth of your forward bending is very much connected with hip opening. Here we also have two major points – coccyx and the top of the head. Try to stretch your body between these points, torso should be relaxed. Pull your head to the forefeet, and forefeet to your head. Of course, you can perform easier variants of this posture, with your back strait, it is not necessary do bent forward too much – listen to your body and feel your limits; you can also catch your shins or even hips. But here it is important not to bend your knees because our main concerns are back parts of the legs not the back.

 

 

The next step to Ashtavakrasana is twisting. At the final point, if you do everything right, in this asana your spine will stretch and twist quite a lot. That is why Ashtavacrasana is a difficult posture for people with stiff back even if they have enough strength. You can work with your twists and thoracic area in simple Ardha Matsiendrasana. In general it's not a difficult posture but to perform it correctly you should keep to certain rules. Buttocks should remain on the floor even if you feel that raising it up will help you to twist more. In reality at the moment you raise up your buttocks you will automatically wrap your spine, squeeze your neck and shoulders. What you need to do is to smooth out, open the chest and shoulders, stretch back muscles.

 

It's better to build any twisting posture from the base of your body. Let's imagine that we twist to the right. At first relax abdominal muscles and twist in this area, then goes thoracic area, try to open your chest, the shoulders go back and down in a smooth circular movement. Do not forget about your neck, it's also a part of vertebral column. You can close your eyes and relax. It's not important how to place arms, at the beginning you can bend them and push them off from the hip (pic. 3), than you can put palms to the floor and, finally, catch your right leg with your left palm (pic. 4). But remember – hands are not so important, if you make more difficult variants your back should be strait, don't huddle.

 

 

 

Finally we've come to the main issue – Ashtavakrasana. In most traditional yoga schools it is given to advanced practitioners, such people usually find it quite easy. But as I mentioned above it's not very difficult and many yoga teachers give it at the classes for beginners. Believe me, most people can do this posture in one of the variants – full or simple. There are several ways to master this asana.

 

First variant (needs more strength)

 

Sit down; put your palms to the floor at shoulder distance between them. Position of palms is a very important thing, if they are too close to each other or, on the contrary, too far away it will be difficult to catch balance. The same will happen if you try to unfold fingers to the sides or to each other, they must be pointed forward. Put your right leg to the right shoulder a little bit higher than the elbow (pic. 5). Cross your feet, according to traditional schools, right leg goes first, but you can change it, it's not of big importance. Now try to rise up your buttocks and feet from the floor (pic. 6). Push palms to the floor, open your shoulders, pull the top of your head up. These movements will help to lengthen your arms and it will be easier to hang in the air. Now bend your arms, stretch legs – you are in Ashtavakrasana. But not everybody, especially among women, has arms and back strong enough to accomplish this. That is why I usually offer another variant.

 

 

 

 

Easier variant

 

We begin as in previous variant and try to rise up our buttocks. In this case feet remain on the floor and help to support the posture. When it comes up just for several millimeters, bend your arms. Elbows go back, put the top of your head to the floor, don't put it too close to the palms, they should form a triangle. Now you rest upon four spots – palms, feet, top of the head (pic. 7). Stay here for a moment to check the posture. The right buttock lies higher than the elbows. Palms are situated as in Bakasana – at a shoulder distance, fingers are pointed to the front. Push your palms to the floor, make them flat. Many people shove a free hand under the trunk. That's not right, you have to balance on your arms, don't use them as a crutch. Just try to press it to the side of the body. Check your breathing. Then try to rise up your feet from the floor and finally your head. Your task is to learn how to hold balance in this position, legs are still bended. Choose any intermediate variant mentioned above and try to hold it as long as possible. Little by little your muscles become stronger, and one day your body will automatically come up with only a slight effort.

 

 

Remember – the more you strain the more difficulties you will experience in maintaining balance. If you want to stay in the posture in a relaxed manner – breathe deeply.

 

When you will get used to the asana, stretch your legs. You still remember about the back sides of your body and importance of forward bending? It's not enough just to hang on arms; in this case the posture becomes only a sort of gymnastic exercise. The main thing is inner work in asana. Stretch your legs, pull your knees up, heels go back, open the chest and try to align shoulders, they should be at one distance from the floor. And always remember about mula bandha which will help you to maintain the posture in a relaxed manner (pic. 9).

 

 

Anyone can perform any posture, in spite of his or hers abilities, age, flexibility and so on. Of course different people need different amount of time and effort. But the main thing in yoga is the process not the result.

Good luck!

 

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Apart from the famous Thai resorts, there are several traditions that attract tourists from the West to this friendly country. First, it is the well-known Thai massage. Using the techniques visually reminding hatha yoga asanas, the massage therapist treats all the body. Such therapists can be found in special parlours or right in the streets, though the quality may differ. The second tradition, which is not less famous, is Thai boxing or Muay Thai, a tough combat style, which involves kicks. Walking along the sidewalks of Bangkok or some island towns, a visitor may come across a boxing ground. On the ring, located right among residential houses, he might see a Thai trainer, lavishly decorated with dragon tattoos and scars, who is holding a small panel, and a lavishly sweating western trainee, who is pounding on it. In the evenings tourists and locals are drawn to single combats. And for those who are not confined to bodily interests and are looking for spiritual practice, there is also something that Thailand can offer. It is a number of Theravada Buddhist monasteries with their own lineage, known as Thai forest meditation tradition.

A cozy town of Chingmai in the North of Thailand is famous for its massage style. The town stands at the foot of the mountain, which is topped by a huge temple in a magnificent and peculiar Thai style. The temple is full of Buddha statues and enlightened masters, arhats, and in the centre there is a gilded pyramid, resembling a Tibetan stupa. It is Doi Suthep Monastery, where fixed-route jeep taxis briskly carry numerous pilgrims from all over Thailand up the lacet. If you pass the vivacious temple and descend to the slope of the mountain, you will find yourself among the buildings of the monastery and houses of the monks. The building with a small jungly yard is the place where Vipassana courses are held in English. There are 6-day, 10-day and 20-day courses, and visitors can also stay for a longer term if desired and accepted by the guru.

Vipassana is known in the West owing to world famous 10-day courses of S. Goenka, an Indian teacher of Burmese origin. It includes two methods: anapana, observation of air moving in the nostrils when breathing, and vipassana, observation of sensations in the body during a long sitting meditation. However, it isn’t generally known that Theravada Buddhism (which Goenka method refers to, judging by the lectures on philosophy, though this fact is not emphasized at the course) involves a lot of meditation techniques that can be referred to vipassana. In particular, there are three methods that are taught at the Doi Suthep courses. The first vipassana technique is observing the state of mind during slow walking with awareness. Another one is sedentary vipassana, which includes several variants: observation of “abdomen breathing” (similar to yoga technique of abdominal breathing), first eupnea, then breathing with short natural breath-holding after exhalation. Another variant of the same technique involves “returning” the errant mind to some particular spot in the body, or jud. And finally, the third technique is vipassana before going to sleep, lying on back and observing the mind entering the dormant state. All these techniques allow us to develop the ability to extrinsically observe the working process of our mind, which usually tend to be quite chaotic. Observing the processes of creation, flowing and denouement of every though or internal image, without any emotional reactions or attempts to subdue thinking, we gradually achieve a calmer state of mind, and involuntary mind processes disappear. In some way, the effect can be correlated with the “starting variant” of Chitta Vritti Nirodha state («detention of mind fluctuations»), one of the key notions in raja yoga of Patanjali. The skill of observing the thoughts and emotional reactions increases our awareness and enables us to avoid being automatic puppets, pulled by the ropes of craving and aversion, not only in meditation but also in every-day life. This skill is extremely important for any spiritual practice, including Indian yoga and Buddhist traditions. Regular retreat practice of mind observation dilutes a lot of our false ideas about us and our abilities, so that we could face our real selves as we are at this particular moment. It is a very important experience though it can cause both physical and psychological discomfort in the beginning, as the truth can hardly ever be as sweet as flattery and fantasy are. In addition to this, the retreat proves the effect of self-discipline and persistent meditation, its ability to change us, to increase our peace of mind, diluting the obstacles that once seemed to be insurmountable. Thus it proves the principle of inconstant reality, as well as our own ability to alter reality by developing our mind).

 

Beginners are recommended to do 15-minute walking vipassana sessions, then immediately 15-minute sedentary vipassana several times a day, gradually increasing the time. The first day of the course starts with a short ritual of bringing frankincense offerings, (real!) lotus flowers and burning candles to the altar of Buddha and guru, as well as singing the prayers of Refuge in Buddha. The same ritual takes place at the end of the course. The schedule is tight, but the discipline is not as severe as at Goenka courses, probably due to the relaxed eastern ways. There are no people supervising the students, nobody controls the exit from the territory. So if you cannot claim good self-discipline, you can train yourself at Goenka courses, with a stricter regimen.

