ONLINE IMMERSION WORKBOOK

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Heart of Online Immersion Workbook ©2020 Heart of Yoga

Yoga is not information-gathering: it is your daily embrace of what you are, the power of the cosmos.

2 Heart of Yoga Online Immersion: Contents CONTENTS

1: Introduction 1.1 Welcome 1.2 How to Use this Course 1.3 Learning the Basic Breath 1.4 The Five Principles of Practice 1.5 A Daily Practice 1.6 Going Deeper with the Five Principles 1.7 Self-Care and Self-Enquiry 1.8 Resources: FAQ Key Principles on Alignment and Safety

2: Intimacy 2.1 Intimacy, the Principle of Yoga 2.2 No Ideal Pose 2.3 The Purpose of Practice 2.4 Yoga of Relationship 2.5 Intimacy with All Tangible Conditions 2.6 Self-Care and Self-Enquiry 2.7 Resources: The Only ‘Rules’

3: 3.1 Introduction to Lineage 3.2 Who Are Your Teachers? 3.3 The Lineage from Krishnamacharya 3.4 Putting the Principles into Practice: Teaching Standards 3.5 Self-Care and Self-Enquiry 3.6 Resources: Mark’s Tribute to Desikachar The Yoga of Patanjali

4: Vinyasa Krama 4.1 Vinyasa Krama: Intelligent Sequencing 4.2 Vinyasa Krama for Each Individual 4.3 Vinyasa Krama Practice Resources 4.4 The of Participation 4.5 Self-Care and Self-Enquiry 4.6 Resources: Pregnancy, Motherhood and Yoga

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4 Heart of Yoga Online Immersion: Contents

5: and Meditation 5.1 Pranayama and Meditation 5.2 Pranayama 5.3 Various Pranayama Methods 5.4 Examples of Pranayama Practice 5.5 An Introduction to Meditation 5.6 Principle 5: The Seamless Process 5.7 Self-Care and Self-Enquiry 5.8 Resources: Energetic Anatomy

Week 6: 6.1 An Introduction to Mantra 6.2 Mantra Masterclass: What Sounds? 6.3 More on Mantra: Using Sound in 6.4 Self-Care and Self-Enquiry 6.5 Resources: Specific Mantra

Week 7: 7.1 An Intro to Bandha 7.2 Bandha in Action 7.3 Natural Bandha / Four Parts to the Breath 7.4 Self-Care and Self-Enquiry

Week 8: Just the Beginning 8.1 Not the End, Just the Beginning 8.2 Keep Participating 8.3 Breath is the Secret 8.4 Self-Care and Self-Enquiry 8.5 Resources: Diet and the Extreme Intelligence of Life Yoga is Not Business Glossary

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THE HEART OF SHRIM SHRIYEI NAMAHA

THE LOST TEACHINGS

Tirumalai Krishnamacharya, U.G. Krishnamurthi, T.K.V. Desikachar

6 Heart of Yoga Online Immersion: 1. Introduction 1. INTRODUCTION 1.1 Welcome Welcome to the heart of Yoga. This This workbook is a condensed is not a style, a brand, or a money- communication of the essentials making enterprise, but the ancient of the heart of yoga, designed to method of enjoying and participating complement the online video and in your own life as you. It comes audio materials. The most important from from the real-life experience of aspect is not whether you read many people, and if it is philosophy, everything in this workbook, but it is in the deepest sense, “to love whether you attempt to do your daily wisdom.” practice integrating the principles In a time when many are questioning of practice. Your daily practice is at what yoga actually is, we offer an once a participation in life’s wisdom answer. It’s come through the meeting and an honouring of its indestructible between four great teachers of our presence as each one of us. As such, time, Professor T. Krishnamacharya, yoga is passed from one to another his son T.K.V. Desikachar, and their in the strength of relationships of friends Jiddhu Krishnamurtu and mutual give-and-take, respect, and U.G. Krishnamurti (not related), and real feeling. In this structure where it lays the foundation of yoga in the a teacher is “no more than a friend ground of ordinary experience. Yoga and no less than a friend,” there is no begins and ends in the living reality wisdom in manipulating another. of your body. The principles of breath-body

Great blessings are upon you. You are the power of the cosmos arising as pure intelligence and utter beauty in perfect intrinsic harmony with the entire cosmos. It is your natural state, already true of you. This is is a fact. Not a hopeful spiritual statement or poetry. You are not the person trying to meditate. You are not the person trying to know God or get enlightened. These are unnecessary thought structures that have been put in you that obliterate your noticing that you are indeed the power of the cosmos. Any movement of mind trying to know what is already true is useless. The mind is arising from the heart, hridaya, as a function of the heart, a function of life... that is its only purpose. What you do have are the Yogas of participation in the Given reality. And it is easy. Life is not a desperate, fearful affair of struggle, ill health, and death. Life is an eternal flow of nurturing that cannot be lost. You do not even have to search for it, because it is utterly given. You are loved and cared for completely.

7 Heart of Yoga Online Immersion: 1. Introduction participation given here are a Here to Hold Your Hand to Practice: technology of relationship. With it, compassion, the ability to receive ourselves, arises. This allows us to receive others. Out of this intimacy comes all useful discussion of philosophy, teaching, lifestyle and ethics. Your practice will cause questions to arise, as with music practice, and allow you to receive and integrate your experience during the onsite Mark Whitwell training, and after. This doesn’t need to be anything obsessive — start with ten minutes of easy moving and breathing. There are many good people around the world working in their local communities to practice and transmit a whole understanding of yoga, to take care of the full potential of yoga as a great science of wellbeing Rosalind Atkinson and life-enjoyment. It’s the greatest treasure anyone can hold, and we are grateful to everyone embodying this and passing it on, and everyone who has done so throughout history.

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1.2 How to Use This Couse even shorter simple daily practice. Or you can do one of the longer This eight-week course is de- practices from later in the course. signed to get you comfortably practicing your own direct par- Dailiy practice will create organic ticipation in Life, also known as learning questions and enquiry to Yoga. arise for you. You are welcome to discuss this in the discussion Each week has a theme and con- group or contact the Assistant tains video and audio lessons, Teacher. self-care and self-enquiry prac- tices, and recommendd readings. We recommend you commit half an hour daily to a simple practice, You can contact your Assistant and then spend one day a week Teacher any time with questions going into the lessons for that about your practice, or you can week in more depth. We also rec- ask Mark any questions you might ommend you repeat each prac- have during our two live Q&A tice several times until the prin- calls. ciples are easily established. It is The way to get the most out of your own breath, so it will always this course is to commit to daily be fresh and new. practice, even as little as ten Take a moment each week to minutes. You can follow the Week contemplate the enquiry ques- 1 Practice video each day, or you tion, and you may like to write in can download the iPromise app, response to it here in the work- in which Mark demonstrates an book.

Video Practices Audio Talks Active Discussion Downloads Committment to Readings Daily Practice

EXPERIENTIAL LEARNING

Live Q&A Calls Audio Practices Continuing Workbook Weekly Self- Relationship with Enquiry Questions Teaching Assistant Practice in Daily Life

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1.3 Learning The Basic Breath

The breath facilitates the move- the breath we use when in deep ment and the movement facili- sleep; it has a calming effect on tates the breath. the nervous system and mind. Consistently use the breath. There are a very few situations This establishes a central focus for where ujjayi breath may not be asana practice and prepares for appropriate, for example early pranayama. Ujjayi (of the chest) stages of pregnancy and severe is breath controlled at the throat asthmatics. The ujjayi breath is (the larynx), not the nostrils. The powerful and can cause some diz- structure of the whole body can ziness in the beginning as an ini- be felt to participate and regulate tial detox occurs. This can also be the movement of breath in asana related to high or low blood pres- and pranayama. sure, low blood sugar (hunger), All the movements are linked to or forcing the neck back too far the breath, the ujjayi breath in and pinching nerves in the neck. particular. Ideally when practic- If there is dizziness, lie down and ing asana, every move we make relax until the feeling subsides. is linked to a specific breath. Cer- Also known as: Victory breath, tain movements go with the inha- ocean breath, Darth Vadar breath. lation, and certain ones go with the exhalation. Ujjayi means that we can hear the sound of the breath in the throat. We breathe through the nostrils only, but rather than sucking the “The quality of our air in at the nostrils we control it breath is extremely by using the glottis, which is in the throat near the voice box. This is important because it what creates the unique sound of the ujjayi breath and also how to expresses our inner easily tell if someone is doing it correctly. Using the ujjayi breath feelings.” gives the practitioner much more — T.K.V. Desikachar control over the breath than regular nostril breathing. This is

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1.3 Learning The Basic Breath

People often breathe only in the abdomen, without expanding the chest. Others hardly use the diaphragm at all, restricting their breathing to the upper chest. Very tense people or asthmatics can sometimes hardly move the abdomen or chest at all when they breathe. The technique for gaining a fuller breath consists of consciously expanding the chest and abdomen on inhalation and consciously contracting the abdomen on exhalation. This simple breathing technique described below, together with the integration of breath and move ment, is a means for bringing greater depth to the quality of our yoga practice. I suggest that when we inhale we first fill the chest and then fill the abdomen, and as we exhale we release the abdomen first and then finally empty the upper lobes of the lungs in the chest region.3 This is contrary to the way of breathing taught in many yoga classes. The technique I am suggesting has the great advantage of stretching the spine and straightening the back. The - ment we start to breathe in, the ribs rise and the spine, to which they are attached, is extended upward and slightly straightened. When using the other technique of breathing first into the abdomen and then into the chest, the abdomen expands so much that it inhibits the expansion of the chest and consequently the spine is not extended enough. As well, the abdominal organs are pressed down rather than the diaphragm being given room to move freely by the rising action of the chest. Because we are interested in breathing that assists the movements of the body and does not hinder the extension of the spine, this chest-to-abdomen breath is best to use. Experiment with both methods and feel the difference. T.K.V. Desikachar, The Heart of Yoga: Developing A Personal Prac- tice

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1.4 The Five Principles of Practice

The five principles of Yoga dis- tilled from Krishnamacharya are 1. Breath is movement. The not only easy to understand; they body movement IS the breath are the core, the heart, of Krishna- movement. The movement of the body macharya’s teachings. If there is is consciously linked to the only one piece of technical knowl- movement of the breath and felt to edge you absorb from this manu- be the same movement. al and your Heart of Yoga train- ing, let it be the following five 2. The breath envelops the principles of practice! Embodying movement. Breath starts slightly these principles is to engage the before and finishes slightly after the technology of relationship that movement. The breath initiates the brings all polarities into mutual- body movement. ity through the engagement of 3. The inhalation is from above as inhale with exhale, above to be- receptivity, the exhalation is from low. This is hathayoga, the union below as strength. of “sun and moon” in which the Inhale into the upper chest, heart, the whole, is realised. It is allowing the relaxed belly to making love with Life itself. expand naturally. Exhale by gently drawing the abdominals in and At first you will find quite a bit of up, allowing the chest to settle conscious attention is required to naturally. consistently follow these princi- ples—breathing before moving, 4. Asana creates bandha, and matching the lengths of breath bandha serves the breath. Bandha and movement, etc, but over time exists naturally & not in isolation they can become second nature, from asana and pranayama. and can be incorporated into all 5. Asana, pranayama and the styles and brands of yoga meditation are a seamless that derived from Krishnamacha- process. Asana allows for rya but left out these crucial prin- pranayama, and pranayama allows ciples. for meditation. Meditation arises as , a gift, and cannot be forcefully practiced.

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13 Heart of Yoga Online Immersion: 1. Introduction

1.6 Going Deeper Into the Five Principles

1. The Body Movement is the go with the inhalation, and cer- Breath Movement tain ones go with the exhalation. The breath facilitates the move- On a more subtle level, the whole ment and the movement facili- body can participate in the breath tates the breath. Consistently use process as energy and feeling. An the audible ujjayi breath (over ancient text says, “A true time, it may become almost inau- breathes through his feet.” dible). This establishes a central Breath is the link between body focus for asana practice and pre- and mind. When the breath is pares for pranayama. The struc- slow, smooth and deep, the mind ture of the whole body can be felt is quiet and peaceful. When the to participate and regulate the mind is peaceful, we are able to movement of breath in asana and have a clear perception of our- pranayama. selves, unobstructed by habits, All the movements are linked to associations, misperceptions and the breath, the ujjayi breath in conditioning. particular. When practicing asa- na, every move we make is linked to a specific breath (or deliberate retention). Certain movements

THE LOST TEACHINGS KRISHNAMACHARYA’S 5 PRINCIPLES FOR YOGA

The copy will be a short introduction to what the 5 principles are and how they can benefit any practice. Rae audio. Itatum ius, ent eaque nobis doluptatur?Um, sam, occus, ut recturepudae voluptatios everum, si The body movement is omnimet veresse catest od qui net ipis as es aut omnis exerovit explitis est, conem doluptatur? Quiasperit the breath movement. ipsunt in reprectiorem reribus et

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2. The Breath Envelops The Movement or gasping for breath. Over-lengthen- Example: : first the practi- ing the breath will eventually become tioner begins to inhale, beginning in an unpleasant struggle. The breath is the upper chest. Then raises the arms the boss! above the head. The movement fin- Asana is the participation in the elas- ishes just before the inhalation finish- ticity of the whole body. It is vital not es. There is a slight pause after the to push beyond the natural elasticity. inhalation, then the abdominal area The body will snap! Specifically, asana is pulled in strongly as the exhalation is designed to enhance the elasticity begins, then the arms lower back to and strength that the system must the sides coming to rest just before have in order to breathe. Asana is es- the exhalation finishes. sentially the same process as pranay- When encompassing the movement ama. The difference is that movement with the breath, there is a subtle of the body is used to enhance the but important distinction to be clear breath process in asana. In pranay- about: the movement should fit inside ama, the body is stationary and there the comfortable breath. For example, is less attention on the body and more if the natural deepened breath is eight on the subtle aspects of the breath. seconds long, then the movement will The gauge of asana practice is the be six or seven seconds long. DON'T quality of the breath, steady and stretch the breath out to fit around a comfortable. The breath is our guide long movement. Similarly, if you run and teacher. In Yoga, the breath is the out of breath during a movement, means and reference, and the very move faster, or rest until your breath purpose of asana. returns to normal. The length of the breath should dictate the speed of the movement, not the other way around. The simple reason for this is to keep the breath at its natural deepened rhythm to avoid possible dizziness or fainting,

The breath envelopes Receive 2 the movement.

Give

The inhalation is from above as receptivity, 15 the exhalation is from 3 below as strength. Heart of Yoga Online Immersion: 1. Introduction

The breath envelopes Receive 2 the movement.

Give

The inhalation is from above as receptivity, the exhalation is from 3 below as strength.

Inhalation: expansive, lengthening, yin, Exhalation: contracting, softening, strengthening, arching, receptivity, releasing, relaxing, strength from the female. base, yang, male. As we breathe in, the ribcage starts to As the breath leaves the lungs, the rib lift as the lungs fill up. Because the rib- cagestarts to drop back down and the cage is attached to the spine this caus- diaphragm moves back up. This caus- es the spine to extend and straighten es the belly to draw back in toward the or arch slightly. As the ribcage lifts, the spine. The spine also relaxes back into diaphragm moves downward creating its normal position. As we consciously an expansion in the abdominal region. control the exhalation, we facilitate this Because the ribcage is lifted, it has cre- drawing-in by pulling the abdominal ated more space internally, the organs muscles in further as we breath out. are not compressed and so the dia- Therefore, the movements that coor- phragm has more freedom of move- dinate with the exhale will be: forward ment which means that the inhale over- bends, contracting, lowering the arms, all is very deep and complete. So the twists. In general, when the limbs move optimal inhale is: inhale into the upper in towards the body, or when the body chest first allowing the ribcage to lift, is twisting, it is done on an exhale. then allow the abdominal area to ex- pand as well, creating a fully filled torso. The exhale creates natural bandha, through the lifting and drawing in of Therefore, the movements that coordi- the abdominals. It doesn’t need to be nate with the inhale will be: lengthening forced, exaggerated, or aggressive. and extending, back arches, raising the arms. In general, when the limbs move away from the body it is done on an inhalation.

16 AsanaAsana creates creates bandha, bandha, and and bandha serves the breath. 44 bandha servesHeart of Yogathe Online breath. Immersion: 1. Introduction Asana creates bandha, and 4 bandha serves the breath.

Asana allows for Pranayama, and Asana allows for Pranayama for meditation. Pranayama, and 4: Asana creates Bandha, and 5 Asana allows for Bandha Serves the Breath Pranayama for Pranayama, and The word bandha means “to tie, or meditation. 5Pranayama for to lock, or to close.” In practice, it is used to ‘lock’ certain areas of the 5 meditation. torso into place. By doing this, we are able to increase the amount of ‘waste’ that is burned in the , the tablishing uddiyana bandha, we can fire of life. then continue to breath with mula There are three main bandhas: bandha maintained. In mula band- ha, the area below the navel, includ- Jalandhara Bandha: the spine is ing the rectal muscles, is held in the straight, and the chin is tucked back contracted position, whilst the area and down towards the chest. This above the navel is relaxed slightly. one is approximated in many asana. Be cautious of complicated anatom- Uddiyana Bandha: the diaphragm ical descriptions relevant only to and the abdomen are raised and male bodies. pulled in towards the spine. This Practicing the bandhas requires a is established after the exhalation. good teacher for guidance. Before The exhalation draws the abdomen attempting bandha there should be in and up by the completion of the a certain level of proficiency over exhale; the diaphragm should be the breath. If the exhale is weak, then entirely drawn back up into the rib- bandhas should not be attempted. cage. The feeling in the abdominal During asana practice, bandhas can area is of being drawn in and up. be practiced in certain postures; a This process causes the back and certain level of mastery in this should the rectal muscles to contract also. be accomplished before introducing can also be fully Uddiyana bandha bandha in to pranayama practices. activated in retention after exhale). Several good positions to prac- Mula Bandha: this is the pulling up tice bandhas are: Maha , Ad- of the pelvic floor, squeezing the homukha svanasana, and Savangasa- perineum and lifting it up. After es- na (shoulderstand).

17 Heart of Yoga Online Immersion: 1. Introduction Asana creates bandha, and 4 bandha serves the breath.

Asana allows for Pranayama, and Pranayama for 5 meditation.

5. Asana, pranayama and medi- tation are a seamless process. Asana allows for pranayama, and We could describe asana as mov- pranayama allows for meditation. ing pranayama, or moving med- Meditation arises as siddhi, a gift, itation. They are all variations of and cannot be forcefully prac- immersing our attention in the life ticed. that is our body. Deep, controlled and attentive Krishnamacharya’s summary in- breathing also increases clarity of struction on meditation was “the mind. Literally the brain is ener- Buddha was a Yogi,” meaning gised and cleared by the uptake meditation should not be prac- of oxygen. This is why pranayama ticed isolated from its full original is the preparation for meditation. yogic context.

