A Little Book of Yoga: The Seven Vital Principles of Practice 9798514372447

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Orit Sen Gupta A Little Book of Yoga The Seven Vital Principles of Practice Orit Sen-Gupta A Little Book of Yoga The Seven Vital Principles of Practice English Editor | Jessica Bonn Grapic Design | Eran Zirman Drawing | Noa Ofek Photography | Ruthie Kav First Edition 1997 New and Revised Edition 2013 New and Revised Edition and Cover 2021 ISBN: 9798514372447 © Copyright Vijnana Books All rights reserved. Except for the quotation of brief passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the publisher.

Vijnana Books www.vijnanayoga.com

Contents 5 | Acknowledgments and Foreword Part I 11 | Introduction 14 | History 21 | Yoga from East to West 25 | Shri Aurobindo 32 | Practice, Attitude and Lifestyle 36 | Creative Ahimsa 40 | Mind to Mind – Body to Body 46 | The Seven Vital Principles Part II 51 | An Introduction to Daily Practice 54 | Dhyana – Just Sitting 56 | Pranayama – Breathing 68 | Asana 68 | A. Surya Namaskar 72 | B. Sitting Poses

76 | C. Standing Poses 82 | D. Forward Bends 87 | E. Twists 90 | F. Hand Balances 98 | G. Backbends 104 | H. Leg Stretches 106 | I. Inverted Poses 111 | J. Shavasana – Relaxation 113 | The Weekly Practice 116 | Recommended Reading

Acknowledgements This book could not have been written without my teachers. In the yogic tradition, knowledge passes from teacher to student through the body, the mind and the heart. The books and explanations are but the outer shell, which preserves the fruits of the study. I was fortunate to sit at the feet of teachers who were rooted in yoga. Most of them are no longer living, and I spent little time in their company, yet their teaching is still vibrant for me. In this context I would like to mention the Shankara Acharya of Kanchipuram, Swami Hari-Hara Tirtha of Mount Kailash Ashram in Rishikesh and Mother Krishnabhai of the Ramdass Ashram in Kerella in South India. I am also grateful to my friends in the Shri Aurobindo Ashram, where I began my studies of Shri Aurobindo’s teaching and also began in earnest the practice of ‘just sitting.’ To two of my teachers living today in the West, I would like to give special thanks: To Dona Holleman who taught me the spiritual potential of the body. Her clarity and devotion to practice as a living art have been a constant inspiration. To Dr. Vijay Pratap who taught me The Yoga Sutras of Patanjali through explanations, personal example and a wide heart. A special thanks also to Yael Ofir who accompanied the writing of this book from the beginning and worked hard on its translation into English. Her sharp and caring eyes proved invaluable in preserving the spirit of yoga in the written word. Her dedication to yoga and to the editing of the book had a large influence on its direction and present form. Thanks also to Noah Ofek for her precise and illuminating drawings. A final thanks to my family for their loving support. Foreword to the Original Edition Twenty Three years ago, on the eve of Passover, my mother asked me to rearrange our library. There I happened to find a little book about yoga. I went into my room, closed the door, and read the book. I had already been studying yoga for six months and was burning with curiosity. When I

connected the content of the text to what I felt in practice, I knew I was standing at the gateway to a great adventure. I was very excited. When Prologue Publishers asked me to write a book on yoga, I immediately remembered that little book that was so meaningful for me. I had to accept their offer. This book is dedicated to those for whom yoga will be an adventure and a path. Orit Sen-Gupta Foreword to the New Edition As I skimmed for the first time through the pages of this little book, I was surprised how well Orit Sen-Gupta succeeded in imparting with simple words so much of the complexity and beauty of yoga. She graduated from the Hebrew University of Jerusalem in Sanskrit and Indian Philosophy and unites in her person a rare capacity to explore yoga as a path of both practice and philosophical study. This broad approach is the benchmark of her transmission of yoga and is also reflected in this little book. In meeting Orit and learning from her, new dimensions of yoga opened for me. Like many Western practitioners, I felt myself attracted to the physical practices of yoga for a long time, but its philosophy seemed to me so difficult and vast that I did not really dare to approach it. Orit’s example encouraged me to access the original texts with more ease. It brought home to me that just as on the bodily level we can begin practicing from where we are and, step-by-step, discover ourselves, so too the mind can be a potential field of exploration in meditation and in the study of the texts. Already ten years have passed since Orit Sen Gupta wrote this little book and five years since I wrote the above lines for the German edition. Since then, the way in which we practice yoga has come to be called Vijnana Yoga – a development that has been exciting and inspiring for all who practice our way of yoga. May it continue to develop in the future as a fresh and lively yoga, which integrates new scientific research with an in-depth study of its rich tradition. Eva Oberndörfer Vijnana Yoga The four main practices of Vijnana Yoga are the Seven Vital Principles, “just

sitting,” Pranayama and the study of yogic texts. Vijnana Yoga, in many ways, is nothing new. It is simply a continuation of the long tradition of yoga, and the name explains the flavor of our practice and its guiding principles. Part I of the book describes the history and development of yoga. Part II presents the Vijnana Yoga way of practice. Since the book’s previous edition, the Vayu Practices have been added, and can be found in the Pranayama chapter. Orit Sen-Gupta

Part I 1Introduction Yoga is an ancient, multi-layered tradition, encompassing many streams of philosophy and practice. It originated in the Indian sub-continent, but records of its development are sporadic. The earliest mention of the term “yoga” is in the Katha Upanishad, written 2700 years ago, where it is described as a special state of concentration in which the senses are controlled. We may ask what is so unique about yoga that it has survived for thousands of years, while so many other traditions have disappeared? At the base of yogic thought lies the assumption that the source of suffering is Avidya, ‘not-knowing’ (from the Sanskrit root vid, to know, in Latin videre, to see) - the inability to see reality as it is. Yoga’s objective is to lead us towards precise vision. The ancient yogis, much like Plato, believed that if man could see reality as it truly is, he would choose to do the right thing at the right time and place. Consequently, the question of how to reach true and clear vision is of the highest importance in yogic lore. The yogis realized that in order to see well, the mechanism of seeing had to be known and understood; perception needed to be examined thoroughly and then wiped clean. For they believed that, like a lens, when the mind was transparent and clear, it would reflect A Little Book of Yoga

reality precisely. Practices that attempt to bring about clear vision and thus skilful action, have given yoga its power and uniqueness. The yogic ideals and practices spread gradually all over the Indian sub-continent, and later on, through Buddhism, to much of the Far East. Yoga had a significant effect on the different cultures it encountered. In the 19th century it reached Europe and America, influencing philosophy and culture there as well. Yoga became famous under the name of its major technique – Dhyana. In China it was called Chan, in Japan, Zen, and in English, meditation. In the Hindu tradition this yoga was called Raja Yoga, the Royal Way, since it leads to the intensification of the psychic and mental powers and to the direct experience of higher states of consciousness and flashes of intuition that usually only come in moments of grace. Yet it was not these qualities alone that allowed yoga to survive for so long. Its universal spirit played an important role as well. Yoga is not a religion, but rather a technique for the intensification of

physical, mental and spiritual capacities. It doesn’t ask of its practitioners to believe in this or that god, nor follow particular customs. It is not based on faith but on experience. For these reasons it could be integrated into diverse social systems, taking on the colors of the cultures and beliefs with which it came into contact, without threatening them. The yoga we know today doesn’t limit itself to meditation practices alone. Over generations a wide range of techniques have developed that seek to transform the whole person. It is a system that trains not only the heart and mind, but also the body. Thus developed Hatha Yoga, in which the discipline of the body and breath take on as important a role as the discipline of the mind and heart. Introduction

The Hatha Yogis didn’t develop a discipline of the body merely in order to have a healthier life. They saw the spiritual potential of the body. They believed that the body itself has the potential of waking the mind to a different way of seeing, and that a truly awakened body can be both the catalyst and temple for the soul’s awakening.

2 History Yoga developed within Hinduism, the major religion of India and Nepal. It is almost impossible to give a concise definition of Hinduism, as it encompasses many divergent beliefs and customs. Nevertheless, there are a few characteristics that unite Hindus as a whole. First, most believe in one of the gods of the Hindu pantheon, and see the ancient Vedic texts as holy scripture. Second, most Hindus are loyal to four basic beliefs: Dharma, or Virtuous Conduct: Everything and every person have their dharma, the right way to behave. You have to live according to your dharma and fulfill it. Karma, or Destiny: All the acts you perform during your life influence both your destiny and your future actions. Dukha, or Suffering: Pain is inherent in worldly existence and persists

through endless incarnations. Moksha, or Freedom: Pursuing a spiritual path brings release from suffering. This is the ultimate goal of life and brings salvation. One of the paths to freedom is yoga. When we speak of yoga, we relate to a philosophy and technique that aims to bring about another way of seeing. This different way is not just an idea. Practicing under proper guidance, consistently and over a long period of time makes the mind clean, wide and sharp, embracing. This quality of mind eventually changes old habits. As a result, we see, experience and live differently in the world. Yogic practice results in experiencing reality as an interconnected whole of which we are but a part. This insight widens our heart to include all beings, and eases the fear of death and loneliness. Indus Valley Culture In 1921 the archeologist John Marshal conducted excavations in Harapa and Mohenjaro, two cities in the Indus River region, in the area of modern-day Pakistan. Marshal discovered an urban culture that had developed from 2500 B.C., reaching its peak around 2000 B.C., and disappearing around 1500 B.C. One of the important findings concerning yoga was a seal of Pashupathi (king of beasts), showing a figure seated in a yogic posture, surrounded by different animals. This finding led to the belief that some form of yoga was practiced as early as the third millennium B.C. Between 1800 and 1700 B.C. the Indus Valley culture declined and on its ruins the Vedic culture developed and gradually pervaded India. The Vedic Culture This culture is called “Vedic” after the ancient texts from which we derive most of our knowledge about it – the Vedas. The Vedas are four anthologies of hymns composed over hundreds of years. Originally they were recited orally, and passed on to succeeding generations by memory. The hymns had a set rhythm, which served as a pneumonic device. The Vedic culture was based upon knowledge transferred from teacher to student and from father to son. To this day, entire sections of the Vedas are recited to the letter, even if their meaning is not always understood. This is

due to the concept that attaches spiritual value to the sound of the sacred words. Apart from hymns, the Vedas include instructions for performing rituals and sacrifices. The sacrificial ritual was the central religious act in the Vedic world. There were many different ritual sacrifices to suit various functions and people. Through them, according to Vedic thought, the world was sustained and man aspired to influence his destiny and fulfill his wishes. Already in the Vedas we see a clear connection to yoga, though yoga and yogis are not mentioned explicitly. In one of the hymns of the Rig Veda, there is a description of the Keshins, longhaired ascetics dressed in red rags and carried by the wind who live in a state of ecstasy. The yogis and contemporary Indian ascetics closely resemble those ancient Keshins. The Upanishads, written as early as 2,700 years ago, were commentaries on the Vedas, and an important turning point in Hinduism. While the Vedas center around sacrifice, in the Upanishads, sacrifice is internalized and takes the form of an inner spiritual discipline. This was a true revolution. The microcosm, man, is an image of the macrocosm, the universe. Man does not need to worship the gods outside himself, but rather to look for the absolute and eternal within. The sages who chose to look inside themselves retired from society and engaged in spiritual practices. They discovered a reality of oneness behind the myriad forms we observe. They called this unchanging absolute that pervades and transcends all phenomena Brahman, while they named the very same inside of each individual Atman. He is never seen but is the Seer. He is never heard but is the Hearer, He is never perceived but is the perceiver, He is never thought but is the thinker, He is your Self, the inner controller, the immortal, Everything else is of pain. Brihad Aranyaka Upanishad