The monastery provides a hall for group meditation, but it is only necessary to be there for the lectures on Dhamma, which are read by the guru and not by a tape recorder, like at Goenka courses. The meditation sessions can be done both in the hall, and in the rooms, or even on the bench in the courtyard garden. It is also necessary to attend the individual talk with the guru in the afternoon, to tell him about your results, receive answers and the following steps of the technique. It is also desirable (though not obligatory) to be present at puja in the main Temple, where the monks recite prayers in Pali. The ritual resembles Tibetan monk chanting, but without trumpets and overtone singing. According to the rules of the course, using mobile telephones, computers, music players, as well as reading and talking without paramount necessity is forbidden. Of course, any love relationships in the monastery are forbidden, too. All students must wear white clothes – a cotton shirt and pants. They can be bought in the monastery or simply taken without charge from the linen storage room and then washed and returned. Every participant has his or her own room: it is empty, with only a mattress on the floor and a lot of blankets, as it can be quite cold at night at the top of the mountain. Shared bathrooms are in the hall. Visitors have two vegetarian meals a day. Mushrooms, soya meat and tofu are always available. Non-vegetarian eggs or omelets can also be taken from a different tray. The meal is preceded by a prayer, which is sung together with a monk. No more food can be taken after 11 am, but however, visitors can drink tea. There is a boiler in the kitchen, packs of green tea, camomile tea, hibiscus and the local variant of cocoa. All of this can be consumed at any time. The course fee is an optional donation that the visitors are welcome to make at the end of the course.

Here is the schedule of the course:

All the free time should be allocated to sitting and walking meditation practice. The guru gives the teaching and instructions in English, although the Thai pronunciation is quite peculiar and needs adjustment. Before arriving at the course it is necessary to make a call and sign up, because there are not so many places at the monastery. An average group of students includes around 15 people. For more information on the monastery and the courses see the monastery web-site Wat Pradhatu Doi Suthep Rajavoravihara - www.fivethousandyears.org

 

Question: Could you, please, tell about your tradition and about yourself?

 

Answer: Our tradition is the teaching of Buddha. As you know, there are two major branches in Buddhism – Theravada and Mahayana. Our school is called Theravada. It is spread in Burma, Thailand, Laos, Cambodia and Vietnam. Here in our monastery we follow the practice of meditation in the lineage of such masters as Mahasi Sayado (Burma) and Ajan Tong (Chom Tong monastery, Thailand). My name is monk Buddha Sakh, I’m 39 years old. I took the vows at the age of 27, but I have shown interest towards it since my very childhood. When I was a little boy, I would sit and pretend to be meditating, imitating monks. First, I studied meditation at the monastery as a layman student. It is a usual thing for a young man in Thailand to stay at a monastery for a week, or a month to learn how to meditate. And then I decided to become a monk. By the way, we had a Russian monk, too. He came here to learn to meditate and stayed for two years and took the vows. He is a very good monk, he shows a lot of progress in meditation. He returned to his homeland not long ago.

 

Question: What are the main practices at your school?

 

Answer: There are three main practices: Shila, which involves moral behaviour and following the vows. It is meant to cease creating negative carma and purify from it, then follows Samati, the concentration of mind, and finally, Vipassana, observation of body and mind in order to cognize the nature of mind. But Shila is the basis. It means moral way of living, compassion to all sentient beings, non-violence. A monk avoids killing even an insect. Or for example, when an animal is killed, it feels death coming and it is terrified, then all this negative energy goes to its flesh and after that a man eats this fruit of violence. We try to abstain from it. But if you can’t stop eating meat, at least you can bear in mind that this animal has been killed for you, for providing food for people, and you can feel compassion towards it. When we meditate we send love to all sentient beings, but it is better to start with the people in your life, it is important for the well-being of your family. It will be easier for you first to master this practice, than to send compassion to the whole city or country.

 

Question: You taught us to meditate using a special spot on the body, where you have to bring back the errant mid, so to say, the “awareness spot”. We saw a scheme of a man here, and there are many spots of this kind. Can you tell more about it?

 

Answer: Jud is how we call these spots. There are 28 of them in total, on the front and on the back surface of the body. These are the spots, where the sense of unity of mind and body is most evident. Gradually, step by step, we practice vipassana with the help of these spots. First, the spot in the area of solar plexus, then more spots. Your guru gives you these instructions, depending on the progress in your practice.

Question: What are your main sacred writings?

 

Answer: Our main sacred writing is Tripitaka, or “the three baskets”. These are the teachings of Buddha himself, recorded by his closest disciples in ancient Pali. The Scripture consists of three parts: Vinaya, Sutta and Abhidhama. This text also exists in a Thai translation.

 

Question: The Thai forest tradition bears its name because the ancient masters secluded themselves in the jungle. Does this practice still exist?

 

Answer: Yes, it does. There are two types of monks here. Some live by temples, hold rituals, give instructions and blessings to the coming laymen, and keep the monastery. Those who are deeply submerged into meditation, go to the jungle, where they perfect their practice. But before you go and live in the jungle, you should gain a really good foothold in your practice of non-violence. There are many dangerous animals in the forest, snakes, and even tigers. If a monk doesn’t have a slightest drop of violence in his mind, the animals won’t hurt him, otherwise, it is really dangerous. One must have a guru, who has an experience of such seclusion in order to know how to survive in the jungle. Some conceited people go to the jungle on their own, without a guru’s instructions, and sometimes develop mental problems or even die. There is an old story about a monk, who went to meditate to a forest. The locals noticed him and the senior man of the village came to warn him that it was dangerous to stay in this area, because a tiger had been hunting there and it had already killed some people. The senior man offered to place several armed people from the village to guard the monk, but the latter refused. In a few days, he was practicing walking vipassana and observing his senses he noticed some large object near him. The tiger sat watching him and preparing for an attack. The monk said: “Dear tiger, if we have a carmic connection, and I owe to you my body, I can give it to you. Otherwise, leave me alone and let me proceed my meditation.” The tiger didn’t hurt him and left. Once up to five cobras crawled to him and surrounded him, while he was meditating, but they didn’t bite him a single time. This is an example of a monk’s good foothold in non-violence.

 

Question: When you spoke about mind observation at the lecture, you mentioned that we can behold different phenomena in the area between the brows, and you used the term “the third eye”. In India it is called ajna chakra, but I have never heard of any teaching on chakras in Theravada Buddhism.

 

Answer: This knowledge comes from meditation practice. A lot of practitioners had an experience of seeing the events from the past, sometimes, from their past incarnations, and even the events from the future. When meditation is stable, we can see bright light there, so to say, a circle of bright light. In Thai we call this area Ta Ti Sam. I’ve heard that there is a teaching on the seven chakras in India. But we mostly observe this one. Though deep meditation may enable a person to acquire superpowers, an ability to do something with the help of “the third eye” concentration, we do not try to achieve it deliberately, like in Indian yoga. We just observe this area.

 

Question: In the temple complex we saw sculptures of a deity with the head of an elephant, just like they portray Ganesha in India. There are two multiarmed sculptures of Ganesha at the sides by the main entrance. One of them is holding a sword and the other one is armed with an axe. And there is also a small Ganesha inside the temple at the feet of standing Buddha. Where has this image come from?

 

Answer: We call him Phra Pig Haned, and in India he is Ganesha, the son of Shiva. Unlike Buddha and arhats, he is a Deva, a divine creature. The thing is that before Buddhism, Thailand and the neighbouring countries used to have Hinduism as their religion. Then the teaching of Buddha came and spread among the people, but it was spread naturally, nobody forbad the former faith, and the image of Ganesha remained, because many people still worship him. Especially in rural areas, he is worshipped along with Buddha. Just like in ancient China they used to have the teaching of Dao before Buddhism, and then Buddhism appeared, but still Dao remained.

PATISANKA YONISO PINDA PATAM PATISEVAMI

With my wise awareness, I accept the food donated to me

NEVA DVAYA NA MADAYA

Not for amusement or enjoyment

NA MANDANAYA NA VIBUSANAYA

Not for gluttony or beauty

YAVA DEVA IMASSA KAYASSA THITHIYA YAPANAYA VIHIMSUPARATIYA

Only to support and nourish the body, keeping it healthy

BRAHMA CARYA NUGGAHAYA

To lead the spiritual life

ITI PURANANCA VEDANAM PATIHANKHAMI

Contemplating, shall I destroy the former senses

NAVANCA VEDANAM NA UPPADESSAMI

And shall not create new ones

YATRA CA ME BHAVISSATI ANAVAJJATA CA PHASUVIHARO CATI

Thus shall I free myself from diseases and shall I live lightly

 

Tulku (in Tibetan) is a Buddhist or Bon spiritual teacher (or lama in Tibetan language) who made a conscious decision to be incarnated again in a human body to continue his activity and carried out it. 

 

«The reincarnated» -  is the most interesting phenomenon of Tibetan spiritual culture that is specific exactly to this region of the Himalayas. The doctrine of reincarnation existed in India since immemorial Vedic times long before Buddhism has appeared as religion. We can read about reincarnation in Upanishadas, in Bhagavad Gita and in numerous Puranas. However, the most desired goal in Hindu religion as well as in Jain and early Buddhist tradition was a conscious liberation out of a chain of regenerations and deaths (moksha for the Hindus and nirvana for the followers of Buddha Gautama). Early Buddhists did not accept a Vedic concept of the Atman (a human soul), Buddha himself answered a question about its existence or non-existence with a “noble silence”. However, they have kept the idea of incarnating, considering, that it is the consciousness and its “karmic luggage” that reincarnates from one body into another. 