“Spirit means breath, that is the Latin definition of the word. Nothing more!” — U.G. Krishnamurti

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1.6 Going Deeper with the Five Principles

Breath assists the movement of the classic definition of yoga. Fur- the body thermore, the old believed Remember, the movements are that our life span is measured not there to assist the breath. The in years but in breaths. By restor- breath will guide the practice.The ing and mastering the breath, it is movement of the breath affects believed that the life span is ex- the lungs, diaphragm, abdomen, tended. The breath is also the ma- spine and pelvic area. jor means by which we are able to concentrate in our sys- As a consequence of this breath tem (prana being our lifeforce or movement, there is a related im- vital energy). By cleansing and pact on the body movement, and strengthening our system with vice versa. Each one effects and the breath, we eliminate blockag- assists the other. This can be easily es and so prana flows more easily. observed in several different ways. For example: lie face down on the A great deal of research has been floor, with the forehead to the mat done regarding the benefits of and hands palms down beside the deep breathing and how it can ribcage. Exhale fully. Then lift up reduce the risk of heart disease, into without using lower high blood pressure, in- breath. Once in the position, keep crease immunity and much more. the back muscles tightly engaged, Deep, controlled breathing also and then take a full inhale and no- improves our entire circulatory tice how the breath itself lifts you system by rejuvenating the blood. further into bhujangasana. This The breath oxygenates the blood same experiment can be applied to and brings fresh nutrients to all a forward bend or twist to experi- vessels and capillaries. For further ence how the exhale assists these info read pages 194-199 of Yoga postures. for the Three Stages of Life, by . Why is there such an emphasis on the breath? A: From the yogic perspective, the breath is the bridge that links body and mind. The breath reflects what is going on in the body-mind. Consciously being attentive to the breath is the process which is Yoga (Patanjali’s 1.2). Being able to direct our attention in one direction without distraction we become absorbed into that object of our attention: this absorption is

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Deep, natural and attentive breath- that you need to ease off or rest. ing also increases clarity of mind. This is how the breath not only Literally the brain is energised protects us but acts as the bridge and cleared by the uptake of oxy- between body and mind. gen. This is why pranayama is the Traditionally, the practice of asana preparation for meditation. is seen as preparation for pranay- The use of breath and our atten- ama, which is seen as preparation tiveness to it acts as a safeguard for meditation (moving from gross against injury. The breath reflects and external to subtle and internal). the state of the body-mind. For By incorporating the breath into example, when we are angry the the asana practice, we not only get exhalae is difficult, when we are all the benefits already mentioned, grieving the inhale is shallow, when but also have the most beneficial we get a fright or injure ourselves preparation for pranayama. For there is an immediate and sharp in- example, if our pranayama is to take of breath. work up to: inhale for 8, pause for 8, exhale for 16, pause for 8, then When practicing our asana we in our asana practice we could in- might think to ourselves, “I want to corporate breath extension and put my head on my knee in this for- retention. For example, ward bend.” If we hold our breath done with a counted exhale and a and mentally impose the will of the pause after the exhalation. If this is mind on the body, then we may be included in the asana practice, we able to force ourselves into that are already mastering and practic- position. However, this is most ing pranayama! We are warmed up likely only going to result in torn for it so to speak, and the pranay- hamstrings, and certainly the dual ama itself will be much more fo- elements of sthira are not cused and deep than if we had not present. Furthermore, the practi- included breath in our asana prac- tioner will be susceptible to many tice (remember the movement fa- longer-term problems both physi- cilitates the breath). cally and mentally if they continue in this vein. There are significant benefits from both the inhalation and exhalation. If this same position is approached The inhalation is a stimulating and using the breath, the breath itself strengthening breath. Judicious will guide us as to when we are use of it in the practice can lift flag- nearing the danger-zone by the ging energy and create a sense of simple fact that it will change. In- clarity in the mind. The exhalation stead of being the smooth, calm is a reducing, cleansing and re- and controlled breath it was pre- laxing breath. It can help to calm viously, it may become ragged or someone who is angry or agitated, short or difficult. This is a clear and it is unparalleled for releasing and simple sign from the body stress and tension from the body and mind. 20 Heart of Yoga Online Immersion: 1. Introduction

1.7 Self-Care and Self-Enquiry

Self-care tip Set the tone for your day each day this week by spending a little time stretching in bed like a cat when you wake in the morning. Tune in to your body and how it wants to move.

Self-Enquiry Why are you doing this course? What attracted you to it? (Re- cord your response below, if you like).

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1.8 Resources: Frequently Asked Questions

Q What if I have an injury or disa- practice, and they may become bility? organically interested when they A: Yoga is about the movement of observe changes in you. the breath, not any specific postur- Q: When should I practice? al shape, so you are free to amend A: Morning is best, the more day any practice to what you do can goes on, the harder it will be. But and what is comfortable. you may like to do a short little Q: Can I play music while I prac- calming evening practice as well. tice? Q: The breath is making me feel A: Of course, but try it without dizzy. sometimes also, so you can hear A: This can happen in the first few your breath clearly days. Just lie down if you feel diz- Q: It hurts! zy and continue on the floor when A: Don’t do it! you feel ok. And talk to a doctor if you have high or low blood pres- Q: I learned to breathe into the sure. lower belly. Breathing into the up- per chest feels funny. Can I just Q: I can’t sit still in meditation. do the “filling the pot” breath I’m A: Make sure you are comforta- used to? ble. Usually the knees need to be A: Please give this breath a go first, lower than the hips in order to sit for at least 40 days, then you can comfortably cross legged or lotus. decide. The “fill the belly” breath Don’t ignore knee pain. Move. was popularized by Sivananda Q: I keep falling asleep in savasana. swamis, and while it is beneficial How can I stay awake? for us shallow-breathing modern A: You are probably really tired people to take a deep breath, you’ll and need a sleep. Trust your body actually get a deeper breath if you that it’s doing what you need. inhale and expand the chest and then allow the breath to naturally Q: Why is the Yoga world so com- flow all the way down into the soft mercialised and warped? belly. This also gradually expands A: Good question. It’s called the tight chest muscles and makes hegemonic co-optation, when space between the vertebrae. something that has real potential Q: How do i make my boyfriend / for changing lives is taken over and girlfriend practice yoga? colonised by the dominant value system until it duplicates it. A: Just leave them alone, embrace them as they are, do your own

22 Heart of Yoga Online Immersion: 1. Introduction 1.8 Resources: Key Principles on Alignment & Safety 1. Pain is an important and useful message to change what you are doing, not something to push through. 2. Keep the weight through the front of your feet. Maintain an even weight in both your feet in standing asana. 3. Keep the joints soft. Do not lock the knees or elbows. Keep a mi- cro-bend in your knees and elbows whenever there is weight on them. Make the muscles do the work, not the joints. 4. Alignment comes from the feeling on the inside, not from ideas of correctness based on what your body looks like. Don’t worry about whether it is “correct” or not, the important thing is to feel the breath moving above-to-below and to stay within your cur- rent comfortable movement range. As the body sensitizes, you’ll be able to feel alignment based on the movement of prana (ener- gy). 5. Never push or force your body into anything. If you can’t inhale smoothly and fully in a pose, that’s a sign you’ve gone beyond current capacity. The breath is the guide or guru of the asana. 6. If you feel dizzy, puffed or exhausted, have a lie down. Tradition- ally a short rest could be included between postures to allow the heart rate and breath to return to normal. Some dizziness can oc- cur in the first few days as the breath has a detoxing function. If you have low or high blood pressure, talk to your doctor. 7. If necessary, soften the knees during forward bends to protect the lower back and allow for a deeper forward bend. 8. Always keep a smooth even curve through the spine in backbends. Do not kink the back or neck. Most people have compromised upper-back movement through rounded posture and too much sitting, so we need to take it easy in backbends to ensure that it’s not just the lower back bending. Build flexibility into the whole spine gradually. 9. Avoid using gravity, momentum, adjustments or assists from an- other person, props, or one’s own limbs to haul or force oneself into any asana (pose). The breath is what takes us into the pose, not ambition or outside force. 10. It’s recommended not to do inversions during menstruation or pregnancy. During menstruation, you may like to also avoid strong standing asana, twists, and backbends on the abdominals. 11. Remember, Yoga is not a substitute for medical attention and this course is not medical advice of any kind. If you have health con- cerns, make sure to see a medical professional. 23 Heart of Yoga Online Immersion: 1. Introduction

1.8 Extra Resources

Heart of Yoga Teachers Articles There are many teachers around the ‘Connecting with the Heart of Yoga: world who have to various degrees Reflections on with Mark Whitwell’ — Rosalind Atkin- integrated the principles of practice son. https://theyogalunchbox.co.nz/ into their teaching. The relationship reflections-on-yoga-teacher-training- is informal, unmediated friendship — with-mark-whitwell/ anyone is free to associate with the ‘An Interview with Mark Whitwell: Yoga words, as it is not a brand, and students as Direct Intimacy with Life’ —Namita will discern for themselves if what is Kulkarni https://radicallyeverafter. offered rings true. com/2018/08/09/interview-mark- whitwell-yoga/ ‘The New Masculinity and the New Apps Feminism’ — Mark Whitwell iPromise: A basic 10 minute video of https://www.huffingtonpost. Mark doing a practice suitable for most com/entry/the-new-masculini- people, available on iPhone and Android ty-and-the-new-feminism_us_59f- The Yoga Promise: A more indepth min- 672d9e4b05f0ade1b5852 icourse with 21 days of lessons, only ‘A Soft Message for a Hard Time — available iPhone at present. Mark Whitwell’ https://www.huffpost.com/entry/yo- Books ga_b_1738686 The Heart of Yoga, T.K.V. Desikachar Yoga of Heart: The Healing Power of In- Video Links timate Connection, Mark Whitwell (Lan- What’s Wrong with ? via tern Books, 2004) Uplife Connect The Promise of Love, Sex, and Intimacy, https://www.youtube.com/watch?v=p- Mark Whitwell (Atria Books) wxL-13tR_A&vl=en The Promise: You Can Have What You Yoga by Candlelight (talk and practice) Really Want, Mark Whitwell (abridged https://www.youtube.com/watch?v=P- redesigned version of the Promise) 9wvpvxJB7c&t=6032s God and Sex: Now We Get Both by Mark Whitwell (Silver Snake Press, 2019) Some Recent Podcasts Stuart Watkins Podcast episode 8 Soul Crush w/ Adriana Rizzolo ep.15 It’s All Happening With Zach Leary ep104

Website www.heartofyoga.com/blog

24 Heart of Yoga Online Immersion: 2.1 Intimacy 2.1 INTIMACY 2.1 Intimacy: The Principle of Yoga To the ancient masters, a powerful breathing fully or well due to fear or physical practice was not merely a trepidation, exhaling too much out form of exercise meant to increase of some imagined loss, inhaling too flexibility or fitness. It was a spiritual little to receive any real nourishment. way of life based on the intuitive un- Correcting the breath is an easy and derstanding that everything is aris- pleasurable thing to do. It involves ing from one nurturing source. It is using your attention to soften into direct embrace of that power. The the feeling of your inhalation and key to the power of their practice exhalation, gradually lengthening was, and continues to be, the breath. both so that they are balanced and What is breath? It is life. It is a baby’s complementary. Immediately you first cry and a father’s last sigh, and will feel in your whole body the qual- the mist that rises from a lake on a ities of the inhalation and exhalation winter’s day. It is every inconceiva- in perfect union. Not only does the ble force in the cosmos, the essence breath movement offer guidance of all transformation and the sup- and support to the body, but the porting ground of all existence. It is movement of the body also facili- the boundless depth of everything tates a deepening of the breath. All we see, feel, and experience. in all, the body, breath, and mind are Your body loves its breath. When felt to be part of a single, flowing we breathe well, we can feel strong movement. This is the life current and alert, and at the same time calm that already runs through you, sim- and relaxed. This is the best way to ply making itself known. The heal- be in life. And yet breathing isn’t as ing process has begun. With each simple as it may seem. Emotions and inhalation, we draw the nourishing experience have an intense effect strength of life into this complex on the body and breath. Whether in of mind and body. With each ex- subtle or palpably visceral ways, we halation, we let go of the hardness respond to every experience we have. of so many generations of violence against this being. For many of us, the inhalation is qualitatively different from the ex- As we receive and release, we are halation. Most of the time, we take literally healed and cleansed. Ulti- in short, narrow breaths that don’t mately, as we soften into this natural calm and refresh our body. Pervasive state of affairs, one thing becomes social conditioning has created a certain: this world and this body- sense of separation in our minds, mind are no different. They dance in which causes many imaginary fears, the same direction, toward growth, threats, and self-doubts to arise. healing and new life, each contribut- All this is imposed upon our per- ing to the other’s flourishing in total fect biological life machines. And intimacy. it affects our body and breath in —Mark Whitwell, The Promise, You countless ways. We are then not Can Have What You Really Want.

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2.1 Intimacy, the Principle of Yoga: Establish the Bhav Create the mood, or , of the practice Allow a short time for transition between regular activity and asana practice. Rest with perhaps some music, chanting or silence with relaxed attention on significant objects with eyes open or closed. This will establish the mood, or bhavana, of the practice. Yoga begins from savasana (corpse pose) or any passive posture and moves as the natural movement of life energy, or prana, of the whole body, usually with easy simple movements at first. The body moves easily in the energy of the system throughout the practice. Nothing is imposed. Force disrupts rather than enhances movement of prana.

26 Heart of Yoga Online Immersion: 2.1 Intimacy

2.2 No Ideal Pose We begin from where we are, and also means being realistic about do what is do-able. It is pointless the length of time we do our to set unrealistic expectations daily practice. If you have a busy of ourselves. If we cannot bend and hectic morning it might be forward comfortably in uttana- more realistic to do a short and sana, why would we attempt to soft practice in the evening. Oth- do ? Knowing our limita- er ways this applies: if you are a tions and accepting them are the smoker, you do not have to give keys to a successful and enjoy- up smoking to start doing Yoga. able practice. Of course it might You just start doing it and maybe be our goal to do halasana, but the urge to smoke will reduce as we should approach it from you continue with your practice. where we are right now. This

A NOTE ON USE OF PROPS Avoid the use of props wherever pos- sible. Props were popularised by B.K.S. Iyengar to help prac- titioners achieve the ideal forms of asa- na, but the real ide- al form is wherever the right position is for YOUR body—not approximating an- ything. Props tend to pull us out of the breath-oriented flow of asana as full-body and reinforce the sense that asana is only about shapes imposed on the body, rather than the unitary flow of body, breath, and movement.

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2.3 The Purpose of Practice The intention of these ten principles is to succinctly present the concepts that make Heart of Yoga unique in a world filled with yoga teaching based on patriarchy, dogma, power structures, and denial of the equality of male and female. Ideally, the principles would speak to, and get the attention of, the millions of people practicing yoga burdened by the above mentioned problems as well as people who may have avoided yoga for those same reasons.

Ten Principles of the Heart of Yoga 1. Yoga is freedom. 2. Yoga must empower the student to stand in their own ground, not create disempowerment and dependency. 3. Beware of power structures, statements about spiritual seeking, promises of attaining a future condition (such as enlightenment), denial of sex, and denial of feminine power. 4. Yoga cannot be transmitted within a power structure, or a paradigm where the student is dependent on getting something they lack, from the teacher who has it and can give it to them. One who claims to be a guru is not a guru. 5. Dogma is antithetical to Yoga. Teachings are useful to promote the student’s inquiry into their own experience, but cannot be dogmatic. 6. Yoga is not seeking, there is nothing to seek for. Yoga is intimate, unobstructed participation in the given reality. This is the only enlight- enment. 7. Enlightenment is not, therefore, something you attain; it is simply the natural state of freedom that is already within you, revealed through the authentic practice of Yoga. 8. Yoga must embrace the polarities of life, including the female-male polarity that is in every person, in order to reveal the source of all life. 9. Natural, mutual sexual intimacy between two equal partners is inher- ent in Yoga, and is not to be denied as it arises in the natural flow of life. (Same sex or opposite sex) 10. Yoga is available to all people, to empower them to be both recep- tive and strong, and to connect them to the source of life within them, which is the natural birthright of every human being. Compiled by Galen Tromble, Climate Yogi (www.climateyogi.org)

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2.4 Yoga of Relationship INTIMATE RELATIONSHIPS BIRTH, MOTHERING Mark has written extensively on AND FATHERING the primacy of intimate relation- Krishnamacharya also anticipat- ship to yourself and others in a ed the rise in female yoga prac- spiritual life. Your daily practice titioners. He worked hard against of asana-pranayama develops the misogyny in India that de- your strength to receive not just nied women a yoga education. yourself, but all other people and He cited ancient texts to support experience. To love and be loved women in chanting Veda, and is the outcome of practice. recognised that in his community Mark’s most recent book, God mothers were the nurturers, and and Sex: Now, is a radical, lucid so he felt they in turn needed to and gentle interrogation of how be nurtured and given the teach- spirituality and relationships have ing, time and physical space to been seperated and toxified. practice, which is direct intima- cy with the nurturing force and The Promise of Love, Sex and Inti- source of life. macy is a book aimed at the gen- eral public that shares a variety Giving birth is to participate in life of people’s personal experience as the actual Source of it. When with restoring intimacy with life children grow up with parents to their own lives. practicing yoga, they absorb it by osmosis and enjoy the strength of Chapters on ‘Restoring Intimacy’, relationship between parents that ‘Secrets of Regenerative Intima- their practice enables. cy’, ‘Procreation’, ‘Energy Paths and Relationship’, and ‘Brahm- ’, are in Mark’s, Yoga of Heart, The Healing Power of Inti- mate Connection. There is also a long essay called “Yoga of Love and Sex” free- ly available on the heart of yoga website.

“Mastery of yoga is really measured by how it influences our day- to-day living, how it enhances our relationships, how it promotes clarity and peace of mind.” — T.K.V. Desikachar

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2.5 Intimacy with All Tangible Conditions

There is a deep-seated assumption in to attain the holy—that we must step our world that you can have God in back from life in order to realize the your life, or you can have sex, but you divine. This ancient dualistic philosophy can’t have both. Consciously or not, divides existence into matter and if you aim to be a spiritual person, if spirit, and claims that by diminishing you seek closeness to God, you proba- our life on earth—the “seen” —the bly think of sex as something that only unseen “Source” can be known. Now, puts more distance between you and after thousands of years of dualism’s the divine. influence, we are socially programmed Our guilt and shame surrounding sex to imagine “seen” and “Source” as are so deeply ingrained that we may separate. not even acknowledge them. After all, Over the centuries, the idea that we western culture has been through a se- can attain holiness by transcending ries of “sexual revolutions” in the last or giving up sex has caused untold century. By now, some may feel there’s damage. The shadow side of righteous nothing more to discuss! But in my celibacy has manifested in the work I have met both religious people oppression of women, antagonism who have felt truly unable to recon- toward nature, and the proliferation cile their physicality with their devout of sexual exploitation and abuse. The practice and belief, and non-religious denial of life and love, and the absence people who suffer from the lack of a of mutuality in human society, harms sacred dimension in their relationships men and women alike, blocking our and physical being. However comfort- realization of relationship—with others able we may be, or think we ought to and with God. be, with our sexual practice, we can- I offer you the understanding that not ignore the devastating effects of seen and Source are one, and that the the reactionary sex denial of societies union of man and woman serves that and denominations close to home and oneness. Please recognize that this is around the world, which manifest dai- not an “approach,” a piece of spiritual ly in violence against humans and the spin that you have to keep realizing earth. again and again. It is simply a matter The fact is, whether or not we adhere of seeing that it is true. You only need to a particular religion, we have all realize it once, and it will permanently known the wish to be released from change the way you live. I invite you to the physical body’s demands, and the feel how you are loved and nurtured by fear that our desires and relationships Life, how you can love and nurture oth- are thwarting our quest for spiritual ers—and how you can serve Life and transcendence. We are all affected by God, which are one! the doctrine that we must renounce —Mark Whitwell our desires and deny the natural state

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2.6 Self-Care and Self-Enquiry

Self-care Water is the ultimate cleanser, and many of us live in a state of chronic dehydration, which can lead to a number of ailments. When you get up every morning this week, have a drink of filtered water that is at room temperature or warmer, add a squeeze of lemon if you like. Imagine the great journey this water has been on through sky, rock, and the cycles of nature. Aim to drink wa- ter throughout the day, rather than with meals. Think of it as a water blessing on your own body.

Self-Enquiry Listen to the audio meditation for this week. Now, think of the most painful experience of your life. How has life itself brought you back into flow, survival and participation? How did that ex- perience serve the ultimate unfolding of your life? Hint: You are here, now.

