It is often perceived that Hatha Yoga (asana, pranayama, mudra and bandha) and  Raja Yoga (mental transformation and enlightenment  that follows on from Hatha Yoga) are somehow separate, or even conflicting, approaches to Yoga.

This erroneous perception can lead to an unbalanced personal practice because we have not integrated all the aspects of our being – physical, mental, emotional and spiritual – into it. We also require the correct preparation and orientation in order to attain success in our endeavour. Hatha and Raja Yoga combined provide a comprehensive approach.

Awareness of Raja Yoga informs our Hatha Yoga practice. It gives us a compass bearing, a direction and purpose to our practice. Hatha Yoga puts us in the right state, physically, energetically and mentally, to then practice Raja Yoga. Hatha Yoga renders us ‘Light of limb and free of disease’ according to the Hathayogapradipika.

The Hathayogapradipika of Svatmarama indicates the interdependent nature of Hatha and Raja Yoga.

Ch1: v.1 I salute the primeval Lord (Siva), who taught (Parvati) the Hathayoga-vidya, which is as a stairway for those who wish to attain the lofty Raja-yoga.

Ch 1: v.2 Svatmarama Yogin, having saluted his Lord and Guru, teaches the Hatha-vidya solely for the attainment of Raja-yoga.

Ch1: v.3 To those who wander in the darkness of conflicting doctrines, being ignorant of Raja-yoga, the most compassionate Svatmarama Yogin offers the light of Hatha-vidya.

Ch 2: v.76 One cannot obtain perfection in Raja-yoga without Hatha-yoga, nor [perfection] in Hatha-yoga without Raja-yoga. So both should be practised till perfection [in Raja-yoga] is obtained.

In Krishnamacharya’s book ‘Yoga Makaranda’ we see the integration of Hatha and Raja-yoga practices and teachings combined towards a common end.

My personal studies with Srivatsa Ramaswami have included the main tools of Hatha-yoga; Asana, Pranayama, Mudra, Bandha and Mantra, along with the study of the Yoga Sutras (Raja-yoga) and the practice of meditation with the aim of developing Samyama (mental control).

Our life in manifestation is a combination of body, life-energy (prana) and mind. Hatha Yoga works initially, and with great thoroughness, with asana and pranayama in order to purify the physical and subtle body and regulate the prana. Asana eliminates restlessness from the physical and allows it to hold pranic energy. In our normal state the body is restless and the prana is dissipated and squandered.

The results of Hatha-yoga are beautifully stated by Sri Aurobindo in The Synthesis of Yoga.

‘The body, thus liberated from itself, purified from many of its disorders and irregularities, becomes, partly by Asana, completely by combined Asana and Pranayama, a perfected instrument. It is freed from its ready liability to fatigue: it acquires an immense power of health; its tendencies of decay, age and death are arrested.’

Aurobindo and Krishnamacharya both say that health, vitality and longevity are results of Hatha Yoga practice. These are supports for the goal of Ashtanga Yoga, Samyama. The body is healthy, satvic and able to sit comfortably for long periods. The prana is regulated. The mind will then focus on the chosen object. Maintaining the practice of Hatha Yoga continues the benefits giving the necessary well-being and time to bring the practice of Yoga to fruition.

Learning from a teacher can be very valuable.

During his UK visit last year Srivatsa Ramaswami presented a workshop to 25 students called Hatha and Raja Yoga Practicum based on his studies with Krishnamacharya and his personal practice and experience. This helped students to understand the practice and to try the techniques themselves in an integrated manner.

In May, Ramaswami will be giving a three day workshop on Hathayogapradipika and four days on Yoga Sutras for students who would like to investigate these approaches in more detail. You can find more information and booking details here.

Following on from what he has learnt, Steve has organised a Retreat in Devon during the Summer for those who wish to have an opportunity to practice in a beautiful, peaceful and supportive environment, removed from the pressures of daily life. You can find more information and booking details here.

References

The Hathayogapradipika of Svatmarama. The Adyar Library and Research Centre.

Yoga Makaranda by Sri T Krishnamacharya

The Synthesis of Yoga by Sri Aurobindo

Photo by Oblonglandconservancy on Flikr Creative Commons

What we’re facing today as human beings, as parents, friends, colleagues and business owners are huge challenges, the nature of which has not happened before since the Industrial Revolution. The combination of the challenges of climate change, resource depletion and economic crisis is unique and extreme. Even if you don’t believe what we’re being told about climate change and peak oil, the simple facts that we live on a finite planet with a rapidly growing population is surely enough to tell us that we need to think differently.