 

In India there were practices (they are described in the texts) of conscious dying, or “deducing” consciousness (or soul) out of a body and transferring it over to higher measurements or to a new, more favorable place of birth (the most known example is described in Bhagavad Gita, part 8, shlokas 6-14). Swami Rama in his popular book “Living with the Himalayan Masters” describes such examples as well: the soul consciously transfers out of an old body of the teacher into a young body of a recently died young man. That happened, as he testifies, in the beginning of the 20th century. However, this theme in details is presented in a tradition of Tibetan Buddhism where together with Mahayana teachings (Buddhism of “the Grand Chariot” which has appeared in the beginning of our era during the days when Buddhist teachings were blooming in India, already after the death of Buddha Gautama) the idea of Bodhisattva has entered. Bodhisattva is an enlightened teacher who out of compassion to all living beings refuses to enter nirvana completely (a state of eternal peace) and accordingly to leave sansara (a chain of reincarnations), and is consciously born in a human body again and again to continue his mission.

 

There is no cult of longevity or achieving physical immortality in Tibetan Buddhism unlike in a number of Hindu schools (for example, Shaivist’s Siddha-Siddhanta sampradaya or South Indian tradition of Tamil Siddhars). Looking at the dates of life of well-known Tibetan teachers we notice that many of them did not live for long that, probably, was caused very much by severe conditions of life in high mountains. Due to this fact, a question of incarnating technologies was rather actual, so that to be able to transfer skills and knowledge into the next embodiment. The topic of afterlife existence and proper actions of a human after a death of his physical body is fully described in “Bardo Tedol”, a Tibetan treatise which is a comment to Buddhist tantric practice “Shitro”, a practice of contemplating peaceful and angry deities. This text under the name “The Tibetan Book of the Dead” has got the world’s popularity in its English translation made by an orientalist W.Y. Evans-Wentz. The desired aim after death of a physical body is achieving enlightenment through merging with “the Clear light” which is seen by a human after he leaves his rough body. But if the level of his mind’s development or karmic conditionality does not allow him to do it, he is given guidance how to gain a more successful human rebirth, with possibility of a favorable life and continuation of spiritual training. Similar process was carried out by tulku that allowed them to continue supporting their disciples and to supervise monasteries.

 

Along with spiritual there was a social aspect of life in medieval Tibet. Tibet was a feudal theocratic kingdom (operated by a religion) where monasteries very often were rich proprietors of lands and peasants who worked on those lands. Therefore, the status of a tulku, a head of a big monastery, was economically and sometimes politically significant. Such child “automatically” was getting honors and gifts; and inherited all the property and the influence of his previous incarnation. Sometimes, due to this, conflicts happened concerning the identification of candidates into “the reincarnated”. Different clans tried to “appoint” their child as a successor of a monastery or spiritual school, confirming that exactly he is an embodiment of the previous master. Unfortunately, it happens nowadays as well. For example, in 90s a wide publicity was given to an uneasy situation with two candidates for the post of Karmapa the 17th, the head of Karma Kagyu school (Kagyu is one of the four largest schools of Tibetan Buddhism). As a result now there are two Karmapas the 17th, each of them has his own circle of followers and supporters. And there is one more little-known candidate, from a Nepalese tribe of sherpas. In connection with this conflict Namkai Norbu Rinpoche, a well-known Tibetan teacher, who is a recognized tulku himself, an embodiment of the king of Butan, wrote the open letter in which he urged people not to render honors and not to give political influence to any of the children recognized as tulku till they grow up and prove their high status as spiritual teachers by their personal example. But Tibetan tradition of honoring and worshiping tulku was formed by centuries and is improbably strong nowadays. When the tradition arose, not social aspects but vows of Bodhisattva (a teacher who always comes to help the living beings who suffer in sansara) were the main motivation. Detailed information about this topic is presented in a material by Natasha Sander, our correspondent in Nepal.

Interview with Lama Oleg (Sonam Dorje), the first Russian practitioner, who has completed the full course of theoretical and practical training in Tibetan Buddhism in Nepal, India and Tibet.

 

 

   When the institute of tulku has appeared?

 

In terminology of Buddhism the word “institute” does not exist. Tulku means Nirmanakaya (in Sanskrit), one of three measurements of the enlightened mind, which can be translated as “a body shown” or “Emanation Body”. From the point of view of the universal enlightened mind Nirmanakaya has never appeared, as it was always existing, being one of measurements of the enlightened mind (and it gave the beginning to the all Universe). Speaking about more ordinary things, reincarnation of Tibetan Lamas has begun in the first millennium when Padmasambhava and Vimalamitra came to Tibet from India.

 

It is rather difficult to say whether there were tulku or Nirmanakaya in India, if we consider as the basis the interpretation of tulku in Tibetan system. Unequivocally, those were such masters who in historical annals and descriptions were considered as the embodiments of this or that Buddha. And Buddha Shakyamuni himself was a tulku according to all characteristics and definitions. He has appeared as a response of the enlightened mind to prays of suffering living beings who wished to be freed out of sufferings.

 

In teachings of Sutra and Tantra it is said, that the enlightened beings (Nirmanakaya) come to this world due to three factors: own good wishes of these enlightened beings; prays and aspirations of ordinary living beings; and a potential of good merit accumulated by these living beings. It looks like two and a half thousand years ago the population of India had a lot of accumulated good merit, prays and aspirations.

 

There are tulku of the following kinds: the highest Nirmanakaya; geniuses - the beings possessing talents or abilities, differing from ordinary people, and not necessarily completely enlightened (for example, Mozart and Leonardo Da Vinci); and various Nirmanakaya (the enlightened mind can send an answer to help living beings in a form of anything: a fish, an animal, a medicine).

 

Tibetan concept of reincarnation nowadays is reduced to one that some great Teachers, due to their realization and great compassion, reincarnate again to conduct disciples to the enlightenment. The very first Tibetan tulku can be found in Nyngma lineage in 12-13 centuries, they were disciples of Padmasambhava and Vimalamitra. They were not very much in number. When Padmasambhava was hiding precious teachings, writing them down and hiding in different places of Tibet, he was appointing his disciples to become emissaries, special envoys - they had to reincarnate during different moments of time to disclose and disseminate these teachings. People were becoming tertons and were born throughout the last thousand years.

 

During further centuries the quantity of such reincarnated masters in Tibet has considerably increased. Western Buddhologists mention about three thousands of tulku in Tibetan Buddhism. The most known reincarnation is Dalai Lama as he is a visible figure and possesses great political influence. Dalai Lama cannot leave his physical body “just like this” without leaving detailed instructions where to look for his incarnation and names of his future parents.

 

One more well-known case of reincarnation in Tibet is Karmapa. Karmapa the 1st - Djusum Khjenpa - died in the end of the 12th century. Many of Karmapas were leaving letters with instructions mentioning the places and conditions of birth and names of parents. Now in the world there are Dalai Lama the 14th and Karmapa the 17th.

 

 

   How it is defined where there will be the next reincarnation?

 

Letters or exact instructions are not always left. It is important in cases of high teachers such as Dalai Lama and Karmapa who also possess certain political influence. There should not be idle talks or contradictions. Until recently several factors were taken into consideration while defining tulku, it concerns the majority of tulku met nowadays in Tibet, Nepal and India.

 

First, there always should be an acknowledgement by a realized teacher. For example, Karmapa16th, who died in 1981, was defining tulku almost every week. It is considered, that Karmapa possesses omniscience and wisdom. He was one of the most authoritative teachers. Sometimes Karmapa identified reincarnated teachers himself, without any inquiry. Sometimes he was approached by disciples of a passed away teacher. They gave offerings to Karmapa and asked him to identify their teacher. Sometimes he could help them and sometimes he could not. If there were problems concerning the realization of a teacher, Karmapa used to say that he has no clearness concerning that person. At present, the role of such authoritative teacher can be carried out by several great lamas. And they try to address a teacher in a tradition in which reincarnation is being defined. To identify the incarnation of Urgyen Tulku Rinpoche they addressed Trulshku Rinpoche who is considered to be one of the most realized teachers of Nyngma tradition.

 

 

Secondly, indications of parents are taken into account; they could have special dreams before pregnancy, during it and after a birth of a child. A behavior of a child is also taken into consideration; he could demonstrate some special qualities. When child’s awareness becomes more or less higher, there is a possibility to check it up. A child is offered several subjects to choose, among the subjects there are things that belonged to his previous incarnation. He should choose correctly his clothes, his place and ritual attributes. An authoritative teacher, who is addressed to confirm the reincarnation, can be guided both by his visions and his dreams. He cannot be guided just by his sensations.

 

   Can there be several incarnations at one time?

 

Yes, there can be. Both in Sutra and in Tantra, it is said, that Buddha and Boddhisattvas can have an uncountable quantity of incarnations. For example, such a great teacher as Dzhamgon Kongtrul, right after his death has appeared in five incarnations representing body, speech, mind, quality and activity (it is a traditional classification of the enlightened being). 

 

   Can you comment, please, on the situation with two Karmapas 17th?…

 

I can comment on it in the same way as Choki Nima Rinpoche did. He was asked a question during one of his seminars when the situation was very tense: “Can Karmapa has several incarnations?” He answered, that Boddhisatwa can have many incarnations. As the fates decree, Choki Nima Rinpoche, my Teacher, appeared to be the Master who has promoted a meeting of the two camps and the beginning of a dialogue between them. 