Turning the senses inward to discover the eternal within is the path prescribed in the Upanishads. It is in this connotation that the word yoga appears for the first time. In the Katha Upanishad, written approximately in 500 B.C., we find: This they consider as yoga, the steady control of the senses. Then one is to

become vigilant, for yoga comes and goes. This activity is depicted in the first evidence of the existence of yoga in the Indus Valley seals mentioned above, depicting figures sitting in meditative postures, their eyes looking inwards. The Vedas describe ascetics riding the wind and talking to the gods; these were possibly the fathers of the ancient yogis. Finally, in the Upanishads we find inner spiritual discipline, aimed at realizing Brahman. From here onwards Indian culture debates within itself the right ways to pursue the eternal. Is it necessary to leave the world and live as a hermit in order to discover the absolute, or is it possible to be a committed yogi while living in the world? With what part of ourselves should we attempt this spiritual adventure: the intelligence, heart, body or mind? These questions and the answers that developed within Hinduism outline the development of yoga and of Indian traditions in general. The Bhagavad Gita One of the most important yogic texts is the Bhagavad Gita – The Hymn of God. The text was written around 300 B.C. and it describes a conversation between Krishna and Arjuna that takes place on the battlefield on the eve of a world war. Arjuna is to fight for justice against the forces of evil – this is his Dharma, his duty as a warrior. But he wavers, and wishes to back out as he realizes the terrible results of this war, however just it may seem. Krishna, his comrade in arms, chariot driver and the incarnation of Vishnu, tells Arjuna the great secret of those who act in the world, yet at the same time are committed to spiritual truth and God’s love and worship: Both renunciation and holy work are a path to the Supreme. But better than surrender of works is karma yoga...... No work stains a man who is pure, who is in harmony, Who is master of his life, whose soul is one with the soul of all. In the Bhagavad Gita there is a bold attempt to include the world at large in yoga – both the outer world and the whole of the yogi’s personality. Not through the heart, mind or body alone, will the yogi find his way to Brahman. He is directed to consecrate his entire being – the wisdom of his mind, the love of his heart and the work of his body – to yoga. Here we find for the first time the combination of the three paths of yoga: Jnana, or wisdom; Bhakti, or

love and devotion and Karma, selfless action in the world. The practice of such a whole yoga does not require leaving the world and renouncing responsibility towards it in order to find truth or freedom. On the contrary – the practice itself needs the world for its fulfilment. In the yoga of the Bhagavad Gita every act, every emotion or thought, is dedicated to God. Patanjali – Raja Yoga Parallel to this development of an active yoga, the classical view of yoga continued to thrive. Here the main emphasis was on the practice of the mind – Dhyana (meditation). The Yoga Sutras of Patanjali were written around 100 C.E. In some two hundred short lines the sutras introduce the philosophical basis of classical yoga and offer broad technical knowledge regarding this path. Patanjali suggests a way of abandoning the world, Prakriti, in order to connect with the Self, Purusha. This path is known as the royal path – Raja Yoga. Reflecting on this duality, we may ask: If everything is Brahman and there is nothing besides it, why should the world, being part of it, be a hindrance that needs to be abandoned? If the truth of reality is oneness, why is the way to reach it dualistic? Tantra and Hatha Yoga A few hundred years later we see the emergence of another form of yoga in Tantra. According to Tantra, the physical body is divine and encompasses the two poles of reality – the god and the goddess, Purusha and Prakriti. The goal of all Tantric yogic practices is to unite the two. The tools for this are the purification of the body, mantra chanting, visualization and worship (puja). Tantra’s main insight is that there is no inherent duality of Self and the world. Rather, they are one, like two sides of the same coin. Through advocating a continuous connectedness between life in the world and the process of release, Tantra practically eradicates duality. This path calls on us to see the upper worlds as connected to the lower ones while allowing the upper enlighten the lower. Freedom is found not by leaving the world but by realizing the unity of physical existence and spiritual reality. The path of Hatha Yoga, which perceives the body as a potential vehicle for change rather than an obstacle on the path, was born out of the Tantric tradition.

Hatha Yoga uses techniques of cleansing, controlling Prana (life energy) through breathing exercises, and mastering the body through the practice of asana (postures), for the purpose of purifying the body-mind complex until it reaches a high degree of transparency. Over the years, Hatha Yoga came to be regarded as a secondary system, a mere preparation for Raja Yoga. Though the body was perceived as a tool for perfection, the ultimate goal was the practice of the mind and its refinement. This same dichotomy between “physical” and “spiritual” can still be found in the yoga world today.

3 Yoga from East to West Until now, we have considered the development of yoga within its homeland, India. Yoga was introduced to the West during the twentieth century. The passage of yoga, a spiritual tradition, from one culture to another, is not simple. In order for a tradition to root well in its new environment, it has to maintain its initial message while relinquishing unnecessary external characteristics that might hinder its reception. On its way to the West, yoga indeed abandoned some Hindu customs, but along with them, so it sometimes seems, essential foundations were also abandoned – foundations without which yoga is no longer the same powerful tradition. The dichotomy created in India between body and soul, world and spirit, Hatha Yoga and Raja Yoga, has deepened here in the West. Taking Hatha Yoga classes, we learn about correct posture, breathing, relaxation and asana, and aspire to balance flexibility and strength. If we learn meditation we are exposed to our stream of consciousness and encounter concepts such as detachment, compassion and wisdom. Teachers of “physical yoga” claim that Hatha Yoga is complete in itself, and that through working with the body, wisdom and compassion reveal themselves. Meditation teachers admit Hatha Yoga is healthy, but say, wisely, that a spiritual path requires more than health and body awareness. We students, intuitively feeling that yoga is holistic, remain bewildered. Initially, the separation between “physical” and “spiritual” practices

improved the path. During hundreds of years of meditation practice in India, the yogis refined their understanding of different states of consciousness. Likewise, during the last century, the understanding of the body has deepened in a way not known before. Thanks to the separate practice of asana and pranayama (postures and breathing exercises), we have developed ways to control and move the body in a more conscious, accurate and healthy way. Mr. B.K.S. Iyengar of Poona, India, has made a unique contribution to this deeper understanding of the body. The Iyengar Method of yoga has developed during the last thirty years and is one of the most widely spread yoga systems today in the West. Iyengar’s method concentrates on the body and deals with the minutest details of each asana. His instructions to his students are precise, and by listening to them carefully and following them, the student can experience the pose. Unfortunately, in order to assure the precision and mastery of the practice, the Iyengar Method has opted to limit the variety of poses taught. In addition, since the method emphasizes mainly the perfection of asana, both breath control and the state of consciousness during the practice have been neglected. The call to return to the body, to learn and master it in detail, discovering truth within it, has touched many students in the West. Indeed, for a while, focusing attention on the body while refraining from dealing with breath and mind is beneficial, enabling the development of physical mastery. But once a certain understanding and precision are reached, the need to reunite the Yoga from East to West

physical and spiritual realizations into a complete whole becomes increasingly apparent. If we look back to the development of yoga in India, we may find a way to overcome the growing dualism within yoga in the West today. Shri Aurobindo, a renowned Indian philosopher and yogi, thought that the decline of the yogic tradition in India was due to the common belief that the world is ‘Maya’ – an illusion. This central belief of Indian philosophy claims that only Brahman – the eternal, the absolute – exists, and all the rest, including everything perceived by the senses, is illusionary. This profound realization was understood in a simplistic way in India and led over time to the denial of the body and a neglect of the world and society. The yogis, rejecting life in the world, retreated to forests and caves. There they practiced mainly

meditation techniques in order to leave their bodies behind and unite with the absolute. Even the Hatha yogis practiced asana with the same intent. While physically performing the different asanas, they rejected the body’s importance, just as they rejected the importance of life in the world. Their main objective was to cleanse their minds: to erase memories and past impressions and reach a state of transparency where consciousness would reflect only Atman-Brahman, the unchanging absolute. This rejection of the body was ultimately destructive. As Aurobindo stated in his classical “Synthesis of Yoga,” concentrating on the mind alone in an attempt to reach spiritual unity harmed the delicate relationship of man with the world. Aurobindo suggested a different way: if all is Brahman then nothing else exists; body and world are part of divine reality. Reinstating life in the world as holy established the metaphysical basis for a more balanced yoga, directed to both physical and spiritual practices. As we have learned from Aurobindo, being solely spiritual has its price. Today, with the blossoming of the Iyengar Method in the West, we see that simply aiming for the perfect pose, while beneficial, is also problematic. After allowing both these ways to crystallize and deepen separately, it’s time to rediscover the secret of their unity. If we concentrate exclusively on purifying the mind, we are bound to disconnect from life, as happened in India. But if we focus on perfecting the poses, without wishing to reach our deepest inner self, we will find that the “perfect pose” is only an empty shell. Perfect pose and empty mind are two sides of the same coin, the same reality. The one cannot exist without the other. It is now our responsibility to unite precision and stamina, as developed mainly in the Iyengar Method, with the cultivation of transparent mind, as practiced in India and in parallel traditions outside of it. Thus can we realize Shri Aurobindo’s vision of Purna (integral) Yoga. As it was Shri Aurobindo who developed in modern times the basis for yoga that unites body, mind and heart as one complete path, following the spirit of the Bhagavad-Gita and Tantra, we shall devote the following chapter to his life and teaching.

4 Shri Aurobindo

When we think of traditional yoga, we may either imagine someone immersed in endless trance, oblivious to his surroundings, or think of a body that is contorted in an impossible position, immobile for a long period of time. From this perspective, the aim of yoga would be to unite the human soul with the infinite, to free it from the limitations of simply following its fate and lead it to a peace beyond. When this is attained, life in this world loses all importance. One can choose to leave the body or to stay in it, but there is no wish to integrate the knowledge of freedom into the personality of the yogi or into the world around him. This outlook on life is foreign to those of us who have grown up in a culture that sees as an ideal the evolution of society as a whole, on all levels of life, from the material to the spiritual. Was yoga so closed-eyed and oblivious to the world from the beginning, or did it become so, as one aspect of it swelled to gradually overshadow all the rest? In order to ask such a question one needs to be in some ways an outsider, as Aurobindo was. The outcome of his reflections revolutionized the understanding of yoga in India by reconnecting it to its ancient Vedic roots and to daily life. Aurobindo was born in India in 1872 but grew up estranged from its culture. England and Europe were at the peak of their glory, or so it seemed to Aurobindo’s father, a doctor who had been educated in England. If the future lay in the West it was important to give the younger generation a European education, and with this in mind he sent his three sons to England. Thus Aurobindo, who was then seven, and his two older brothers, found themselves in a foreign country, having to speak a foreign language and adapt to foreign manners. This was a difficult period for them, yet fruitful. By the time Aurobindo finished high school, it was evident that he was a student with outstanding abilities. He was sent on a scholarship to Cambridge, where he won most of the prizes for Greek and Latin verse. It was in Cambridge that Aurobindo and his Indian friends discovered Indian nationalism. As a result, he returned to India in 1892. Refusing to join the prestigious Civil Service, without a profession and penniless, he arrived in India with many antagonistic feelings towards the British, and went on to spend twenty years fighting for Indian independence. However, although he resented the British, his way of thinking and acting had been greatly molded by Western culture. As such, he was a living synthesis between East and West. For this reason,

his understanding of yoga in later years would be so unique and powerful. It is not important in this context to relate everything that happened to Aurobindo in India up until the moment that he decided to dedicate himself to yoga. More important for us is to understand the caliber of the man and his intense belief that through action one can transform the world. Initially, when a friend asked him to practice yoga, he replied that a discipline that required giving up the world was not for him. But it is often chance events that have an immense effect on the way we see things. It happened once that while Aurobindo’s brother Bharin had a high and unabating fever, a wandering holy man came to the house. Seeing Aurobindo’s sick brother, he requested a glass of water, cut through the water with a knife while chanting a mantra, and then gave it to Bharin to drink. A few minutes later the sick man was cured. Although Aurobindo was a skeptic and did not believe in God, at that moment he realized the power of yoga. He began to practice not in order to find liberation but to obtain strength in his resistance work against the British. During this period, when he was thirty-five years old and had been in India for fourteen years, Aurobindo met a yogi for the second time in his life. The two men spent three days in a quiet place, where the yogi taught him how to meditate, telling him: “Don’t think; look at your mind. You will see thoughts coming into it. Before they can enter, throw them away from your mind, till your mind is capable of silence.” Aurobindo had never heard before of thoughts entering the mind from outside, but did not question it. He simply sat down and did what the yogi told him. What this brought him, according to his later accounts, was an inexpressible peace, a silence, a feeling of release and freedom. Four months after his meeting with the yogi he was arrested by the British government and charged with masterminding a plot to kill a certain high judge. As a result he was imprisoned for one year, and it was in these adverse conditions that Aurobindo deepened his understanding of yoga. The first realization he describes is that of God’s overwhelming presence. Wherever he looked – at the walls of the prison, the tree outside his window, the guards, the thieves and murderers – he saw God, Krishna. Even while he was in court, sitting in an iron cage in the midst of a hostile crowd, he had the same vision. He saw the judge, the prosecutor – they, too, were Krishna. Thus this skeptical man, who until that moment had combined in himself an incredible capacity for knowledge with a passion for action, found himself overcome by the powerful emotions of devotion and love