Either way, we are being called to question how and whether we choose to “exploit” the planet’s resources. Does our home – Gaia, Mother Earth – exist purely for our short term benefit or are we a special, yet dispensable, part of a huge, amazingly complex and beautiful ecosystem? Do we have a responsibility towards future generations of humans and other creatures or do we only need to fend for ourselves, whatever the outcome?

What does this have to do with Yoga? How do we relate our enthusiasm for yoga and  with how we live and work in the world?

If we wish to behave authentically, those of us who teach Yoga, sell Yoga equipment, offer Yoga therapy or any other Yoga related product or service, need to be able to reconcile the ways in which we ‘do business’ with our Yoga principles.

An important way to do this is by ensuring that our business practices are sustainable.

A sustainable business is a venture that takes into account the impact it is having not only in the present, but also for future generations to come. This is what sustainability is about – acting with a view to the long term and with a responsibility to those who have not yet been born. In addition to this, sustainable businesses take the short and long terms views on their impact on the planet. We must also bear in mind that the business of business is to generate wealth – in whatever form that might take. I’m deliberately including a broader definition of wealth here than purely profit, for example, wealth as wellbeing, community, knowledge, happiness, quality of life etc.

The social, environmental and economic benefits that result from a small business are more simply known as the triple bottom line – people, planet, profit.

You might ask yourself: ‘How might the world be a better place as a result of my Yoga Business being here? How could it enrich mine and other people’s lives? In what ways could it contribute towards the wellbeing of our precious planet? How might it generate wealth in a broad and balanced sense?’

Your Yoga business in the context of the yamas.

Ethical and sustainable business practices ensure that we are careful not to cause harm, to ourselves, to others, to the planet and even to future generations. It also encourages truthfulness, non-stealing and to live within our means. Yoga Business is not about the traditional “cut and thrust” of fierce competition, but is more to do with how to collaborate with others, form mutually supportive allegiances and offer the budding Yoga student some choice in where, how, what and with whom they learn. This is the yamas in action. So, ethical and sustainable business is totally in alignment with the yamas and, by running your business along these lines, you can be sure that you will remain in alignment with your Yogic values.

If you’d like to find out more about how to put these principles into practice, whether you’re a newly qualified Yoga teacher, or someone who has been teaching for many years, do consider attending our weekend workshop in May:

Working in Harmony: Ethical, Effective Business Practice for Yoga Teachers – 12 hours. 18th and 19th May 2013.
Tutor: Sally Lever M.A.(Oxon), DipM, LCHDip.

Subject areas covered:

•    An overview of the business aspect of teaching Yoga, from an ethical, balanced viewpoint.
•    Different ways to get started, plus tools and techniques to support growth, effectiveness and sustainability.
•    How to avoid burnout and how to reconcile marketing and business with Yoga.
•    Practical information on internet presence, starting and maintaining a newsletter and cultivating personal referrals, as well as basic tips for personal finances, taxes and liability insurance.

Testimonials for this workshop.

This weekend will also include Vinyasa Krama Yoga practice sessions taught by Charles Cox and a questions and answer session.

Cost: £90

To check availability and to book, please contact Steve.

‘Prasāda is a word in normal usage even now in India, in almost all the Indian languages. It indicates something purified/sanctified. It indicates something offered to the Lord and then distributed among the devotees in temples. My Guru would say that food prepared as per ācāra (tradition) should be then offered to the Lord. Thus consecrated, the food becomes sātwic and then one should partake of the Lord’s prasāda.

‘Many Indians have the name Prasad or Prasāda both as first name and also family name. Names like Sivaprasād, Muraliprasād, Deviprasād are quite common. It indicates that they are born with the grace of the personal deity like Siva or Vishnu. God’s grace is prasāda

‘The generic meaning of the word is ‘to become clear’. This term is especially relevant to the mind or citta. Prasāda of the citta would mean the clearing of the muddle of the mind. Those specific yogic activities that were prevalent in olden times were termed ‘cittaprasādana’ or those that enable the muddied (vikshipta) mind to become clear. Patanjali mentions a few of these well accepted yogic procedures of his time as “cittaprasādana” and “sthiti nibandana” or those that help to clear the mind and keep it stable, basic requirements for yoga sādhana.