 

 

 

 

 

   What cases of incarnation did impress you the most?

 

As to me I did not see very many incarnated masters starting from their birth. Probably, there were about ten boys. Speaking about stories from the past I like the description how the master named Pema Ledrel Tsal appeared. Padmasambhava was invited to Tibet in the 8th century AD by tsar Trisong Deutsen. This tsar had several sons who have got teachings from Padmasambhava, and also two daughters.

 

 

 One of the daughters named Pemasal, which means a clear or shining lotus, died at the age of sixteen. Trisong Deutsen was very upset and addressed Padmasambhava with the request to explain him, why after she met such a great Teacher, his daughter had to die in such an early age. Padmasambhava answered that laws of karma are very difficult and clear only to Boddhisattwas of the highest level, and told him a story how a princess was born in a family of the tsar. Besides, he asked Trisong Deutsen not to be upset, and told that the princess will serve for the blessing of all living beings in future. He drew a tantric syllable on her body, touched it with a special ritual staff and revived her.

 

 When the princess has revived, Padmasambhava gave her a cycle of Dzogchen teachings. He gave prays that she reincarnates in future as a Teacher who will bring Dzogchen teachings into the world. And after that he let the princess die. In the end of 13th century a child named Pema Ledrel Tsal was born, he became the embodiment of this princess. He did not live for long, some sources mention less than thirty years. But during his short life he managed to take Dzogchen teachings out from the space of his mind and from some secret places in Tibet. In his next life he was born as Longchen Rabzham, the most known Dzogchen master for the whole history of Tibetan Buddhism.  

 

   Were there any female incarnations?

 

Yes, it happens repeatedly. Just one Yeshe Tsogyal, Tibetan spouse of Padmasambhava, reincarnated for more than ten times in different masters; Machig Labdron, a founder of Chod doctrines, and Mandarava, a spouse of Padmasambhava, also reincarnated for several times.

 

 

 

   Could you, please, tell us about the reincarnation of Urgyen Tulku Rinpoche…

 

Urgyen Tulku Rinpoche was the main holder of Chokling Tersar tradition. He died in 1996 and was one of the greatest and well-known Dzogchen masters of the 20th century. Among his disciples there were the most known teachers of Nyngma tradition and also Karmapa the 16th. I was lucky to receive teachings from him, and also was present at all ceremonies connected with its cremation and chanting, opening of the Stupa where he was cremated, and finding special relics which have remained after his cremation. All the disciples were praying for Rinpoche’s return, and a special pray has been made about a prompt reincarnation of Urgyen Tulku.

 

 

Finally it has happened: Urgyen Tulku Rinpoche has reincarnated in 2002. He was born in a family of a well-known master named Neten Chokling, whose monastery is situated in Bir (India). This master was connected with Urgyen Tulku, was getting teachings from him, and Urgyen Tulku was one of his radical teachers. Neten Chokling himself is an incarnation of Chokgyur Lingpa. It means that Urgyen Tulku has reincarnated in a family of an emanation of his great-grandfather. It should be added, that such cases happen rather often: son of Urgyen Tulku - Chokling Rinpoche is also an incarnation of his great-grandfather Chokgyur Lingpa. Probably masters like to reincarnate in families which are closely connected with them spiritually and as well have a blood tie. And it is correct, as in such families they get favorable atmosphere for spiritual growth and advancement on a spiritual way. We hope that in the nearest future we will have a new bright and remarkable teacher when this boy will grow up and get educated. 

 

 

 

Here is a fragment from a record of speech of Choki Nima Rinpoche (a teacher of lama Oleg) made in Ka-Ning Shedrub Ling monastery on the third day of Tibetan New Year (2006):

 

“Once our father was gone it was important to properly identify his reincarnation. It is of utmost importance to leave no room for error, no confusion, and no dispute. Let me speak frankly here. There’s a saying that “where the Dharma holds sway, the Maras will play.”

 

In the end, my brothers and I decided that it was best to request one of the personal guru’s of His Holiness the Dalai Lama, Trulshik Rinpoche. Trulshik Rinpoche is also the guru of the present reincarnations of both Dudjom and Khyentse Rinpoches. Lamas from all four schools - Kagyu, Sakya, Gelug and Nyingma - respect him highly and with pure appreciation. He merits this respect because he has practiced his entire life. He has kept all three levels of precepts - the precepts of individual liberation, the Bodhisattva vows and the tantric commitments of the knowledge-holders - so he honestly deserves to be described as an authentic “triple vow vajra-holder”. In our times he is simply extraordinary, a noble master who is both highly educated and has reached a profound level of realization, and so he can definitely be trusted.

 

 After performing the sadhana of longevity in Maratika Cave, that possesses extraordinary blessings, Trulshik Rinpoche gave us a silken scarf with a document inside, which reads as follows:

 

 

Trulshik Rinpoche is an excellent master; his words come from his wisdom vision and not from the interpretation of signs received in dreams or divination. So, Chokling from Neten who lives in a monastery in Bir, has a son; this boy is the reincarnation of my father without any doubts and mistakes.

 

According to Buddhist tradition, a reincarnation is celebrated with a name-giving ceremony conducted by a great master, which includes the cutting of a tuft of hair. It is the best if a great master performs an enthronement as well, so we have asked the lord of refuge Trulshik Rinpoche to conduct both of these important events. Even though he is aged, we insisted, stressing the importance of the event. “Yes, of course,” he replied. “He was my teacher as well. I will be happy to do so to the best of my abilities.”

 

First I intend to arrange the ceremonies conducted by Trulshik Rinpoche, then to take the tulku to meet with the Dalai Lama and then with the two Karmapa incarnations. Unfortunately, many of the great masters that I personally knew have passed away, but there are still teachers alive from all the four schools, teachers of incredible knowledge and realization, and I intend to take the tulku to receive empowerments, reading transmissions and instructions from many of them. This is necessary. It is also necessary to arrange education of the tulku. I’m concerned about that and all of you, please, take care of that as well. The tulku must also meet the three lords of refuge - Shamar Rinpoche, Situ Rinpoche and Gyaltsab Rinpoche. He should meet as well with all the other masters with whom we have a spiritual connection.

 

I also pray that this new reincarnation may have a long and healthy life with no obstacles; that he may receive plenty of empowerments, transmissions and teachings; that his mind may become wealthy in the qualities of learning, reflection and meditation; that he may be masterful in expounding and composing teachings and in settling arguments.”

 

 

Konstantin Astakhov – a practisioner, a disciple of Shedra Shechen (Tibetan Buddhist Institute in Katmandu, Nepal:

 

The institute of tulku is a Tibetan tradition and it is characteristic for Vajrajana. In Tibet there are about 600 lines of tulku in total. It is possible to say that the beginning was put by Buddha Shakyamuni and was based on prophecies that contain in Sutras. The first tulku was Karmapa. The first Karmapa, named Dusum Khyenpa (Dusum is translated as the three times, and Khyenpa as the knowing), was a disciple of Gampopa , who in his turn was the main disciple of Milarepa. Concerning him there was a prophecy even in Samadhiradjasutra by Buddha Shakyamuni. It says that in a northern country of snows a person will appear named Karma who will become a distributor of Tantra teachings and who will have reincarnations.

 

As an indirect justification of a tulku’s line can be considered a prediction of Buddha Shakyamuni about Tsonkapa: When Buddha was in Rajagrigh, he was approached by one Bodhisattva, his Mahayana disciple, who has lead to him a little boy from Brahman’s family. The boy held a crystal mala and gave it to Buddha. And Buddha said that in a far future this boy will be born in a country of snows, he will be named “Good Mind” (Lobsang in Tibetan), he will become a distributor and a reformer of the teaching and will build a monastery named Tushita. It means that Buddha saw a chain of reincarnations of this boy in 2000 years before the events happened. Tsonkapa was born in the 15th century and became his highest incarnation. Everything happened: he was given a name Lobsang Dragpa at his birth and he built the biggest monastery - Tushita.

 

Speaking about the accuracy of predictions of reincarnations it is necessary to mention the story about Karmapas. Karmapas always left detailed instructions where to look for tulku. And in cases with original tulku there always were clear signs, therefore searches were easy. Karmapa the 4th - Rolpey Dorje and Karmapa the 8th declared that they are Karmapas right after their birth. Karmapa the 3d - Rangzhung Dorje was able to speak right after his birth that is unusual. And at the age of three playing with other children he has started to make a Karmapa’s black crown out of pieces of soil. Highly realized Lamas usually know about their following incarnation and always leave clear instructions.

 

As an example, a founder of Dudzhom Tersar, Dudzhom Lingpa, can be named. On the day of his death he told his disciples to go with prays to a secret place of Guru Rinpoche in the western Tibet, and he also added, that he will appear there before them! He gave them the birthplace and names of his parents. When disciples reached the place, the child was already born. Singularity of this embodiment is that there was no traditional transference of consciousness at the moment of a conception (that corresponds to Buddhist tradition), and the consciousness did not stay in bardo. It means that the incarnation of tulku is possible at the moment of birth and even after birth! For highly realized Lamas there are no obstacles or certain laws existing for ordinary people: staying in bardo, for example, entering of consciousness into a belly through a connection of elements. Consciousness of Dudzhom Lingpa has entered right into a child.

