Create Your personalised Practice with Navakaraṇa Vinyāsa

Navakaraṇa Vinyāsa’s tailor-made practice and sequences’ routine. 

The traditional approach,  like the Navakaraṇa Vinyāsa, is  based on methodology. As such stands on personalised practice.  Navakaraṇa Vinyāsa uses āsanas to work on the body and not  the body to work on the āsanas.  Students are guided individually and gradually  into a personalised practice according to their level.  Navakaraṇa Vinyāsa’s Methodology can be applied to all kind of settings: one-to-one (master and pupil), personalised self-practice either alone or in a group setting and teacher-led group class.

 

The four types settings for Navakaraṇa Vinyāsa’s practice

One to One

The Navakaraṇa Vinyāsa  “One-to-one” (master and pupil) is  the traditional and the ideal setting for learning and practicing Vinyāsa. The pupil learn the very foundation of both methodology and practice directly from the teacher. Teachers assists the pupils practice with adjustments, deep-stretch, postural corrections and finally creates a personalised sequences for the pupil.

 

Self-Practice

The “One to One”  is an endless process of learning and practice;  but just by the end of the first year the pupil can be guided by the master into a personalised routine of sequences that the pupil can practice  with the master or independently either alone or  in a group setting. In both cases it is Self-Practice.

 

Teacher-led Group Class

Even the Navakaraṇa Vinyāsa Teacher-led Group Class  offers options for a personalised practice. Those who come from the One-to-one have already learnt how to personalise their practice. Those who  approach  Navakaraṇa Vinyāsa directly from the teacher-led group class can learn different stages of the karaṇas and choose between  different options in order to personalise the practice. The sequences  are continuously rotated in a weekly schedule.  A complete cycle  of sequences is finally covered in about three weeks. Even in the Teacher-led Group Class Students practice everyday a different sequences and personalised practice according to their level.

 

Personalised Self-Practice in a Group Setting

This concept of practiced is also quite misunderstood. Personalised Practice in a Group Class does not mean that all the pupils practice at their own pace the same sequence in a group setting. That is neither personalised nor self-practice. “Personalised” means that everyone practice a personalised routine  of sequence according their level.  Self-Practice means that the pupils has reached mastery of the methodology of Navakaraṇa Vinyāsa and are ready to personalise or even create  sequences for themselves. If  this happen in a group setting or by practicing alone does not  make any difference. This is the most mature type of practice.

For those who discovered Yoga with the modern  approach (viz. the “fixed-sequence-for -all”)   it might be quite difficult at first to grasp the holistic approach of Navakaraṇa Vinyāsa.  Navakaraṇa Vinyāsa is a method and a such can be comprehended gradually during the course of time by those who are committed in the practice with dedication, constancy and determination.

 

Dario Calvaruso

4th to 10th May 2015 – Classes in Taipei (Taiwan)

PURE YOGA Urban One – Taipei

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PURE YOGA Pure Tower – Taipei

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Private Tailor-made Yoga Class – Hong Kong and Taipei

PY-TP-HK

 

I’m happy to announce that I’ll teaching PRIVATE YOGA sessions at both locations Hong Kong and Taipei.

For info and booking please email me at dario.calvaruso@pure-yoga.com

 

The dangers of “A fixed sequence for all”

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Yogāsana and Vinyāsa Teaching and Practice have changed drastically from the traditional form. Lately Yogāsana and Vinyāsa Yoga  have been commercialised upto the point that the practice has been transformed into a product.  Methodology have been lost for the sake of “a-fixed-sequence-for-all”.  The reason behind this change is merely commercial. A method is conceptual and hard to be grasped. A “fixed-sequence-for-all” is mechanical and physical; it can be illustrated, memorised, commercialised and basically sold as any other product.  In this processed of commercialisation teachers (a person acquired with methodology)  as been transformed into instructors (a person who provides instructions). The yoga-practice as been transformed into a trend and the practitioners into competitors. The problem behind this change from  methodology into a “fixed-sequence-for-all” has not only changed the way in which practitioners approach Yogāsana but also the effects of  āsana practice as upon the person.  Unfortunately, this change is not only a wrong approach to Yoga but also the worst approach to āsana and vinyāsa practice.