‘A superior yogi (uttama adhikāri) may be alone most of the time, in deep samadhi, blissfully oblivious to the maddening world around her/him. However he is not a misanthrope. He would be happy if others could be happy like her/him. Like Sage Viswāmitra he would like to be the friend of the Universe, helping others with the yoga that helped him. One method adapted by yogis is to develop an attitude of “maitriyādi”, friendship, and other attitudes towards others. This particular approach recognizes four attitudes of the yogi and classifies other people into four groups. The four attitudes are friendship (maitri), compassion (karuna), mudita (sense of appreciation) and upekshā (avoidance). The word upeksha is iiksha or seeing and upa meaning aside. So upekshā would be ”looking away”.

‘A Yogi may not be gregarious but usually is friendly. But then he would choose his friends. A businessman is likely to prosper if he has friends from the Chamber of Commerce, but it is not the best Sangha for a serious yogi. A yogi’s friends should promote contentment which are the vibrations that emanate from a sukhi or someone whose mental environment is agreeable. A contented mind produces a favorable ‘state of mind’ and an unagitated mind is home for contentment (santosha). A yogi would do well to seek the friendship of such people, such a satsangha would be the most desirable for him. Then, secondly, a Yogi is also compassionate. Just as a compassionate wealthy person would be happy to give away charity, a yogi would like to give what he has, that is yogic knowledge and experience. As Patanjali indicates in II-15, a viveki, like the consummate yogi, is able to see a lot of unhappiness among all the beings. He would endeavor to remove the unhappiness among human beings by imparting the appropriate yogic knowledge and practices to the second group of people called dukkhis or sufferers. He is thus compassionate (karuna).

‘He is not morose, he quietly rejoices (udita) on seeing good people doing good karmas,punya karmas. There is a sense of appreciation of good people and their good karmas. Not all good people are appreciated by the general populace, many are even jealous of them. But the Yogi has the right attitude towards good people and good deeds, which after all helps the Yogi maintain a good internal environment.

‘The last group of people are those who indulge in acts that are forbidden, going against basic tenets of good karma (dharma). Theirs is apunya karma. A yogi is advised to maintain an attitude of indifference towards such people and acts. Dharmic people would like to correct them or punish them but the yogi maintains a stoic silence when confronted by such people. If any time they change their attitude and approach him and seek his guidance to overcome their duhkha, he would certainly help them. These four lofty attitudes or tenets of the yogi have to be properly matched with the right group of people which would help the yogi’s mind remain very clear, or prasāda. These four properly paired attitudes are called prasādanas.

‘These find reference I understand in some Buddhist literature also and they are called Brahmavihara. In fact reference to these are found even in the puranas. One of the oft chanted prayers is the Lalitā Sahasranāma from the Mārkandeya purāna. Mantra number 570 of the 1008 mantras is ”maitriyadi vāsanā labhyā” which means the One who could be reached by the observance of the traits of maitri and others (karuna, mudita and upeksha). This indicates that even Bhakti yogis would do well to keep their citta in the pristine condition of prasāda with these. It could also be interpreted as ‘the One by whose grace the yogi obtains these lofty traits’.

‘There is another well established, very old system that is credited with citta prasādana or cleansing the mind. Yoga is fundamentally about mind control: citta prasadnāa, citta nibandhana, citta nirodha or whatever, it is about the mind. A normal person is usually under the control of the mind, if it says, “go to Timbaktu” he goes there, the mind controls the person. But a Yogi has his mind under complete control. And that is the main difference between a yogi and a non yogi. In India during the last century there lived a great saint of the Sankara tradition, the Paramacharya of Kanchi. He lived for a hundred years and attained Mahāsamādhi in the 1990s. He was adored, respected and loved by thousands of devotees. He preached, discoursed, discussed several aspects of vedas and vedic life all his lifetime. He brought the vedic concepts,made more complicated by the vedic scholars, down to ordinary people to understand and follow. Some of his discourses and discussions were compiled into a few volumes titled “deivattin Kural” in Tamil or the ‘voice of the divine’. An English translation of part of his work is available on line:

http://www.scribd.com/doc/77375320/HinduDharma-Book

‘There is an episode relating to him. I think once someone asked him about vairāgya and how can an ordinary person understand that. He then requested a sweet dish very popular in South India called wheat Halwa, made of wheat flour, sugar, cow’s ghee, saffron, cashews, etc to be prepared and brought to him. It looks like a jelly and is a thousand times tastier. It was brought to him on a plate and kept in front of him. He looked at for ten minutes and then asked the Mutt staff to take it away without touching it. You can resist anything but not Halwa. It was a simple way of showing mind control which ordinary people could understand.