(Bhakti). Later on, when he was found not guilty and released, Aurobindo, no longer inclined to political activism, left for Pondicherry, a French enclave in what was then British India. The year was 1910, and Aurobindo was thirtyeight years old. Devoting himself from then on to spiritual life, he created ‘Integral’ or ‘Purna’ Yoga, which combined knowledge, action and devotion. The idea behind Integral Yoga was simple, but profound. Whereas in traditional yoga only one of the above mentioned faculties were chosen as the means for reaching the infinite, in Integral Yoga all of them – knowledge, action and devotion – were utilized: ‘Jnana Yoga’ or the Yoga of Knowledge aims at seeing and knowing the Absolute through the instruments of reason, mental vision and disciplined thought. Studying the traditional texts and seeking the Absolute in everything, the Jnana yogi proceeds along his path. One of the greatest Jnana yogis was Shankaracharya, founder of the philosophy known as Advaita Vedanta. ‘Karma Yoga’ or the Yoga of Action selects willpower and action as its instruments, and turns all activities into an offering to God. By surrendering his life to the Absolute, the Karma yogi intends to be a channel through which the Absolute can act in the world. One of the greatest Karma yogis was Arjuna, the warrior-hero of the Bhagavad Gita. ‘Bhakti Yoga’ or the Yoga of Love and Devotion chooses the power of emotion as its vehicle. By purifying and intensifying his emotions and devoting himself wholly to the One, the Bhakti yogi strives for the infinite and seeks the Absolute. One of the greatest Bhakti yogis was the poetess, Mirabhai. Previously, yogis tended to choose only one of these paths and pursue it intensely, usually neglecting the others. Aurobindo, however, relying on the ancient texts of the Vedas and Upanishads, believed that originally there was only one path, not three, and that this path brought the whole of the individual – not only a part of him – towards a spiritual maturity. His study of the ancient texts thus confirmed the vision that he had while in jail, namely, that everything is God, Krishna, and that therefore the world, and all that exists in it, cannot be left out of yoga. In this way, yoga could contain not only the old concept of liberation (mukti), but also the celebration

of life (bukti). Life and liberation were no longer opposites that excluded each other, but two aspects of a larger whole. Aurobindo’s vision went even further. He firmly believed in evolution, and this gave him the audacity to imagine a human being who so completely transformed himself that he would go beyond being an ordinary mortal and initiate the next stage in evolution. His belief was that this quantum leap could be simultaneously achieved by a collective of yogis. Unfortunately, Aurobindo did not leave us with any actual techniques to achieve this bold step. Realizing that he was speaking for the future, he limited himself to only broadly outlining the direction. Future yogis would have to discover the techniques for themselves. It is interesting to note Aurobindo’s view on Hatha and Raja Yoga. These techniques had already been in existence for a long time and had been proven effective by many yogis. Why, then, did he not include them in Integral Yoga? In his book The Synthesis of Yoga, Aurobindo devotes quite a few pages to Hatha and Raja Yoga, outlining their aims and practices. The reason given for leaving them out was the view that they were long, laborious and worldnegating. It is not surprising that Aurobindo reached this conclusion, as this was indeed the nature of these two types of yoga in his day. The Hatha yogi aimed at the purification of the body to such an extent that although he developed ‘siddhis’ or supernatural powers, they were usually achieved at the expense of other parts of his being. Hatha Yoga, if performed exclusively, left neither time nor inclination to participate in worldly life. The Raja yogis also often became consumed in trance and were unwilling or unable to function in the world, neglecting their bodies, their persons, their families and the world in general. Siddhis, then, came at a high price. In the last few decades we have seen a different development in the west. Both Hatha and Raja Yoga are now practiced mainly by people who function in society and are fully integrated in it. Often they have families and are professionals in other disciplines. To make Hatha and Raja Yoga accessible, the hours of formal practice were reduced, and extreme techniques were left out or modified. Concerning this new way of practice many questions can be raised, the most important of which concerns the validity of these practices in their ‘abridged’ version. Is this new way of practice relevant as an authentic spiritual search? Perhaps it serves mainly as a sedative for the ills of modern life and is to be appreciated as such and little more. Experience indicates otherwise. There is no lack of examples that show that

this way of practice need not be a compromise that leads us to mediocrity in the field of yoga. The highest levels can be reached; excellence is possible if we understand yoga as a spiritual path. The danger of mediocrity lies not in giving up extreme practices but rather in seeing yoga as a pastime, a leisure activity. But even those who accept yoga as their chosen path find it difficult to wholly devote themselves to it and reach excellence. Connecting the practice of yogic techniques to daily life is in fact very difficult, due to the difficulties inherent in any spiritual path. Hatha and Raja Yoga can be practiced in our time and world, but this practice must take place in a broader frame than the old yogic philosophies suggest. As they are basically dualistic, if pursued literally they lead us back to the point where we have to choose between life and yoga. As such, they are illsuited to the needs of modern society. Aurobindo’s vision of Purna (Integral) Yoga forms a better framework for us, a basis for the yoga of the future. In this type of yoga, life is not divorced from transcendental reality. It asks of us a total commitment, not only to transform ourselves, but also to elevate all of life. As mentioned earlier, Aurobindo provided only the broad outlines of Purna Yoga, specifying very few techniques. Reintegrating Hatha and Raja Yoga as essential elements promotes health, vigor, stability, calmness, clarity and a wide heart. Connecting the practices of Hatha/Raja Yoga to Purna Yoga is of value to both systems. Their integration allows for spiritual excellence, and for personal and global transformation.

5 Practice, Attitude and Lifestyle In the final reckoning, yoga is a way of life, a path, not just a combination of exercises, philosophical ideas and breath control; its proof should be in life itself. Each individual spins the wheel of her life, creating a unique composition of interwoven threads. Every thought, every word and every act is another thread woven into the very fabric that constitutes our lives, our selves. The moment we realize that it is possible to imbue this intricate design with a direction, the search for a path begins.

One of many possible paths is yoga. It aims at clarity, a wide heart and the precise and wise actions that proceed out of these. Our bodies are made up of bones, muscles and inner organs. In our wholeness we are also made up of our thoughts, feelings, words and actions. Just as yoga can succeed in restructuring the physical body, so can it readjust the mental and emotional body, changing our fundamental attitude and enabling us to approach life from a radically different inner place. In The Yoga Sutras, Patanjali talks about the fundamental attitude of ‘Vairagya’ (detachment), usually understood as meaning distance from the world, indifference to it, or introversion. But Patanjali’s Vairagya is not actually indifference at all. It is seeing the passing events from a deeper and more secure place within us. In every situation there are various ways to understand reality and react to it. We can see the bright or the dark side; we can shout or speak quietly; we can react from our more mature, peaceful nature or let the little child within us take over. Every moment is an open possibility and we always have a choice. Yoga directs and trains us to see, think, talk and act from a place of clarity. A long training allows us to function out of a deep quiet, without losing ourselves or our sense of direction. Whatever scenery lies before us, we forget neither who we are nor where we are going. During practice we encounter ourselves: our body and its sensations; our mind and its thoughts; our heart and its emotions. The person stepping on the mat each morning contains all these. By entering the practice we take a step back from the world, and focus inside, watching ourselves. In every practice – from sitting, to breathing exercises to the most complicated poses – we are both the performer and the observer. During the practice not only do we develop our ability to perform the exercises, but we also perfect our ability to watch and be conscious. The more clearly we see ourselves during practice over long periods of time, the more able we become to change behavioral patterns and transform them. For instance, if we are accustomed to exercising force in order to overcome difficulties, we can learn to practice softly. If we tend to flee when we are afraid, we can choose to face our fears. In such a way, practice becomes the field where we learn and begin to master clear seeing, correct attitude and precise action in simultaneous fashion. A Little Book of Yoga

What actually happens at the end of the practice, when we return to the demands of daily life? Are we able to internalize the fruits of the practice and use them when we step off the mat? Those who walk this path know that utilizing the practice for improving ourselves is not easy. Internalizing the fruits of practice means the ability to recognize and cultivate healthy habits, and also the ability to weaken or eradicate unhealthy ones. In this way our actions in the world are slowly remolded, and begin to reflect the true form of our self. This process also implies a growing transparency between our spiritual ideals, our attitudes and actions. This is the most difficult part of the path; for we can so easily pay lip service to beliefs without realizing them. In spite of the difficulties, once the process has begun, it beckons us from within and remolds our life. Many yoga practitioners find that this process eventually leads to a rather strict life, not because of an ascetic ideal, but due to the lifestyle that stems from the practice of yoga and cultivation of detachment. When we eat too much, the body is heavy and practice is difficult. If we eat too little or fast for too long, the body is weak and too sensitive to contain the intensity of practice. When we sleep for many hours both body and mind become lazy. Too little sleep weakens the body and agitates the mind. People who work from morning to night lack the energy or will needed for a serious practice. Yet idleness in life brings idleness in practice. The life of a yogi therefore has to be balanced. Every day we need ample time for practice and a quiet, well-ventilated and comfortable place for it. We also need to ingest wholesome food and allow for enough sleep, have an interesting but not consuming occupation, and ensure some free time. Last but not least, we should prefer the company of supportive people that are not likely to harm us. Choosing this kind of balanced routine and keeping to it is an important part of the path. It forms a base upon which we deepen the practice. Although seemingly boring, it enables practice to flourish and makes the connection to the world easier. This was the main reason for establishing ashrams in India, where yogis live together and share the kind of life that supports yogic practice. One of my teachers used to say: Six hours of sleep, six hours of practice, six hours of work and the last six for all the rest. Most people who pursue yoga in the West nowadays are not hermits and they don’t live in ashrams. They lead fairly normal lives. Most of them have families; they work or study, and within the dense fabric of modern life try to create a basis for yoga.

The specific balance each of us creates between practice, work and social relationships is for us alone to decide, but the basic principles described above need to be observed. Within an unyogic lifestyle, practice cannot help us mature. Without detachment neither our practice nor a balanced life can make us whole. The three together become a firm base for yogic transformation. The yogic path combines all three: practice, attitude and lifestyle. These together create a space within us, a space where yogic transformation can occur. 6Creative Ahimsa We have discussed the issues of practice, detachment and lifestyle. We have discussed yoga as a tool for transforming our personality, our body and the way we respond to the world around us. What about morality? What place do good and evil have in yoga? In The Yoga Sutras of Patanjali we are introduced to the yamas and niyamas, which guide the yogi’s behavior towards society (the yamas), and towards himself (the niyamas): Non-harming, truthfulness, non-stealing, chastity and lack of greed are the yamas. Purity, contentment, austerity, self-study, and devotion to the lord are the niyamas. The Yoga Sutras of Patanjali, chapter II, sutras 30-32 The outer and inner directives (yamas and niyamas) are the first two limbs of Patanjali’s eight limbs (Ashtanga) of yoga. According to this classical yogic text, we see that the moral code, far from being estranged from spirituality, is the very first step the aspirant has to take on the path. We can assume that the teachers and yogis who enjoined their students to practice within the framework of a moral code believed that this would support them on the path. They also knew from their own experience that as one progresses along the spiritual path, one eventually encounters another mode of seeing, another type of perception. This other way of seeing brings to light the ultimate oneness of reality, and calls for a consistency in upholding the basic moral directives established. In the initial stages of Yoga, by following the rules of yama and niyama, one is propelled beyond the individual survival instinct. In the more advanced stages, the same result is maintained, now as the outcome of clear seeing. Clear seeing ultimately gives birth to wide heartedness.

