I heard that you started doing yoga in Mongolia. It's true?
Not really yoga. When I was 13 years old, we left for Mongolia, as my father was sent on a business trip. In Kiev, at the same time I was fond of music, dancing, engaged in technical circles. And in Mongolia, all this became inaccessible, there was nothing to fill. And when my dad asked me what I would like to do in my spare time, I asked him to find something connected with the East, since we were there.
Father turned to datsan - Mongolian LamaistThe monastery - to the lama, who spoke fluent Russian, and he agreed to study with me. For me, communication with this lama became a kind of exotic circle: I came to the monastery at a fixed time, and the lama told me about the significance of images on the walls, taught Mongolian language, invited to pujas (rituals performed in Buddhist temples - YJ). This went on for more than a year.
In Kiev, I again returned to my formerHobbies, became a member of the Ukrainian diving team, I had good friends. It seemed everything was fine, except for one thing: I had a feeling that I had lost something very important and beautiful. I wondered: what is the meaning of what we do? Career, money - why all this in the long run? I started a real spiritual crisis in my childhood. And around - pioneer ties, red flags and technological progress. Trying to bring the spirit of the East into my life, I began to study simultaneously Chinese martial arts and Indian yoga. I thought that in this way I could synthesize Tibet, whose spiritual traditions were closest to Mongolian Lamaism. But at 16 I realized that martial arts are not close to me because of violence. So I directed all my efforts to yoga.
Engaged in books?
Yes, according to Iyengar's Yoga Deepika. And since I was an athlete, I had a very serious approach to everything: I kept a strict schedule, followed all the instructions to the letter, including the principles of the pit and niyama. There were no teachers, so everything that was described in a few good books was carried out.
Did you learn from some Indian master when it became available?
When Ukraine became independent, in KievThe Indian embassy opened its doors and celebrated its national holidays. The concerts were attended by everyone who was somehow connected with the Indian culture. I showed asanas together with my students. Two years later, the ambassador's wife decided to reward me with a trip to India, to the Institute of Iyengar. The embassy paid for the flight, and the training was free. It turned out that the ambassador with Iyengar had been neighbors for a long time, that's why they decided the issue in a neighborly way. I was accepted for training for two months, out of turn. After completing my course at the institute, I spent six months in India, traveling all over the country and visiting ashrams, temples and sacred cities. After that, I traveled to the East 2-3 times a year - to India, Nepal, Tibet, Sri Lanka, not to mention the Muslim countries. I've been to various teachers, I've traveled to Iyengar four more times and even became the first Russian-speaking student of Pattabhi Jois.
You often go to Nepal and, as far as I know, have just returned from another trip. What is your interest in this country?
Several years ago, I began to conduct seminars inNepal for their students. At one time the East had a tremendous influence on me, and I understood that in order for people to do yoga more seriously, they need to go there. We come to Kathmandu, I take disciples to holy places, acquaint them with different traditions - Hindu and Buddhist, and then we move towards Everest, on the way - practical exercises and lectures.
Over the past four years, I realized that I was being pulledTo Buddhism. That spiritual tradition, with which I met as a child, was now available to me. At present I am connected with the Buddhist line of succession of Karma Kagyu.
Do you combine hatha yoga with Buddhist practices or asanas fading into the background?
Until recently, I was only interested inHatha yoga. And this interest was somehow connected with asanas, even if I seriously practiced pranayama and meditation. But after 36 years I experienced a clear deficit of spirituality. The famous teachers in the East are wonderful. They know the methodology very well, they can teach many interesting things. But if you look closely, you see greed, running eyes of the cunning and other "hints" of uncleanliness. Of course, this is not about everyone - in India I have met holy people. It just so happened, when I realized my need for spiritual teachers who are really pure and believe in what they are doing, I got into the Buddhist line. At the same time, I did not abandon hatha yoga, although with llamas I better not mention it.
Tantric practices are closed by samayami - vowsNon-disclosure, and I can not talk about them. But, believe me, what is happening there is a yoga of higher initiations, which includes the ascent of kundalini, and very powerful work with the body. These physical elements of practice are not aimed at improving and strengthening, but on working with energy. All of them are described in detail, but only those who have reached a certain level of initiation are admitted to the texts.