 

It can be added that in some cases of incarnation external signs and physical qualities even remain. A surprising example is Tsetrul Rinpoche. In his previous reincarnation as a result of one incident fingers on his hands were chopped off. And in this life fingers on one of his hands are almost twice shorter than on another one.

 

It should be noticed that there can be three tulku and more at the same time. Let’s remember Dzhamyang Khyentse Vanpo, a teacher of Sakya of the 19th century, a terton. At the same time he had five tulku: of speech, of mind, of body, of activity and of wisdom! His reincarnations are Beru Khyentse Rinpoche, Dzongar Khyentse, Dodrubchen Khyentse and Tulku Yangsi Dilgo Khyentse. Also there are cases when one person becomes a reincarnation of the several. Many tertons were becoming an incarnation of several disciples of Guru Rinpoche. For example: Namkai Norbu in one person embodies incarnations of Adzom Drugpa, a Dharmaraja of Butan and Sakyapa’s Rinpoche

 

More over the sex of the incarnation can change. But the institute of female tulku is poorly developed. For example: Khandro Rinpoche, a daughter of a passed away Trichen Rinpoche, is an incarnation of dakini from Tsurphu. I think it is connected with a certain negative attitude towards women in Tibetan society. A female birth is the lowest by definition. Though it should be told that there are very high yogini exist and also there is a cult of dakini.

 

In some cases there were complexities with identification of tulku. It is considered, that the main problem is concluded in disciples of Lamas: the main obstacle is an infringement of samayas taken. Karmapa the 16th possessed a highly developed clairvoyant and during his lifetime he defined the majority of Kagyu and Nyngma reincarnations. His was often addressed with requests to define reincarnation. In some cases it was easy to do, and in some cases he said, that he “sees a fog in front of him”. Reasons of this unclearness were the problems with disciples’ samayas in relation to their teacher: quarrels and disagreements between disciples, absence of devotion towards the teacher. The teacher as though “loses a touch” with this world, loses a stimulus for returning and incarnating. As we know, tulku come to this world for giving teachings: disciples attract the teacher.

 

In difficult cases of identification they resort to various methods: fortunetelling, referring to oracles (to people connected with spirits) and astrological calculations. To identify Dalai Lama the power of Khalmo Latso Lake was used. It was considered that the lake is connected with a deity Phalden Lhamo, a defender of Gelug school. High Lamas came to the lake coast, made special offerings, and in the waters of the lake an image of Dalai Lama’s birthplace or his parents has appeared.

 

As it is considered that the Teachings of Buddha gradually fall into decay, the influence of a general destruction and commercialization affect the institute of tulku as well. I think that 90 % of identifications of modern tulku are conditioned by politics and economy. In the history of Russian Buddhism the most known tulku was Buryatiian lama and scientist Bidia Dandaron, who has passed away in 1974 in Soviet prison, accused of "creation religious group". In Buryat, Kalmyk and Tuva Buddhism there were no lines of tulku. There were single cases of reincarnations among Lamas.

 

Ilya: Jonas, how did you start your yoga practice? Do you remember your first yoga lesson?

 

Jonas Westring: I will start from the beginning. I clearly remember my first yoga lesson, because it was 14-day yoga retreat at Scandinavian yoga school in Sweden. That is a direct lineage of the Bihar school of yoga. I did a 2-week residential course there when I was 19 years old. That’s where I started and then from there on there’s been a lot of different styles of yoga, a lot of different eras and times in my life where I have explored different types of yoga practices, but I was originally trained in very classical styles through the Bihar school.

 

Ilya: Do you remember your first impressions, first practice in life?

 

Jonas: Those 2 weeks were like one practice for me. It was my first experience and very profound! I felt completely changed coming out of that retreat. I had opened up new perspectives of looking at myself, who I was, and also the world around me. It definitely opened up some new doors for me.

 

Ilya: What practices you did? Meditation, asanas, pranayama?

 

Jonas: I believe the Scandinavian Yoga School still to this day teach exactly the same program as at that time. They have not changed anything, I think. It’s based on kriya and tantra yoga with a lot of kriya and meditation techniques, pranayama, deep yoga nidra practices and of course classical asana.

 

Ilya: Asanas were in Sivananda style?

 

Jonas: Yes, from the same lineage. Not so informed about the physical alignment of the postures, instead more focus on the subtle body. Little information about the biomechanics of yoga. But I think the strength of their practice is the visualization techniques, meditations, the kriyas, pranayama, the inner work, shat karmas, shankprakshalana (the drinking of salt water). “Hardcore” classical yoga practices that we don’t see so much today in the modern yoga world, but in India they are still very vibrant and practiced.

 

Ilya: Yes, it’s common practices in India, but rarely we find teachers who can teach such practices in western yoga centers.

 

Jonas: That’s true. But the Bihar School of Yoga and it’s centers around the world teach classical yoga often called the Satyananda style. Swami Janakananda Saraswati, my first teacher, a Danish yogi, went to study with Swami Satyananda for a couple of years and when he came back started the Scandinavian Yoga School in 1970, so that’s like 40 years ago now. He’s till running it with many branches through Scandinavia and also with extensions in countries like Germany and France.

 

Ilya: Which year did you visit it?

 

Jonas: It was back in 1981 I started and I was 19 years old at the time. At this time yoga was only done by “strange” people.

 

Ilya: Was it popular in Sweden?

 

Jonas: It was not popular at all, only very few people had interest, especially in this type of very traditional classical hatha yoga. All the teachers were wearing orange clothing, you know, it’s Swami based. Very, very different from now, it’s almost 30 years ago. Yoga evolution has changed in modern time. After having done Satyananda yoga for many years I moved to the States in 1995. There a encountered the big “buffet” of yoga. It was in the mid-nineties that yoga was starting to get popular in the USA and around the world, it was the very beginning of the yoga-boom. I was exposed to all kinds of yoga there and has the opportunity to study many different types. I was living at Kripalu Center for a full year and was exposed to many different styles of yoga there and met John Friend and Anusara yoga, and many other teachers and styles. I met many competent teachers and I studied many different approaches including Ashtanga vinyasa, Iyengar yoga, Jivamukti, Vinyasa, Kripalu, Sivananda, etc. So I’ve been exposed to many different practices, but for the past 11 years Anusara yoga has been my main focus.

 

Ilya: John Friend, as far as I know first was Iyengar yoga teacher, and then he created his own style.

 

Jonas: That’s right.

 

Ilya: In 1995 Anusara yoga already a style?

 

Jonas: No, Anusara started in 1997. John Friend was part of Iyengar Yoga and it’s certification committee, so he was quite involved in this yoga system. But as usually happens, some people need to go their own way. He learned a tremendous amount of things from the Iyengar system, but he had a different vision of some things and did not agree with everything. He understood that it would be more appropriate to create his own system instead of trying to change the system he was in. This gave him full freedom to create whatever he wanted and this was in 1997, so that’s 14 years ago.

 

Ilya: Lets talk about understanding of yoga in the East and in the West. What about the Western idea of progress, of creating something more new, more effective, and Eastern idea of preserving tradition, keeping practice the same during hundreds of years… Creating new systems instead traditional lineages some people can consider degradation of yoga, some people can call it development.

 

Jonas: Well put. I like that. The way that we look at it at Anusara yoga perspective is that classical systems of yoga are vertical. They have a teacher, a guru, a swami, a particular philosophy, a doctrine, a founder that may still be alive or have already passed away a long time ago. Regardless, it’s a vertical system. These systems are authority oriented, managed from the top and quite powerful, and everything else is following in a vertical line below. It’s the traditional Indian Guru-discipleship paradigm.

Ilya: Parampara.

 

Jonas: Yes, exactly. In Anusara we think of it as horizontal system instead. So we do not have the kind of hierarchy found in traditional Indian systems. We take a more modern (Western) approach of creating equality between people. I often take the seat of the teacher, yet also remind myself that I am a student and will always be a student of yoga. So we change our hats from student to teacher on-goingly, while it seems like in traditional systems the teacher is always a teacher. And they take that role and they may not acknowledge to be at the same level as a student. In Anusara yoga many different teachers take the teacher’s seat at different times. So it’s really more about equality and a more modern way of applying yoga in the year 2011. And it’s worldwide. Anusara yoga is spreading all over the planet and it penetrates into different cultures, even here around Asia. Especially here in Asia it’s quite interesting because people here are used to a vertical system. The educational systems all over in Asia are based on a type of hierarchy. We do not elevate the teacher to the place where classical schools of yoga often do.

 

Ilya: But anyway some vertical system exists, if John Friend is founder who controls certification system, who can check the quality of authorized teachers…

 

Jonas: Of course John Friend is still the main person, the president and founder of the organization, so he is certainly making a lot of the top decisions. But there is a certification committee, a curriculum committee and so forth, who are involved in making decisions together with and under the supervision of John Friend… I’m not sure how many people are working at the Anusara office, probably 15-20, and there also many certified teachers who are involved in committees, making decisions at some level. But of course there is a founder and things are going a lot according to how he would like them to go. But one of the things very interesting in Anusara is that as the system evolves as it spreads around the world, it takes new shapes, it keeps on growing and changing. So the system is continuously adapting itself to the evolution of yoga in the modern world, and the evolution of the Anusara system itself. So there are changes within the certification program, it keeps evolving, it’s flowing and changing. Very different from the classical way of yoga where things tend to be quite fixed in an old fashioned ways, that can easily turn dogmatic. So we see les dogma and fixed ways in this modern system. I think there are pro’s and con’s about both classical systems and modern systems so it is not about looking down at other approaches. All we want is to try our best to apply, teach and practice yoga at an effective, practical level. We see a lot of quick fixes in yoga these days and a lot of yoga teacher training programs are happening around the world, especially in the West.