 

Why a “fixed-sequence-for-all”  is harmful?

Simply, what is beneficial for someone may be not beneficial or may  be even harmful for somebody else. This principle applies to everything (from a medicine or diet to yoga practice). A sequence (or just a specific posture) that can be beneficial to someone can lead to injury somebody else. We all differ from each others.  We need a personalised practice according to our bodily conditions, level, stamina and objectives. Even in the case that we are practicing the “right sequence” it has been scientifically proved that repeating the same sequence everyday over a prolonged period of time have detrimental effects on both body and mind. It is like eating the same dish everyday for years. Might be the most healthy and balance dish but it would lead to diseases if eaten daily for a prolonged period of time. A “fixed-sequence-for -all” targets everyday the same group of muscles, ligaments and other soft-tissues . This leads to physical unbalance and a progressive development of injuries. Practitioners who strictly follow a “fixed-sequence-for -all”  very likely end up with injuries.

 

Why a “fixed-sequence-for-all”  is a negative approach to Yoga practice?

A “fixed-sequence-for -all” type of practice beside being completely devoid of psychological stimuli and creativity  stands on the most negative approach towards  yogāsana and vinyāsa practice:  practitioners use their body to work on the āsanas. The objective of the practice is to reach the posture which comes in the sequence (in order to move further to the next one).  It is a kind of self-competing practice. Self-competing becomes the motivational force and reaching the āsana becomes the goal of the practice.  This approach has detrimental effects  at  both psychological and physical level.

 

The traditional approach,  like the Navakaraṇa Vinyāsa, is  based on methodology. As such stands on personalised practice.  Navakaraṇa Vinyāsa uses āsanas to work on the body and not  the body to work on the āsanas. Read more about: “Navakaraṇa Vinyāsa ~ methodology and personalised practice“.

Navakaraṇa Vinyāsa Upside-down :)

with Dario Calvaruso now at PURE YOGA Hong Kong

First complimentary workshop 1st May 2015 10:00 – 11:30 am ~ Don’t miss it!

Orange – Pomegranate cold-pressed juice

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Today …  liquid diet! 🙂

Navakarṇa Vinyāsa 6:45 am PURE YOGA AST – Yoga Sūtra updates

I am very happy for the fast learning of those who are attending regularly the  6:45 am Navakaraṇa Vinyāsa at PURE YOGA AST. I am prepping the new audio lessons; in the meanwhile I will keep this post always updated with the sūtras  we are learning in class.Please refer always to this post for the updates.

To read the sūtras in devanāgarī, with romanic transliteration and english translation up to date and leave a comment click here.

 

Play the audio [I.1 to I.40]:

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Cultural Retreat in India – April 2015

Trivandrum and nearby villages, jungle trip, Kathakali, Kalaripayatthu, Vivekananda Meditation Hall, and

Thiruvalluvar Memorial at Kanyakumari.

 

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Cultural Retreat in India – Kathakali – April 2015

Friday 3rd April 2015
Navakarana Vinyasa Yoga and Āyurveda Retreat with Dario Calvaruso – PURE YOGA AST, HK.

Amazing retreat and amazing Kathakali performance with temple artists acting an episode for the Mahabharata, performing just for us at the resort. In this video u can see Lord Hanuman encountering Bhima who reached the jungle to collect a fresh flower for his wife Draupadi.

Bhima is one of the five acknowledged sons of Pandu,  by his two wives Kunti and Madri. The other brothers are  Yudhisthira,  Arjuna, Nakula and Sahadeva.  There are called Pandava (Pandu’s family). All five brothers were married to the same woman, Draupadi  (each brother also had multiple other wives.).