For most of us, it is important to learn how to deal with the middle part of the path, which is usually long and arduous. Here, we begin to sense something beyond duality and even experience the oneness of reality, yet we haven’t fully realized its implications in our daily interactions. Many times we may feel a tension between this experience of oneness and our actual multilayered life. It is crucial, at this point, to act within the framework of the yamas, in the web of relationships that make up our life. In this, the first yama, Ahimsa, is our point of departure. Classically, Ahimsa has been interpreted as ‘not hurting’ another by thought, word or deed. Himsa, which literally means hurting or harming, is an interaction between two or more participants. The person hurting and the one who is being hurt are both bound by the same element: pain. The act of hurting is not an isolated phenomenon; rather, it is part of a chain reaction. The perpetrator was probably hurt before and is acting out his pain. The one who is being hurt now will probably in his turn inflict his pain on another. This neverending chain of pain and suffering has to be brought to an end for everyone’s sake. Gandhi was known for his advocacy of Ahimsa, not only as a freedom fighter but also as a spiritual aspirant. This was usually A Little Book of Yoga

understood as non-violence towards others, specifically the British. But Gandhi might also be understood as saying something more profound. Perhaps his message to the British was twofold: “I will not allow hurting you, but I also will not allow you to hurt me and my people. This vicious circle of violence must come to an end.” The principle of not hurting another is relatively clear and has been widely commented upon. Therefore let us take a closer look at the side of Ahimsa that is not usually discussed in spiritual traditions – the need to protect ourselves from hurt. From Gandhi we can learn that when we say no to hurt, we are not only protecting ourselves; we are also protecting the person who is about to inflict injury upon us, as well as those who would most certainly be hurt by our reactions at a later stage. Every time we stop a hurt we create Ahimsa, we create an island of peace in the world. Therefore, in a hurtful situation, whether thought or spoken or otherwise carried out by you against another, or by another towards you, or by you towards yourself – be determined to act to stop this hurting. This is the

cultivation of Ahimsa. To act in order to halt the progression of himsa, we must be convinced that we should not be hurt – that for the good of everyone, we should not allow anyone to harm us. This is part of the yogic path, and in the words of Patanjali, the ‘Great Vow’ that binds all of humankind. When another hurts us, it is often due to the hurts that he has suffered in the past. Understanding this creates within us a distance – a perspective or a buffer – which enables us to act. Perceiving the whole situation with wide, caring eyes, we try to stop it with as little pain as possible for all involved. Yoga calls upon us to behave towards others in the spirit of compassion, friendliness and Ahimsa. But this cannot be achieved without relating to ourselves according to the same standard of compassion and friendliness. By applying Ahimsa in our daily life we will eventually find ourselves closer to the emotional and moral refinement described by Patanjali in his Yoga Sutras: When the yogi is grounded in ahimsa or non-harming, hostility is abandoned in his presence. When grounded in satya or truth, action and its fruit depend on him. When grounded in asteya or non-stealing, all jewels come to him. When grounded in brahmacarya or moving towards Brahman (chastity), he obtains vitality. When standing in greedlessness, he receives knowledge of the ‘whyness’ of his birth. - The Yoga Sutras of Patanjali, chapter II, sutras 35-39

7 Mind to Mind – Body to Body There is an old Eastern saying: “No one, except a fish, knows a fish’s heart; no one, except a bird, follows a bird’s trace.” If no one except a yogi knows a yogi’s heart, how does a student of yoga follow a yogi’s trace? Shri Aurobindo says that there are four aids that help us as students on the path of yoga: the spiritual texts of a tradition, the effort and aspiration of the

student, the example and guidance of the teacher, and time. Here we would like to relate to the student-teacher relationship, which, together with time and the body of knowledge, determine a path. Who is the teacher and what are her tasks? In a teacher of yoga, we are looking for someone who is first of all a student, who through practice and study has found a deep understanding of body and mind and their integration. In that sense, her teaching needs to embody the vision and understanding of perfect pose, empty mind and wide heart. As student and teacher she has a passion for this way, a love of this truth. We ask of her to be an example of what she teaches – of what she wants to transmit. Yet the teacher is not only an example of what she has mastered in the art of yoga, but also of a constant learning and developing. She passes on her understanding using words, explanations, even theories, but they remain fluid and ultimately are not the most important. Beneath the explanations there is the security of real knowledge, of deep understanding; this, the student instinctively feels – it is this that he is searching for within himself. Having set the example of practice and integration, the teacher, in accompanying the student along his path, should interfere as little as possible. Only when the student has done the most he can to overcome difficulties but seems to be making no progress, should the teacher point out another way of seeing and practicing, offering the simplest way to go beyond the obstacle. The less the teacher interferes the better, for by not helping she gives the student the opportunity to do as much as he can for himself, thus developing strength of character, determination and independence, necessary traits for a yogi. Thus is the focus on the student, for it is the student who is seeking knowledge, who is looking for another way of being. Ultimately, if the path is to continue, if the teaching is to be carried on, it will be because of the student. Who is the keen student, and what are his characteristics? The best example of a keen student is an infant learning to walk. He keeps on trying and trying, and won’t stop until he masters the art of walking. He will fall and get up many times, until walking comes naturally. Only then will he be satisfied, and move on to the next challenge. When a true student uncovers a clue, gets an intuition or feels the glimmerings of understanding, he cannot rest until this knowledge becomes integrated into his practice. This student has a real need for knowing and isn’t satisfied until he really

‘gets it,’ which may take much longer than just understanding something. Thus, for a long time he may feel frustrated, unsatisfied and insecure. Watching the teacher, he looks and tries to understand. In his own practice he is not mechanical, blindly following instructions, but is constantly searching for the root and the wholeness of the asana or the breathing movement or that state of mind he can sense in his teacher. It is because of this doubting, this never being satisfied, that he finally reaches a high level of practice and understanding. There is also the ability to empty oneself. When the student meets the teacher, he first tries to imitate, to understand. But to finally receive true knowledge, the student needs to be empty. He has to let go of his understanding, knowledge and fear, and stand naked, listening from there, allowing body and mind to echo the knowledge being passed on. Here, keenness is translated into a powerful tool, an enormous eye or ear, which is observing and listening with the whole body and mind in the desire to fathom yoga. Finally, there is faith in the path itself, an intuitive knowledge that this is something more valuable than a technique, the insight that the great issue of one’s lifetime can be met and resolved in yoga. When there is a true meeting of such a student and such a teacher, it is a meeting of souls. It is one of the central relationships we have in life, as intense and passionate as love or close friendship. There is almost no substitute for it, for it is within the context of this meeting that the knowledge of yoga passes over: mind-tomind, body-to-body, heart-to-heart. In Indian tradition there is mention of five types of initiation: through ritual, through verbal explanation, through touch, through eye contact or through being in the mere presence of the teacher. Where, in the first two types of initiation, the teacher relies on words or techniques to convey her teaching, in the last three instances she transmits her knowledge to the student directly by being in a “yogic”’ state of mind and body. The student catches this state as one would catch a cold by being close to a person who has a cold. The knowledge passes over, as it were, through osmosis, not through conventional techniques. Afterwards, it is up to the student to integrate what he has absorbed into his life. As the knowledge of the mind passes over directly without words, so the knowledge of the body is passed over from body to body, directly, while practicing together, the teacher physically adjusting the positions if needed. It

is only after the student has acquired a basic mastery in the actual practice that explanations are given to check the totality of the understanding and refine whatever is found lacking. It is this kind of teaching through direct transmission that has kept yoga alive and is the vital link in the teacher-student relationship. Because true knowledge is at the heart of this meeting, its sacredness has been acknowledged in traditional societies. It has also enhanced the place of the teacher in these cultures. In India, to this very day, a teacher is respected and venerated almost as a God. His students call him Guruji, and touch his feet humbly at the beginning and end of every class. This is so not only in yoga but also in music and dance, and in all the spiritual traditions. With the arrival of yoga to the West, we need to clarify the position of the teacher in a modern and liberal society. It is in the context of family relations that we can see the shift between old and new societies and better understand the new foundations of a teacherstudent relationship. When my father described the family relations in his childhood, the rules were clear. Parents are to be respected, father even feared, and all adults are to be treated with politeness. Children are expected to be obedient, quiet and well behaved in the company of adults. There is no thought of the rights of the children or any sort of equality. As the years have passed we see a shift in social values. Children are seen as younger equals, and so education and discipline are imparted mainly by explanation and negotiation rather than through fear. As a result, parents and children are closer and on more familiar terms. Still, parents are parents, and because they have more life experience and are responsible for the wellbeing of their children, they create the basic regulations of family life and provide guidelines and direction for their children. When the children grow up and become independent, children and parents relate to each other as full equals and friends, and yet the parent remains a parent, the child a child. It is so between students and teachers. Today with yoga flourishing in modern Western culture, we cannot expect the relationship of student and teacher to be as strict and defined as in the East or in our old traditions. The liberal values of equality, individuality, and inquiry are part of who we are and need not be sacrificed at the altar of yoga or any spiritual path. Rather, they need to be integrated into a new mode of the studentteacher relationship, which accepts and values their importance.

We need to keep the student-teacher relationship alive, as this is the main way of transmitting the ancient knowledge of yoga and ever refining it. But it needs to be done in a way that reflects and respects the values of our society. The teachings of yoga and its discipline can be imparted mainly by example, explanation and negotiation. As teachers have the knowledge of the wholeness of the tradition, they have the responsibility to create the basic regulations and provide guidelines, taking into consideration not only the yogic tradition but also the social values of our times. Teachers and students alike need to follow these guidelines. The relationship grows and develops over time. When a student matures in his study and internalizes the tradition, various options await him. He may take leave and return on occasion to meet his teacher; he may continue with regular study; he may leave altogether – this according to his personality and the true needs of his path. The teacher allows for these various possibilities and encourages each student to find his way. Over the years, the relationship develops and may become less formal, but as with children and their parents, something of the original studentteacher relationship will remain. The remodeling of the student-teacher relationship in the context of our culture is not easy and requires patience and maturity, but ultimately it rewards us with lasting friendships, mutual respect, and a wider and more relevant way of being bound together. There is an ancient invocation that is recited before teacher and student sit together in study, which truly clarifies this bond: May He protect us both; May He be pleased with us both; May we work together in vigor; May our study make us illumined; May there be no dislike between us. Om shanti, shanti, shantih. 8The Seven Vital Principles 1. Relaxing the Body In the beginning, relax the body. Inhale, and with the exhalation release tension. Inhale, and with the following exhalation scan the body from top to