 

Ilya: Sometimes it seems that there are more teachers than students.

 

Jonas: You’ve taken a few classes and you want to change your life, have a new career, and there is 200-hour yoga teacher training right there. Students with very little background can take these trainings and become a certified yoga teacher with certified the Yoga Alliance. This is happening and is becoming a big industry.

 

Ilya: In some popular schools like Iyengar yoga or Ashtanga vinyasa there are some particular sequences of asanas quite hard fixed. What bout Anusara – should you follow in your teachings some fixed sequences or you can modify sequence as you wish?

 

Jonas: The whole system of Anusara yoga is based on principles. We also have principles of sequencing. There is a certain progression and we have a format for how to structure an effective yoga practice. I see it like playing music. You play within a certain frame. If you understand the principles of music and can play, you can jam with any musician, such as in blues or jazz music. I look at it like that. So we have a framework, we know where we start, we know where we end. What’s going to happen inside we may not exactly know. So there’s a lot of creativity that goes on between the beginning and the end. When I teach, I respond to what I see and have to stay present with what I observe, what I feel, in each moment. I have to be able to respond effectively and quickly to the group and to the students. See where they are at, what level they are at, read the energy happening in each moment. And I have to be so immediate and so aware of that I can change or flow with that in my teaching.

So Anusara yoga is really about balancing polarities. And we can say that one of the fundamental polarities we apply in Anusara is the polarity of stability and freedom. We do that in our asana practice, we talk about stability and freedom in the body, we need to create balance between the two. The whole system of Anusara yoga, the methodology is about creating balance between stability and freedom. There has to be something firm enough and clear enough so there is no doubt about what we are doing, yet to prevent getting stuck in dogma or in fixedness there also need to be plenty of room for creativity. And that’s what makes it very stimulating to teach this system and to be involved with the system. There’s a lot of room for creativity. But of course not too much creativity. You have to know the methodology, the philosophy so well that that you can flow with creativity and flexibility but still stay within the framework of the philosophy and methodology of Anusara yoga. The philosophy is based on a Tantric view.

 

Ilya: From traditional point of view Indian tantra is kind of spiritual practice which belong mostly to Shakta branch of Hinduism, some lineages of worshipping different forms of Goddess. Do Anusara have connection with some Tantric sampradaya (lineage)?

 

Jonas: This is also something that’s evolving. Over the 14 years that Anusara have existed, the philosophy hasn’t really changed, but at the same time it’s still evolving. So what John has done, he has taken a broad tantric view. It’s not as specific as any of the coined schools of Tantra. There are a handful of very specific tantra schools such as the Trika school, founded by Abhinavagupta, and we have Kashmir Shaivism, and then we have the Tantric Goddess tradition in the South of India. Those are the main streams of tantra. Instead of following one of the already established schools of tantra, Anusara are creating a new form based on Tantric philosophy, which is already there, but applying it in a new way that is adoptable and workable for the modern person in our modern society, for the householder person who is living regular life in this world. So it’s not so extreme in that way. And for those interested to go deeper into philosophy, there are a number of skilled scholars of Tantric philosophy supporting the Anusara system, with whom you can study individually.

 

Ilya: They are Western or Indian?

 

Jonas: They are all Western, most of them have PHD’s in comparative religious studies and are professors at different universities in the United States, with long-term experience of spirituality and yoga. So there is a handful of very skilled scholars, who are also teachers of John Friend, that provide a profound Tantric base behind the philosophy of Anusara yoga. For those who’d like to go deeper and study individually, some of those people are Paul Mueller Ortega, Douglas Brooks, Carlos Pomeda, Bill Mahoney, and Sally Kempton. Ant there are a few more coming, stepping in that place. So we can talk about easier form of tantra that is not very extreme, but some points of the philosophy behind Anusara yoga: it’s life affirming; we always looking for what is lifting people up; what elevates their life; basically we want people to feel better about themselves when they leave the class than when they arrived. We create community, we do some partner work in most classes, to make people connect and enjoy themselves. The two highest reasons for practicing yoga we say is Chit, the power of awareness of ourselves and the world around us, and Ananda, the power of joy and ecstasy. If this not happening, the yoga is not really working. If you don't become more generally aware and if you don’t feel more happy from the yoga practices, maybe you should look for something else. Or, look at how to do the practice in different way. So this is very basic philosophy on some level. The system of Anusara yoga is very approachable, we all can learn 5 principles very quickly, but then when you keep applying them, you go deeper and deeper through the same 5 principles.

 

Ilya: What are those 5 principles?

 

Jonas: These are the 5 Universal Principles of Alignment. The first one is called “foundation and opening to grace”. The second one is “muscular energy”, third – “inner spiral”, forth – “outer spiral”, and the fifth is “organic energy”. And of course I can talk about what they all are as well. In brief, the first principle is called “Foundation and Opening to Grace”. Foundation on a very physical level is obviously means how we place any part of the body that is contacting the yoga mat. In standing poses the feet. In handstands the hands, in sitting poses the seat and legs… we never compromise that. What happens a lot is that you take full pose in some way or another and often its foundation gets compromised, you may have your feet not turned optimally - we line up and place the foundation carefully and clearly, we know exactly how we want it, it’s part of the system. So that’s the first thing and we do not compromise. If you loose your foundation as you build your pose, it’s like you’ve lost the foundation while building a house. If the foundation of your house is not square or level, something not optimal is going to happen. That’s the same kind of idea. Foundation comes first. The other aspect of the first principle is called “Open to Grace”. This can be difficult to explain. What it really means is to open oneself to something bigger then our limited individuality. We can call this the Universal. The big sky. To release the limitations that we place upon ourselves. To open up to the possibilities that anything can happen anytime. To be wide open like the sky. A very open, soft quality. If we do the second principle first, applying Muscular Energy and drawing power into ourselves first, we tend to block something on some level. So we start by an open, soft attitude. Being open to the possibility that something extraordinary can happen at any moment.

 

Ilya: Can you compare it with Bhakti in Indian tradition?

 

Jonas: There are some ingredients of bhakti in it. But it’s really the tantric view, to be wide open to everything. To stretch and dissolve ones limitation and boundaries.

 

Ilya: Without connection with some form of God, just became open to the Universe? Is it a type of perception?

 

Jonas: It becomes very personal. It can mean different things to different people. If you like to use the word God, you can use that. If you don’t like it, you can use “the big sky”, “Nature”, or something else that takes your breath away when you think about it. You go out at night to look at the stars. If you are sensitive, it’s going to hit you in some way, it will bring your awareness and feeling somewhere. Your jaw is going to drop: Wow! This is amazing! So what we try to do is to remind the students about the magic of life itself. This is an extraordinary life we have, which we tend to forget in the business of the things, in the craziness of the modern world. So that is the first principle. Foundation and opening to grace. It’s how we start, we are setting the foundation, both physical and attitudinally, spiritually. Then comes Muscular Energy, as drawing power into the core of your being. There are specific components in it but let’s not going into this here, it gets technical and is better experienced in a class. But it’s drawing power into yourself, to hug the muscles into the bones, to the core, to the midline.

 

Ilya: This is more close to Iyengar approach?

 

Jonas: Yes and no. Iyengar Yoga certainly also do some of that, but not as a principle. They do certain things like “lifting the knee caps” or any other precise work. But we do it globally, through the whole body. We have very clear focal points, to where we draw in power, directing the movement of energy. That’s the second principle of Muscular Energy. We integrate, pull in, affirm, we become more clear about where all the parts of ourselves are, who we are. And then from that place we do refinements, and the main ones are called the spirals. First “Inner Spiral” which is a broadening, a widening, an opening. A liberating, expanding spiral that spirals from the Earth towards the Sky. Then into that, to create balance, we apply the “Outer Spiral” which is a manifesting, rooting spiral, from the Sky to the Earth. They are mainly applied to the hips and shoulders. And the final step is called “Organic Energy”, which is exactly opposite to Muscular Energy. Inner and Outer Spirals are opposite, complimentary forces that balance each other, and the muscular and organic energy principles are also complimentary forces. Having drawn into the core at the beginning, the last thing is to expand fully outwards. From the core, shine out, stretch out, radiate. Vibrate all the energy out from that integrated place. So that is the five principles of Anusara yoga. Very easy to teach, you can teach them quickly to people. I’ve been doing this for 10 years and still experience how the keep on being revealed. They become more and more powerful. And they apply not only to the asana practice, they carry over into life and that is what makes them so interesting, really. That it’s not only what we do on the mat – that’s fine, that’s great, and that’s a wonderful practice to have - but if it doesn’t translate into the rest of one’s life, it’s a limited practice.