This kind of artists and performance are becoming very rare, nowadays – lucky us we had a life performance and encounter with the artists on a full-moon day during our retreat in India. Unforgettable ! 🙂

Read more and comments

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Personalised training and practice

[Click on the above dots  to view the photo gallery ~   click here to read the post]

“Use postures to work on the body – Do not use your body to work on postures”

Dario Calvaruso

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Āyurvedic personalised and supper yummy diet @ Isola Di Cocco

[Click on the above dots  to view the photo gallery ~   click here to read the post]

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Āyurvedic Śālā @ Isola di Cocco

[Click on the above dots  to view the photo gallery ~   click here to read the post]

Learn Yoga Sūtra I:33

maitrī-karuṇā-mudito-pekṣāṇāṁ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam .

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The practice of psychological measures

maitrī-karuṇā-mudito-pekṣāṇāṁ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam .

maitrī =  friendliness
karuṇā = compassion; empathy;
mudita =  content;
upekṣa = equanimity
sukha = happiness; joy
duḥkha = pain; suffering
puṇya = virtuous, good, pure
apuṇya = impure , wicked
viṣayānam =  regarding those
bhāvanātaḥ = cultivation; nurturing;
citta = mind (mind-complex)
prasādanam =bringing to purity, brightness

Purity of mind is attained with cultivation of friendliness, compassion, content and equanimity in from joy and suffering – the virtuous and  the non-virtuous.

The practice of Friendship is sharing happiness with others, be happy of other people’s happiness, and seeing all creatures as intimate friends.

The practice of Compassion consists in being aware of other creatures’ sufferance and helping them in overcoming pain and difficulties.  Compassion is expanding our love beyond our family and restricted cycles of friends; It is true love towards all the creatures.

The practice of Content comes from appreciation of the present moment. It is  appreciation of what we have and what we are – focusing on the goodness that we can see in other, in ourself and in the life itself.

The practice of Equanimity consists in controlling the mind when focuses  on the virtues and vices of others . Once the mind is controlled a yogi can maintain calmness and composure even in difficult situation.

These psychological and ethical measures together with yama (ref. v.11) and niyama (ref. v.12), Pratipakṣa-bhavana (ref. v.13) and prāṇāyāma (breath control, ref. v.16 – [I.34]) are the the Yoga purificatory practices (Parikarma).

Anyaway only those who have really eradicate the primordial ignorance (avidyā) will be able to archived success in the practice of this psychological measures and in yoga itself as all karma-s proceed from the five-fold afflictions:

avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ.

(avidyā-asmitā-rāga-dveṣa-abhiniveśaḥ kleśāḥ)

avidyā = ignorance; nescience;

asmitā = ego; identification with the psychophysical body;

rāga = desire; attraction;

dveṣa = revulsion; aversion;

abhiniveśaḥ = clinging to life; fear of death; will to live;

kleśaḥ = afflictions.

Ignorance (avidyā), ego-ness (asmitā), attachment (rāga), aversion (dvesạ ) and clinging to life (abhiniveśa) are the afflictions (kleśa-s –  causes of  illusions, delusions, sorrows and pains). Ignorance is nothing but recognising oneself with body and mind (i.e. the non-self) [II.5]. From ignorance arises “ego-ness”,  “I” and “mine” is produced by failing in distinguishing between the real Self (puruṣa) and intellect (buddhi – the reflection of consciousness into sattva) [II.6]. From ego (asmitā) raises attachment (rāga) as byproduct of pleasure [II.7].  Sufferings  and sorrows arise from attachment. According to Patan̄jali, sorrow is intrinsic in both attachment and pelasure all kind of  enjoyments are only temporary. From sorrow  arises aversion (dvesạ) as consequence of suffering [II.8]. From aversion arises clinging to life and fear of death. Actions proceed in order to preserve and protect ourself from whatever threaten our belongings, possessions or life  [II.9]. All these afflictions generate sorrow.

info@navakaranavinyasa.com
www.navakaranavinyasa.com

Yogic Lifestyle: Course on Yoga Nutrition and Lifestyle

Saturday and Sunday ~ 30th – 31st May 2015 PURE YOGA ~ Urban One,  Taipei

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