bottom and from the bottom upwards. Wherever there is gripping or tension – relax. The mind is looking at the body with a parental eye. With time, one can observe tense areas releasing and embracing space. If areas of weakness are noticed, inhale into them with courage and enliven them with energy. Let excess leave the body – relax. In this way, the body becomes stable and quiet. 2. Quieting the Mind When we position ourselves on the mat we distance ourselves from our responsibility to react to the world. The eyes look inward to catch the inner mood, the state of mind. Whether we are focused, dispersed or nervous; happy, sad or angry; whether we are afraid, tired or energetic – the eyes are positioned at the back of the head. We observe ourselves and our practice from an inner silence. With each inhalation the eyes sink deeper into the back of the head. With each exhalation there is an intensification of concentration. Empty Mind intensifies itself in practice. 3. Intent Now the body and mind are at ease: stable, quiet and concentrated. From this place we see our objective – Sitting, Pranayama, Asana – and direct ourselves towards it. The mind directs itself to the practice; the body awaits the practice; the heart embraces the practice with all its might. With each inhalation there is an intensification of intent, with each exhalation the sharpening of its direction. By visualizing ourselves sitting, breathing, moving, or by imagining another person in that practice, we devote ourselves wholly to it. With each breath, with each pose, we reaffirm our intent. 4. Rooting The mind rests at the place where the body touches the earth. Let the weight of the body sink into this place – for example, the feet. Intensify the weight pressing down, as if the foot would like to sink into the earth, and then feel the power of that downward movement flowing through the body. As the roots of a tree deepen and widen into the earth, so the branches above expand into the sky. It is easy to understand the idea behind rooting, yet surprisingly

difficult to execute it in every movement and posture. As rooting is mastered, the body becomes light and loose and moves without effort. 5. Connecting Always be conscious of two opposite directions that are connected to each other. To go up, go down. To go forwards, shift into the back. Wishing for the left side, steady yourself on the right. Wishing to expand, come from the core. The first direction is the arrow, the second direction is the bow; the thread which binds them is Connecting. In each pose, the farthest limb from the ground connects to that which is rooting into the ground. Every single body part in between is whole in itself, a distinct, functioning unit. All the parts are balanced and work together in harmony. Like a chain floating in space, the rings that make up the chain never touch each other. The more each part is distinct, the more the connection between them remains steady; the body, in any situation, moves in oneness. 6. Breathing Be aware of inhaling, of exhaling. Inhale – go deep within; exhale – connect to the world. Inhale – accept what is; exhale – give yourself to the earth. Inhale along the body, exhale and root. Inhale and connect the farthest parts, exhale and move into the final pose. While inhaling, the body elongates and widens; while exhaling, it steadies itself in rooting and connecting. At times, the breath is sweet and soft; at times, it is deep and long. Sometimes the exhalation lasts longer than the inhalation; sometimes it is short and decisive. At times it is only in the background, at times the source of action; breath is always present. 7. Expanding – Elongating and Widening When there is rooting while exhaling, inhaling brings about elongation and widening. Or perhaps the elongating and widening that occur as a result of rooting, allow for inhalation. When elongating and widening occur, not one ring touches another as the chain called body moves in space. Then there is no sagging into the joints, no effort in the muscles. The skeleton shields its coverings, while the coverings

create space for the skeleton. Thus the body moves about relaxed and connected – one. Finally All the principles coexist and need to be applied at all times, yet it is difficult to oversee their functions simultaneously. In order to deepen our understanding of the principles, we need to choose one that attracts us and work with it constantly until it is mastered. Many times we can work with one or two principles for a few years until these penetrate and become second nature to us. During these periods of focus, we maintain the awareness that it is only when all the principles coexist simultaneously that the practice is whole. Therefore, when we practice yet feel ‘stuck,’ we need to look carefully and find which principle is neglected, and then revive it.

Part II

1 An Introduction to Daily Practice If we look at a young baby, we see that an individual’s patterns of movement and development of muscle tone are initiated by the basic needs and stimuli to which one is exposed beginning in infancy. As a baby begins to desire the nourishment and warmth that comes from mother’s breast, she starts moving her head. Her hands try to reach out to the breast, her mouth tries to suck. The environmental stimuli are either intriguing for the baby and cause her to want to draw near or are disturbing and prompt her to distance herself from them. Out of these, the directions of the skeleton and its movement crystallize. We can trace the movements of babies and see that motion itself creates the muscles. Desire and will give direction to the skeleton, and the muscles develop so as to best serve the functions of carrying weight and moving at the same time. In young and healthy children, the balance between carrying the weight of the body and moving is kept intact. That is why their bodies look harmonious and balanced, and are typically well postured and quiet. With age, we find more and more postural problems and inharmonious movement. It may be that one of the main reasons for this is that with time we lose the ability to bear our weight properly, especially while moving. Thus our bodyweight often has to be carried by parts of the body that are not meant for weight bearing, causing us to lose poise and harmony and incur postural damage. To reestablish the balance that was lost, we must discover a way of moving in which we bear our weight as we did when we first began to move; we have to reacquaint ourselves with the implications of being a body living between heaven and earth. By practicing yoga while applying the principles, we sharpen our awareness of heaven, earth and the space around us. Being conscious of bearing weight and utilizing gravity prevents damage and enables quiet posture and lithe movement. In the following pages, a selection of yoga postures and breathing exercises

are presented, along with general instructions as to how they are to be practiced according to the principles. The different practices present the various groups of asanas and are suitable for both beginning and intermediate students. The instructions provided next to the drawings are meant to enable independent practice at home. In order to integrate the Seven Vital Principles into the various practices, the following phrases may be helpful: Relaxing the Body – relax, let the body be soft, the breath quiet; feel the connection of the body with the ground. Quieting the Mind – the mind is quiet, eyes at the back of the head, the face soft, the back of the neck long and wide. Intent – see the posture with your inner eye; imagine the pose. An Introduction to Daily Practice

Rooting – root the feet, activate the inner thighs, root the ball of the big toe. Connecting – feel the connection from the rooting of the foot through the inner thighs to the belly, through the back and up to the top of the head. Bring the hands up from the feet or from the sitting bones. Keep the lower ribs connected to the hipbones; the back is neutral and quiet. Breathing – watch the natural breath, inhale and bring the hands up, exhale and go into the pose. Elongating and Expanding – the back is wide and long, the legs elongated.

2 Dhyana — Just Sitting Sit in a comfortable position, the back effortlessly erect, the sitting bones resting on the ground, on a cushion or on a folded blanket. If we look at the body from the side, the shoulder is above the pelvis, the ear above the shoulder, the back at ease. The spinal column is not tilted either to the left or to the right, neither forward nor backwards. The eyes are closed gently, and can be opened at times. The gaze is turned inwards. The back of the neck is

long and wide. The mouth is closed, the tongue rests lightly on the upper palate. Watch the natural breath in the area of the belly. Allow for the delicate balance of a back that is both straight and relaxed. Allow for a quality of listening that is simultaneously calm and alert. There is no right or wrong; there is no need to do anything. In the framework of true alignment and listening, everything is allowed. We can give up ambitions for success, feelings of failure, or any kind of doing. The only instruction is to sit every day in a wellseated position for a regular period of time. While sitting, we create a neutral space, in which consciousness can return to its own form.2 2. “Then the dwelling of the See’er in his own form.” The Yoga Sutras of Patanjali, chapter I, sutra 3. Dhyana — Just Sitting

At first we may observe seemingly endless emotions and thoughts; we may experience fatigue, agitation, boredom and frustration. Unpleasant and pleasant memories may occur; we may discover within ourselves fears of the future. The very watching, patiently, of whatever comes up within us – that is the practice. With time, consciousness becomes clearer, sharper, and deepens into itself. Concentration intensifies into meditation, until consiousness is as if empty, and the object “shines forth as the object only” (The Yoga Sutras of Patanjali, chapter III, sutra 3).

3 Pranayama — Breathing Pranayama, the control (yama) of the prana (life-energy) is usually understood to be various breathing techniques. Though we don’t know exactly how pranayama was first developed, we can assume that the first yogis had no specific techniques like ujjai or kapalabhati. These outer forms of pranayama evolved later on. It is presumed that the ancient yogis first of all examined the natural breath and gradually discovered its rhythms, its different stages and its natural tendencies. They valued breath as the most basic and essential element in life. Already in the earliest Upanishads, prana as breath is mentioned as the most

important of the bodily functions. Observing the breath closely and carefully, they saw the breath cycle – exhalation, inhalation and the breaks between them, and surmised their importance. Out of these insights, methods of directing the breath gradually evolved, and specific techniques were developed. Trying ourselves to understand the breath, we should first look at the natural breath without interfering or trying to control it, much like those ancient yogis did. The best position for watching the breath without effort is lying on the back. In this pose, there is no need to maintain a posture, and we can allow ourselves to fully concentrate on the breath. Watching the breath, we first notice the movement of the belly. With inhalation the belly expands towards the sky; with exhalation it releases into the earth. Watching quietly, we can connect to the breath and try to direct it from within. Learning to direct the breath and developing its control is a gradual process that must be carried out slowly and gently. After some time, watching and directing the breath as described can be attempted while sitting up. Of the numerous breathing techniques developed in the yogic tradition, we shall mention three: Kapalabhati is the intensification of the natural abdominal breath. It’s a technique that emphasizes the exhalations from the belly, at times increasing their speed. Ujjai is a full breath along the spine, while observing the sound created by the passage of the air. Nadi Shodhana is a technique that seeks to harmonize the two sides of the body and the energies that pervade them, by inhaling through one nostril and exhaling through the other and vice versa. Kapalabhati, Ujjai and Nadi Shodhana are done sitting up. u Sit in lotus or half lotus or any stable and comfortable sitting position. Be aware of the posture and the touch of the sitting bones on the ground. u Activate the feet so that inner thighs come somewhat closer to each other,

the lower back widens and the abdomen moves towards the back. u Let the shoulder blades drop towards the kidneys, let the back of the neck become wide and long. The chin is tilted a little towards the chest. u The consciousness is at the back of the body. u Breathe through the nose, the mouth gently closed. u Watch the natural breath in the area of the belly. Kapalabhati u Watch the breath until it stabilizes into a comfortable rhythm. u Exhale and wait a moment before the next breath. u Inhale for five seconds, exhale from the belly and let the inhalation come in by itself, with the release of the abdominal muscles, and without any movement of the back. u Repeat the fast exhalations and passive inhalations 20 times (about 15 seconds). u Let the last exhalation be full, wait a moment and inhale fully along the spine for 10 seconds. u At the end of the inhalation hold the air for 20 seconds. u Exhale slowly and gradually for 10 seconds. u Return to normal breathing, release the legs and lie down on the back. The entire cycle takes about one minute and should be repeated 10 times. At first it may be necessary to shorten the set timing according to ability. Ujjai u Exhale, and with the next inhalation gently contract the inner thighs, letting the belly come towards the back and the air flow along the spine from the tailbone to the top of the head. u With the exhalation let the air come down gradually. u Again inhale evenly along the spine and feel how with the elongation of the back, and the areas of the sacrum, kidneys

and the chest widen. u Gradually, the exhalation becomes slower and the inhalation deeper. u It is important not to strain the breath but to listen to it and elongate its natural rhythm gradually. u The rhythm is set according to the length of the exhalation. We exhale slowly and try to equalize the exhalation and inhalation. At a later stage the exhalation can be longer than the inhalation. u After a few minutes, return to normal breathing, release the legs and lie down on the back. Nadi Shodhana u Watch the breath and look at the back of the body as if from outside. Look at the right and left sides and see the difference between them in texture, sensitivity, temperature, size and color. u Then: inhale through the left nostril by closing the right nostril with the left hand, and exhale through the right nostril by closing the left nostril with the right hand. u Again, inhale through the right nostril and then, after switching the hands, exhale through the left. This is one cycle. Repeat at least 3 times, up to 10 times. u The last exhalation is through the left nostril. Then return to normal breathing. Look again at the back of the body, and see if the two sides are more balanced. Release the legs and lie down on the back. The Vayus In addition to these techniques, there was also a development in pranayama of the inner spaces of the body called vayus or winds. Tradition speaks of five outer vayus and five inner vayus.2 Practice of the Outer Vayus Repeat each vayu 3-5 times or repeat only one vayu up to fifteen times. The vayus can be practiced lying down, sitting or standing. Naga (Snake) Vayu “The naga performs the function of belching or vomiting. The naga vayu

gives rise to consciousness.” Inhale through the nose while widening the throat, allowing the tongue to lie at the bottom of the mouth and flatten, making a light sound, as in ujjai breathing. Turn the head to one side and exhale, while sticking your tongue out forcefully as if propelling it outwards, while producing the whispering sound, “haaaa.” Repeat to the other side.