For me, Buddhist practices are yoga, the continuation of the path that I have always followed. But they give me that spirituality that I did not find in applied schools.
Let's talk about the versatile style. How is it different from other schools of yoga?
First of all, universal yoga is notStyle of Andrei Lappa. This method is opposed to all "author's" styles of yoga. Since I had experience of scientific work, I collected and systematized the information about Indian yogis, which, from my point of view, are scientific. As a result of the research, I singled out 16 dualities and 32 substructures, and between them - a set of gradations. Here is an example of one of the dualities - the static and dynamic mode of practice. In any yoga style there is not only a fixation of asanas, but also movements that connect poses to each other, which can be special, as in ashtanga vinyasa, or arbitrary.
We determine what kind of style is- static or dynamic, depending on how much time is spent to perform static asanas and dynamic movements. For example, kundalini yoga, where the practitioner constantly moves in the rhythm of breathing, is a dynamic style. True, in India there are schools in which do not pay attention to how a person goes from asanas to asanas. But in the end comes out this: you are conscious, and then - a mess, then again conscious - and again a mess.
Another duality is asanas, which develop flexibility andPower posture. And the third example: if we practice collected, very active, then this is ha-style. If we are soft and relaxed, this is tha style. And when our practice is balanced, the style can be called hatha.
These dualities are found in any yoga school. They manifest themselves in the process of practice to some extent, whether you know about them or not. Of course, it is better to understand which of the components you are paying enough attention to, and which is not. I can build an activity from these components, taking into account my initial state and the one I want to achieve.
I believe that the universal style is alivethe science. I do not believe that someone said the last word in the technology of yoga, in the orders of teachers, which are given once and for all - to the end of life. As long as the thinking beings are alive, as long as they have intuition, the process of development will not end. Understanding the general mechanism, you can do anything with your practice.
And for what you need the asan constructor, which you developed? Existing and already described is not enough?
Most people practicing yoga simplyRepeat all the teachers. Maybe teachers think that they share something with their students, but somehow it's just transferring their karma to their students. Not everyone can use this technique. The main flaw of this system is that with this method of transferring knowledge, students for a long time remain "unconscious." Awareness only appears when the practitioner is given keys similar to those I have already mentioned. I call this the demystification of yoga.
Repetition of asanas for someone is useful, this is a start, butIn the end, consciousness must "awaken". A person must understand how the forms are created, how they affect marmas (energy points), nadis (energy channels) and think tanks, what states of consciousness arise, how these transient states can be overcome, modified and not succumbed to them, while retaining control over consciousness.
Why is the Dance of Shiva associated with your name? What is special about this practice?
Believe it or not, believe it, but the Dance of Shiva -Revelation from above. I once traveled to India and Tibet, and a mystical story happened to me: in the Himalayas, in a cave at a high altitude, a creature appeared to me, which my lama then identified as Vajratthara. We looked each other's eyes in the eye, and it quickly pumped out some information from me and some kind of poured in. There, in this cave, on the wall there were rows of graphic images of hands in different positions.
Before I got there, I got scrapsInformation from different sources - for example, the practice of Indian martial arts Kalari-Payattu and Shaolin techniques are based on spiral movements of hands and feet. But then this knowledge was scrappy and did not build a general picture. In the cave, under the influence of what was happening, when I saw these sketches, I suddenly realized that I was dealing with this system - Shiva Dance. First I sketched what was there. Later, later, the missing fragments began to be filled, as in Mendeleyev's table: from me, gradually, fragments, information came out, which I was "poured" by that astral essence from the cave.
Thus, the Dance of Shiva is a generalization of thatInformation that I received in the cave and which gradually pops up in my mind. I'm telling you honestly: there were no people who would pass this knowledge on to me. Analyzing this system and drawing parallels with other tantric schools, I noticed that it has effective techniques - such as stopping thinking. When you have to move continuously, you do not have time and opportunity to think even for a moment - you have to concentrate on movements, otherwise there will be a malfunction and a stop. And the body is an indicator that shows the depth of meditation or concentration of attention. I do not know how to stop the fluctuations of consciousness more effectively.