‘The maitri and other attitudes discussed earlier are said to make the mind crystal clear and bring it under control. The other method is well known Prānāyāma, some specific aspects of it, the quintessence of Hathayoga. Two aspects of prānāyāma, the long complete exhalation and the breath holding after exhalation are considered by Patanjali to be conducive for citta prasādana. After a good inhalation and a short hold, the yogi exhales very slowly. As the exhalation starts the Yogi preferably starts the mulabandha, extends it gradually to uddiyana bandha and then as the exhalation is complete the two bandhas (and the Jalandhara of course) would be in place. One stays in Bāhya kumbhaka for a while before going for the next inhalation. Here the emphasis is on pracchardhana or complete exhalation and vidhārana which may be translated as breath holding after exhalation. Dhāranā would be to hold the breath a la Kumbhaka and the prefix ‘vi’ would be in this context “without” meaning holding breath ‘without’.

‘There is a view that the vedic pranayama and hatayoga pranayama emphasize different aspects of prānāyāma. Normally when one does prānāyāma in vedic rituals and in Sandhyā it is usually inhalation, holding the breath while the prānāyāma mantra is silently recited and then exhalation with very little bāhya kumbhaka, whereas here Patanjali, following the more important hatayoga practice, emphasizes exhalation and bahya kumbhaka. These two procedures will help the Yogi to keep the mind clear like a crystal or cittaprasādana.

‘My Guru would point out that the Yogasutras are structured to deal with the needed approach to different levels of yogabhyasis,– what is appropriate to highest group may not be suitable for the beginning level yogi. According to him the first chapter, the Samādhi pāda, addresses the superior yogi, the born yogi, who need not be taught how to get into Samādhi. That capability is taken for granted in the first chapter. The uttama adhikari has already acquired that capability perhaps by the yogic karmas in the previous human incarnations. Such a person can get into Samādhi at the drop of a hat. So the first chapter deals with different types of Samadhi, the sampragnyata, asampragnyata, savitarka and nirvitarka, savichara and nirvichara, sabija and nirbija culminating in Nirodha samādhi.

‘Through samādhi he understands all the prakritic principles, transcends them all to arrive at and directly experience his true nature, pure unwavering consciousness, the purusha. This leads to a state called Kaivalya following a complete transformation of his citta called nirodha parinaāma. This abhyāsa or practice using his Samādhi capabilities and the consequent vairāgya or dispassion towards all the prakritic manifestations is the means. However, during the process, this yogic process, the Yogi, even the highest one, would have to maintain a clear mind or cittaprasāda.

‘And towards that end Patanjali suggests these two means described above. This is the safety net. The second chapter starts with Kriya Yoga which will help reduce the klesas and prepare one to acquire samādhi skills whereas the more involved ashtānga yoga helps the yogi to attain the samādhi skill needed to achieve kailvalya and put the ashtānga yogi on par with the samādhi yogi of the first chapter. Patanjali also refers to 5 other yoga practices to keep the mind under complete control in the first chapter like “yetabhimata dhyanad va”, but we may take it up some other time. It is clear that one has to keep the citta on a leash with the appropriate practices until the citta completely transforms to a nirodha citta. So even the born yogi has his work cut out for him. These two yogic practices described may be attempted by all even as it is mentioned in the first chapter.’

(c) Srivatsa Ramaswami,  www.vinyasakrama.com

The commentary by Vyasa indicates that our mental impurities(stress – anger, anxiety, confusion etc)  will be an obstacle to the attainment of Yoga and says, “It has been recommended that an undisturbed course of self-purificatory conduct should be practised by Yogin’s since this leads to the cleanliness and purity of the mind.”

So with this goal in mind I have organised a summer retreat (22nd – 29th August) in a peaceful location in Devon. This is for you if you would like to develop your meditation practice along the lines of Patanjali’s ashtanga yoga and have the opportunity to do so in an undisturbed supportive environment.