2. For those interested in further reading about the Vayus, see, Orit Sen-Gupta, Vayu’s Gate: Yoga and the Ten Vital Winds, Vijnana Books, 2008.

Kurma (Turtle) Vayu “The kurma opens the eyelids. The kurma causes vision.” Inhale and look slightly up while slowly and gradually widening the eyes. Keep the eyes wide open until you begin to blink or until tears are released. Exhale and close the eyes gently. Krikara (Pepper or Partridge) Vayu

“The krikara causes sneezing. The krikara produces hunger and thirst.” Inhale and widen your nostrils. Keep them open as long as you can in kumbhaka (a stopping of the breath) and then release by exhaling through the nose. If you can’t widen the nostrils naturally, place your middle fingers lightly on each nostril as a counterforce to help you feel the expanding

motion and learn to widen the nostrils. Devadatta (God–given) Vayu “The devadatta does yawning, and it produces yawning.”

Create a wide yawn, including the sounds that come while yawning. Let the first yawn be spontaneous. Usually it will be more prominent on one side of the face. Let the next yawn take the other side, even if it feels unnatural. Allow the last yawn to occur at a midpoint between these two. In yawning, it is not only the throat that widens – the ears, too, participate in the opening movement.

Pranayama — Breathing

Dhananjaya (Victorious, Winner of a prize, one of Arjuna’s names) Vayu “Dhananjaya pervades the whole gross body and does not leave it even after death. By dhananjaya sound is produced; this does not leave the body ever.” Inhale and bring your arms above your head and elongate the whole body, curling your hands downwards, extending your feet if you are lying down. If you wish to ‘crack’ by slightly turning, do so. Allow yourself to sigh. Observe the sighing sound pervading the whole body. Note that this hands-up movement corresponds to the spontaneous raising of the arms and hands that expresses athletic triumph. The Practice of the Inner Vayus The inner vayus are different from the outer vayus.They are not described by their functions, but by the spaces they inhabit in the body: the heart, anus, belly button, throat. Repeat each vayu 3-5 times. Prana Vayu “The seat of the prana is the heart.” At first observe the breath in the area of the chest. Concentrate on the central area of the front diaphragm as accessed from the front part of the body, along the line of the lowest floating rib, focusing on the exhalation. Focus your awareness of this point as it becomes increasingly compact. When the exhalation ends, a dimple forms

in that spot, indicating a drawing-in, a phenomenon occurring also in samana and udana vayus, below. After this, there is a short kumbhaka and inhalation into the area above, the area of the heart, where prana vayu is seated. Apana Vayu “The seat of the apana, the anus.” Begin by observing the sensations in the area of the anus. With the exhalation, contract the anus slowly and gradually. After a short kumbhaka, inhale into the lower

abdominal region, allowing this area to release and expand downwards and frontward, towards the pelvic floor and a little above it. Exhale and inhale, and then repeat again. Pranayama — Breathing

Samana Vayu “The seat of the samana, the region around the navel.” Begin by observing the breath in the area of the navel. Then, concentrating on the area three finger widths below the navel, focus on the exhalation. Be aware of this point becoming more and more compact with the exhaling action. At the end of the exhalation, a dimple forms. Together with apana vayu, this is like a mini mula bandha. After a short kumbhaka, inhale into the area above, the area of the belly, where samana vayu is seated.

Udana Vayu “The seat of the udana, the throat.” At first, observe the breath in the area of the throat. Concentrating on the throat, focus on the exhalation from the front of the body to the back as in prana vayu. Then, during exhalation, observe the lower jaw moving downwards as if by itself, as you keep the mouth closed. At the same time, you will feel the back of the neck widening and elongating, and the chin dropping down slightly. At the end of the exhalation it is as if a dimple has been formed in mid-throat, a kind of gentle mini jalandhara bandha. After a short kumbhaka, note the jaw returning to its original position. Then inhale into the area above, the area of the head, where udana vayu is seated.

Vyana Vayu “The vyana moves all over the body.” Exhale as if from outside of the body, through the pores of the skin inwards, as if to the body center. After a short kumbhaka, inhale into the

entire body. There is a sense of something drawing into itself, towards the center, as the body exhales. Then, with the inhalation, it is as if the body is

filled and lightened by air, and energy and lightness are felt throughout.

4 Asana A. Surya Namaskar - Sun Salutation The sun salutation is a dynamic series of poses. It can be performed as a warm-up at the beginning of the practice, or as a separate practice in itself. It can also be used as a connecting cycle between asanas. Flowing from pose to pose with surya namaskar brings fluidity and continuity to the practice. It allows the body to discover the wholeness and uniqueness of each pose through the repeated path leading to it, and helps the mind to stabilize and direct itself. Students suffering from back problems should practice with their knees bent while descending into and coming up from uttanasana. The knees should also be bent in dog pose. In dog facing up, they should refrain from over-arching the lower back. Whoever finds the jump forward or backward difficult can walk the feet, oneby-one. u Tadasana – Stand with your feet together. If you look at the body from the side, the upper edge of the thigh is above the ankle, the shoulder above the pelvis and the ear above the shoulder. The eyes are looking straight ahead. u Be aware of the connection between the feet and the earth; feel the eyes at the back of the head. Let the feet sink into the ground. Feel the connection to the belly. u Feel the connection between the tips of the fingers and the heels, inhale, and while maintaining that connection, bring the hands forward and up. Keep the legs long without locking the knees. u Look at the fingertips, exhale, let the pelvis tilt backwards and bring the body forwards and down, as straight as possible, towards the shins uttanasana. u The tips of the fingers are on the ground just in front of the feet. Inhale and

elongate the back forward and gently bring the head up. u Exhale, bend the knees and jump back, the shoulders above the wrist, so that the whole length of the body forms one straight line between the shoulders and the heels. u Bend the elbows and come down with the whole body so that it is as close as possible to the ground, parallel to it yet without touching it – chaturanga. u Rest the knees and the back of the feet on the ground, lengthen the legs, straighten the elbows and come up to dog facing up – urdva mukha shvanasana. u Bend the knees, place them on the ground and lean on the toes. u Pull the buttock bones back towards the heels. u Feel the connection between the hands and the buttock bones. The back remains neutral. u Inhale, and with the exhalation root the hands and take the buttocks back and up, out of the hands and feet, while keeping the back still. Dog facing down – adho mukha shvanasana. u Stay in dog pose for five breaths. u Lift the heels and bend the knees, inhale and jump the feet forwards, in between the hands. u Exhale and bring the head to the shins – uttanasana. u Inhale and come up with the back as long as possible and the legs straight. Exhale and bring the hands down – tadasana. B. Sitting Poses The sitting poses enliven the feet while developing concentration and mental stillness. Attention has to be paid to the condition of the knees. There is a difference between elongating the thigh muscles and overworking the knees. In case of doubt, it is better to stop and consult a yoga teacher.

You can stay in each pose up to a minute. Vajrasana u Sit on the heels, the inner arches of the foot touching each other, the hands on the knees and the gaze directed forward. u Root the arches of the feet and bring the inner thighs to each other. Let the abdomen move towards the kidneys and the shoulder blades drop down. u Let the head be light and the back of the neck long and wide. u Root the feet, inhale and bring the hands up. u Note the connection between the hands and the sacrum and gently take the shoulders away from the ears. Exhale and take the hands down. u Garudasana with the hands – Inhale, take the hands to shoulder height. u Cross the elbows and bend them. The fingers are directed toward the sky, the gaze straightforward. u Exhale, release and do the other side. Virasana u Put a rolled blanket on the mat, and sit with the buttocks on the blanket and the shins on either side of it. u The knees are joined together, unless they hurt. u Inhale and bring the hands up while elongating the back. The back is long, the breath is quiet and the eyes looking inwards. u Gomukasana – put the hands next to the body, inhale and bring the hands up to shoulder height, the tips of the fingers elongating to the sides. u Exhale, elongate the right arm and then bend the elbow and place the back of the hand on the back, the fingers as close to the head as possible. u Turn the left hand upwards and raise it to the sky, elongate the arm and then bend the elbow and hold the right hand. u If clasping the hands together isn’t possible, a belt can be used. In this case the upper hand holds the belt and it is the first to

bend behind the back. u Breathe into the back and make it full. u Exhale and do the other side. Padmasana - Lotus Perform Padmasana by opening and rotating the hip joint. If that joint isn’t open enough, the knees might bear the burden. Even half lotus shouldn’t be attempted if there is pain in the knee. u Sit and hold the right foot with both hands. Turn the foot towards the face, and with a round movement bring it onto the left thigh, as close to the groin as possible. The left foot is under the right knee. This is half lotus. u To get into the full lotus position, take the weight back to the sitting bones, raise the knees and hold the left foot with both hands. u Take the right knee downwards and bring the left foot up on the right thigh. u Bring the hands to namaste on the chest. u Feel the touch of the body with the ground, the back long and wide. The breath is quiet and the mind turned inwards. u Release and do the other side. C. Standing Poses The standing poses teach us how to root into the earth, thus bringing about a feeling of power and connection to the space around us. They develop stability, endurance and stamina. Every posture has to be performed on both sides, and each side to be held for between 20 seconds and one minute while observing the principles. Vrikshasana u Stand in tadasana. Relax the body. Feel the touch of the feet on the ground. u Bring the awareness to the right leg and let it become heavy; let the left leg become light. u Lift the left leg up, and catch the ankle with the left hand. u Elongate the right leg and place the left heel as close as possible to the right

groin. u The left foot is rooting into the right thigh while that thigh roots into the foot. u Raise the hands with the inhalation, keeping them connected to the right heel. u Keep the back full and the whole body connected to the right foot. u Bend the elbows and bring the hands to namaste. u Take the foot down, do the other side. Trikonasana u Stand with the feet apart. Place the right heel in line with the arch of the left foot. u Relax, focus onto the back of the body, and see the pose. u Bring awareness to the feet. Observe the connecting line that runs from the feet to the belly. u Keeping the hands connected to the heels, lift them up to shoulder height. Look far beyond the fingertips of the right hand. u Root the balls of the big toes and the inner arch and then tilt the pelvis to the left. Elongate the right side of the torso above the right leg and keep going down, keeping the back long. Let the right hand rest on the right shin, the left hand point to the sky. u Look up beyond the left fingertips. u Inhale and come up. Exhale, release, and do the other side. Virabhadrasana II u The initial position is similar to trikonasana, but with a greater distance between the feet, and the bending of the front leg. u Relax, focus onto the back of the body and imagine the pose. u Feel the connection between the feet and belly. Bring the belly to the kidneys. u Connect the left foot to the center of the pelvis and the spinal column. u Inhale and take the hands to shoulder height. u Look beyond the right fingertips to the horizon. u With the exhalation, the right knee bends till it is above the ankle; the torso remains connected to the back leg. The back is still.