These 5 Principles carry over into life itself and you can look at any given situation in life through the eye of the needle of the five principles. That’s how the framework of Anusara works. Instead of having a lot of different details we have an overall framework, primary principles, but of course there are many details and sub-principles as well. The 7 loops belong to the secondary alignment principles. That’s all about refinements of the alignment of the physical and energetic bodies. And there is a certain amount of other sub-principles. We always begin with the 5 Principles and then refine and deepen with the secondary principles.

 

Ilya: Do you teach some other practices?

 

Jonas: Anusara yoga is very open to that. An Anusara yoga teacher is certainly welcome and encouraged to bring in other aspects of yoga and related practices within the framework of the philosophy and methodology of the system. If it fits within the 5 principles and one can do it skillfully, it is most welcome. Unfortunately what is happening today, in most of the modern yoga, is that it’s to a very high degree focused on yoga asana. Because that’s what people want, it’s what they are mainly after to a very large degree, so we give them what they want. And then we also try to give them what they need. They might not know what they need. From a yoga perspective they need to get more connected and balanced. I do teach some meditation, pranayama and some chanting, and other practices have been brought in. But not as much as in classical yoga styles such as the Bihar School, as I used to practice. But I can bring in practices from what I learned at Bihar school of yoga and teach it within the context of Anusara yoga. That’s fine.

 

Ilya: So teacher can use his own experience?

 

Jonas: Yes, you can. Within reason again. To get certified in Anusara yoga takes a long time. Once you get certified, John Friend and the certification committee have seen that the teacher fully understand the framework of Anusara yoga, that they can hold the space for the students and apply the integrity of the system. Still there’s a lot of room for creativity within it. That’s a fine balance, it’s a great balance. I’ve never seen any system with so much freedom as Anusara, but the more freedom we have the more the system needs to firm up. If you wonder off too far, if you get too creative, then you are not really teaching Anusara yoga anymore. So if I teach pranayama for example, I would use the alignment principle of Anusara yoga to place people in proper position for the pranayama. Use the shoulder and skull loops, applying principles and sub-principles like Inner Body Bright, we have a handful of these concepts that are very clear. So if we apply those first, then we can go ahead and teach classical pranayama. What can we say is that Anusara yoga is still evolving, which means we haven’t seen where it’s going yet. If one of our teachers specializes in Aurveda, they can use Ayurveda components to blend in with the Anusara teachings, so there is room for it all. You can co-creative with different teachers with other different specialties. Live music is involved quite a lot. Live kirtan, or live classical Indian, fusions, or whatever. Music that would fit into asana practice, during practice, John Friend has used this a lot, Krishna Das and many other well-known chant masters. A handful of thoe well known Kirtan walla`s.

 

Ilya: It is like a form of Western Bhakti?

 

Jonas: Exactly, it’s more like devotional rock-n-roll in a way. We get people together, get them ecstatic, sing and chant together. And the good Kirtan walla`s have great stories to tell between the chants that bring in some more contents into the practice. Vibration itself has its own power.

 

Ilya: Do you study classical texts in Anusara?

 

Jonas: The Bhagavad Gita is important. We study the Yoga Sutras, some selected sutras that are mostly relevant to the system. The Yoga Sutras, but also Siva Sutras. If you study with Paul Muller-Ortega he will certainly teach a lot of Siva sutras. And there are a handful of other traditional texts. There is a higher, deeper level of the system that’s not required but available. And for the teacher training there is Anusara teacher training manual. For the Immersion Program there is the Immersion manual. All the classical texts can be studied and if they can be brought in under the context and vision of Anusara yoga, then they are valuable. There is a process of taking something, making it meaningful to yourself, then deliver that message through the teaching. Another text is the Spanda Karikas. Spanda is a key concept in Anusara yoga as well. Pulsation and vibration. Yes, it can be complicated but again we want to make it simple and available. We take the essence of it and try to convey this essence for the students, to make it meaningful for them. It talks about how everything is pulsating, the heart pulses, the breath pulses, how the glands and organs and every cell in the body pulsates. The stars in the sky are pulsating, and this pulsation is in everything that is living in this creation. When we get more in touch with this vibration or pulsation, we feel more alive. We feel more connected. We start to become more sensitive to that pulsation energy that is everywhere. Which is really coming from one pulsing Spirit, one essence?

Going back to the One again, which you do not necessarily call God, but call it the Absolute, the Universe, the one Energy, the one Nature, and if you like you can use the word God. All the Goddesses and the Gods of the Hindu mythological system can be brought in. This is being done a lot in Anusara too. There are a lot of teachings of the different deities. It’s a matter of preference. I would never teach anything that does not feel grounded in my own experience. Then it’s not real to me. People can take a lot of information and deliver it and that’s wonderful. I see my own teaching as quite simple, what I put out is grounded in my own experiece, there is some weight to it. It’s something that I feel clearly myself.

And that is how I see the teaching should be, good teaching. To be authentic and real is to be powerful, so that the students feel that authenticity in the teaching. Often, to me the more basic, the better. Really grounded and authentic teaching is really powerful. But then if people are interested in philosophy, if they have interest and inclination, they can study very deeply profound complicated texts, if they want to. Anusara should be available for everybody, it should not be like: oooh, it’s a very complicated system, it is highly philosophical with strange Tantric base, you know. It should not be like that. It should be available for everybody. We welcome everybody to come and practice with us. May be some people don’t like what we are doing. We are not missionaries, we are not here to convert anyone, we’re just trying to create a good vibration in the world. And we’re having a good time while doing it.

 

Ilya: What about yogic diet?

 

Jonas: Anusara yoga does not have a guide for eating, for food preferences, for diet. Instead it’s completely free, completely open. Of course I’ve experimented myself with my own diet, and food is always a very popular topic. People eat quite different things, in different cultures and climates. If you want to eat only raw food you should not probably live in Stockholm or Moscow. Better in Hawaii or Chiang Mai, more conclusive for raw food, because of the climate. People get fixed in one mind frame about food, for cultural, ethical, healthwise or any other reason. If you transport a diet idea into some part of the world, it’s probably not going to work. I grew up with plenty of dairy. In Northern Europe, in Scandinavia we eat dairy like mad. If I go to Japan, I would not eat dairy at all, I go for amore macrobiotic diet, no dairy. Of course in India lots of dairy too, they are cow-based, the cow is holy. So for me I feel dairy is still a part of my diet. I grew up on it. It doesn’t mean I can’t change it, I can change it if I want to. So this is an individual choice. There is nothing in my perspective or Anusara perspective that we have to be vegetarian for instance. We do not have the belief system that we need to be vegetarian to purify ourselves. Things like ahimsa or non-harming could come into this discussion and then it gets complicated of course. Certainly looking at the yamas – niyamas. This is also part of the yoga framework that we look at but we also want to be practical - in this day we have to be practical. Life is complicated, amazingly complex, we have millions of choices to make. We grow up eating eat food from the place we live. This is our natural diet. Part of our nature. We do not have to question it. The problem is in the West, we do not have any clear guidelines anymore and too much information and propaganda. People need experiment, maybe see what is it like to eat meat every day. And what it’s like not to eat meat at all. To be open to change and explore more options. Personally I think there’s a lot of interesting information from the Aurvedic system of diet. Also it is very culturally based sometimes, and doesn’t fully apply to us, I think.

I think that the dynamic idea of Aurveda is very good, that different people need different things, based on the constitution. Aurveda is the sister science of yoga. I recommend yogis to have a look at Aurveda, but don’t take it too literally. Draw some of the ideas from Aurveda and see what feels right, what feels good. The last time I was in India, I was in Rishikesh, and went to an Aurvedic doctor for a consultation. He stared into my eyes and said: “You are 90% vata. I want to give you a goat meat enema for 21 days”. I replies: “No, thank you, I don’t think I need that”. So that was his perspective. Strong minds, like Indians are. Such a wonderful way, we love it, but we might know ourselves better after having met a doctor me for five minutes. So diet is not really a big discussion in Anusara yoga. This is part of Western evolution of yoga and balance and health. People have to find their own way, really. An open choice!

 

Ilya: What are your favorite books, music, personal choices not only in yoga but in culture in general?

 

Jonas: I play the guitar. I have a couples of guitars here and I like to play. I like to listen to classical Indian music, meditative, transcending. Sitar, voice ragas, Drupal - slow, very meditative. And I listen to various folk music and of 60-70s music. There are a lot of yoga books. But it’s also good to read books that are not particularly yoga. One of the latest books I read was the Millennium trilogy. They become very popular last year, you’ve might seen these books around. By Swedish author - Stieg Larsson: “The girl with the dragon tattoo” or “The Girl Who Played with Fire”. It’s a trilogy. Three books. He died before they were published, from a massive heart attack, only 50 years old. He became the second most sold author in the world.

 

Ilya: In Russia Astrid Lindgren`s books about Carlson were very popular.

 

Jonas: I grew up with that, of course.

 

Website of Jonas Westring http://www.shantaya.org

Classes and workshops in Thailand and all over the World.