Recommended Further Reading

The Yogas of Participation https://www.heartofyoga.com/blog/2018/5/11/the-yogas-of-participation

“The body is already in a state of enlightenment” — Samdhinirmocana Sutra

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2.7 Resources: The Only ‘Rules’ release, as we feel more without 1. Keep the weight mostly through visual distraction / stimuli. Nev- the front of the foot, the joints er make anyone close their eyes, soft. just gently suggest it. 2. Equal weight through both feet 11. Soften the knees in forward bends (unless standing on one leg etc) if necessary, to protect the lower 3. Make the musculature of the back and allow for a deeper for- body take the weight, not the ward bend. joints — avoid locking the knees 12. Always keep a smooth even curve or elbows. through the spine in backbends, 4. Never overextend knee beyond no kinks. This means that most the foot, in Warrior, for example. people with compromised upper Keep angle greater than 90 de- back movemnt through slumped gress. posture and too much sitting need to take it easy in backbends 5. Dvipada Pitham always preceeds so it’s not just the lower back Shoulderstand. curving. Build flexibility into the 6. Shoulderstand always follows whole spine gradually. Headstand as a counterpose. 13. Avoid using gravity, momentum, 7. Inversions are at the “peak” of the another person, props,or the practice. limbs to haul or force oneself into 8. Arm balances are a part of stand- any asana. The breath is what ing asana and are not a substitute takes us into the pose, not ambi- for headstand. tion or outside force. 9. If a full and smooth inhale is not 14. Avoid the use of props wherever possible, soften up, modify, or possible. Props were popularised come out of the asana. by B.K.S. Iyengar to help practi- 10. Eyes closed in everything ex- tioners achieve the ideal forms of cept standing asana. For your- asana, but the real ideal form is self and your students you may wherever the right position is for initially notice a tendency for the YOUR body — not approximat- eyes to “pop open” all the time as ing anything. Props pull us out of we are used to wanting to know the breath-oriented flow of asa- what’s going on, and replicating na as full-body prayer and rein- asana based on someone else’s force the sense that asana is only form, rather than allowing our about shapes imposed on the own prana to create alignment. body, rather than the unitary flow Closing the eyes can initially be of body, breath, and movement. uncomfortable also if a person is 15. Asana is for the breath, not the experiencing intense emotions or other way around.

32 Heart of Yoga Online Immersion: 3. Lineage

can tell the difference between 3. LINEAGE that person and ‘God’, or the abso- 3.1 Introduction to Lineage lute condition of reality. We have What is Lineage? been sold, however, that surren- der or conversion to an abstract So many people have been badly God or Guru is ‘the human way’. treated in authoritarian systems of Our cultures have concentrated abuse that for some, the word has on this assumption to the cost of negative connotations. Howev- denying the actual flesh, the actu- er, we have so much to gain from al embodiment of self and other. the great practices and traditions I am always saying that this living of our lineages, so long as they flesh and the appearance of any- are freed from patriarchal pow- thing is as much a wonder, pro- er structures. We don’t want to found intelligence and beauty as throw the baby out with the bath any proposed higher conscious- water. Hold the baby, and drain the ness or God. water. I suggest we use a phrase The ancient dharmic debate can be like ‘post-patriarchal’ rather than resolved in the statement, “source ‘post-lineage.’ Lineage is not an and seen are one, therefore the exclusive club or a licence to bul- ordinary seen condition of reali- ly others. It is a sharing of wisdom ty is full and sufficient.” So be the across generations through rela- body. Obey the body. Follow the tionships of friendship and caring. body and its real needs. An emo- Desikachar said “anyone who is a tional conversion to the body and sincere student of my father is in the body’s natural relatedness to the Guru Parampara (lineage) of all conditions including sex is what my father.” That may include you! we need. Not the surrender to an abstract idea of God or Jesus etc. Why Have a Teacher? This is the very means of God-re- “The process of healing and self alization. realization occurs in relationship Such phenomena as Jesus, the with actual others. It is in the mu- Guru function, is universally aris- tual intimacy between two actual ing and is absolutely useful in people who freely choose each releasing obstruction. It is the other. Practice of intimate relation- universal means of all wisdom tra- ship, including sex, is the process dition. But this too is an actual of all psychological insight and cor- relationship between two actual rection, self-discovery and under- people who love each other. And standing. It cannot be bypassed. is not a replacement or superior In Yoga of Heart I wrote that when to all other intimate relationships. we are truly intimate with another — Mark Whitwell by name and form we no longer

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3.2: Who are your teachers? & 3.3 Lineage from Krishnamacharya

Professor Tirumalai and travelled to the Tibetan Hima- Krishnamacharya (1888–1989) layas, where he studied for seven The source scholar and “father” years with his guru Ramamohan of modern Yoga. Krishnamachar- Brahmacharyi (who lived in a cave ya was teacher to B.K.S. Iyengar, at Lake Manasarovar near Mount Pattabhi Jois, , and his Kailash with his wife and children). own son, T.K.V. Desikachar. His As payment for his studies, his guru scholarship brought forth Yoga requested that Krishnamacharya from the Great Tradition, making enjoy “family life” and teach yoga. it available in our modern context. At the time this was a little-known He clarified “what is yoga,” and and low status occupation, but Kr- more importantly, how does any ishnamacharya faithfully fulfilled individual practice and make use his guru’s request, despite being of Yoga according to their unique offered many prestigious posi- individual needs, body type, age, tions at Vedantic institutions. health, lifestyle and cultural back- In 1926 Krishmacharya began to ground. Regretfully, Krishnam- teach yoga at the Mysore pal- acharya’s principles of yoga have ace, where his young students in- largely been left out of the mod- cluded his wife Namagiriamma’s ern styles of yoga popularised younger brother, B.K.S. Iyengar, around the world. The yoga prin- and a young Pattabhi Jois. During ciples from Krishnamacharya need to be included in all the yoga that derived from him. Then, we have the full spectrum of practice, and your yoga becomes entirely your own, efficient, powerful and safe. The hallmark of Krishnamacha- rya’s work is that there is a right yoga for every person no matter who you are. “If you can breath, you can do yoga!” Krishnamacha- rya is of our own time. Krishnamacharya was a prodi- gy, speaking from a very young age and achieving the equivalent of 6–7 PhDs in his early life. Unsatisfied, he wished to make his knowledge more experiential,

34 Heart of Yoga Online Immersion: 3. Lineage the 1920s, Krishnamacharya held (now Chennai), where eventually many demonstrations to stimulate the Krishnamacharya Yoga Man- popular interest in yoga. These in- diram was established. He lec- cluded suspending his pulse, stop- tured and taught here and in his ping cars with his bare hands, per- home with his son Desikachar until forming difficult , and lifting his death in 1989 at 101 years. heavy objects with his teeth. The Many considered Krishnamachar- Palace archive records show that ya a yoga master, but he continued the Maharaja was interested in the to call himself a student of yoga promotion of yoga and continually throughout his life. His key princi- sent Krishnamacharya around the ple was “Teach what is inside you, country to give lectures & demon- not as it applies to you, to your- strations. However, Krishnam- self, but as it applies to the other”. acharya refused to teach these Krishnamacharya was a humble techniques, saying they were only man, a serious man, a deeply reli- attention-seeking methods to gain gious man, but he maintained that recognition for yoga, which was yoga was not religion, and was in- not popular or well-known in India stead the crucial tool for people of at the time. It has been suggested any religion (or none) to embody that Krishnamacharya “innovated” their devotion and ideals and find in yoga by mixing it with west- health. ern gymnastics, a suggestion that For more see Health, Healing and would horrify him. This myth may Beyond by T.K.V. Desikachar. stem from the fact he taught in a “gymnasium” and taught many young men, two of whom went on to spread the yoga they learnt as young boys as if the very phys- ical practices suita- ble for young male bodies were appro- priate and suitable for every body. With Indian inde- pendence, funding for the yoga school was cut off and Krishnamacharya moved to Madras T. Krishnamacharya with his wife Namagiriamma

35 Heart of Yoga Online Immersion: 3. Lineage U. G. Krishnamurti (1918 - 2007) mind. The intrinsic polarity/collaboration “The greatest living Yogi I have ever met,” of the male and female union of life took Krishnamacharya said. Krishnamachar- hold within him, and in his relationship ya’s recognition of U.G.’s realization of with the outer world. Yoga is profoundly significant. Krishna- To cope with these feelings, U.G. sought macharya, who was deeply informed of help from Desikachar, who said “there is humankind’s wisdom traditions from pri- one person who might be able to help mordial to modern times, considered U.G. you—my father.” U.G. went to Chennai a living example of Yoga, of which there and studied with Krishnamacharya for are very few. U.G. brought clarity to the three and a half years, before going to heart of yoga. him with a problem: he found that the U.G. was a spiritual seeker for many yoga he was doing very subtly “reversed years, studying with Sivananda for years his life current.” Krishnamacharya humbly as a young man (until he found him hypo- admitted that this was outside of his realm critically eating pickles in the cupboard in of experience, and that he did not under- the middle of the night). He visited sages stand. U.G. loved Krishnamacharya for such as the great Ramana Maharishi, but this honesty, and Krishnamacharya loved was unimpressed by religious models that and respected U.G. because as a natu- posed that some people were enlightened ral man, he was an extremely attractive and others weren’t, which he later called person. U.G. had also been identified as a “the social model of disempowerment.” jivamukti (liberated person) by Hindu or- U.G. became a student of the older Jid- thodoxy through the Shankaracharya of dhu Krishnamurti (no relation), who had Kanchipuram (like The Pope of Hindus), rejected the spiritual organisation he was who Krishnamacharya also greatly re- chosen to lead, declaring that “truth is a spected. (U.G. denied this, saying “there’s pathless land.” However, U.G. was critical nothing to be liberated from!”). Krishna- of J. Krishnamurti for saying this, yet still macharya therefore bowed to U.G.’s per- presenting a path by sitting in a special spective, admitting that it was not in his chair giving long philosophical lectures. own experience or understanding. U.G. After 17 years of following J Krishnamur- loved Krishnamacharya because he said ti, U.G. said he realised that “I was in the he was “an honest man” and later jokingly state he was talking about,” and walked called him “my Guru” out of respect. out of the tent where the teaching was The two remained lifelong friends. In this happening, whereup an “explosion” of life way, U.G. held Krishnamacharya to the took place in his system as he stopped be- fire of his own teachings, insisting that lieving himself second to anyone. He later yoga must be fitted to the person, not called it his “calamity” because the usual the person to yoga — not only in terms mind, the limiting structure of thought, of asana, pranayama, and other forms of disintegrated in him. He just walked away practice, but more importantly in the very from the social dynamic that confined him as a seeker. He literally walked out of the tent. “Calamity” was his word for “enlighten- ment” because he said it was nothing like the state of beatitude that is speculated about. A Yoga process began for U.G. that he described as an immense ongo- ing explosion of life, followed by spon- taneous and beautiful body movements with the rhythms of breath. He described it as the whole body renewing itself after the clinical death of all limits of body and

36 Heart of Yoga Online Immersion: 3. Lineage psychology and mood of practice: that sponse from thousands of every kind of the person is already perfect and per- person, many who weren’t able to meet fectly functioning, and the yoga is purely U.G. nor perhaps would they have under- participation in this, not manipulation in stood him if they had. I was particularly any way. struck by UG saying that the model of the U.G. was a fierce critic of the perfect per- ‘perfect person’ that civilization’s power son (or the God-realised person), and re- structures are built upon is destroying hu- ligious-seeking and Yoga-seeking based manity, and he predicted it!” on that model. He emphatically dismissed U.G. was popularly known as a so-called conventional yoga and all seeking. He was ‘enlightened’ man, so how could he be so certain about this that many around dismissive of the perfect person, ideal, or him were instantly relieved of their seek- culture!? Isn’t that what enlightenment ing by the force of his mere presence and is? He was known as a natural man, in the logic. Many others, though, were bewil- natural state. He was very attractive as dered because the usual assumptions of one is attracted to a cat in a room, in the doctrine are so deeply ingrained in us as corner sun. Natural and at ease. Respond- the axioms of our thought structures. We ing naturally to everything happening. A have been misled, or worse, brainwashed. person without social strategy at all. This is why he was so fierce in his con- U.G. clarified the very idea of enlighten- demnation, standing in his own ground as ment and all the archaic language of en- life itself; and speaking (often shouting!) lightenment that has entrapped humani- for the end of human delusion and suffer- ty. He would have none of that language ing. Society’s automatic assumptions that or allow any identification to land on him we have to find truth are so strong that in any terms. He dismissed all such iden- many thought U.G. an enigma or icon- tification and anyone present or past as- oclast. However, those with no point of sumed to have it. to argue found him the most purely loving and natural person they ever met. In refusing to be identified as liberated or enlightened, U.G. clarified the very mean- U.G pointed out how the thought struc- ing of a Jivamukti; a Jivamukti or Buddha ture of seeking is the very mechanics of cannot be identified or described, requir- mind that prevent you from noticing the ing no identification or definition. In fact, wonder of your own reality. Insight into the very nature of a Jivamukti is that he or the habits of subtle or gross seeking release you from the mental and emotional pattern- ing that hide the power, con- sciousness, energy and beauty that you actually are. It’s a logic worth listening to. The model of the perfect person implies that everyone else is not perfect. It puts everyone on the “merry- go-round” of seeking, therefore denying each person’s intrin- sic perfection of reality itself, in which we all appear. As his friend, Mark Whitwell has felt inspired to communicate what U.G. brought forth. Mark says, “I have seen immediate relief re- UG Krishnamurti and Desikachar with friends at the small temple known as the sannidhi (the presence) where Krishnamacharya is remembered. This photo taken by Mark is included in Desikachar’s The Heart of Yoga.

37 Heart of Yoga Online Immersion: 3. Lineage she is indefinable because they are at one Yet his argument that dismisses the per- with reality itself as it is, as we all are! U.G. fect person has a clear logic that is easily clarified and purified Yoga and the teach- understood and is useful. People of any ing function in the same way we might background can understand that life is a say the Buddha healed Vedic culture in pure intelligence, power, and beauty. It ancient India from the heavy burden of is already given and arising as all of us. ritual and superstition. U.G. would talk Many have been profoundly relieved from about how the historical the stranglehold of thought. Once your did not want any remembering of him, no attention is drawn to this sincere reflec- image, no teaching, no places of remem- tion, it is very helpful. It ends the idea of brance. In other words, no way or method being less, trying to get more. He reject- to be left behind in his name. It is not re- ed all methods of “becoming.” Although quired. But look what happened. Likewise, U.G. can be difficult to penetrate, to hear U.G. did not want to be remembered. He him ends that structure of thought that is did not want any teachings left to create killing us and awakens a yoga transmis- a method of becoming, because it is the sion and process. method itself that creates the problem. In He called the conventional teacher-stu- fact U.G. was fond of saying, “There is no dent relationship the “dynamic of disem- need for a teaching. Life itself is doing a powerment.” This keeps the student look- fantastic job of looking after you, thank ing to become something, denying that you very much!” they are already Something: that which is U.G. is thought of as an enigma, but only already the case, pure intelligence, beau- to those still in an enlightenment model of ty, and the power of Life arising as all life. thought. The perfect person of culture is U.G. had a special skill, a power, pres- so axiomatic to our structure of thought ence, or siddhi that extracted the virus and all spiritual assumption, that U.G. from his friends. Even for those who nev- seems an odd-ball to the social mind. To er met him, his words enable the mind to call him an enigma is the language of that relax from its patterns of automatic as- limited structure, which seems very im- sumptions. This initiates a yoga process. penetrable. Many who came around him It implies the free movement of life (or stayed in that axiom and treated him as an prana) in you, as you, as life itself, in all. enigma; they didn’t understand what he Yoga begins then as free participation in was saying and its implications. He stated: what you are and all relatedness. It is di- “There is no such thing as enlightenment,” rect embrace of reality itself. That is what clarifying that there is “only the perfection yoga is. of life arising as each person and every thing.” U.G. said, “I maintain there is nothing for you to attain.” Trying to attain some- These statements left people confused in thing is the very mechanics of the mind that archaic model of thought. They treat that obliterates you noticing that you are him as a mere curiosity and shuffle off his a perfect arising of the intelligence and transformative words and presence as beauty of life. Without this understand- simply a puzzle, without hearing him. They ing, yoga is only part of the imposition on either dismiss him or have no way of mak- life, instead of participation in it. “Prana ing use of what they felt in response to has its own intelligence and movement him. Or some take pride in having known and knows exactly what to do to maxim- him and glibly quote U.G., glamorising him ise itself.” in his critical dismissal of culture as if it were their own. They turn U.G. into a ni- U.G. was helped greatly in his life by two hilist or into one more cultic guru, rather important women, first Valentine de Ker- than understand the implication of his life. ven and later Melissa Forbes.

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T.K.V. Desikachar (1938 - 2016) must be given in the context of Son of Krishnamacharya. He became the popular styles that are familiar translator and chief communicator to people. Yogis are not built on of his father’s scholarship. Due to assembly lines, and clearly the full his Western science education and spectrum of practices needs to be early engineering career, as well added to the popular forms so that as his friendships with J. and U.G. practice becomes personally fitted, Krishnamurti (and their understanding efficient and effective. of global society), Desikachar was Some of Desikachar’s western equipped to communicate his father’s students used a word that he liked, Yoga in modern times for East and viniyoga, (vini means “according to West. Desikachar was the bridge that the situation”) to describe the yoga allowed his father’s Yoga to make its they received from him. However, way to the nonwestern students, as Desikachar asked everyone to not Krishnamacharya spoke next to no do this, and avoid putting a brand or English. style to the yoga because doing so Often, when students came to see would legitimise all the other brands him, Krishnamacharya would assign and styles, which were often missing Desikachar to give them private the crucial prinicples of breath, tuition. J Krishnamurti was one such bandha etc. He said it was a habit of student, seeking help after suffering the western mind to want to label health problems in his older life everything and put it in boxes. due to the disasterously straining, The Heart of Yoga, Developing a inversion heavy practice given to Personal Practice is Desikachar’s book him by Iyengar. Desikachar saw how put together by Mark that summarises B. K. S. Iyengar developed his yoga Krishnamacharya’s scholarship with as an interest in gymnastic anatomy a translation of Patanjali’s Yogasutra with scant regard for the principles for contemporary readers. The Heart of yoga, as a result of only having of Yoga is now known as a basic been with Krishnamacharya as a very textbook or “Bible” of Yoga. young man. In reaction to these exacting forms, T. K. V. Desikachar, who understood the principles of yoga, minimised asana and emphasised , giving authority to Vedic scripture, Patanjali and the teacher as a solution. This can be confusing to those who have already taken to the more rigorous popular styles, because they cannot understand the principles unless applied to the postures they already know. The yoga principles

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Mark Whitwell: ment to heart that a Yogi is someone “I met U.G. and Krishnamacharya unique to life and not the duplication in 1973. I came from the ashram of of any social pattern of any kind. “A Ramana Maharishi to meet them both. Yogi lives their own unique life and The great non-dualist Ramana was a does something in life that only they contemporary of Krishnamacharya can do.” He said, “There is no one re- who was just down the road. I motely like you in the universe.” became committed to the teaching “With U.G., Melissa Forbes and I of Krishnamacharya, understanding would get on the floor and he would his emphatic instruction on Yoga demonstrate asana as beautiful as the practical means to actualise rhythmic movement of life, no force the great ideals of wisdom teaching. required. U.G. helped me make “Yoga is the necessary means to complete sense of Krishnamacharya’s realise the [non-dualist] state that teachings. He helped me realise that Ramana spoke from,” he said. “Yoga the mind is always seeking in the joins the two to become One.” He axiomatic models of social thinking. stated, “Without Yoga even the Being less and trying to become great ideas of God or non-dualism more. Being imperfect and trying to remain objects or ‘other.’” He be perfect. Trying to surrender, which spoke about the necessity of yoga is really trying to get something! in saying, “Without the ‘practical Trying to be more loving, peaceful, means’ of Yoga, inspiration can aware, conscious, or whatever the make life worse due to the stark language of social idealism is in the difference between the inspiration hoax of the superior person. I saw and the usual life droning on.” He how this mind is always operating would also say “It’s better not to be to seek on many levels and even inspired in the first place if you don’t in refined, uninspected, devious or have the practical tools.” hidden ways.” U.G. took it further to make In the model that U.G. demonstrated sure Yoga was not practiced in the model of “becoming,” only in and as participation in the power, intelligence, and beauty of life that is already always the case. U.G. took Yoga from the linear path of trying to get somewhere (“becoming”) that was limiting even Krishnamacharya’s life and instruction.” Mark took U.G.’s state-