In addition to the development of yoga skills and peace of mind, the benefits to our health and well-being from this exercise could potentially surpass any other kind of holiday we may take. Why is this?

In the Yoga Makaranda, Krishnamacharya explains the benefits of meditation by comparing it to deep sleep. He notes how deep sleep (which is dreamless, without thought) revives and refreshes us. He calls this tamas nidra, sleep brought about by the nature of tamas. Yoga Nidra which is a sattvic state of mind is stated by him to be 1000 times more effective than ordinary sleep. He indicates that the common denominator in these two types of rest is that there is a cessation of mental activity. One as a result of the natural onset of sleep and one by the practice of Yoga. But even a still mind in sleep can elude us if we allow the mind to be burdened by activity and do not learn to control it. We wake dull and weary instead of refreshed and energetic. The stress in our minds can keep us awake and lead us to suffer, but there is nowhere we can go to escape from this because it is how we are experiencing our own mind. Where is there to go?

The author Mark Twain was once asked if he would like to take a holiday. He replied, “Yes I would, as long as I don’t have to take that fellow Twain with me.”

I hope you see the dilemma to which Yoga offers a solution.

To get away from it all, we must go within to transform the mind. The only way out is in.

This is not an escape from life. It is taking the time in helpful conditions to transform our minds, reduce stress, restore our strength and cultivate a clear and peaceful mind.

It will help us to master an important posture…

and to have a great power…

You can find further details here. Please contact Steve to book a place and note that the last date for bookings is now April 30^th 2013.

Sri Krishnamacharya was an accomplished scholar and practitioner of Yoga.
His 1934 book, Yoga Makaranda, lists the texts he studied with his teachers and presents the practice of Yoga based on his personal experience.

A pdf. of Yoga Makaranda Part 1 has been available on our website for some time.

AG Mohan, a student of Krishnamacharya in Chennai, has published Part 2 on line now, from a manuscript in his possession.

In this short video, A. G. Mohan describes the document he calls ‘Yoga Makaranda Part 2′ and why he believes it really is the sequel to Yoga Makranda Part 1.

You can view and download the text for yourself at   http://www.svastha.net/resources/

There will be a presentation, practice sessions, questions and answers. Vegetarian lunch and light refreshments are also included.

To reserve your place, please complete and return an  Open Day Booking Form

The course is suitable for:

• Yoga students who wish to take teacher training in Vinyasa Krama Yoga.
• Existing teachers who wish to train in this tradition.
• Practitioners who would like to study and practice Yoga in the tradition of Krishnamacharya.

Harmony Yoga are dedicated to sharing the Yoga teachings of Sri T. Krishnamacharaya, one of the most influential Yoga teachers of modern times. Vinyasa Krama Yoga is not another ‘style’ of Yoga but an authentic, integrated presentation of the whole spectrum of Yoga teachings including asana, breathing exercises, textual studies, chanting and philosophy.

Vinyasa Krama Yoga

Vinyasa Krama Yoga is:

* grounded in ancient tradition, while being highly evolved to meet the needs of modern life.
* a procedure that meets you where you are and gradually takes you on a journey to your highest potential.
* a practice that faithfully respects the parameters presented in the Yoga Sutras of Patanjali.
* a fully integrated practice that addresses all aspects of our being.
* beneficial to both beginners and experts.
* a comprehensive representation of Krishnamacharya’s teachings.

Each step of the journey brings benefits and insights unique to you as an individual. The ultimate aim of Yoga is the total transformation of the mind, leading to lasting peace and freedom. This is an attainable goal for anyone who has enthusiasm and the confidence that comes from authentic instruction.

Yoga can be applied as a therapy, a holistic health practice and a guiding philosophy. Each practitioner will have their own needs and orientation, so a unique personal practice is imperative. As a teacher, you will need to understand the full spectrum of Yoga techniques in order to give an appropriate practice to your students.

Our courses are primarily practical and experiential with theoretical teachings to support your understanding. We believe that this emphasis on experiencing Vinyasa Krama for yourself and developing an individualised personal practice gives you the most empowering start to a new vocation in Yoga. It can also quickly and effectively enhance your personal practice, as an experienced practitioner or as a Yoga teacher.