u Inhale and come up. Exhale, release, and repeat on the other side. Paravritta Trikonasana u Stand with the feet apart, the right foot forward, the two heels on one line. Turn the left foot in a little. u Watch the body and the mind and release all tension. u Root the feet and feel the connection to the belly and the hands. u Exhale, and while thinking down with the feet, turn the pelvis towards the right leg. u Inhale, root the left foot, and while connecting the left hand to the left heel, tilt the body forwards, the left arm continuing the line of the body. u Place the left hand on the right shin, at the same time turning the belly and twisting to the right to look up beyond the right hand. u All through the pose, keep the pelvis directed forward. u Inhale and come up. Exhale, release, and do the other side. Virabhadrasana I u The initial position is like in paravritta trikonasana, with a greater distance between the feet. u Relax and bring the eyes into the back of the head. u Inhale, keep the hands connected to the feet, and bring them forward and up. u Exhale and turn the pelvis toward the right leg. Then bend the front knee while looking beyond the hands to the sky. The belly is facing forward. u Inhale; the whole body is connected to the left foot. The back is gently arched. Exhale, keep the connection from the left heel to the belly to tips of the fingers. u Inhale and come up. Exhale, release, and do the other side. Prasarita Padottanasana u Stand with the feet apart and parallel to each other. u Feel the feet rooting to the earth, and their connection to the

inner thighs and pelvis. u Inhale, feel the connection between the feet and the hands and, maintaining that connection, bring the hands forwards and up. u Exhale, take the pelvis back and bring the body forward until it is parallel to the ground. u Take the hands down to the earth. u Keep the arms parallel and take the head down, while keeping the back long. u In order to come back up, root again, sink the feet and elongate the legs. Bring the weight to the heels and come up. D. Forward Bends Forward bends bring about deep concentration, calmness and a sense of surrender. These are poses that are held for longer periods of time, starting from approximately one minute and building up to five. While holding the poses, attention to the breath and the widening and elongation of the back is maintained. Practitioners who are stiff should use a blanket or a slant under their buttocks. They can also bend their knees and use a belt in order to catch the feet. In any case, do not go forward if the back becomes round, it will only over-stretch the back muscles and may eventually cause damage. Paschimottanasana u Sit with the legs placed forward, the hands resting to the sides of the pelvis – dandasana. u Feel the contact of the sitting bones and the heels with the ground; relax the body. The eyes are looking inwards, the breath soft. u Inhale and bring the hands to the chest while rooting the sitting bones. With the exhalation, the pelvis tilts forwards. Finally, the hands catch the feet or rest on the shins. u With every inhalation feel the back becoming full. With every exhalation take the wide, full back a little further forward. With time the head gets closer to the shins.

u Come back up by rooting the legs and sitting bones and keeping the back full and wide. Janu Shirshasana u Sit in dandasana. Bend the left knee and place the foot beside the right thigh. u The right heel roots into the ground, as does the side of the left foot. The eyes are at the back of the head. u Bring the hands to the chest, inhale, and with the exhalation turn the belly to the right, catching the right foot with the left hand. u Inhale and feel the back full and wide, exhale and twist to the right. The belly turns towards the right thigh. The right hand is on the ground next to the right thigh. u Exhale along the right leg and inhale into the back, bringing the right hand to the foot. u The torso is above the right thigh. u Inhale, and keeping the connection between the feet and the belly, exhale and come forward. u With time the long back comes closer to the leg. u To come up, root the sitting bones and right leg. u Repeat on the other side. Upavishta Konasana u Sit with the legs apart, the hands to the sides of the body, and root the sitting bones and the heels. u The back is full and wide above the sitting bones. u With the inhalation, bring the hands to the chest while connecting to the sitting bones, keeping the heels heavy on the ground. u Exhale and root the sitting bones, and with every inhalation come a little further forward. u The back remains full and wide. u At all times the heels, the sitting bones and thighs keep sinking into the ground and the knees continue to face the sky. u If possible, try to place the forearms on the ground, without rounding the back.

u To come up, inhale, root the hands into the ground and straighten the elbows. Root the feet and come up while keeping the back full. Exhale and relax. Baddha Konasana u Join the feet and place the heels as close to the groins as possible. u Hold the toes, root the sitting bones and breathe along the spine. u Feel the back full and wide, let the breath be soft, bring the eyes to the back of the head. u Inhale, lift the knees slightly, exhale and come forwards, keeping the back and the front of the body quiet. u Once again inhale, and with the exhalation come a little further forward. Now take the knees back down. u Coming back up, root the feet to each other and inhale along the spine. E. Twists Inwardness and concentration characterize these poses, which create heat and power at the same time. To support this work, the movement of the eyes is important; they always move in the direction of the twist or sometimes even initiate it. If a certain twist causes back pain, try to alleviate the discomfort either by changing the angle of the back or by twisting less. If the pain prevails, the pose should not be practiced and a teacher consulted. Hold the poses for a minute on each side. Parivritta Sukhasana - Simple twist u Sit in a simple crossed-legged position. u The pelvis rests on the sitting bones, the weight shared as equally as possible between them. The back is long and wide. u Inhale, exhale and turn the back to the right while rooting the pelvis. u Take the left hand to the right knee and put the right fingertips on the ground behind the pelvis. u Inhale and root, exhale and twist to the right. The gaze is towards the right in the direction of the twist.

u Exhale, root and turn back to the center. u Change the legs and twist to the other side. u This twist can also be done in the half lotus or full lotus poses. In both poses begin with the right leg on top. u The twist is performed to the right, and the left hand is placed on the right knee. Then, the right hand with a wide, long movement rotates towards the right foot and if possible, holds it. u Return to the center, change legs and repeat on the other side.

Marichyasana III u Sit high on the sitting bones, placing both legs forward. u Inhale, bend the right knee and place the foot in line with the

right sitting bone, without allowing it to touch the left thigh. u Exhale and root the left leg and right foot. u Inhale and turn the right knee a bit to the left and take the left arm beyond the right knee. u Then the knee returns to its initial position, facing the sky. The right foot and left heel root deep into the ground. u In the full twist there is more weight on the right sitting bone. u If the pose comes easily, the left arm can be rotated around the right shin and thigh to hold the right hand behind the back. u Release and do the other side. Lying down twist u Lie on your back, hands spread out to the sides. u Bend the left knee and put the foot on the right knee. u The right hand rests on the left knee. u Inhale and elongate, exhale and turn the pelvis and legs to the right. The left knee comes nearer to the ground, but the head turns to the left and the left hand roots into the ground. u The belly is kept connected to the back throughout. Beware that the twist does not extend beyond what feels comfortable for the back. u Release and do the other side. F. Hand Balances These poses produce a feeling of freedom, of return to childhood. They renew the energy flow and, in the compact poses like bakasana, concentrate it within. In these poses it is vital to bring awareness to the rooting of the hands and to connect them to the shoulder blades and belly. Practitioners who suffer from sensitive wrists should avoid staying too long in the poses and develop the rooting capacity of the hands in poses like dog facing down. Preparation for Handstand (half handstand) u Sit next to the wall with the legs straight. u The hand position in half handstand will be where the heels are now.

u Sit in vajrasana, back towards the wall, and place the hands as mentioned above, at shoulder width. u Feel the touch of the hands with the ground, watch the breath and visualize the pose. u Inhale, and on the exhalation come into dog pose, root the hands, elongate the arms, so that the shoulder blades widen and lift. Place the right foot on the wall, at the height of the pelvis. u Root into the wall and take the left leg up as well. u Root the hands and lift the sitting bones towards the sky by rooting the hands. u Feel the connection between the hands and the belly, and between the heels and the wall. u Hold the pose for a few seconds at first, gradually elongating your stay until you reach a full minute. Addho Mukha Vrikshasana - Handstand u Place the hands on the ground about ten centimeters away from the wall, at shoulder width. The hands should be parallel, the wrists facing forward. u Feel the contact between the hands and the ground, and the hands’ connection to the belly and shoulder blades. Watch the breath. The eyes are at the back of the head. u Root the hands and take the right leg up, straight. u Inhale, bend the left knee, root the ball of the big toe to the ground, exhale and jump up to the wall. u Both heels are against the wall. Root the hands, bring the belly towards the kidneys and elongate the arms. u Hold the pose for a few seconds, and with time reach a full minute. u Come down one leg after the other, keeping the legs long. u Switch the legs every time you go up into the pose. Preparation for Elbow Balance (half-elbow balance) u Sit next to the wall, the legs stretched forwards. When you take the pose, the elbows will be where the ankles are now. u Sit in vajrasana, the back towards the wall, and place the elbows as

mentioned above, at shoulder width. The eyes are at the back of the head, and the breath is quiet. u The forearms are parallel, the palms on the mat and the fingers open and long. u Root the tips of the fingers and feel their connection to the rooting of the elbows. u Inhale, elongate the fingers and forearms, exhale, root and take the pelvis up. The heels are against the wall, near the ground. u Place the right foot on the wall at the height of the pelvis. The belly is facing the ground. u Root into the wall and take the left foot up as well. u Feel the connection between the hands, the belly and sitting bones, and elongate towards the sky. u Hold the pose for a few seconds at first, over time extending to a full minute. Pincha Mayurasana - Elbow Balance u Place the forearms on the mat, with the fingertips almost touching the wall. The arms are parallel and the elbows at shoulder width. u Root the elbows, open the fingers and elongate them. Feel the rooting of the fingertips to the ground. u Inhale, and on the exhalation root the elbows and take the pelvis up, keeping the shoulder blades wide. u Relax the back of the neck, and feel the connection of the hands to the shoulder blades. u Feel the hands rooting down as the right leg elongates upwards and the left foot roots into the ground. u Inhale and visualize the pose. u Exhale, bend the left knee and jump up to the wall. Bring the belly to the kidneys. Elongate the legs upwards. u Hold the pose for a few seconds at first, over time extending to a full minute. u Come down one leg after the other, while the top leg continues to root upwards. u Change the legs every time you perform the pose.

Vasishtasana I u Start in dog pose. Root the hands and feel their connection to the belly and sitting bones. u Relax the body, watch the breath and visualize the final pose. u Bring the weight onto the left foot. Take the right hand forward. Turn the right foot slowly until it has fully rotated onto the outer part of the foot. u Bring the weight onto the right foot and place the left one on it. u Root the right hand and right foot and take the left hand up, keeping the feet and hands connected to the belly. u The whole body is positioned exactly above the line connecting the right foot to the right hand. u The gaze is turned towards the left fingertips. u Inhale, and on the exhalation turn the body towards the earth, place the left hand down and return to dog pose. u Repeat on the other side. Dwi Hasta Bhujasana u Stand with the feet parallel at shoulder width. u Feel the contact of the feet with the ground. Relax the body and visualize the pose. u Inhale. Bring the hands forward and up while connecting to the heels, and come down to uttanasana. u Bend the knees and place the right shoulder behind the right knee. Do the same with the left shoulder. u Place the hands on the ground, behind the heels, the fingers pointing forward, the knees rooting into the shoulders or upper arms. u Let the weight shift into the hands, the pelvis move back and down and the feet become light. u Lift one foot from the ground, and then the other. u The feet are rooting into the air, the gaze directed forward. u To come out of the pose, place the feet on the ground, shift the weight back into them and take the pelvis back up to uttanasana.