40 Heart of Yoga Online Immersion: 1. Introduction to Desikachar and Mark, “the teacher is they never had a website! They were no more than a friend, and no less than serious people inspecting the nature a friend.” “Stop looking start living,” of reality. And they were friends. U.G. was fond of saying. Once you do In the context of Yoga understanding, this, there is a sudden or gradual death U.G. becomes an utterly useful person to this activity and assumption of and presence. Yoga is what we do seeking. Then, as U.G. said, “now yoga in response to such a one as U.G. begins.” It begins with participation Krishnamurti. In response to such an in the Given reality, which is only a inspiring relationship. It is the natural nurturing and regenerative force. way to acknowledge and participate Mark asks each person, “Are you the in that relationship.. power of the cosmos? Is this is not physical gymnastics, nor arising as a pure intelligence? Is it is it spiritual gymnastics, trying to get arising as utter beauty like everything to some idealised place. U.G. cleared else in the natural world? Is this a fact that off the table. Yoga is direct or mere conjecture?” It is not a spiritual embrace of what is. It has its origins in statement or a poem. It is a fact. Your the primordial wisdom of humankind. Yoga is merely to participate in this It is useful to see the Great Tradition fact. It is to participate in the union as the entirety of human wisdom of opposites in your own system. In wherever it has appeared, in all times the union of opposites, the source and geographies. The invention of the of opposites is revealed: the heart perfect person is only a recent historic (hridaya). The heart is the seat of the aberration that is now corrected. Now mind from where the of life Yoga and realization, Buddha-hood, flow as spirals in all directions. U.G. call it what you will, can be embraced called Yoga “making love with life.” In by all people. You are an “ordinary this love relationship there is a great Buddha,” the perfection of life itself, release from the social dysfunction not the exclusive Buddha invented placed upon us. Being sensitive to by culture. one’s own embodiment of the union “I call for a daily, actual, natural, of inhalation to exhalation, strength to and non-obsessive yoga practice, receptivity, and male to female within, to actualise whatever inspires you. one becomes sensitive & receptive to This is what has come forth from the another, in that same order, between two Ks. Krishnamacharya and U.G. any two intimates. Here the (wonder) Krishnamurti have renewed/clarified full flow of life is shared between two, Yoga for our time. The reports from as one. students all over the world make this Mark represents this collaboration abundantly clear. Each person has a between Krishnamacharya & U.G. unique version of how the seeking Krishnamurti in his own way and form. mind dies and Yoga spontaneously He was present in their lifetime and arises as intimacy with all ordinary friendship, and has felt its full impact in conditions, and therefore the his own life and in thousands of others. condition of conditions, reality itself.” They were never yoga entrepreneurs;

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3.4 Putting the Principles into Practice: Teaching Standards Yoga is taught within a completely unregulated market. There is legitimate concern within and outside of the industry of the danger of individuals claiming authority and expertise who are not qualified to teach. There is an urgent need to create standards by which the public know they are safe, as is required in other healing modali- ties. The following standards are proposed for Yoga teachers of all brands and styles. Yoga Teaching Standards: 1. Teachers are themselves guided by a competent teacher. Teachers have given themselves to the conditions of actual and mutual relationship with their own teacher. 2. Teachers are practicing Yoga themselves on a daily basis in an actual, natural and non-obsessive way. 3. Teachers understand that for it to be Yoga, breath participation must be the central feature and purpose of the asana. 4. Teachers understand that alignment in asana is created and guided by the breath movement and by the student’s partic- ipation in the union of the inhalation with the exhalation as a whole-body integrated activity. 5. Alongside the breath-centric asana, teachers offer their guid- ance on the intelligent cooperation of muscle groups known as bandha in the upper and lower body. The engagement of bandha keeps the muscular and skeletal system safe and well- aligned. Bandha are easefully applied and released within the practice of asana. 6. Strength in asana is taught with equal emphasis on receptivity. This is achieved through teaching participation in the inhalation and exhalation. This is the most essential empowerment and therapeutic means offered to students. 7. Teachers have studied the practical ways to adapt asana to in- dividual needs, according to body type, age, health, and cultural background. The teacher adapts Yoga to the student not the student to the Yoga.

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8. Teachers respect the student. The teacher has through their own practice developed attitudes of caring for students, embodied in tolerance, non-reactivity, patience, courtesy, and friendliness in all circumstances. 9. All asana are threaded on a general template whereby there is an appropriate inversion in the mid-point of the sequence. Teachers should have education in the importance of prepara- tion for inversion, the inversion, counter-poses after inversions, and the conclusion of the practice sequence. 10. There is no need for teachers to adjust or touch students in any way, aside from very light directional indication occasionally. Teachers do not interfere with students’ physical or energetic process. Physical assists deny students their own intimacy with breath, bandha, and energy. Students will be carefully instructed on the principles of practice using words and, if necessary, ges- tures or moderate demonstrations can be made. 11. Any demonstrations a teacher makes of asana and pranayama avoid creating any idealisms for the student to emulate or pat- tern themselves upon, as this distracts the student from their own process of Yoga. 12. The teacher-student relationship is equal, negotiable, and non-hierarchical. Social assumptions of a teachers’ seniority or authority are actively dismantled in the understanding that ‘hid- den hierarchy’ is the main problem in Yoga. Hidden hierarchy makes a student feel inadequate and causes them to inappropri- ately strive for external ideals rather than simply participate in their own inherent perfection as Life. The teacher takes respon- sibility for dismantling the ideas of hierarchy that students bring to class from the cultural conditioning of wider society. 13. Teachers understand that teacher-student relationships are al- ways, in all ways, equal. The teacher shares Yoga from their own experience, and carefully adapts it to individual needs. The mood of teaching is always friendship. Not necessarily personal friend- ship, but friendship as Life. The method of teaching is always respect, equality, and caring.

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3.5 Self-Care and Self-Enquiry

Self-Care Eating with the seasons and your body’s natural cycles helps promote optimal digestion and overall health. Commit to con- suming organic seasonal foods where you can—without making this another area of guilt and struggle in your life. Aim to eat only when you are hungry and at around the same time each day to encourage proper digestion and elimination. Ideally, eat a light breakfast, a large warm lunch, and a lighter, smaller dinner at least three hours before bed. It’s not a good idea to eat in the two to three hours before your Yoga practice. However, your Yoga practice will nurture your digestive fire, making it easier to digest difficult foods and absorb the nutrients. Over time, as pleasurable participation in Life, your Yoga will make changes in eating easy and natural, removing this loaded area of life from the cycles of body dysmorphia, guilt, and stress.

Self-Enquiry Standing up or lying down, close your eyes and notice how it feels to be in your body. If your body wanted you to know one thing right now, what would it be? Let the answer arise from your very depths. The centre of the universe is in your body.

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3.6 Resources: Mark’s Tribute to Desikachar

T.K.V. Desikachar died on August 8, Desikachar understood Western mind 2016, in Chennai, India. He was 78 years and was able to interpret wisdom cul- old. ture with clarity and precision for us all. I first met Desikachar and his father in Auspicious Meetings 1973, following extensive travels in In- At the tender age of 27, Desikachar wit- dia. I had met many famous and not-fa- nessed a Western woman run across the mous Gurus and Yogis, but I was struck front yard to hug Krishnamacharya with by the fact that Desikachar and his unusually profuse gratitude, because family had no pomp and ceremony, no Krishnamacharya had healed her from business agenda, and no need for name a lifelong debilitating illness. To see a or fame around their scholarship. They woman embrace an austere Brahman shared family meals with me on their man in public was indeed a rare sight kitchen floor. I soon realized that what in India. This was a great surprise for they were teaching was logical and Desikachar and showed him the pow- sound knowledge that was relevant to er and importance of his father’s work. the entire tradition of India. It helped That very day he gave up a bright engi- me make sense of everything that I had neering career with a German company loved or felt confused by in the spiritual and asked to begin studies with his fa- circus of India. My experiences became ther. His father agreed and immediate- understandable and useful to me in the ly put his son’s sincerity to test, saying, context of their Vedic knowledge and “Come at 4 a.m. for your first lesson!” Yoga practice. I am forever grateful to Many years later, I took Desikachar to this family for their dedication, clarity, visit this now-elderly lady, Kay Malve- and honesty, and the practical Yoga nan, in Wellington, New Zealand, where education they gave me. he thanked her for inspiring him to yoke No tribute to Desikachar is complete to his father’s teaching. It was an auspi- without acknowledging his wife, Mena- cious meeting between dear friends. ka Desikachar, who has been a gracious Desikachar attributed his ability to un- tower of strength through these times. derstand his Western students to the She has nurtured her family in the midst two Krishnamurtis — J. and U.G. — who of their ill health while at the same time were both close family friends. Of Jiddu strenuously upholding the continuity of Krishnamurti (who in his late life stud- teaching. ied diligently with him) Desikachar said: Desikachar devoted his life to studying “His profound respect for the teaching and teaching the Yoga that his father, and the teacher helped me become Tirumalai Krishnamacharya, brought a good student of my own father. He forth from the Great Tradition. Profes- also helped me understand everything sor Krishnamacharya was a renowned about the West. He even helped me eat scholar and Yogi known throughout In- with a knife and fork!” These were im- dia. He lived 101 years and was a man portant collaborations between sincere of our own time — he died in 1989. He friends that will forever give the world a is a bridge between the wisdom of the clear view of Yoga, unhinged from yoga ancient world and modern times. How- business, power structures, and exag- ever, we would not have had access to geration. or even been able to understand Kr- A Personal Approach to Yoga Practice ishnamacharya’s teaching without the The hallmark of Desikachar’s communi- dedication and brilliance of his son. cation is that there is a right yoga for

45 Heart of Yoga Online Immersion: 1. Introduction every person. He was determined to person. Krishnamacharya and Desik- communicate that in Yoga, one size achar were Yoga masters and never does not fit all. Rather, Yoga is adapted yoga entrepreneurs. Desikachar did not carefully to individual needs according want his Yoga to be known as a particu- to body type, age, health and, very im- lar brand. He did not want his father’s portantly, cultural background. This en- scholarship to be identified as just an- sures that each person’s Yoga is their other style, because when the princi- own, rather than striving to replicate ples of the Great Tradition, as brought someone else’s ideal. Then, and only through by Krishnamacharya, are added then, Yoga is practiced as direct inti- to the popular styles, they make Yoga macy with life itself, reality itself — the entirely the practitioner’s own: efficient, power of this cosmos that brought us powerful and safe. All people can now here in the first place and presently nur- be given a relevant Yoga. The principles tures us. This power is pure intelligence of practice should be included in all the and utter beauty, and Yoga practice re- styles that derived from Krishnamacha- veals that we are in perfect and intrinsic rya and other systems. Otherwise we harmony with everything in our cosmos have partial systems, and like a glossy and with any as-yet-unknown cause or pack of cards with five cards missing, origin of it. “Anyone who can breathe the game never quite resolves for the can do Yoga,” Desikachar would say. player. “It is the practical means by which the He Lives On. Desikachar is a Treasure ideals of an inspired life can be actual- Forever ized.” Because of Desikachar’s genius, Yoga is now able to be perfectly adapt- The exact words that Desikachar spoke ed to every kind of student. With the to me about transmitting Yoga in the astuteness of his engineering science, world were: “Anyone who is a sincere he refined the ancient teaching tenet student of my father who do their best “that Yoga must be made relevant to to pass Yoga on to others is in the guru everyone” into principles that are now parampara (lineage) of my father.” Para- broadly communicated around the mpara is a beautiful cultural phenomena world. that can be used or misused. In its right form, it is only about actual relationship: Desikachar, like his father, was a hum- mutual affection and respect between ble man committed to the accurate de- actual people — teacher and student, livery of the Great Tradition without the and student and student — both in lin- empire-building that often clouds the ear historical lines, and also spread out picture in yoga and spirituality. He had in present time among affinity groups of a unique ability to truly respect all peo- people with affection and goodwill for ple and have each person actually feel each other. Its misuse is the idea that respected and seen (also an ancient someone of special social status, or au- tenet of Yoga). He allowed each person thority — the “knower” — somehow holds to feel the truth or the answers to their the knowledge that you don’t yet have. questions come bubbling forth as their And that you have to come and get it own experience and revelation, rather from that person, as if you don’t have than confusing students with ideas and it. As the Krishnamurtis pointed out, this ideals that were not relevant or which is only a mechanism of power, “the so- would be out of their reach. cial dynamic of disempowerment,” and For Desikachar there was only one is the problem itself that prevents Yoga ‘brand’ of Yoga and that is capital-Y transmission. Sadly, civilization has been Yoga, adapted to the needs of every built upon this model. It is patriarchy, a

46 Heart of Yoga Online Immersion: 1. Introduction power structure that arose using some tures. Tirumalai Krishnamacharya, “the of the principles of Vedic life, but per- teacher of the teachers,” his dedicated verting them. Seeking for future ideals son T.K.V Desikachar, and all those be- with arbitrary methods sanctioned by fore them and all who follow them are social authorities in this way is the de- no more than friends and no less than nial of the wonder of life already arising friends to all, in the beautiful way Desik- as each and every person. It has created achar showed us. dreadful damage to human life. The Heart of Yoga Prior to the imposition of such patriar- In the early 90s, we did a book project chy, God, deity, spouse, and the body for Desikachar to address the problems — in its intrinsic harmony with the uni- that his father's teaching was not avail- verse — were known to be all equal and able around the world and that genuine arising in and as the one reality. Intimate Yoga teaching was hard to come by. I actual relationship with everything was was calling the book “The Art of Yoga.” the way of Vedic life. Yoga was the Then, one day while we were walking mother’s milk of this culture and under- on Adyar beach in Chennai, Desikachar stood inherently. Yoga is the practical suddenly declared, “The Heart of Yoga means of intimate connection to reali- is the correct title!” He later explained ty that is already given and arising as that the heart of yoga is the relationship all of us. I know that Desikachar deeply between student and teacher. In this re- understood this point, especially from lationship, it is essential that the teacher his valued friendships with Jiddu and is not a social or personal identity, it is a U.G. Krishnamurti. Desikachar was fond function—a natural function of nurturing of quoting J. Krishnamurti’s advice to between people in local community. He him, “Don’t become one more monkey.” clarified how the mutual affection be- I was deeply impressed by Desikachar’s tween two actual people is the universal uncompromising stand in a world where means of transmission of all wisdom tra- to make money and influence people ditions and how the teacher is no more this is what you do — create the patriar- than a friend, no less than a friend—this chy by saying, “I’ve got the goods. Come friendship is the main method! Desik- and get it. And pay me for it.” I believe achar wanted this to spread throughout his approach has a sweeter and long- the world, but only in accordance with term influence as we gradually correct the ancient tenet that the best teacher the toxicity of power structures. is someone from your own culture, be- This was the spirit and specific message cause he or she understands you the of Desikachar. He recognized that the best. attempt to say “I am THE lineage hold- When I showed Desikachar the published er” is a cultural fault. It is very hard for version of The Heart of Yoga in 1995, he teachers and their students even to see cried quiet tears. He said, “I wish my fa- what the problem is here, because the ther had seen this book. He did not see patriarchal model is so ingrained in our the worldwide effect of his work in his thought structures. Or even to know lifetime. But now he does from where he that there is an alternative means for is.” This book is Desikachar's gift to us, the transmission of Yoga and self-em- and includes his father's commentary on powerment. As we move along, bring- Patanjali's Yogasutra, the ancient text ing actual Yoga to the world, let us that defines Yoga. The Heart of Yoga represent our teachers with this clari- has been translated into many languag- ty, teaching the principles generously, es and has become a source text for free of brands, styles, or power struc- Yoga today.

47 Heart of Yoga Online Immersion: 1. Introduction

3.6 Resources: The Yoga Sutras Attributed to Patanjali

Patanjali’s Yoga Sutra is the heart of becomes more relevant, more re- yoga. The heart, hrdaya,is that which vealing. There can be no haste or does not change and Patafijali gave exaggerated effort to gain its un- a permanent definition and form to derstanding; it must be a natural yoga in his Sutra. The heart without process. prana, however, is not alive and is There is uncertainty as to who without relevance for us. Desikachar Patafijali was. There are some who explains that the teaching relation- think of him as the divine incarna- ship is the prana or life of the Yoga tion of the serpent Ananta who sup- Sutra; it is the teacher who brings ports the whole universe. He is the the heart into life. The Yoga Sutra is Adhise§a, "the first servant of God," a potent tool for the teacher who is who "being so close to God, knows able to make it relevant to the stu- the teaching of God best." We can dent and thus transmit the trans- assume that Patanijali did not orig- formative power of the heart. inate the yoga teaching but inherit- Desikachar emphasized that the ed it from the vastness of the Vedas Yoga Sutra is vast in its scope. Kr- during the age of ‘Classical Yoga’. ishnamacharya says that there is an On the instruction of a great teach- ocean between atha and iti, the first er, he identified all the teachings in and last syllables of the Sutra. In the the Vedas about the mind and pre- study of the Sutra with one's teach- sented them in this precise, organ- er, meaningful and powerful insights ized form. Yoga concepts such as seem to leap out of the words, some- Isvara, kle§a, karma, gunas, purusa, times in very unexpected ways. It is , siddhi, and kaivalya are all recommended that one study with a contained in the ancient Upanisads teacher who has likewise studied and in different forms. The Vedas, how- practiced with a competent teacher, ever, are presented in no particular whose (practice), svadhyaya order, making it difficult to study (self-understanding), and Isvarapra- anything in a coherent fashion. It is nidhana (surrender) have produced a great gift therefore that Patafija- clarity. li systematized the yoga teachings Patanijali presented his work in the from the Vedas into an accessible style known as sutra, that which has system of development. very few words, yet is free from am- The short, pithy words and mean- biguity, full of essence, universal in ings of the Sutra enabled oral trans- context, and affirmative. The sutra mission of the yoga understanding (from which we get suture) links the from teacher to student through the teacher, the teaching, and the stu- centuries. In our time, it was Krishna- dent. As yoga study and practice macharya who had the privilege develop, the message of the Sutra of learning the intricacies of these takes on a deeper resonance and words at a very practical level from

48 Heart of Yoga Online Immersion: 1. Introduction his teacher, Ramamohan Brahm- it clear that everything in our expe- achari. Likewise, Desikachar’s study rience is changing; nothing, includ- and practice with Krishnama ing duhkha, is in a fixed condition. charya has resulted in clarity and Therefore, if there is the desire, we the present-day relevance of every can make positive changes for our- sutra. selves. Patanjali gives innumerable means within our grasp that begin Krishnamacharya and Desikachar with the present reality of our expe- were not interested in spiritual or rience. We must begin at the begin- philosophical speculation. Rather, ning and Desikachar puts it simply: they have brought to yoga an intel- “If you tell a person who cannot find lectual rigor, technical definition, and their own house that there is a pot practice to determine the means by of gold inside, they would be hap- which each person may reduce duh- pier had they not had this informa- kha (suffering). tion. What use is the gold if it cannot In contrast to other Indian systems be found? It only causes pain. First of philosophy that state that noth- they must find the house and enter ing is real except God, Patanjali’s it. Then there are many possibilities.” position is that everything in a per- Patanjali summarizes the process son’s experience is sat, the “truth” and the tools for self-understanding. or “reality,” and cannot be denied. If the appropriate means are select- Even duhkha is sat and is not some- ed and practiced with the help of a thing to be ashamed of or react teacher, our turbulent minds can be against. Everyone has duhkha. It is brought to peace and extraordinary part of our reality and if recognized, wisdom and well-being is our poten- serves to wake us up to further clar- tial. ity and understanding. As Krishna- macharya would say, “Thank God This is the essential message of for duhkha,” which he described as Patafijali communicated by Krishna- the “unavoidable motive for prac- macharya and Desikachar. tice.” Furthermore, Patanjali makes —Mark Whitwell

The key sutras we focus on in this immersion: 1.1 atha yoga-anuśāsanam 1.2 yogaś--vŗitti-nirodhah. 1.3 tadā drastuh. . . svarūpe-’vasthānam 1.4 vŗitti sārūpyam-itaratra . . 2.1 tapah svādhyāy-eśvarapranidhānāni -yogah