The 200 hour Vinyasa Krama Teacher Training course is our core training programme delivered by Steve Brandon, a student of Srivatsa Ramaswami. This is the only certified teacher training course available in the UK that covers this aspect of Krishnamacharya’s teachings.

The course of 200 hours will be delivered in modules consisting of  weekends, an intensive Summer programme and personal lessons, giving you flexibility in your training. From 2014, we will also be offering a 3 week intensive, residential course.

Testimonials

Course Details

Course Tutors

Course Dates and Venues

Course Costs

F.A.Q.s

May 3rd – 13th, 2013

Programme summary

Each of these workshops is suitable for Yoga teachers or advanced practitioners.

May 3rd -5th: Cikitsa Krama – Yoga Therapy.  (3 days. 18 hours.)
May 6th: Suryanamaskaram. (1 day. 6 hours.)
May 7th-9th: Hathayogapradipika. (3 days. 18 hours.)
May 10th-13th: The Yoga Sutras of Patanjali. (4 days. 24 hours)

All workshops will be held in Wells Somerset, UK. at one of 2 venues:

1. Wells Museum Conference Room, 8 Cathedral Green, Wells, Somerset, BA5 2UE, UK.
2. Wells Town Hall, Market Place, Wells, Somerset BA5 2RB, UK.

The museum is located on the historic Cathedral Green in the medieval city of Wells. The Conference Room is a pleasant, spacious room overlooking a walled garden. The town hall is a beautiful, grade II listed building close to the stunning, moated Bishop’s Palace. Both venues are central to all main amenities.

Scroll down for workshop details, course fees and booking procedure.

Workshop Details

Friday May 3rd – Sunday May 5th: Cikitsa Krama – Yoga Therapy.

The methods of Yoga were developed to give the Yogi freedom from illness and to cultivate health and longevity. Seeking spiritual freedom, the methods had to be such that the yogi was independent of physicians; so they are personal practices that take care of the practitioner’s health needs without external intervention.

Yoga is therefore inherently health promoting and therapeutic. It can be used for maintaining health and to resolve conditions of ill health. Yoga asana, breathing practices and mental techniques can be applied for the treatment of various ailments.

Treating illness with Yoga techniques is called Yougika Cikitsa or Cikitsa Krama, Yoga therapy.

In this 3 day workshop Ramaswami will present;

1. The principles of Yoga practice for promoting and maintaining good general health and for the proper functioning of different body systems, and
2. The application of Yoga techniques for various ailments.

Session times are 9.30am – 12.30pm and 2.30pm – 5.30pm each day.

 Wells Museum. 18 hours. £220 (£70 deposit).

Monday May 6th: Suryanamaskaram (Traditional Sun Salute)

Suryanamaskaram is the first chapter in the aranyaka portion of the Yajur Veda (taittiriya). It is also known as Aruna Prapathaka. There are 32 sections subdivided into 132 paragraphs. It is the longest chapter in the Yajur Veda.

It takes about an hour to chant and it is customary to do this at dawn on a Sunday morning, facing toward the sun deity. Each of the 32 sections would be followed by a round of vinyasa krama of suryanamaskaram. Sri Krishnamacharya chanted this and taught it to his students.

The sun is called mitra, the universal friend and performing this ritual is believed to bestow good health. The Rig Veda describes the Sun as:

The remover of all weakness,
Healer of all illness,
Lord of all that stands and goes,
He slays the demons
And guards the worshippers.

Ramaswami says that; “I had the privilege of studying and chanting with my guru on innumerable Sundays at his house. In my last class with him in 1988, we chanted suryanamaskaram together. He was in bed, incapacitated after a fall, but with a booming voice he chanted the entire chapter from memory.  That day he blessed me and wished me well.”

Ramaswami will introduce the practice and teach the asana sequences with correct breathing. This will be followed by learning the 12 surya mantras. Then participants will practice the sequences with Ramaswami’s chanting verses from the Yajur Veda.
Wells Museum. 6 hours. £70 (£25 deposit)

Tuesday 7th May- Thursday 9th May: Hathayogapradipika.

The Hathayoga Pradipika of Svatmarama (HYP) is an authentic and exhaustive work on Hatha Yoga and is the most followed text of Hatha Yogis. It consists of four chapters covering asana, pranayama, mudras and meditation.