 

Scoliosis is a frontal curvature of spine that, depending on its gravity, considerably restricts the mobility of vertebral disks, causes deformation of vertebral bodies and frank asymmetry of the body (Picture 1). Deformation of spine pinches the nerve roots, resulting in chronic pains in the spine, in grave cases leading to apoplexy of lower limbs. Scoliosis is a progressing illness, sooner or later leading not only to spine deformation, but also to malfunction of blood circulation and external respiration. Load distribution on locomotorium is changed dramatically, a costal humpback grows, breast deforms, reducing the internal cavities and lungs excursion, external breathing deteriorates. Ventilation problems in their turn, have a negative impact on anaerobic (cellular) breathing, and deterioration of cellular metabolism leads to chronic hypoxia of tissues. Chronic hypertension in pulmonary circuit can lead to cardiac hypertrophy of right cardiac chambers and develop the symptoms of pulmonary heart disease (“kyphoscoliotic heart”).

 

Despite the variety of treatment methods, Scoliosis still holds the status of an irremediable disease, because its prime cause haven’t been discovered yet. It can be cured on initial stages in younger age, when the bones are still formed. However, after the organism has developed, correct yoga therapy can only stop the development of the disease and significantly improve the quality of living. At the same time, unadapted asanas practice can bring a number of epiphenomena and traumas to those suffering from this disease, up to enhancing the asymmetry. This article is going to be dedicated to the ways of adapting yoga practice for people who have Scoliosis and the first thing that can help us is the knowledge of the subject.

 

Thus, the first misleading lie: “The cause of Scoliosis is our incorrect posture at school”.

 

It is actually the other way round: those who already had curvature sat incorrectly. Crooked position is an adaptive reaction to asymmetric weight load in our body. It is a consequence, not a reason. Trying to hold an upright position will only increase tension in those areas, which are already quite tense. So what this knowledge gives to us? Using corrective postures won’t give the necessary effect. At least, if you just curve to the opposite side and freeze like this for a long time, you will get convulsions, traumas, muscle spasms and pain syndrome.

 

The second lie: “Scoliosis is down to weak back muscles, so they should be trained”.

 

The curvature is characterized by more or less evident changes in force balance, the muscles become longer o shorter. Depending on the direction of turning or twisting, the body loses the balance of muscle strength and flexibility. In 1962 a German doctor, Friedrich Brussatis described the difference in electric activity of the muscles of the salient and concave side. He discovered that the muscles on the salient side are more active. It means that muscles on the concave side are weaker and they should be trained. At the same time, the salient side muscles are overstrained and they should be relaxed.

The truth you should know: A muscle loses its functional length when it is constantly, but not extremely, strained. This length could allow it both to contract and extend effectively. From the salient side the muscles become contracted and shortened. When you try to load them more, they cannot develop more strength and contract. Instead they give in to tremor and convulsion. This is called strain weakness disorder. If we try to relax those muscles by lengthening them it becomes obvious that the strongest part of the muscle, its central part, also stretches the weakest, tendon end. It forms overstrained and contracted as well as lengthened areas in one and the same muscle.

This can be explained by the muscle mechanics. There is difference between muscle intention (pre-strain) and muscle contraction. The muscle can achieve its maximum tension only after some pre-stretching, what is approximately equal to the length in quiescent state. Overstretching reduces the contractive capacity of potential tension. Therefore, constant asymmetric load makes muscles of both sides lose their functional length that could help them contract or lengthen effectively. It means that if we try to stretch the salient side muscles and contract those on the concave one, there will be no effect until the muscles regain their functional length.

 

Attention! Here is the key point in working with lateral curvature.

 

You can show utmost zeal selecting asymmetric exercises for the very muscle groups that are involved in the very curvature you work with, but there will be no effect until you restore the functional length of the muscles. For this purpose it is better to use dynamic exercises without ultimate load, alternating lengthening and contraction. These exercises are called vyayamas in hatha-yoga. The exercises should be done asymmetrically, as there is a chance of “cheating” effect, when an exercise is fulfilled with the help of overstrained and spasmed muscles of the salient side, not involving the weakened side.

It can be illustrated by an example.

Here is left-side lumbar scoliosis. Quadrate muscle of waist, which starts from iliac crest and is fixed upon the 12th rib and transversal appendices of lumbar vertebras, is shortened and overstrained (Picture 2).

Question: How did you start practicing yoga and why?

 

Gabriella: At the time of my studying in the university a relative of mine gave me book on yoga, starting from this book I became interested in yoga. When I met a person, who was already practicing yoga I was so curious that I went in to yoga class with this person. I liked yoga and hence continued practicing. It was Iyengar yoga in Florence in 1973.

 

Question: Why did you decide to continue yoga practice?

 

Gabriella: I didn't decide at the beginning. I just liked going in for classes and I went there once a week.

 

Question: Did you practice by yourself as well? Do you think i's necessary to do practice not only in the class?

 

Gabriella: Yes, I also started practicing at home, although nobody told me that I had to. I was interested and puzzled with the poses, I found them challenging and difficult and wanted to study them throughly so I started practicing daily by myself. And because of constant practice by myself I started to understand much more during the classes.

Personal practice gives you more intelligence of the body. Those people who practice only in the classes hear the same story at each class and they never learn. So it's very important to practice by yourself.

 

 

Question: How would you advice to start practicing yoga for those, who are now only interested in yoga but don't know what kind of first step is better for them? To read books first, or to find a true Guru, or just to go to the nearest yoga studio?

 

Gabriella: As for me, one definitely can not learn yoga from the books. One can only become interested in the subject. But when you are already practicing yoga, you have to learn from the books as well. From the books one can learn about intellectual and philosophical parts. Practical things you can only learn from a teacher.

And I absolutely don't recommend to choose school by the principle of the nearest or the most convenient one. It's important to be discriminative when you choose a good method and a good teacher. A good teacher is of crucial importance, cause you always absorb something from a teacher. Moreover, if you don't go to a good teacher you may damage yourself. And I know many people who just go to any place or a teacher to study yoga, either because it's cheaper or more convenient location, etc. Personally I'm convinced that it's better to go for less classes but to go to a good teacher.

So one have to develop a discrimination to understand, who is a good teacher and what is the good method for him. And it's not easy. But this principle works not only for yoga, it's for everything - e.g. for the food it's the same: if you eat junk food your body becomes junk, but if you eat good and healthy food your body becomes healthy... Probably you'll need to spend a little more money and time in order to get it at the moment, but in the end it appears that you've saved your money and time.

 

Question: You are talking about "a good teacher". And what kind of teacher is a good one? Or it's a matter of an individual compatibility?

 

Gabriella: You can not say in general. But those teachers, who studied yoga a year or two and picked up different things from different methods can not give truly deep knowledge. Because deep knowledge comes through years of experience only.

 

Question: So, how can one understand, if it's a good or a bad teacher?

 

Gabriella: When you study languages for example, you can understand very quickly wether the teacher is a good one - either you have progress with him or not... Either he can see your limits and consider them or not.

If a teacher is a good one, he sees what the problem, what the limits of each of his students are, and he helps them to understand how to solve those issues... And of course he must have profound knowledge of the subject.

And quantity of people, who go to a teacher, could not indicate the goodness of this teacher. There're unknown teachers, who are great and at the same time there are very famous teachers, who are not as good but they may give more fun to people. So popularity only means one is good in making himself popular, not that he's a good teacher.

A good teacher is not the one, who explains something that he perceives important, but the one, who watches students and sees their individual problems and is able to explain to each of them, what he needs to improve. And he's doing this in such a way that it's possible for them to understand him. This is a real work. And this is another feature of a good teacher - he gives you something useful during the class, something from what you can grow. Good yoga teacher is able to make bodies of his students intelligent enough for they were able to do asanas in the correct way.

And it may be a different person during different stages of your life. I think I'm lucky, because I've found Iyengar, who remains a perfect teacher for me since the beginning.

 

Question: After some time of yoga practice, when poses don't seem so difficult anymore, one's Ego tends to pop up. Some people even become arrogant. Why do you think it happens in yoga?

 

Gabriella: It's possible effect in any field. You may think that there shouldn't be such things in yoga, in fact, yoga is not an exception.

There is a danger, when a person learns something that require a lot of practice, than he becomes skilled in it, he may think himself something special only because of this skill. This danger exists in every field, not only in yoga. For example, if you learn the piano good enough to give concerts, you may consider yourself a great person. In yoga is the same - you learn how to do difficult asanas, then you learn how to help others in asanas, than - how to teach... than you have many people, who like you and that may make you consider yourself great.

It's in human nature - to consider oneself greater or better if you know something. But the real greatness is - when no matter what you can and know, you understand that you're nothing special.

If you read yoga sutras of Patanjali, it says a lot about all those dangers. Not an Ego specifically, it says you have to consider all the things that happen to you in a detached way, not to get stuck in the achievements.

So no matter what you do, you have to be able to observe yourself and to constantly develop your personality and not your ego.

And that's where you can also see whether a teacher is a good one or not - when you see a teacher with a lot of ego, you'd better run away. Sometimes students confuse strong teacher and teacher with strong ego. You see, a teacher has to be strong during the class. Personally I do consider myself a strong teacher, cause I know what I want and I know how to make people learn, what I teach. But outside the class I'm equal to everyone else, I don't consider myself more important or greater than others only because I know, how to move my pelvis or had.

 

Question: Is there any success in yoga and what is it?

 

The foreword

Prana and kumbhaka

Urgency

Common mistakes

Taste habits etc…

Reasons and conditions

Advantages

Kichari – a culinary minimalism for “dummies”

Technology. The principle of culinary minimalism and thermal treatment