49 Heart of Yoga Online Immersion: 4. Vinyasa Krama 4. VINYASA KRAMA 4.1: Vinyasa Krama: Intelligent Sequncing Asana practice should proceed • Little steps mean we can easily in an intelligent sequence, see and evaluate our progress. vinyasakrama, a logical sequence • An intelligent sequence will of preparation, pose and counter respect the individual needs of pose. Each pose is followed by each person. a counterpose usually requiring • Vinyasa krama is a self- less effort, but which balances checking process; each step is any undesirable effects of an approval for the next step. the previous pose. A logical sequence of asana practice • Sirshasana (headstand) must is: standing, kneeling, lying, be followed by inversions, backbends, twists, (shoulder stand) or halasana forward bends, rest, pranayama, (plough) or dvipadapitham meditation/contemplation and (desk) as counterpose to personal rituals. A practice should protect the neck. be planned carefully to include • Pranayama and meditation appropriate preparation, peak practices should also include and descent, and timed to allow preparation, peak and descent. for appropriate rest. Generally an inversion is considered the peak of the practice around which the A note on cat/cow/- vakasana: as taught by Desik- asana is planned. achar, chakravakasana has three Krama = step, = to place, positions, including the kneeling, Vi = in a special way. (Vinyasa = arching position most people of different parts of the body) know as ‘cow,’ the neutral posi- tion often known as ‘tabletop’, Asana should proceed with and the folded position known intelligently placed and well- as child pose. Confusingly, in this structured steps. Vinyasa krama tradition the concave back arch- is the process by which we ing, head lifting pose commonly ensure our practice maintains known as ‘cow’ is usually called the qualities of strength and ‘cat’. Mark uses both ‘cakra- receptivity, and all the while vakasana’ and ‘cow’ to make it exerting progressively less effort easier for people who have stud- ied in other lineages to under- to achieve this. stand. Part of Vinyasa krama is the If child pose is too painful for understanding of these things: you, you can try putting a bolster • The goal is not reached in one lengthways between the legs and large step, but in many little supporting the buttocks. ones. 50 Heart of Yoga Online Immersion: 4. Vinyasa Krama

4.1 Vinyasa Krama: Intelligent Sequncing

The asana practice follows a logical • Pranayama sequence through various standing, lying, sitting asana. (Note: The main guiding principle is 1. Generally, the classic approach is: that of vinyasa krama: whatever way • Standing asana the sequence is planned, it should • Kneeling asana work towards a common goal, pro- • Lying on the back ceed with logical, intelligent and • Inversions orderly steps. It should be balanced • Lying on the belly (Backbends) and relevant to the person doing • Sitting and or kneeling (Twists it. Also, arm balances are a part of and Forward Bends) standing asana and are not a substi- • Rest tute for headstand.) • Pranayama • Meditation We move from…: • Devotions • …Known to Unknown” — We 2. However, there are other equally know how to stand upright, but it valid ways of structuring the prac- is unknown how to stand on our tice: head at first. However, we do not • Lying on the back immediately rush into the un- • Kneeling / Sitting known! Like a journey there must • Standing be a direction, preparation and • Lying on the belly (Backbends) then starting from where we are • Lying on the back (Twists and and taking it step by step. Intro- Forward Bends) ducing unusual asana too soon • Rest can put the practitioner off, not to • Pranayama mention potentially injure them. ******************** So it is a gradual progression. • Standing • . …Easy to Difficult - This is essen- • Kneeling / sitting tially the same as above. Howev- • Lying on the back er, for safety reasons this is even • Inversions more vital. For the practitioner • Lying on the belly (Backbends) who attempts to do the diffi- • Lying on the back (Twists and cult posture before building up Forward Bends)Rest strength/flexibility/breath, there • Pranayama is grave danger of serious injury ******************** occurring. This is common when • Kneeling / Sitting people cannot accept where they • Lying on the belly (Backbends) are now and want to be better/ • Kneeling / sitting further (somewhere else) immedi- • Lying on the back (Twists and ately. Forward Bends) • …Dynamic to Static • Rest

51 Heart of Yoga Online Immersion: 4. Vinyasa Krama

4.1 Vinyasa Krama: Intelligent Sequncing

Setting a goal or direction can help or emotional. It can be generalised give some purpose and shape to or specific. You may want to work our practice. towards something and use the 1. Specify the goal asana practice to support that. It may simply be to relax, or to build This practice should be totally suit- up the ability to do a specific asa- ed to your self. You decide how na. long it is, what time of the day it will be done, whether it is soft or Be specific about HOW each asana strong, etc. Approaching your is done and WHY you have chosen practice with a specific goal means each one. Take the following into you have a real ability to see how consideration: far you have come. If you do a dai- • Strength and Receptivity ly practice with no focus to it, then • The Right Inversion there is the danger of becoming • Vinyasa Krama disillusioned with it. The goal can be very simple or more complex. • Dynamic/Static Movement It could be to do with a physical • Breath Cycles/Retention issue such as wanting relief from • Stages of Life lower back pain, or it could be that • Modifications or Adaptations of you want to increase your con- Asana centration or confidence. Whatev- er the goal is, that will determine • Resting what makes up your practice. Fur- • Where You Are Now thermore, your needs, body and “There is no bad yoga! If it’s not situations change frequently so good, it’s not yoga!” The effective- you must be attentive and obser- ness of a practice is not measured vant so you know when it is time to by the achievement of asana, rather change the direction or focus. This by the feeling created by it, which might mean changing the practice makes the practitioner feel better from one day to the next! Remem- (and feel better!). Technically, a ber, it’s about the journey, NOT the practice must make a person feel destination. better. Only then is it correct prac- 1. Develop your practice to sup- tice. However, the point of practice port your chosen goal is not to try to feel better, as this too can create a subtle striving and The purpose, requirements and frustration, but rather to enjoy the desires of those practicing need to movement of life in the body, par- be considered. ticipate in this, and offer a “whole- Your goal can be physical, mental, body prayer.”

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4.2 Vinyasa Krama for Each Individual: Choosing an Inversion

Benefits of Inverted Asana: There are so many benefits to inver- • Totally revitalizing to the whole sions, and it is recommended every- system, especially for relieving one try and incorporate an inversion swollen legs and ankles, varicose of some kind into their practice. Here veins, and general lethargy. are some options for inversions. • Inversions activate and improve Sirsasana (headstand) the glandular system, such as the WARNING: Do not attempt headstand thyroid, endocrine and pituitary. without instruction from a competent • Aids in concentration, improves teacher. Never kick up or use a wall or sleep and strengthens the nerv- another person as this can put a sud- ous system. dern and dangerous impact on the neck. • Improves posture, balance and increases breath capacity. Focus: • The primary function of inver- sions is to achieve . (Viparita karani = active reversa Contraindications: • Menstruation • Pregnancy • Low or high blood pressure How to tell if headstand is right for you: • Diabetes • Neck and shoulder injuries Steadyness and smooth inhale for eight • Osteoporosis breaths in the following asana: • Substantial overweight • Weakness in lumbar spine • Glaucoma, heart or ear problems • Remove contact lenses. Details: • Shoulderstand requires strong , wheel pose, downward dog. muscular effort from the whole Check upper body strength by coming body. Headstand requires stren- into dolphin pose (head off the floor). gth also, but is primarily a bal- This should be able to maintained for ancing posture. Headstand com- eight steady breaths: presses vertebrae, whereas the shoulderstand stretches the neck. • Please note it is shoulderstand not neckstand. • The headstand is a mild back arch; the shoulderstand compris- es forward bending. Counterpose: rest and then shoulderstand

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Sarvangasana (Shoulderstand) Apanasana (Wind-relieving pose) Classical Posture: Head and shoulders are on the floor facing upward. The legs and torso extend up in a straight line. The legs are straight and the feet together. The upper arms and elbows are on the floor, the hands resting in the small of the Definitely an inversion! Krishnamacharya back, supporting the body. called it ‘worth one third of headstand.’ Function: This is a wonderful accessible inversion that has all the benefits of lifting the • increase the exhale capacity. legs above the heart. • relieve swelling in the lower legs and ankles. • deeply stretch the upper back. Modification: one leg at a time, knee in • release tension. to chest with exhale, pause after exhale: • get a different perspective on life. • revitalise and stimulate the internal organs and glands. Work: • abdominal muscles are utilised when coming into shoulderstand, & during the pose with each strong exhale. • the legs extend upward and the Legs on a Chair: large thigh muscles and calf muscles Another worthy inversion. Safer than are strengthened. legs up the wall, which can create too • neck & shoulders are strengthened. much pressure in the hip sockets for • movements of the legs can be added older people or those with hip problems. in to increase strength in the legs. • to decrease the work, do a half shoul- derstand, keep the breath softer but still deep and do not stay in the po- sition too long. Preparation: • uttanasana (forward bend), • trikonasana (triangle), • dvipada pitham (desk), • adhomukha svanasana (down dog) Counterpose: • Always rest immediately following shoulderstand. Then bhujangasana (co- bra), (locust), or dvipada Choose the inversion that is right for pitham (desk). your body right now.

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4.2 Vinyasa Krama for Each Individual: Modification stand and the tools that may be 1. No two people are alike: a truth used to do this are numerous. that is very pertinent to Yoga. • You are not practicing someone • What works for and feels good to else’s yoga; you are practicing your one person may actually disturb yoga. or injure another. Therefore, each individual person needs a prac- 2. Different Tools to Adapt and tice that is relevant to them and Modify the Practice (this list is not their particular situation. In a class exhaustive) situation, the teacher can give a • Actual form of the asana more generic practice that suits • Whether it is done dynamically or the majority of people, along with statically the tools to enable people to cus- • Where in the general sequence an tomise it themselves, to make sure asana is placed, and what other certain people get what is appro- asana precede/follow it priate. • The length of the breath • Yoga is not a systematised pro- • Adding retention after inhale / ex- cess. It is not a rigid occurrence hale (langhana & brahmana) that “makes the practitioner fit into what is going on here,” rather it • Doing asana on breath retention is a constantly evolving and fluid • Doing inhale movement on the ex- process of feel good & feel better. hale (but not the other way round!) • “Unfortunately, chief among the • What point of focus is given popular misconceptions about • The goal of the practice Yoga (including among many • The use of chanting, vocal sounds, practitioners and even teachers of music, poetry or prayer. Yoga) is the idea that the value of • Cushions and blankets to assist in each posture lies in achieving its postures, and to relieve parts of precise, fixed form. Thus, emphasis the body has too often been placed on su- • Rituals perficial details of positioning and the development of the body in the • Group practice direction of preconceived, external • Inclusion into the practice of other standards of perfection - and the exercises e.g. from the chiroprac- forms have been crystallised into tor rigid, static postures in which the • Inclusion into the practice of other living quality of the asana is lost.” forms e.g. dance, tai chi (note: not —Yoga for Wellness, Gary Kraftsow as a substitute for practice. There • Adaptation is a skill that not every are specific benefits from the yoga teacher has, and many do not even technology that do not come from know there is such a thing, yet it is other pursuits, no matter how in- fundamental to the universality of vigorating.) the practice of yoga. The practice • Invention of new asana to address of yoga should speak to an individ- specific needs ual in a language they can under- • Visualization & creative imagery 55 Heart of Yoga Online Immersion: 4. Vinyasa Krama

3. It is important to understand the teacher to meet our needs in such differences between what is desired, a way that the principles of prac- what is achievable, and what is appro- tice are still there. Usually as you priate. continue in your daily practice you • You may desire to do a strong become more attuned to the real fiery practice, and are certain- state of their body, breath and ly physically capable of doing it. mind, and the desire to adjust the However, it may be inappropriate practice to one that is more suit- for you to do this as you are actu- able arises naturally from within ally suffering from migraine head- ourselves. aches. To keep your interest at the 4. The many factors to consider: start, though, it may be necessary • Body type. Body size to incorporate some demanding • Injuries, pain, health issues vinyasa in the practice, preceded • Structural alignment by and followed by very cooling, langhana asana. At all times, the • Strength practice must start from where • Flexibility the practitioner is at. At first our • Endurance fiery mind is insistent on vigorous • Age asana, but as time passes and we • Sex start to feel the benefits of the gentler practice, we may have • Culture, religion, belief system, faith a change of heart as to what is • Emotional state of mind, especially if ‘right’ for us, or come to under- there has been recent trauma or grief stand how to nonetheless maintain • Living environment an energetic practice, but in a safe • Health of relationships especially and balanced way. those of an intimate nature • It is also true that at first most of • Employment or occupation us are not used to listening to the • Activities, hobbies, sports, social subtle messages of the body and scene mind. (This can be caused by any • Diet and eating habits number of reasons: suppressed, painful life experiences, the fitness • Observation of breath concept of “no pain, no gain,” nev- • Pulse rate er been taught to do it, buying into • Current medications, remedies someone else’s idea of what to do • Goal or requirement of practitioner & how to do it, feelings of insecu- • Weather and temperature rity, inadequacy, etc.) Therefore, at the outset, the programming is en- • Time of day practice is to be done trenched in the mind to; ‘go hard’, and length of time available to mentally impose the will of the • The activities immediately before mind over the natural guidance of and after the practice the body and breath. • And so this is where the practice starts from, we work with our

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4.2 Vinyasa Krama for Each Individual: Human Variations “Where is your appendix? Most ears when you sit on the floor, but people who have studied anato- you are game. You try – you ignore my will point to their lower right the little tweaky feelings in your abdominal area. But as figure 3 knees until one day, the pain esca- illustrates, that is only where the lates into a burning fire that won’t appendix is located “on average.” stop even after the class is over. This is where an appendix is nor- You have torn your medial me- mally, but are you “normal”? Im- niscus and are no closer to doing agine you are suffering an acute Lotus Pose than when you started attack of pain in your upper left yoga. The teacher has been ignor- abdomen. Your friends rush you ing the reality of your uniqueness. to hospital, where a new intern Due to the shape of your pelvis comes to your aid. His first -in and femurs, you will never be able stincts are that you are suffering to do Lotus Pose, and trying to from appendicitis, but then he re- get there is destroying your knees. alizes that your pain is nowhere near your appendix, or at least Yoga is a self-selecting practice. where he thinks your appendix is Those who have the correctly supposed to be. He puts you on shaped bones to be able to do painkillers and sends you home certain postures keep working instead of ordering the life-saving and progressing. They stretch out operation you need. Not good! all the tensile resistance that pre- vents achieving their maximum Now imagine attending a yoga range of motion, and they get to class where the teacher believes their desire positions. However, everyone can, eventually, do Lo- those whose bones are not shaped tus Pose (Padmasana). Maybe not so optimally, who are not stopped today, but with diligence, practice by tension but rather have reached and a firm guiding hand, with the compression, where the bones are right Lululemon pants and the best hitting each other, will never be Himalayan incense, the teacher able to do the pose. They quit in can show you how to get into this frustration, convinced that some challenging cross-legged posture. deep personality flaw is prevent- He notes that every student who ing their progress, a delusion se- has stayed with his program long cretly shared by some teachers.” enough has managed to do this. What if you have never been able This material is from the first chap- to sit cross-legged comfortably? ter of Your Body, Your Yoga writ- Your knees are always up by your ten by Bernie Clark,

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4.2 Vinyasa Krama for Each Individual: Resting Taking rests between asana is important to maintain control of the breath/transition/reflection. Rest should be taken on requirement, when breath is disturbed or when the body becomes fatigued, shakes or sweats excessively. Resting has several benefits: Obviously, it gives us a chance to rest the breath and allow it to ease a little, especially if we have been doing demanding asana and our breath is working hard. When we allow our breath to soften, our heart rate slows down also, and one of the definitions of a good practice is that our heart rate is slower after the practice than it was before. Resting gives us a moment to make the transition from one asana to another with . In this moment of transition, we can also take a moment to evaluate our practice and how we feel. Perhaps we have started out thinking we will do a strong session but halfway through realise that actually we feel quite tired. Here we can alter our course to take this into ac- count. Taking this time also allows the full effect of the asana to take place in our system, and this, too, might indicate that we need to increase/ decrease certain factors.

“The body is already in a state of enlightenment” — Samdhinirmocana Sutra

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4.3 Vinyasa Krama Practical Resources: Developing the Breath

Basic general rules for integrating the breath into all asana: • On inhale, limbs move away from the body, expanding, • On exhale, limbs move towards the body, contracting. • Backbends are on an inhale • Forward bends on an exhale. • Twists on an exhale, ease twist on the inhale. • Lateral stretch usually on exhale. • Exceptions: it is possible to come into an arch on an exhale, but not the other way around (contracting on an inhale) as you will be unable to breathe properly.

Exploration: Making Space for Inhale Experiment with making space (phys- the refreshing and crucial inhale. ically and in every way) for the inhale Does it feel like the inhale is just in several asana. something you do in order to • Try sitting in a seated twist, Mat- twist deeper, or can it be felt as syendrasana. an activity in tis own right? • Deepen the twist on exhale, and • Aim to make the inhale half the check if there is a feeling that asana, not just in terms of length, “deeper is better.” but also in terms of pleasure and sense of “achievement”. • Deliberately half untwist on inhale, relaxing the upper body from all • Repeat this excerise with a seated effort and making space for the forward bend, e.g. Janu Sirsasana, inhale. Exaggerate this movement again feeling if the exhale and for- so there is a visible untwisting. ward bend feels more important and valuable than the inhale. If • Deepen the twist again on inhale so, focus on the receptivity and • Explore whether you feel the ex- sound of the inhale until gradually hale and deepening is somehow over time both feel equally beau- better or more worthwhile than tiful and worthwhile.

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4.3 Practical Resources • Lengthening the exhalation and the retention after exhale The following is a general guide to are the important means to the development of breath capa- heal the body and clarify the bility over time. The entire devel- mind. It facilitates release and opment of asana practice should makes inhalation and the re- be understood as a means to de- ception of energy possible and velop the breath through these useful. stages of capability. • Lengthening and retaining a 1. Even and comfortable inhala- breath movement should not tion (puraka) and exhalation alter the quality and length of (recaka). the following, opposite breath 2. Extend exhalation. movement. 3. Introduce retention (kumbha- • If it does, a rest and/or adjust- ka) after exhalation. ment are required. We learn to self-regulate our practicespon- 4. Extend inhalation. taneously and naturally as we 5. Introduce retention after inha- observe and develop sensitivi- lation. (Note: 3. and 4. would ty to our system. In the mean- be considered most readily time, guidance from a teacher interchangeable.) is essential. • It is generally considered safer • The key to practice is the ex- to emphasise exhalation in the quisite link of the breath to beginning stages of practice, the whole body. We learn to rather than inhalation. be ‘with’ the breath, therefore • It is easier by force of will to ‘with’ life. hold the breath after inhala- • An exhalation may replace an tion than after exhalation, and inhalation, but never replace therefore strain the system. exhalation with inhalation. Generally speaking, retention • If in doubt as to which breath () after exhalation is a movement requires, do it on considered safer and indeed, exhale. necessary. We emphasise ex- halation to release from the • A poor inhalation need not be systems what is not needed. of too much concern, where- as a poor exhale is not a good • To energise a system that is sign and you should proceed not yet released will only en- with caution. ergise a stressful situation. We release what is old to receive • (Note: The above statements what is new. are general principles, not rules.)