Vinyasa Krama Yoga will be taught and Ramaswami will teach the key concepts in Hathayoga Pradipika. The content of the teaching will be derived from Ramaswami’s studies with Sri T Krishnamacharya and will be consistent with the goals and procedures of classical Yoga. Krishnamacharya did not approve of some of the mudras in HYP as he considered them counterproductive practices.

The programme will consist of one day practicing asana, pranayama, mudra and bandha according to the Vinyasa Krama methodology then two days of lecture on the HYP text.

Wells Town Hall. 18 hours. £220 (£70 deposit).

Friday 10th May – Monday 13th May: The Yoga Sutras of Patanjali.

Patanjali’s Yoga Sutras is the most important text on traditional Yoga and faithfully adheres to the Vedic tradition. Krishnamacharya would ask his yoga students to keep the teachings of Patanjali as a beacon to steer clear of the mire of discordant practices propounded under the banner of yoga.

The proper understanding of authentic yoga and a correct orientation of practice can be gained by a thorough study of the Yoga Sutra.

Ramaswami will go through all four chapters of the Yoga Sutra and present the key concepts contained in the text. Some chanting practice of the sutras will also be included.  24 hours. £295 (£95 deposit).

Course Fees

Booking Procedure

 1)   Please download, complete and return  a Ramaswami 2013 Booking Form

(Or do feel free to email Steve for a copy of these details and the booking form)

2)   You will then receive notification of your reservation together with payment options and details. You can pay by BACS, online or by cheque.

3)   Pay deposit to confirm your place.

4)   Pay balance by March 8^th 2013.

Workshops are non-residential and no meals are provided. Complimentary herbal teas will be available .

You will be sent a list of accommodation and food outlets on receipt of your deposit.

Ramaswami photo courtesy of  Pam Johnson at The Heights School of Yoga, Houston, with gratitude.

At midnight on New Year many people intoxicate themselves, let off fireworks and shout hurray. Then sometimes a New Year Resolution is made. Our desire for a good year is not made certain by this process because, although we may be sincere about wanting to make changes and begin with enthusiasm, our own habits and the pressures of everyday life present formidable obstacles.

The Vedic knowledge that underpins yoga and ayurveda is based on the law of Karma, that actions bring fruits of a nature in conformity with the intention and the action. By repeated action we reinforce behaviour. It is a daily practice; whatever we do regularly makes us who we are.

Intention comes first. In the Yoga Sutra Patanjali recommends the five yama to orient our life activities in a way that supports the goal of Yoga. Patanjali then invites us to reflect on the fact that any violation of a yama is based on the volition (YS 2:34); the action opposite to yama is actuated by lobha (greed), krodha  (anger/enmity) and moha (infatuation/delusion). The underlying mental volition guides the action.

So the first step in changing the flow of action and outcome is to be aware of our intentions and to consciously set a direction.

‘We must first have the right will and the true resolve to live in harmony. This is called kratu in Sanskrit, meaning intelligence in action. Through it we take control of our own karma and cease to be victims of our unconscious actions.’
David Frawley, Ayurvedic Healing

To set an intention is often termed sankalpa in Yoga and Ayurveda. We set a sankalpa by making a verbal statement of intent. “I intend to take the following action, in this manner, for the time it takes to achieve the result (state the intended outcome). “

We can repeat this sankalpa morning and evening to set our intent and to reflect on our progress.

We can also invoke support from forces that we have faith in; our teacher, deities or the Divine.

For example if we wish to heal we could say; “ Through natural and spiritual methods I intend to heal myself, creating health and vitality in my life. May the Divine and natural healing forces support my efforts. “

An example of a sankalpa to begin our yoga practice is; “With the grace of Lord Paramesvara, I now start the practice of yoga with asanas, and other angas such as pranayama for attaining Samadhi and other yoga benefits thereof.”

This would be a general intent that we could follow up by specific statements. We then need to follow this for a period of time, with patience and a positive attitude.

“Practice done for a long time without interruption, with the right mental attitude, will become well-established (rest on firm ground).” YS 1:14

If difficulties arise or obstacles present themselves we can strengthen our resolve through practice rather than give up. We can reflect again on why we wanted to make the change in the first place (YS 2:33).

I think it is also important to focus on realistic changes that we can make, to avoid being discouraged and to work on ourselves first.

‘Yesterday I was clever.
That is why I wanted to change the world.
Today I am wise.
That is why
I am changing myself.’