Bakasana u Stand with the feet parallel at pelvis width. u Feel the contact of the feet with the ground, relax the body and come down to uttanasana. u Place the hands on the ground in front of the feet, exhale and root the hands. Feel their connection to the shoulder blades. u Keep the elbows at shoulder width, bend the knees and place them on the upper arms close to the shoulders. u Slowly shift the weight into the hands, keeping the pelvis high. u Lift one foot off the ground and then the other one. The gaze is directed forward. u Join the feet and root them into the air. u Take the feet down one after the other and return to uttanasana. G. Backbends Backbends strengthen and enliven the back. Performing the poses correctly and precisely allows for a release of tension and strengthens weak areas of the back, while intensifying the connection to other parts of the body. The more advanced poses in this group produce a feeling of childlike joy, youthfulness and spaciousness. In this state, close attention must be paid to the body in order to practice precisely with the rooting of the legs and hands, while keeping the back quiet and soft. Practitioners with a sensitive back need to limit their arching, and concentrate on elongating the thighs and the arms. They should practice the shalabhasana poses for a while before trying the more advanced poses. Eka Pada Shalabhasana u Lie on the belly with the forehead on the ground, the hands extending forward. u Feel the touch of the body to the ground and the long line between the pelvis and the back of the head. u The thigh and the arch of the left foot are rooting into the ground as the left arm elongates forwards. u Exhale and lift the right hand and leg about five centimeters above the ground. The head remains close to the ground or on it.

u Elongate the right hand and leg from the belly. u Repeat each side three times. u Perform another variation of this pose by lifting and elongating the right leg and left hand simultaneously as described above. u Repeat each side three times. Urdhva Mukha Shalabhasana u Lie on your belly with the forehead on the ground, and interlock the fingers behind the pelvis. u Connect the legs and inner ankles. Elongate the legs and root the arches of the feet, so that the knees lift up a little. u Inhale, and with the exhalation, look forward and up. u From the elongation and rooting of the legs, the chest and head lift up so that the whole upper body expands as it moves up and backwards. u Stay in the pose for three breaths and repeat three times. Shalabhasana u Lie on your belly as explained before. u Elongate the legs and root them so that the knees come off the ground a little. u Inhale. With the exhalation, the head, the chest and legs move away from the ground. u With every inhalation, relax. With every exhalation, the lower chest and pelvis root, and the head, upper chest and legs reach further up. u Stay in the pose for three breaths and repeat three times. Bhujangasana u Lie on your belly and place the hands and forehead as shown. u The hands are placed in front of the head, the fingers directed straight forwards. u Elongate the legs and join the inner ankles. u Root the arches of the feet so that the knees lift off the ground. u Root the hands and connect them to the belly and shoulder

blades. u Slowly lift the chest and head and straighten the elbows, directing the gaze forward and up. u Feel the long arch created between the feet and the upper chest and head. u Slowly bend the elbows, open them and come down gradually: first the belly, then the lower chest, then the upper chest and finally, the forehead. Setu Bandha u Lie on your back with the feet close to the buttocks at pelvis width. If the knees are sensitive, the feet should be placed farther away from the pelvis and wider apart. u Feel the feet touching the earth; let the belly be soft and sink into the back. u Root the feet, take the knees towards the toes and allow the pelvis to lift approximately 10 centimeters off the ground without working the muscles of the back. u Keep the belly and back soft, root again and allow the pelvis to lift a little higher, shifting the weight into the shoulders. u Interlock the fingers under the buttocks and roll the shoulders under, so that the chest opens and the upper arms rest firmly on the ground. u Root the balls of the big toes and the hands, and let the pelvis slowly lift up and move towards the head. u Hold the pose between 20 seconds and one minute, release the hands, take the heels up and come down gradually. Dynamic Setu Bandha u From the full pose, instead of releasing the hands, let the pelvis come down on the hands, and come back up gradually. Repeat this 5 to 15 times, working at a slow and steady rhythm. Urdhva Dhanurasana - Bridge u Lie on the back as explained in the former pose. u Put the hands to the sides of the head, the fingers pointing to the shoulders and the arms parallel.

u Relax the body and visualize the pose. u Inhale, root the feet, and let the knees come towards the toes, and the pelvis lift up and towards the head. u Relax the belly and lower back, root again and let the pelvis come up some more. u Root the heels and take the knees beyond the toes. u The body weight is now on the feet. Let the heels come up, root the hands and place the head on the mat. u The back remains silent. u Keep the lower ribs connected to the hipbones and the back silent. u Now place the hands closer or further from the head according to your flexibility. Bring the weight into the hands and root them. Let the head come off the ground, root the hands and feet equally and come up to bridge. Take the heels down slowly, keeping the hipbones high throughout. u Root the heels to elongate the thighs, the hands to elongate the arms. u Come down gradually. Viparita Dandasana u Come up to bridge as explained above. u Inhale and with the exhalation take the heels off the ground, bend the elbows and put the head on the mat. u Root the right hand, place the left hand behind the head as in headstand (see below), and then place the right hand as well. Interlock the fingers. u Take the heels back down carefully. u From the rooting of the feet, raise the pelvis and with it let the chest come towards the head. Keep the connection between the hipbones and lower ribs. u The weight shifts more onto the elbows, the shoulders are kept soft. u Place the hands back to the side of the head, shift the weight into the hands and take the heels off the ground.

u Root the hands and lift the head a little. Place the back of the head on the ground and come down gradually. u Bend the knees; take them to the chest and rest. H. Leg Stretches These poses are important for the elongation of the leg muscles and the opening of the hip joints. They are also used as counter poses after standing poses and back bends, or as a preparation for forward bends. The poses should be done on both sides, with each side held for one minute. While practicing leg stretches the leg should be elongated in both directions – calf muscles elongating towards the heel, thigh muscles towards the hips: this way we avoid locking the knees. Simultaneously, the hip of the held leg should rotate outwards. If it is uncomfortable to hold the feet with the hands, a belt can be used. u In the first position, lie on the back, the legs above the pelvis, straight and pointing upwards. u Hold the feet from their outer sides. The feet are in tadasana, rooting to the sky. u With every exhalation, elongate the legs and rotate the hips outwards, taking the pelvis closer to the earth. u In the second position, hold the inner sides of the feet, open the legs wide, keeping them connected to the belly while elongating them. Come back to the middle. u In the third position, hold the right foot with both hands. Elongate the left leg, rotate the right hip outwards, and with the exhalation, slowly take the left leg to the ground. u Then the right leg elongates upwards and comes closer to the head while the left leg elongates out of the pelvis and roots into the ground. All the while keep the pelvis parallel. u In the fourth position, the right hand holds the inside of the right foot, the left hand comes down to the ground at shoulder height and the gaze is to the left. u Keep the left shoulder on the ground, root the left heel and let the right leg come down to the right and towards the ground. u Keep both the legs long.

u Return to the middle. u In the fifth position, the left hand holds the right foot from the outside,and the right hand comes down to ground at shoulder height. u Keep the right shoulder on the ground; turn the pelvis and legs to the left while rooting the side of the left foot. The gaze is to the right. u Repeat on the other side. I. Inverted Poses Headstand and shoulder-balance are revitalizing poses that attune the body and mind, especially after a long, tiring day. Ideally, these poses are to be held for longer than a few minutes. However, this requires a certain degree of mastery in performing them. At first, the preparations for headstand should be practiced, with only a short time spent in shoulder-balance. Over time, as a feeling of comfort and confidence develops, the full headstand pose can be attempted and the duration of shoulder balance extended. Note: Women should avoid headstand and shoulderbalance during their menstrual period. Preparation for Headstand u Sit in vajrasana and place the elbows at shoulder width in front of the knees. u Interlock the fingers, so that the lower little finger comes inside the dome shape created by the hands. u Root the sides of the wrists into the ground. The head remains in the air while the pelvis comes up. u Root the forearms and elbows and feel their connection to the shoulder blades. u Root the balls of the big toes and lift the sitting bones towards the sky. u Take the legs closer to the head, keeping the shoulder blades wide. u Again, root the forearms and wrists and elongate the neck towards the earth, until the head touches it. Refrain from shifting weight into the head.

Shirshasana - Headstand u Sit in vajrasana and place the elbows at shoulder width next to the knees. u Interlock the fingers forming a dome shape and place them on the mat. u Elongate the side of the wrist and root it to the ground. u Relax the body and the mind and visualize the pose. u Inhale, look forward, and place the top of the head between the hands, the hair touching them lightly. u Root the head and hands and lift the pelvis. Shift the weight onto the head and hands and feel the connection with the wide shoulder blades. u Shift the weight of the pelvis backwards, bend the knees and lift the legs up. u Slowly straighten the knees. u Or – Take the legs up one after the other. Switch legs each time you perform the pose. u Root the head and feel the connection with the shoulder blades. Keep the lower ribs connected to the hipbones and the belly to the kidneys. u Elongate the legs up and backwards until they are exactly above the pelvis and chest. u The feet and the inner thighs are elongating upwards. u In order to come down, root the head and hands, bend the knees and rotate the pelvis to go down. u Or – root the head and hands and take one leg down while the other is rooting upwards. u Rest in vajrasana with the head on the ground. Halasana and Sarvangasana – Shoulder-Balance u Lie on the back and take the legs over the head to the ground. u Interlock the fingers behind the back, keeping the arms straight, and roll the shoulders under, bringing the shoulder blades closer to each other. u Take the legs closer to the head and the pelvis towards the hands. u Lift the chin and take the chest towards it, maintaining the natural arch of the neck. The pelvis is now above the shoulders. u Root the wrists and toes and take the sitting bones back and up,

keeping the back long and relaxed – halasana. u Bend the knees to the sides of the head and place the hands on the back as close as possible to the shoulder blades. u Shift the weight of the pelvis towards the hands and take the legs up. u The feet are rooting upwards, the thighs are long. The gaze is directed to the toes and the breath is quiet – sarvangasana. u In order to come down, shift the weight into the hands, take the legs down over the head and take the back gradually to the ground. J. Shavasana - Relaxation A deep shavasana can be a substitute for sleep. At times of weakness or fatigue, a shavasana relaxation for at least five minutes is a good way of returning energy to the body. This is also an opportunity to re-establish the connection with oneself at the end of the practice or during the day. u Lie on the back. u Join the feet together and then relax them and let them fall to the sides. u The hands are resting next to the body, the palms facing up. u The back of the neck and the back are wide and long. u Feel the touch of the body on the ground – the touch of the heels, the calves, the buttocks, the ribs, the shoulder blades, the arms and hands. u Feel the back of the head in contact with the ground. u The eyes are heavy and sinking into the back of the head, the face smooth and without expression. u Feel the whole body growing heavy and sinking into the ground. u Watch the breath. u With every inhalation fill the body with energy; with every exhalation let the pain, fatigue and stress release into the earth. u The whole body inhales; the whole body exhales. u Slowly open the eyes, move the fingers and toes, bend the knees, and after turning the body to the right, come to a sitting position.

5 The Weekly Practice Reaping the fruits of yoga is, in fact, reaping the fruits of practice. Yoga enlivens us if we commit ourselves to a proper practice performed over an extended period of time. For this reason it is important from the beginning to create a regular and well-balanced practice. Every day we sit for meditation and perform breathing exercises and inverted poses. We also practice a different group of poses each day. The week can be divided as below:

Sunday: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Standing poses – 15 minutes Halasana & Sarvangasana – 5-10 minutes Monday: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Hand balances – 20 minutes Halasana & Sarvangasana – 5-10 minutes Shavasana – 5-10 minutes Tuesday: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Back bends – 20 minutes Leg stretches - 8 minutes Halasana & Sarvangasana – 5-10 minutes Shavasana – 5-10 minutes Wednesday: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Forward bends – 15 minutes Twists – 6 minutes Halasana & Sarvangasana – 5-10 minutes The Weekly Practice

Thursday: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Sitting poses – 10 minutes Halasana & Sarvangasana – 5-10 minutes Shavasana – 5-10 minutes Friday: Mixed practice – combining together asanas from each of the different groups in one practice, according to personal choice. The following sequence is an example of such a practice: Sitting – 10 minutes Pranayama – 15 minutes Asana: Surya Namaskar – 5 minutes Shirshasana or preparation for headstand – 5 minutes Addho Mukkha Vrikshasana (handstand), Pincha Mayurasana (elbow-balance) or preparation, Trikonasana, Virabhadrasana II, Upavishta Konasana, Baddha Konasana, Marichyasana III Halasana & Sarvangasana – 5-10 minutes Shavasana – 5-10 minutes Saturday: Sitting, Pranayama and a long Shavasana, or complete rest. Publications Cited and Suggestions for Further Reading Feurstein, Georg, The Technology of Ecstasy (Tarcher Press) Flood, Gavin, An Introduction to Hinduism (Cambridge University Press) Gupta, Mahendranath, The Gospel of Sri Ramakrishna (RamakrishnaVivekananda Center) Holleman, Dona & Sen-Gupta, Orit, Dancing the Body of Light (Pandion Press) Iyengar, B.K.S., Light on Pranayama (Harper Collins Press) Iyengar, B.K.S., Light on Yoga (Harper Collins Press) Lysebeth, Andre, Pranayama (Unwin Press) Mascaro, Juan, The Bhagavad Gita (Penguin Books) O’Flaherty, Wendy, The Rig Veda – An Anthology (Penguin Books) Sarvepalli, Radhakrishnan, The Principal Upanishads (Humanities Press)

Sri Aurobindo, The Synthesis of Yoga (Aurobindo Ashram)