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4.3 Vinyasa Krama Practical Resources

The balance of sthira (steadyness, stre- body is used to enhance the breath ngth) and sukha (sweetness, softness) process in asana. In pranayama, the is achieved by maintaining awareness body is stationary and there is less of our breath and body whilst in the attention on the body and more on posture and also between and after the subtle aspects of the breath. postures. 4. How does this manifest in the actu- 1. Patanjali’s Sutra 2.46: al practice of asana? Sthirasukhamasanam: a. Example #1: Look at dvipada a. Asana must have the dual qual- pitham (desk pose)done with ities of alertness and relaxation. arms extended above the head. In this position the feet, legs, b. Ideally the practice of asana has lower back and pelvic area are two opposing forces present at working hard, yet the upper part the same time: of the back and shoulders, the • Strength is balanced with arms, neck and face are soft and Softness relaxed. Not only that, but the • Alertness is balanced with practitioner is focused, aware of Relaxation what’s going on in the position, • Intensity is balanced with and is calm and unstressed. Calmness b. Example #2: Look at a practi- • Challenge is balanced with tioner who is struggling to do Comfort (warrior) with 2. Asana practice should not be a clenched teeth, neck tendons struggle. It should be steady and bulging, breath held and arms comfortable, simultaneously strong shaking. Sthirasukha is not pres- and alert, while soft and receptive, ent, and so it is not asana. sthira and sukha, literally expressed, c. Example #3: Whilst this dual aware without pain. It is the same quality should be present in all quality of energy it takes to suc- asana, it is perfectly represent- ceed in the world without creating ed by the practice of Samastithi stress. Asana facilitates this capabil- (standing with still attention). ity. Right asana creates , 5. How can we be sure that sthira- flexibility and strength, in that order. sukha is achieved/maintained in 3. Asana is the participation in the our practice? elasticity of the whole body. It is a. First of all, the practitioner must vital not to push beyond the nat- give up any notions of “no pain, no ural elasticity. The body will snap! gain.” Yoga is a process, or disci- Specifically, asana is designed to pline, designed to make the practi- enhance the elasticity and strength tioner feel better. There is no pain that the system must have in order or struggle involved in this process. to breathe. Asana is essentially the In fact, the definition of a good same process as pranayama. The practice is one that feels good to difference is that movement of the the person doing it, while they are

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doing it, and after they have done “Owing to the difference in body it. If the practice is too difficult, structure, all the tools of yoga are painful or too long, there will be not meant for everyone. For in little chance of the person contin- reality some are stout, some lean, uing with it. Besides which, it could some crooked and some others are be doing long-term damage rather lame.” than good. Pain is a message from —Yoga Rahasya of Nathamuni 1:31 the body that things are not right e. All movement is combined with and it is ignored at our peril! By ig- breath. In particular, the ujjayi noring pain and continuing with the breath. practice, a person becomes insensi- tive to their body and disconnected from themselves. This is the oppo- Exploration: The Balance of Sthira site of the yoga definition of ‘union.’ Sukha b. Ideally the asana practice should be Sthirasukhamasanam tailored to fit the individual. This is Sthira – sukham – asanam known as ‘viniyoga’: proper appli- Sthira: firm, stable, without change, cation based on the situation. The yoga is shaped to fit us, not the resolute, strong. other way around. This means tak- Sukham: easy, agreeable, comforta- ing into account a whole range of ble, happy, soft, sweet, prosperous. factors such as our age, body type, cultural background, level of fitness, Asanam: yoga posture, being seated, strength, what we want from the way of sitting, the camp, situation, practice, etc. This means that the place, to be. whole range of asana, pranayama, “The verbal root of the word asan- meditation, or whatever else can be a/m/as, has many meanings in it- utilised to construct a personalised and highly effective practice for self: It is the idea of being present in the situation. This means there is one’s own body, inhabiting & exist- no one ‘right’ way to do an asana in ing in it. One acts without interrup- terms of external shapes. There are tion, or holds a position for a while, however crucial elements such as maintaining it. It also encompasses those we are exploring which make the idea of ritual, & vigilance.” it asana rather than just stretching. —from The Essence of Yoga, Bernard c. There are as many variations of Bouanchaud asana as there are practitioners. If the practice is right for the person, Contemplate the following ques- it will be a lot easier for them to tions: maintain sthirasukha. • Is there a limit to strength and d. ‘viniyoga’ is not meant to refer to softness? a ‘style’ of Yoga despite the word • How can sthira be maintained in having been used in this way but an my asana practice? approach. It means all the various • How can sukha be maintained in tools of Yoga should be utilised to my asana practice? ensure each person gets the best Yoga for them. This is the spirit of • How does this concept apply to Yoga. my daily life?

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4.3 Practical Resources: Langhana and Brahmana Langhana: To reduce: the Bramhana: To expand: the contracting principle expansive principle • Exhalation and retention relate • Inhalation and retention relate to to calming, releasing postures expanding, energizing postures (forward bends, twists) and (backbends) and process: process: langhana practice bramhana practice • Represented by Ida (one of the • Represented by Pingali (the two major nadis in the spine; see other major in the spine; see glossary) glossary) • It is Lunar (female) • It is Solar (male) • Qualities: passive, receptive, cool, calm, releasing, relaxing, • Qualities: heating, stimulating, reducing, quiet energizing, vigorous, proactive, intense, expansive, clarifying • Breath dominates in the left nostril • Breath dominates in the right nostril • Activates the parasympathetic nervous system: “Relaxation • Activates the Sympathetic Response” nervous system: “Fight or Flight” (also known as “Freeze and • Increased by long exhalation and Appease”) the pauses after exhale • Increased by long inhalation and • Increased by forward bending, the pauses after the inhale twists and inverted poses which facilitate exhalation • Increased by back arches, looking • Langhana asana: savasana, up, sun salutations, any asana apanasana, uttanasana, which increases inhale paschimotanasana, halasana, • Bramhana asana: head stand, • Langhana pranayama: sitali, dvipada pitham, bhujangasana, anuloma ujjayi, , , • If the asana practice has too • Bramhana pranayama: viloma much emphasis on langhana ujjayi, surya bhedhana, it may increase tendencies in • If the asana practice has too some people such as: laziness, much emphasis on the brahmana spaciness, passivity and lethargy. aspect, there is a danger However, if there are problems of overheating the system with any of the following, then causing, or exacerbating, mental more emphasis on langhana is problems, anger, aggression, ideal: insomnia, tension, stress, injuries, digestive problems, anger, aggression and rage, stressed sympathetic nervous headaches, lower back injuries, system, insomnia, headaches, or high blood pressure, constipation, migraines. However, there may and hot flushes.

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be times when certain people an equal amount of both qualities in need extra brahmana focus asana practice, it is advisable to start in their practice to alleviate with more emphasis on the langhana problems such as: depression, aspect. This is because of the idea lethargy, laziness, fatigue, that it is better to release the system sleepiness, fuzzy head, confusion, before strengthening it. This means, indecision, overweight. NOTE: A for example, that someone with a long retention after exhalation bramhana type condition should be will create a bramhana effect. relaxed and released before any more In asana practice the qualities of brahmana type activity takes place. both langhana and brahmana should The underlying philosophy here is be present in equalamounts; this that strengthening a dysfunctional is further to the concept of sthira system also strengthens the sukha: the balance of strength and dysfunction (like having coffee when softness. One will affect the other and already feeling anxious). a practice is always a combination Another thing to be aware of is that of both, depending on the changing langhana and brahmana are not needs of the practitioner. A balanced always clear cut or definite. or samana practice suitable for For example, doing a very strong each person is achieved with the exhale with a long pause afterwards right combination of langhana and can then in turn cause the following brahmana. Techniques are many and inhale to be deeper, thereby must vary from person to person. increasing the bramhana aspect. Although it is generally best to have

Exploration: Breath is the Bridge between Body and Mind. Try the following investigation each day over the next week. The focus is on becoming familiar, intimate, comfortable, and confident with your breath. This is also an exercise in observation—You are the observer and the observed. • Notice any physical distractions that occur in the body. • Notice the length and quality of the breath. • Take note of whether the inhalation is longer or shorter than the ex- halation. • Is the breath smooth or jerky? • Can you feel the chest rise first on inhale, followed by the abdomen? • Is there any restriction in either area? • Are you able to smoothly draw in the abdomen as you exhale? • Does the time of day you practice have an effect on the breath?

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4.3 Vinyasa Krama Practical Resources: Counterpose It is important to know the counter- lowed with cakravakasana pose to a main pose and the princi- into . ples of counterpose. b. A shoulderstand is best relieved in the lower back by 1. Principles of counterpose: bhujangasana. a. Follows main asana. b. Is easier than main asana. 2. Why do we do a counterpose? c. Is opposite or relieving of Although each asana has specific main asana * benefits, they can leave tension in d. Is symmetrical ** the body if not counteracted. e. Is done dynamically *** For example, after doing a shoulder- * Opposite is not always appropriate, stand it is easily felt in the back how for example: necessary it is to then • The opposite of a headstand is arch the back the other way. Or af- to stand upright but the actual ter doing trikonasana, there can be counterpose is a shoulderstand. some tension in the neck • Also after doing or shoulders, which a forward bend it would not be advisable to go can relieve. What’s more, the coun- straight into pascimatanasana as terpose actually ensures it is too extreme. There should be that the benefits of the main pose a sensible transition. are reinforced in the system. In ad- ** There are some variations to this dition, when we understand how a principle, for example some apana- practice heavy on the brahmana side sana variations are done asymmetri- can overheat and over stimulate the cally but are very relieving. body, then it is clear why we would balance that with gentle and cooling *** This too has its exceptions; some- langhana asana (or vice versa). Once times lying and resting or holding again, it comes back to balancing the knees in close to the chest can the system. be a static counterpose. In fact, if in doubt as to what counterpose to 3. A general rule do, simply rest. Rest can act in the Forward bends are a useful univer- same way. Furthermore, there are sal neutralisers for all other direc- some sequences which incorporate tional movements of the spine. The a counterpose into the flow of asa- forward bends are considered “the na, making a separate counterpose hub of the wheel”, with back bends, unnecessary. lateral bends and twists forming the Example: a vinyasa comprising spokes of the wheel. It means that deep crouch, cat, down dog, up we would never place a backbend dog and reverse. and lateral bend next to each other, or a backbend next to a twist – there For example: always will be a forward bend of a. Bhujangasana might be fol- some sort in between.

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4.3 Vinyasa Krama Practical Resources: Dynamic & Static 1. “Dynamic” simply means that that established in the preceding we move in and out of the pos- dynamic posture. Almost always ture. For example, inhale and the keep the joints soft and never arms raise above the head, ex- swing on the joints using mere hale and fold into uttanasana, in- momentum and weight to move hale coming upright again with from posture to posture. Move arms overhead, exhale back into with the breath as the guide and uttanasana, and continuing like structure of the movement. In this for several breath cycles. standing from forward bend, al- 2. “Static” means that we would ways keep the knees soft to keep exhale into uttanasana and then the center of gravity through stay in the forward bend feeling the feet. This protects the low- the movement of the breath in er back from strain. For most the body also for several breath people, considerable strength- cycles. ening standing asana, including trikonasana, should precede for 3. Postures are generally ap- some months before attempting proached dynamically before inversions. Always keep the neck statically. It is generally best and shoulders soft. to do a posture dynamically to warm up first before attempt- MASTERY OF ASANA ing to stay in it. Of course there Understand which positions pre- are some positions that are only pare us for more demanding static, for example headstand ones, and which positions should and shoulderstand, although we be mastered before attempting can do various leg movements in stronger asana. The definition of these postures, they are essen- mastery is: tially static. Whether asana are • Sthira sukha is present, i.e. the done dynamically or statically practitioner has equal amounts can make a big difference to the of strength and softness. overall feeling of the practice. • The breath is smooth and controlled, and totally encom- 4. There is significant movement, passes the movement. however, even in static poses as • The practitioner is attentive to the whole body participates in the breath and focused in the the elasticity of the breath pro- process of the asana. cess. The breath ratio in a stat- • The physical form of the asana ic posture is usually the same as is aligned correctly and feels good to the practitioner. • These principles apply to every asana, gentle or demanding, classical or modified. Source: The Heart of Yoga, T.K.V. Desikachar

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4.4 Yogas of Participation of the posture was the only thing that The feeling of a posture has more im- mattered, then a lot of people would portance than the look of it: simply be unable to do yoga! How the asana looks is secondary to The importance of asana is its ener- how the asana feels. If the practition- getic function, not what it looks like. er is achieving classical uttanasana but What the practitioner actually feels is tears the hamstrings, then the essence primary. How the asana looks outward- of the practice has been lost. Whilst it is ly is of secondary importance. Asana worthwhile to work towards perfecting is principally a process of integrating a posture, the main ingredient should body, breath and mind. It isn’t there for be that it feels enjoyable and comfort- its own sake. It facilitates pranayama. If able to be in it, even when we are doing pranayama is successful, the mind will more demanding postures. The more be made clear and the body energised. we enjoy being in the asana, the more Therefore, meditation, dhyana, spon- likely we are to feel integrated at the taneously occurs. A short time should end of the practice because we were always be given at the end of the prac- able to maintain our attention without tice for this absorption in the natural the distraction of pain or discomfort. state. No technique in yoga exists for The aspect takes on significant rele- its own sake. They are all there, se- vance when dealing with people who quenced logically to support each oth- physically cannot do the classic version er. They are practiced with the single and must be given adaptations to ac- purpose of supporting life, the context commodate their situation. If the form of the whole body.

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4.5 Self-Care and Self-Enquiry

Self-Care The skin is the largest organ in the body, and plays a major role in waste and toxin removal. You can encourage good circulation and a healthy lymphatic system through a daily (or occasion- al) self-care practice of dry-brushing or ayurvedic self-massage (abyhanga). Brush or massage the skin with a quality oil suited to your constitution. Gently yet firmly work from the soles of your feet, up the back and front of the limbs and torso, ending at the heart. Use clockwise circular motions for belly, joints, and heart, and long, firm strokes along the rest of the body. Don’t forget the face!

Self-Enquiry Identify what you are seeking. A job, a mate, a fitter body, more money, recovery from illness, a life purpose, supreme understand- ing? Without denying any of these goals, can you see how seek- ing what you think will make you complete may be obscuring the awareness that you are already perfect as life itself?

4.15 Recommended Further Reading: The Heart of Yoga by T.K.V. Desikachar, Chapter 4 ‘The Careful Con- struction of a Yoga Practice.’ This contains variations on the basic se- quence we are doing together.

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4.6 Resources: Pregnancy, Motherhood and Yoga

Pregnant women need special at- Suitable asanas are: tention when doing yoga that is • Uttkatasana or “frog pose: beyond the scope of this course and workbook. In general wom- en can practice during the entire pregnancy, but they should defi- nitely not force themselves any time when they don’t feel like it. The psychologies of attainment must be addressed for the mother • to be able to listen to the body’s needs and not impose yoga ambi- tion upon it. The body knows best what is good for mum and child! If the woman feels good she can continue with a gentle practice during the first trimester, no in- versions In the second and third trimes- ters, the following should be • Konasana (soft forward bends) avoided: • Light Headstand • Supta Baddha Konasana (not Shoulderstand suitable for third trimester) Inversions Twists Backbends Navasana Bandha

“The essence of motherhood is not These should be gentle, dynamic, restricted to women who have and breath centered. given birth; It is a principle Breath: inherent in both women and men. Gentle Ujjayi, Ujjayi inhale and It is an attitude of the mind. It Fffff sound exhale. Avoid strong is LOVE—and LOVE is the very ujjayi exhale. breath of life.” — AMMA

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4.6 Resources: Yoga for the Three Stages of Life

The title of Srivatsa Ramaswami’s book, Yoga for the Three Stages of Life, is indicative of another Yoga concept: that the practice of yoga should be relevant to the stage of life the practitioner is in. Further- more, each stage is quite different.

Stage 1: • From youth through to 30s- 40s • Emphasis is on movement and challenging asana • 3/4 asana practice, 1/4 pranayama and meditation ** (Note: Stage 1. actually has a sub-category: Children. Their practice is all asana without any pranayama or meditation. The asana practice itself is very gymnastic and dynamic, with very little static asana. This is the stage of life that is filled with movement and high energy, therefore the practice should reflect that.)

Stage 2: • From 30’s- 40’s through to 60’s • Emphasis less on movement more on contemplation • 1/2 asana practice, 1/4 pranayama, 1/4 meditation

Stage 3: • From 60’s onward • Most emphasis is on contemplative practice • 1/4 asana practice, 1/4 pranayama, 1/2 meditation

70 Heart of Yoga Online Immersion: 5. Pranayama & Meditation 5. PRANAYAMA & MEDITATION

5.1 Pranayama & Meditation within the 8 Soft Limbs of Yoga “The word ‘anga,’ or limb, is used How we relate to the external to describe each of these areas of world. practice. Like the limbs of a tree, Ahimsa: doing no harm, thought- they develop simultaneously, rath- ful consideration of others. Being er than as sequential steps, even responsive to our ‘duties’. Whilst though in discussion they are ar- ahimsa is about not harming oth- ranged in an order that suggests ers, it does not mean that we movement from the gross to the wouldn’t defend ourselves if our subtle, or from external relation- life was in danger. ships to a refined state of intro- spection. In practice, however, the : truthfulness. Speaking with experience of each one informs honesty. However, if speaking the the others at all times. truth would mean harming some- one or something, then it is better Often yoga is mistakenly identi- to say nothing. fied either with postures or with sitting in meditation. A beginning Asteya: take nothing that does not student of the postures may feel belong to us: material or intellec- that only these are necessary, tual, including people’s confidenc- while someone beginning to study es. meditation may feel that the pos- Brahmacharya: sometimes trans- tures are not useful. However, lated as celibacy, but literally the certain disciplines involved with study of Brahma, a name for God; the body and breath are essential it is actually about establishing to support any meditation prac- right relatedness to everything. It tice, while postures done without is the relatedness that is already mental involvement and proper established in us as life itself. It is breathing will not lead a student to keep the life energy, “God’s en- into the full experience of person- ergy”, moving in our life. In sexual al reintegration.” intimacy, it is about not spilling en- — Yoga for Body, Breath and Mind, ergy from the system, but keeping A.G. Mohan the prana in brahmarandra, anoth- er name for sushumna. The sexual union with an intimate is the prin- cipal activity of life that moves

71 Heart of Yoga Online Immersion: 5. Pranayama & Meditation the prana. Asana and pranayama, of; not exploiting someone else. when forced on the system as part of a search, actually restrict and reverse the natural flow of prana and create an addictive sensation. How we treat ourselves. Only prana’s unobstructed move- Sauca: cleanliness, both inter- ment in the system’s natural re- nal and external: wearing clean latedness heals. is su- clothes, bathing ourselves, etc., premely useful when practiced as and free, healthy functioning of intimacy with our own condition our body and all its parts, includ- leading to intimacy with all of our ing a clear mind. experience, not merely a part of a Santosa: contentment; accepting complex reaction to experience in what is happening now. trying to know cultural myths be- : to remove; to discipline; yond our experience. Otherwise Tapas elimination; purification; self-con- it just intensifies the agony of the trol; literally to heat the body search and the righteous refusal and by doing so, cleanse it. It is of relationship, the struggle with not about hard-core self-denial. It self and other, and the self-con- must cause no suffering. viction of being right. Hatha yoga belongs in the full context of a Svadhyaya: self-inquiry, study; ha- tantric yoga, but not conventional tha yoga allows the breath-body that denies the wonder state to become the touchstone of this reality in its search for the for knowing yourself and respond- beyond. [for the complete text, ing accurately to yourself. please see Yoga of Heart by Mark Isvarapranidhana: “surrender to Whitwell. pp.193- 195] the Lord”; yoga of devotion; a prin- Aparigraha: not taking advantage ciple means of freedom, kaivalya; in Mark Whitwell’s words: devotion to the intelligence of your own Life by “surrendering spiritual ideals in order to live in the faith/srad- dha of your own ordinary reality”.

Asana Bodily postures not usually as- sumed in regular activity. 1. Asana is moving pranayama, which prepares you for sitting pranayama

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2. Postures must have the dual 3. Thereby increasing clarity of the qualities of strength and softness mind, allowing us to see clearly (sthira sukha) 3. Postures must enhance your life and bring about a sense of bal- Withdrawal of the mind and sens- ance and health es from objects; drawing the sens- 4. Having the strength to receive es within. (sthira sukha) in asana makes it possible to have that same recep- tivity in the rest of your life; then Dharana true relationship becomes possi- Mental concentration, direction of ble. focus.

Pranayama Dhyana Movement of life energy through The mind linked with an object regulated breathing technique. and maintaining the link; medita- tion 1. Focus on the breath immerses the mind in Life’s intelligence 2. Pranayama allows for medita- Samadhi tion to arise spontaneously The mind at one with the object; complete union; bliss

Yama – Social Behavior Social Wellbeing – Personal disciplines Asana – the Body Physical Wellbeing Pranayama – the Breath Pratyahara – the Senses Dharana – the Mind Mental Wellbeing Dhyana – the Mind Samadhi – the Mind

Yama – Social Behavior Social Reintegration

Asana-Pranayama – the Body-Breath Physiological Reintegration

Niyama – Personal discipline Functional Reintegration Pratyahara – the Senses Dharana – the Mind Psychological & Spiritual Reintegration Dhyana – the Mind Samadhi – the Mind-Body

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5.2 Pranayama

Pranayama is the movement of life Question: “Should we really be energy through regulated breath- able to practice pranayama with- ing technique. So when you be- out counting the breaths or the gin your practice using the Five ratios between the phases of the Principles, asana is an expression breath?” of your breathing, and as such is Answer: Yes. What else is pranay- moving pranayama. Having rested ama than being with the breath? in savasana after your moving pra- But that is very difficult and it’s nayama, you might want to spend why we have so many techniques. some time in sitting pranayama, Normally our body has its own which is a further refinement of life rhythm and we are not conscious energy. of our breath. As we count we are Broken into its root words, prana- occupied with our breath. Lots of A-yama can mean NOT having con- people say that pranayama is bor- trol of prana (‘a’ is a Sanskrit prefix ing; they say that just sitting there which negates what it precedes). and “doing breathing exercises” Your practice is meant to create is quite ridiculous. There seems to the circumstances for your life en- be more challenge in asanas; they ergy to move freely. Its freedom, produce a visible result. But when and yours, is the gift, the siddhi, of we are totally occupied with pra- practice. Yoga is releasing the body nayama, who is bothered about from the mind’s confinement of it, numbers then? Counting and types not restricting it with more pattern- of breathing, ratios and techniques; ing. This is the beautiful refinement these are just the means, not the of Krishnamacharya’s teaching. The goal. The goal is not to use any paradox of yoga technology is that technique at all.” through deliberate engagement of breath and body, in Krishna’s words to Prince Arjuna in the , “the sacrifice of the exhale to the inhale,” all polarities in your own embodiment merge; the result is their mutual empowerment. Like practicing scales prepares a musician to improvise freely, your yoga practice prepares you to live freely. Technique exists for it to be transcended. Desikachar addressed this in The Heart of Yoga: Develop- ing A Personal Practice, pp. 67 & 68:

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Below are some considerations Remember—focused attention in for sitting pranayama. The various one direction. This also serves to methods can be of therapeutic help keep us very aware of how our in certain life circumstances and breath is doing in the pranayama health issues. practice we have chosen to do. Pre-requisites for Pranayama 2. Incorporating dirga and suksh- 1. Reasonable mastery of asana ma: this is similar to sthira and practice: this does not mean that sukha in asana. Dirga means the the practitioner needs to be- breath is long and steady; suksh- come a super-flexi asana guru! ma means the breath is fine and It simply means that whatever subtle. Ideally, both are equal- asana is being done in the prac- ly present. Each one can affect tice should be done as per the the other, for example, trying definition of ‘mastery of asana.’ too hard to make the breath 2. Mastery of the breath in asana: very long and steady might also because pranayama is focused make it loud and heavy which on the breath, then it is essen- then compromises the sukshma. tial to become comfortable and 3. Three stages of practice: As with in control of the breath during asana, we begin pranayama asana. The breath does not have gradually with shorter breaths, to be amazingly long, with huge building up to the peak of longer retentions after, just smooth, breaths with retention, then gen- deep and in control. tly reduce the breaths back to The ability to sit comfortably with a where we began. straight back: because the spine is 4. Suits the individual: As with all of so involved with breathing it is nec- our practice, the pranayama also essary to maintain correct spinal needs to be relevant to the per- posture. However, the actual sitting son doing it. For example, asking posture should be one where you an atheist to focus on a Hindu will be the most comfortable and mantra during breath retention not likely to be distracted. There is might not be appropriate. Like- no hierarchy of methods of sitting, wise, the practitioner whose goal whether in lotus pose or on a chair, is to maximise relaxation will be the goal is a straight spine. See op- better served with suspension posite for some options for sitting. after the exhalation rather than Qualities of Pranayama retention after the inhalation. 1. Attention is focused on the 5. Pre-determined breath/count breath: naturally when we be- ratio: this helps to keep our fo- gin, the mind often wanders off cus on what we are doing rath- somewhere else. Simply bring it er than making it up as we go back to focusing on the breath. along! There are many different methods of pranayama and

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some can get quite tricky so it is inhale, we would choose some good to establish exactly what is postures in the practice to be going to happen prior to begin- done with retention after inhale. ning. 7. Result should be positive: for 6. Asana practice prepares and this to happen we must be very supports pranayama: asana attentive to the whole asana physically prepares us by warm- and pranayama practice. If there ing up and stretching the body, is any disturbance of breath, so when we get to sit in pranay- something needs to be adjust- ama we are not distracted by ed. Incorrect use of these tech- the body. It also physically builds niques can be dangerous and up the strength of our breath, reinforce blockages or impuri- and we are already establishing ties rather than releasing them. the habit of being attentive to That is why guidance of a good what we are doing. Furthermore, teacher is important. In addition, we can incorporate some of the the practitioner should feel good aspects of our pranayama into during and after the practice. the asana for further preparation Certainly after continued daily e.g.; if our pranayama involves practice there will be a noticea- the use of breath retention after ble increase in mental clarity. 5.3 Various Pranayama Methods:

NAME INHALE EXHALE REMARKS

Nadi Shodana 1. Left nostril 2. Right nostril Change nostrils after 3. Right nostril 4. Left nostril inhale. Very balancing.

Surya Bhedana Right nostril Left nostril Very Brhmana. Use carefully.

Chandra Bhedana Left nostril Right nostril Very Langhana. Good for hot conditions like headaches.

Kapala Bhati Both nostrils into Both nostrils, strong Very rapid breaths, 1 or 2 (technically not a pranay- abdomen . abdominal withdrawal. per second! Very langhana. ama method) Good preparation for other pranayama. Plain Ujjayi Ujjayi both nostrils. Ujjayi both nostrils. Good starting point for pranayama.

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5.4 Examples of Pranayama Practice This is a small sample of how different ratios, counts and cycles can be utilised. There are many, many possibilities for pranayama. Before you get too complicated, focus on getting plain Ujjaiyi and Nadi Shodana (alternate nostrils) to the point where you can enjoy them and stay focused without the recording. This might be a process of several months.

Method: Plain Ujjayi – One Option • Start: Inhale 5 seconds, Exhale 5 seconds, x3 • Add pauses: Inhale 5 secs, Pause 3 secs, Exhale 6 secs, x3 • Peak: Inhale 5 secs, Pause 3 secs, Exhale 5 secs, Pause 3 secs, x3 • Decrease: Inhale 5 secs, Exhale 5 secs, Pause 3 secs x3 • Finish: Inhale 5 seconds, Exhale 5 seconds, x3

Method: Plain Ujjayi – Another Option • Start: Inhale 5 seconds, Exhale 5 seconds, x3 • Increase: Inhale 5 secs, Exhale 6 secs, x3 Inhale 5 secs, Exhale 7 secs, x3 Inhale 5 secs, Exhale 8 secs, x3 • Peak: Inhale 5 secs, Exhale 8 secs, pause 5 secs, x3 • Decrease: Inhale 5 secs, Exhale 8 secs, x3 Inhale 5 secs, Exhale 7 secs, x3 Inhale 5 secs, Exhale 6 secs, x3 • Finish: Inhale 5 seconds, Exhale 5 seconds, x3

Method: Nadi Shodana • Start: Inhale left 5 seconds, Exhale right 5 seconds, Inhale right 5 secs, Exhale left 5 secs, x3 • Peak: Inhale left 5 secs, Pause 3 secs, Exhale right 5 secs, pause 3 secs, Inhale right 5secs, Pause 3secs, Exhale left 5secs, pause 3secs x3 • Finish: Inhale left 5s, Exhale right 5s, Inhale right 5s, Exhale left 5s, x3

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5.5 Meditation minute because we’re so absorbed in our object of meditation. 6. This is in fact what meditation is: 1. Sutra 1:2 defines yoga: “Yoga is to di- the mind directed toward an object rect consciousness via the mind with with such laser-like attention that continuity to an object of choice.” the practitioner becomes ‘one’ with the object. That is the eighth limb of 2. This sutra describes how we might yoga: Samadhi. approach the process: we practice with intention and perseverance, yet • “Samadhi means ‘to bring togeth- paradoxically we are not concerned er, to merge.’ In samadhi, our per- or attached to the outcome of our sonal identity – name, profession, practice. This seemingly contradic- family history, bank account, and tory combination is key to the whole so forth – completely disappears. approach. In the moment of samadhi none of that exists anymore. Noth- 3. Some have described Patanjali’s ing separates us from the object Sutra 1:2 as the stopping of the activ- of our choice: instead we blend ities of the mind, “Yoga is the cessa- and become one with it.” —T.K.V. tion of the fluctuation of the mind”. Desikchar, The Heart of Yoga, De- However, Krishnamacharya insisted veloping a Personal Practice that it meant directing the mind. The over-emphasis on control of the • Meditation is becoming one with mind may have come through from the object of our attention: a state early European and German indol- of complete absorption, so much ogists translating yogic concepts so that we cease to be aware of through their own cultural lens. Fur- anything else other than the point thermore, it is believed to be impos- of focus. sible to stop the mind from being ac- • “The object is seen clearly, as it is, tive since this is its fundamental role. without any of our mental pro- 4. ‘Witness’ is something that arises jections” -A.G. Mohan, Yoga for naturally, when deliberately cultivat- Body, Breath and Mind ed or practiced without robust emo- • The state is not exclusive to med- bodiment — “waking down”, rather itation; most people have expe- than waking up — it can easily be rienced samadhi during other dissociative. This may bring a tem- pursuits. However, utilizing this porary fragile peace but doesn’t fun- precise focus in the meditation damentally change anything in our can be very powerful to bring orientation and approach to life and about changes in your life, and may in fact make us a worse person, most importantly, to know our- defending our strangely fragile tem- selves as we are. porary peace experiences. (Note: For a deeper discussion of the 5. Meditation must be prepared for function of sacred texts in yoga, Patan- with appropriate asana and pranay- jali’s Yoga Sutra specifically, his defi- ama, so it arises effortlessly, wheth- nition of Yoga, and how it has been er that is for ten seconds or half an mistranslated, and therefore misunder- hour. Otherwise we take on the iden- stood, please see ‘The Sacred Texts’ tity of the person meditating, where- in Mark Whitwell’s Yoga of Heart, The as genuine meditation is when we Healing Power of Intimate Connection. forget to be a strategic person for a pp.137-140).

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5.6 Principle 5: The Seamless Process 1. When referring to the object vite all the people, make nice of meditation, this literally food, organise a band, tidy the could be anything. The only house, dim the lights, make the prerequisite is that it is clearly drinks…but there is no guar- and voluntarily selected, and antee that anybody will come, be something uplifting that and if they do, there is no way brings about a positive sense of of knowing if the party will be a well-being. roaring success. Furthermore, it is pointless trying to manufac- 2. Some examples are: nature; ture an ambiance; it either hap- the sun or moon; the ocean; a pens, or it doesn’t, so you may person whom we consider in- as well relax! spirational and whom we would like to emulate, or a quality of 5. Yantra is a geometrical compo- theirs; God; prana; Life; a strong sition basic to . A yantra positive feeling in the body; a expresses the source and force concept such as peace, or love; of Life, and in doing so, is not a quality we would like to have a mere symbol, but the power more of, eg. confidence; a sym- itself. One wonderful resource bol; a mathematical equation; is Yantra, The Tantric Symbol of solving a financial dilemma; a Cosmic Unity by Madhu Khan- sound; ourselves as we are; the na, foreword by Ajit Mookerjee. Oneness; a loyal and trusted Yantra artist Melissa Forbes pet; a microscope or telescope holds annual retreats teaching image, a flower... people this ancient art. 3. The practice of asana- pranay- ama creates the necessary con- ditions for meditation to arise spontaneously. We move from outer to inner, gross to subtle. Meditation is a gift/siddhi of practice, and cannot be willed. We can’t sit down and say, “Right, now I am going to med- itate.” This is a crucial under- standing: we have the intention to meditate, we set the scene, and then we just relax and let whatever happens happen.

4. Constructing your practice is An Ancient Sri Yantra. Above meets below. like throwing a party. You in-

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5.7 Self-Care and Self-Enquiry

Self-Care Find yourself a “sit spot”. This is a place where you live or nearby where you can go and watch the changes of life around you in Mother Nature. It is not a spot for conventional meditation, but just sitting resting in yourself as yourself, as life itself. You are beauty observing beauty.

Self-Enquiry Observe your sequence of emotions: Numbness, Fear, Anger, Pain, Grief, Compassion, Forgiveness, Love. What are you feeling right now? Where in your body do you feel this? See if you can pre- dict the next, more basic emotion underlying your current one and progress towards it. This is not a hierarchy of emotions or denial of any feeling. What you feel is completely valid. This process will help you not get stuck in any one emotion.

Recommended Further Reading: ‘Talk Five: Yoga is Relationship’ in Yoga of Heart: The Healing Power of Intimate Connection.

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5.8 Resources: Energetic Anatomy

Shushumna Nadi

Pingale Ida (male) (female)

Inhale (female) Chakra

Soma

Ajna

Vishuddha

Hrid Hridayam (heart) Anahatha

Manipura

Svadhisthana

Exhale Muladhara (male)

“If you want to know about the , don’t look at the chakras, look at your wife” — Krishnamacharya.

In other words, relatedness is what moves energy in the body, not obsessive attention on energy systems.

81 Heart of Yoga Online Immersion: 6: Mantra 6: MANTRA 6.1 An Introduction to Mantra acts in much the same way. Use sound and chanting for In pranayama, the use of sounds lengthening the exhalation. The such as or can sound itself is irrelevant provided regulate the length of the breath it is uplifting and has meaning to and keep the practitioner focused the practitioner [mantra however, on the process. is traditionally given first before its “Combining sound with yoga poses meaning]. Using sound has many particularly helps people with benefits other than lengthening breathing problems and speech the exhalation. In a class situation, difficulties. Not only does the force it can be fun and create a sense of the sound naturally regulate and of unity and openness among the lengthen your breath, it also breaks participants, especially for children! up muscle tension in your face, It is very solidifying to the senses: mouth, jaw and rib cage.” —­ Yoga i.e. it is hard to be out of your body for Your Life, M.D. and M.G. Pierce, when using sound. Furthermore, certain sounds can actually be strongly felt moving from the base of the body up to the head. The Om 6.2 Mantra Masterclass: What sound is a good example of this. Sounds? The vibration of sound moves, and Simple vowel sounds can be very can be felt, throughout the body. effective, e.g.: aaaaaaahhhhhhh- Vibration is therapeutic. Because it hh, aaaaaahhhh hummmmm, aaah- is lengthening the exhalation, it is hh hhaaahh. Using Sanskrit seed certainly a langhana practice, which sounds or mantras e.g.: hram, hrim, increases elimination, relaxation OM, om so hum, om mah ah hum, and calmness. Sound is good to om shanti. Using chants from oth- increase focus and concentration, er cultures, or simple words like: and in certain applications can be reeeeelax, Aaamen, do ray me. used to improve listening skills. Using low-pitched sound is felt in Sound is a good preparation for the the abdomen, as it resonates from bandhas because energy moves the base; low-pitched sound is upwards from the base, engaging highly langhana. the pelvic floor and the abdominals Using higher pitched sound raises on the exhalation. For anyone who the energy and lifts the spirits, as it has difficulty practicing the bandhas, resonates in the face and skull. introducing the use of sound not A good practice might utilise both only builds up the capacity and low and high pitches to balance the strength of the bandhas, but also effects.

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6.3 More On Mantra: Using Sound In Asana For example: uttanasana, standing The quality of the sound is a forward bend. The same principle reflection of the quality of the applies: the sound envelops the breath, which in turn is a reflection movement. The sound lengthens of the softness and strength the exhalation and so increases (sthira sukha) of the body. the benefit of the forward bend. Because the exhalation has lengthened, the inhalation is generally a lot stronger as well. However, if the opposite happens; i.e. the inhalation is shortened, then the sound needs to be a little shorter. Other asana: sound can be used in all forward bends, twists, and the exhalation out of a back arch (this softens the brahmana effect of the back arch).

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6.4 Self-Care and Self-Enquiry

Self-Care Yoga is intimacy with body, breath and relationship—in that order. We already have complete relationship with the elemental context upon which we are dependent. For example, the body has a profound energy and biological relationship with air that is beyond scientific understanding, a profound relationship with light, with water, with the green realm. Without these relationships there would be no life. You are the embodiment of these elements. Even if you are not in a circumstance to look upon the beauty and blessings of mother nature, the beauty and blessings are still your reality, wherever. As a daily exercise, reflect on these intrinsic relationships. As you do your practice, hold close the understanding that you ARE spending time in Nature, wherever you are, because you ARE Nature. Spend some time bathing in some form, and feel water as a blessing and a cleansing. Consider its entire life before it came to your body, from ocean to clouds to rain to river to reservoir to your shower tap. Consider its regenerative and cleansing properties and its power to shift moods. As you take your food, reflect on the chain of Mother Nature’s events that brought the plant realm to your table, and to each and every cell of your body, and feel the body’s gratitude for the event of green. Be in the sunlight each day, and feel it’s regenerative energising of every cell. Even in climates where you cannot see the sun, reflect on the fact that the light is there and functioning, powerfully, delivering sufficient amounts to all life on earth. Imagine yourself as permeable, rather than a solid object, with the sunlight penetrating deeply through your skin and into your form.

Self-Enquiry Reflect on the Yoga you have been practicing for the last several weeks. Have you noticed any differences in your relationship to yourself, others, and daily life?

Recommended Further Reading • ‘Introduction’ in God and Sex: Now We Get Both by Mark. Available as free Kindle sample chapter download from Amazon. • https://upliftconnect.com/neuroscience-and-the-sanskrit-effect/

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6.5 Resources: Specific Mantra On the following page are the whole body is creating the sound. written versions of some of the Mantra doesn’t have to be in mantras (sacred sound) we have sanskrit: you can create your practiced together. But please own using whatever language don’t rely on this printed text: or sounds evoke this feeling of reading with our eyes often awareness of the whole body. activates the mind and take us into a place of performing sounds For traditional Vedic chanting, as meaning, like normal talking, there are three pitches: normal, rather than creating vibrations in one note higher (shown by a the body as the experience itself, vertical line above) and one where the mantra IS the meaning, note lower (shown by horizontal not a sign pointing to an abstract line below). Some of the chants concept. overleaf have pitches indicated. A horizontal line above means a Experiement with just listening, long vowel, stay twice as long on closing the eyes, and feeling the that sound. The best way to learn subtle movements in the body is listening. For more on mantra that are making the sound. Your see Yoga of Heart page 141.

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6.6 Resources: Specific Mantra

2. Gratitude to Krishnamacharya 1. From Taittiriya Upanishad On being requested by his students to give them (OM) SAHA NĀVAVATU | a prayer through which they could pay their respects to him before beginning their studies, T. SAHA NAU BHUNAKTU | Krishnamacharya composed the following verse. SAHA VĪRYAM KARAVĀVAHAI | Source: The Heart of Yoga by T.K.V. Desikachar.

TEJASVI NĀVADHĪTASMASTU MĀ VIDVISĀVAHAI. ||

OM ŚĀNTIŚŚĀNTIŚŚĀNTIH. ||

3. Guru Vandanam

4. Samhita Pathah (to Ganesh)

5. Gayatri Mantra

One of the very oldest if not the oldest that has been in continuous use, the Vedic Gayatri Mantra is over 3000 years old. Krishnamacharya and Desikachar passed on this version, here written as sounded:

Om bhoohu Om bhuvaha Ogm suvaha Om mahaha Om janaha Om tapaha Ogm satyam Om tat savitur varenyam, bhargo devasya dheemahi Dhiyo yo nah prachodayaat Om aapo jyoteeraso-amrutam brahma Bhoor-bhuvas-suvarom

Source of phonetic spellings: Yajur Veda Aavani Avittam or Upaakarma and Gayathri Japam

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6. Selected Yoga Sutras

2. Gratitude to Krishnamacharya

7. OM SHRIM SHRIYEI NAMAH.

8. Om Shanti, Shanti, Shanti

(Peace, or Not provoked, not provoked, definitely not provoked)

9. Invocation to Patanjali

87 Heart of Yoga Online Immersion: 7: Bandha 7: BANDHA

The feeling in the abdominal area is of being drawn in and up. This pro- cess causes the back and the rectal muscles to contract also. Uddiyana bandha can also be fully activated in retention after exhale). Mula Bandha This is the pulling up of the pelvic floor, squeezing the perineum and lifting it up. After establishing uddi- bandha, we can then continue to breath with mula bandha main- tained. In mula bandha, the area be- 7.1 An Intro to Bandha low the navel, including the rectal The word bandha itself means “to muscles, is held in the contracted tie, or to lock, or to close.” In the position, whilst the area above the actual practice, it is used to ‘lock’ navel is relaxed slightly. Be cautious certain areas of the torso into of complicated anatomical descrip- place. By doing this, we are able to tions relevant only to male bodies. increase the amount of ‘waste’ that Practicing the bandhas requires a is burned in the agni, the fire of life. good teacher for guidance. Before There are three main bandhas: attempting bandha there should be a certain level of proficiency over Jalandhara Bandha the breath. If the exhale is weak, The spine is straight, and the chin is then the bandhas should not be tucked back and down towards the attempted. During asana practice, chest. This one is approximated in jalandhara and uddiyana bandhas many asana. can be practiced in certain pos- Uddiyana Bandha tures; a certain level of mastery in this should be accomplished before The diaphragm and the abdomen introducing bandha in to pranay- are raised and pulled in towards ama practices. the spine. This is established af- ter the exhalation. The exhala- Several good positions to practice tion draws the abdomen in and up bandhas are: by the completion of the exhale; • Mahamudra the diaphragm should be entire- • Adhomukha svanasana (downdog) ly drawn back up into the ribcage. • Savangasana (shoulderstand)

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Caution: Bandhas should not be • High blood pressure. practiced when: • It feels unpleasant during the • breath is weak, application of the bandhas, or • practitioner is unable to suspend causes the heart rate to sudden- the breath after the exhalation ly increase. • during pregnancy/menstruation. • Excessive use of the bandhas can cause constipation and gen- • There are serious bowel/diges- erally overheat and overstimu- tive problem. late the system. • Recently undergone surgery. • Can’t sit up straight .(weak back).

7.2 Bandha in Action quality of the asana that function “As bandha develops we can feel to merge the female receptive the musculature of the whole qualities above with the male body participate as one process. strength below. In asana and pranayama the en- Bandha is the culminating ac- tire base of the body is active in tion of this development in asa- mula bandha and uddiyana band- na and pranayama and depends ha. There are minor bandhas in specifically upon the synchro- the feet and legs and lower back nistic movement of body and that are really part of a single breath with retentions, using the process that moves energy and mechanics of the whole body.” feeling attention upward to the — Yoga of Heart perineum, lower abdomen and up- per abdomen. In applying jalandhara bandha, the entire back, arms and hands, neck and head co-operate in a single process fo- cused at the upper chest and throat. Even without bandha being for- mally applied, these cooperating groups of muscles can be felt as a significant

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7.3 Natural Bandha / Four away, we might stay in that position Parts to the Breath and hold the breath for a few sec- onds. Holding the breath after exha- The inhalation and the exhalation lation intensifies the effects of the can be emphasized in various ways asana on the abdominal region. Con- in asana practice. We can divide the versely, holding the breath after in- breath into four parts: hala tion in certain asanas intensifies • the inhalation the effects in the chest region. As a • the exhalation working rule, the following principles apply in our yoga practice: • the retention after inhalation • an emphasis on long inhalation • the retention after exhalation and holding the breath after inha- We use breath retention in our asa- lation intensifies the effects of the na practice to intensify the effects posture in the chest area of a posture. Let us suppose we are • an emphasis on long exhalation bothered by a feeling of heaviness and holding the breath after ex- in the abdominal region and have halation intensifies the effects of decided to practice the seated for- the posture in the abdominal area ward bend to help us feel lighter. We can practice the asana in its simplest • the forward-bending poses lend form, that is, dynamically, with a slow themselves to holding the breath breath rhythm. Or we might also bend • following exhalation, while the forward on the exhalation as usual, backward-bending poses lend contracting the abdomen as we do, them selves to holding the breath but instead of coming up again right following inhalation Source: The Heart of Yoga, T.K.V. Desikachar

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7.4 Self-Care and Self-Enquiry

Self-Care Practice beholding the majesty that is all around you by taking a beauty walk. Walk by yourself, without a phone, slower than you usually would, noticing the feel and sound of your feet hitting the grass, pavement or sand. Let your arms swing freely by your sides, with the shoulders relaxed and the heard gently lifted to encour- age deep, full breaths through your nose. Walk for at least ten minutes, without aiming to feel anything in particular, just noticing the exquisite dance of life all around you, flowing through you. The more you practice seeing the abundant beauty in the everyday, the more you will awaken to the miracle that is your very existence.

Self-Enquiry Write down your version of the ideal woman, if you’re a woman, or the ideal man, if you’re a man. Notice if the description invigorates and inspires you, or causes you to tense up or feel the need to get busy. If the latter, take stock of how you came up with those ideal characteristics. Whose ideals are they? Where did they come from? If anything causes tension, replace it with a characteristic that feels more aligned to you, that allows you to relax into yourself.

Recommended Further Reading • Recommended Reading: Chapter 7, ‘The Bandhas’ in The Heart of Yoga by Desikachar.

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“You are here to enjoy your This yoga is about your easy life.” — This was said to participation in the intrin- me once by a great teach- sic related seen and unseen er, and is actually a pro- condition that is your life. found spiritual statement That’s what this statement and teaching. Your life is in means: you’re here to enjoy inherent harmony and de- your life. pendence on the rest of ex- The obvious implication and istence. Simply, you cannot result of this is that you will exist without air, water, light, start sharing it with others green, or the male-female who badly need it in this collaboration, intelligence, world today. A teacher is not unspeakable beauty and an identity or a role to take power that is the substance on, it just describes the flow of all life. of nurturing in your relation- ships.

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8.2 Keep Participating Be prepared: in the course of our that is within our grasp. Acknowl- daily relational lives there are edgement of the pain is a healing clearly difficulties and pain. Love process. We are in a great nurtur- brings up everything that is un- ing force, and we can move into love, to be seen and understood. our natural state and relinquish In other words, as we embrace the patterns of the past that have our yoga and relationships, much been imposed on us. buried emotion may surface. It is It is our practice of intimacy with like opening dusty old filing cab- ourselves, processing and meet- inets. This is why practicing inti- ing our emotional experiences, macy, whether with our body and that prepares us to be intimate breath or with another, is so dif- with another. Intimacy with body, ficult, rewarding, and fiery! The breath, and relationship, in that process can be disturbing, as all order. Healing society’s patterns of society’s dysfunction and the can be a slow turning, but I prom- pain in one’s family lineage rears ise you, an appropriate bodily its head in order to be released. practice of intimacy (the union of Deep pain is felt due to the lack inhale and exhale) speeds it up in- of receptivity we have all experi- credibly. Within our commitment enced, and the flow of prana will to relationship with all, coordinat- uncover these feelings. Intima- ed moving and breathing practice cy with ourselves demands that helps return us to actual and nat- we have the capacity to see, re- ural participation in what is real ceive, understand and let go of and disintegrate the patriarchal our inherited trauma. Trauma is impositions. The visceral changes a popular modern word for what quickly arise as the nervous sys- some cultures have called karma, tem becomes receptive through and we release it for ourselves, the frontal line. for our ancestors, and for future —Adapted from God and Sex: generations simultaneously. This Now We Get Both is a difficult process, to be sure, but it is nonetheless a challenge

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8.3 Breath is the Secret

She moves down from above Warm ocean air Fills me with her majestic beauty I hear waves pounding on shore She waits patiently for him at the door He rises up from below Surrenders to her completely They embrace, merge, dance only for a moment He receives her with unyielding strength She, his primodial protection He leaves knowing they will meet again She waits for him to return, over and over

— ‘Breath’, from Postures, Prayers, and Poems by Joseph Lauricella

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8.3 Breath is the Secret 8.4 Self-Care and Self-Enquiry

Self-Care Find a sit spot around your home where you can relax and ob- serve the changes of the weather, the plants, the animals, the humans. Just relax and take it in. Being alone and empty-handed without anything “to-do”—even a meditation technique—offers us a potent non-practice in total acceptance. It is a simple experi- ence of the truth of now, free of strain and manipulation. So just do nothing. Sit or stand, be outside or inside, eyes open or closed, whatever arises naturally. Perhaps set a timer for one minute and do nothing a few times each day. Or not. Allow the moment to flow and be, knowing that it is absolutely perfect and needs no more or less to make it complete. Just like you.

Self-Enquiry Just sitting here, without yoga, without meditation, just you being life, please ask yourself: Are you the extreme intelligence of life, this upright spine, these shining eyes, the ears that can hear, the tongue that can taste, the eyes that can see, the hair that grows, the heart that beats, the movement of breath and sex. Just as you are. This beauty. Answer yes or no. No caveats allowed. And please ask yourself: If there is such a thing as an unseen source, absolute condition or God of this wonder of you, this pure intelligence and beauty, can the source be absent from what it is appearing as? Answer yes or no.

Recommended Further Reading Please look at The Heart of Yoga: Developing a Personal Practice, by T.K.V. Desikachar and Yoga of Heart, The Promise and the new book God and Sex: Now We Get Both by Mark Whitwell.

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8.6 Resources: Diet And The of any biochemical or energetic Extreme Intelligence Of Life imbalance is a spontaneous and constant process. Life looks after A fundamental problem for soci- us flawlessly and no solutions are ety is excess consumption. Eating required. The food, health food too much is a health and social and pharmaceutical industries problem that toxifies and burdens sell us happiness and health as if the system. Often the best thing we are unhappy and unhealthy. that a person can do is minimise Our suffering is exploited. We the diet; this lightens the system tend to believe it, and that makes and brings health. Easily said, but us sick. Looking for happiness is a social and personal habits run mental imposition on the system deep. Only when the pleasures of that creates our unhappiness, and breath, movement and intimacy our mental reactions to illness are are installed as a natural part of a worse than the illness itself. A person’s life is it easy to minimise symptom is just the body adjust- diet. In fact, it happens naturally, ing to a changing circumstance. If because the pleasure of eating we do not react, the symptom can appropriately is greater than the pass quickly. For example, cold or forced pleasure of overeating. We flu symptoms can move through are no longer consoling a pleas- without inconveniencing us. The ureless life with food. mind’s reaction to illness and pain Diet can be optimised to support causes us more pain than illness life in terms of food groups, bal- and pain itself. The symptoms ances and portions to suit indi- indicate the body dealing with vidual constitutions. The timing change, and pain is the healing of meals is vital. To not eat any- process. The body is dealing with thing some hours before evening cellular aberration constantly. But sleep allows for a deeper rest, if it is not corrected, it is one of and to practice yoga with a very life’s natural ways of taking the light stomach serves the prac- body out of here, and we can slip tice. However, the tendency is away peacefully. I am not sug- to become obsessed with food gesting that we ignore nutritional, as a solution, like any method of pharmaceutical or medical help seeking, promotes a problem that when we really need it; rather use really does not exist. Life as the them without fearful dependence, body is supremely intelligent and believing in our ill health. can adapt to all kinds of chang- Only when the pleasures of es and stresses. If we know this breath, movement and intimacy and stop adding our concern to are installed as a natural part of a the situations, the body and mind relax and life can do a perfect job person’s life, is it easy to minimise of keeping us well. The realigning diet. (from Yoga of Heart) “Most Yoga problems are dietary problems” — Krishnamacharya

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8.6 Resources: Yoga Is Not Business the purpose of teaching, neither Already in the 20th century, is it squeamishly avoided in the Krishnamacharya was dismayed desire to look spiritual or fear at how spirituality was big of corruption. The Yoga teacher business in India. must live, and it’s ok to be paid Today the merchandizing of for your work if you are teaching. yoga has become more of a That’s not why you do it, but you phenomenon than anyone would are giving people the chance to have anticipated, caught up with make an energetic exchange, the fashion and pornography which will actually facilitate their industries, part of the vast industry learning. And you will do good selling body self-hatred under the things with the money! Try and guise of body improvement. Yet make sure money is not a barrier Yoga is not commercial activity, to anyone, however, and make and we can find ways to practice opportunities for people to learn and teach so that the Yoga comes with you no matter what their through. The Yogi/ni has no financial means. A sliding scale conflict around money: it is not can be one way of achieving this.

97 Heart of Yoga Online Immersion: Glossary GLOSSARY adhomukha svanasana: dvipada pitham: table pose advaita: non-dualism; not two gunas: qualities of the mind (sattva: harmony; rajas: activity; tamas: agama: reliable source. Described as being the teacher, the text, or inertia) your own experience, with the third being the most important guru: spiritual teacher, weighty, leading from darkness to light — agni: fire “no more than a friend, no less than a friend” ama: in Ayurveda, a toxic residue in the body from undigested halasana: plow pose food that promotes disease, created by consuming non-sattvic hatha yoga: the yoga that acknowledges the union of two energies foods and destructive habits or emotions of ha tha, Sun/Moon, male/female, right/left, below/above, back/ ananda: a state of bliss front, exhalation/inhalation; : chakra near the heart male and female meridians merge into central sushumna meridian anuloma ujjayi pranayama: breathing practice involving inhaling hridaya: heart with a sound in the throat and exhaling in a regulated way through ida: a meridian that terminates at the left nostril; female side in the alternate nostrils central and primary meridian apana: energy responsible for elimination : senses apanasana: knees to chest, affecting apana ishta: chosen ideal asana: postures not usually assumed in regular activity jalandhara bandha: chin lock, head lowered to the heart astanga: eight limbs; the eight aspects of yoga described by Patan- jatharaga: heart and digestive area jali. Popularised as a ‘style’ of yoga based on the teaching of K. jiva: life principle Pattabhi Jois, a student of Krishnamacharya in his youth jivamukti: liberated person ayurveda: indigenous Indian system of medicine yoga: yoga of knowledge bandha: to bind or lock; the intelligent cooperation of muscle jnanam: inquiry groups kanda: egg-shaped hub of meridian network and distribution centre Bhagavad Gita: a part of the celebrated Sanskrit poem the Mahab- kapalabhati: bellows breathing with free inhale, a or harata, in which God, incarnated as Krishna, instructs his pupil cleansing exercise that can be done prior to pranayama Prince Arjuna in yoga kapha: one of the three in Ayurveda, constituent of the body, brahmacharya: intimacy, study of right or relevant relatedness, steady/solid contitution associated with water and earth elements, self-discipline (often incorrectly translated as celibacy) cause of heaviness or sluggishness when out of balance brahmarandra: the masculine principle at the base of the body, karma: one’s past actions condition one’s present circumstances the heart and crown Krishna: an incarnation of God who gave the teachings of yoga : devotion recorded in the Bhagavad Gita : yoga as devotion kriya: action bhastrika pranayama: bellows breathing : yoga of purifying action as taught by Patanjali bhavana: mood kumbhaka: pause between inhale and exhale bhujangasana: cobra pose, back arched kumbhaka pranayama: breathing with emphasis on the retention bindhustana: at the feminine brain core and crown of the head of breath bindu: feeling of source : the obstruction to the flow of life energy, or the life brahma: the All-Pervading, God, the substance of everything energy itself brmhana: to expand langhana: to reduce buddha parasite padasana: leg raises mantra: sacred sound buddhi: the faculty of intellect and intuition : illusion chakras: energy centers along the spinal column mudra: a symbol, sacred gesture chandra: Moon mula bandha: base-of-trunk lock, lifting of the base of the body chandra bedhana: alternate nostril pranayama muladhara chakra: energy centre at the base of the body chit: consciousness nada: sound chitta: mind, the faculty of memory and imagination nadis: 72,000 pathways/meridians in the body through which life dharana: mental concentration, direction energy (prana) moves as the whole body; pulse : righteousness, duty, ethical value, purpose nadi sushumna: central and primary meridian dhyana: meditation, contemplation nadi shodhana pranayama: alternate nostril breathing duhkha: feeling of discomfort, pain, suffering, reduction of suffer- niyama: personal discipline ing, heart restriction

98 Heart of Yoga Online Immersion: Glossary ojas: substance of consciousness, vigor, opposite of ama siddhi: gift OM: the sacred Hindu word identical to the Absolute condition shodhana: purification padmasana: lotus pose sthira: steadiness and alertness parsva uttanasana: standing pose, asymmetric forward bend sthira sukha: strength with equanimity, one of the only directions Patanjali: author of the classic Sutras on the methods of yoga, be- regarding asana found in Patanjali’s Yoga Sutras lieved by most scholars to have lived between 2nd and 4th century sukha: lightness and comfort, happiness CE surya: energizing Sun pingala: meridian that terminates at the right nostril; male side in sushumna: central meridian running through the centre of the the central and primary meridian spine, from the base to the top of the head pitta: one of the three doshas in Ayurveda, constituent of the body; sutra: a style of Sanskrit composition; aphorism in a thread by fiery personality/constitution type; cause of overheateedness or which the teaching, in a highly condensed form, can be committed agitation when out of balance to memory pradhana: original source svadharma: your own position prakriti: strength of life; the body; the Earth; Mother; nature of all svadhyaya: self-inquiry, study things; nature tadasana: standing “mountain” pose prana: life-force; the energy of life; God’s energy; heart’s flow tantra: text, theory, system, method, instrument, technique or pranaprathista: empowering process; placing prana into an object practice; the esoteric traditions of Hinduism and Buddhism that pranashakti: natural energy of life developed c. 1st millenium CE pranayama: movement of life energy through regulated breathing : Hindu or Buddhist mysitc texts dating from 6th-13th technique centuries CE pratyahara: withdrawal of the mind and senses from objects; draw- tapas: to remove, discipline, elimination, purification, self-control ing the senses within tejas: brightness pratyasa: perceptions trikonasana: triangle pose puja: a meaningful, personal, religious ritual ujjayi: breathing technique in which one inhales with a sound in puraka pranayama: breathing exercise where emphasis is on the the throat inhalation Upanishads: mystical treatises in prose and verse purusha: consciousness urdhva prasarita padasana: leg raise purvanga: preparatory stage of meditation uttanasana: standing forward bend raja: royal, chief, king uttaranga: formal completion of meditation : union with the highest power, has become modern name vata: one of the three doshas in Ayurveda, constituent of the body for practices stemming from governing wind / movement, cause of anxiety/nervousness when out rechaka pranayama: breathing exercise with emphasis on the of balance exhalation Vedanta: later development of Vedic culture, philosophy based on sadhana: practice, that which can be done the Vedas sahaj samadhi: natural union, the natural state Vedas: Hindu scriptures that form the basis of all yoga; divine salabhasana: locust pose knowledge; the oldest known books in the world samadhi: supra-mental spiritual experience, complete union, bliss vijnamaya: discrimination samasthiti: standing pose; establishing an equal and steady stance vini: according to the situation samskara: habit, conditioning, pattern vinyasa: a gradual progression : community of practitioners vinyasakrama: a course of asanas progressing toward a desired goal sankalpa: statement of intention virabhadrasana: warrior pose samsara: this changing world yama: discipline concerning our dealings with society and the world sarvangasana: shoulder stand yoga: union; participation in the union of opposites savasana: corpse pose, relaxation Yogasutra: Patanjali’s classic text on yoga c.2-4th century CE shakti: female strength and movement, power yogi: man who has realized yoga shaktipat: a sudden, permanent life-changing epiphany : female who has realized yoga sirsasana: headstand shitali pranayama: breathing in which one inhales through the mouth, rolling the tongue shiva: male strength and movement, bliss shraddha: faith

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“Help me spread the message that’s inside of you and me. We come from a long line. I see it in your eyes You’re part of your own time, I’m part of your songline. All those things that I left behind, All those things that I left behind, They were never mine.” — Tim Finn, “Songline,” from Feeding the Gods* (*A songline is a medium by which Australian Aborigines hold and transmit tribal knowledge.)

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