Sri Chinmoy

May you turn your New Year enthusiasm into inspiration, and your inspiration, through setting intent, into a fulfilling reality.

Blessings for 2013.

Namaste.

Steve.

‘Sri Krishnamacharya would resolve (vigraha) the sanskrit compound word (samasa) Mudra as that (procedure) which gives joy –mudam raati dadaati iti mudraa. It is made from two different roots, ‘mud’ to rejoice and ‘raa’ to give. The word has been put to use by several disciplines in different contexts, from dancers, yogis, to philosophers and is also much in common usage.

‘Classical dancers use several gestures, especially hand gestures, called mudras to give expression to inner feelings. It is a very beautiful aspect of Indian traditional dances. I understand that there are many hand mudras used in South Indian dance format, Bharatanatyam. In fact many of us use hand gestures when we speak to add depth to the spoken words. Many of us, speakers like me, use hand gestures and body language a lot to make up for the inability to find the appropriate spoken words.

‘Hand gestures or mudras are used by philosophers and yogis as well. Chinmudra is a very well known mudra among the vedantins. It is a gesture in which the tips of the thumb and the index finger of the right hand are joined together by curving/bending these fingers, while keeping the other three fingers straight. This is supposed to be a hand gesture which signifies that the jivatma, the individual soul and paramatma, the supreme soul, are one and the same. It may also indicate a stage of Sayujya the ultimate stage of a Bhakti yogi when the jivatma merges with the paramatma.

‘These hand gestures help the abhyasi to maintain the ultimate goal or thought perpetually, never to deviate from that. They are said to be more powerful than the spoken words.

‘The other popular hand gesture used by many people in India including those who practice yoga is called mrigi mudra in which index and the middle fingers of the right hand  are bent inward and theother three, thumb, ring and little fingers are kept straight. This hand gesture is useful for nadisodhana pranayama. The thumb is used to control the right nostril and the other two fingers are used to control the left nostril. This is a very commonly used mudra. The hand when in mrigi mudra looks like a deer running or looks like the face of a deer with prominent beautiful horns.

‘Perhaps the most well known hand gesture is the anjali mudra, the gesture that is used to greet elders or while praying. It comes from the root anj to anoint. The way my guru maintained añjali-mudrá while saying the prayer was a point of study. He said that in this mudrá the palms should be slightly cupped while keeping the hands together. There should be a hollow between the palms sufficient to hold an imaginary lotus or your heart in a gesture of loving offering to the dhyeya, the object of your meditation. The arms should be close to the body but not touching the body, and the folded hands, inclined by about thirty degrees, should be held in front of the heart or the sternum.

‘With a straight back and head slightly bowed, Sri Krishnamacharya would be a dignified picture of peace and devotion. Another mudra, using hands, that many of Krishnamacharya’s students are familiar with is Shanmukhi mudra. In it the yogi sits in a comfortable asana and after completing the asana and pranayama sessions and before starting meditation or chanting would close the eyes, the ears, the nostrils and the mouth with the fingers of both the hands in a beautiful mudra. It looks like the action of the three wise monkeys, speak no evil, see no evil and hear no evil all rolled into one. It can be considered a symbolic gesture to indicate that for a viveki everything in the universe is only pain, YS II 15 . But this shanmukhi mudra, also known as Yoni mudra in some traditions – is it a hand gesture or a seal as mudra also is used to mean?

”The word mudra is also used as to seal or to close tightly– or a seal or any instrument used for sealing or stamping, a seal ring, signet ring. In the olden days the King’s proclamation would contain the seal of the emperor with the impression of the royal ring. Mudra is used to indicate the signature of a poet or a painter, an author in their respective works. “I see the mudra of Kalidasa in these works” a
critique would say. Mudra also is used in common parlance as a seal in a legal document. The stamp in your passport is called a mudra. So is canceling the postage stamp. When I was very young I used to visit an extension post office–one man post office near my house. Every now and then I would go and watch in fascination the way the postperson would cancel the postal stamps on a stack of envelopes. The rapid hand movement from the inkpad to the postage stamp and then to the inkpad, all at breakneck speed, to place the postal mudra by the postperson would be fascinating, That was when I decided that when I would grow up I would be a post-person working in the sorting office of the post office stamping mudras on the post cards and envelopes.

‘Yogis, especially hatayogis, do a set of unique procedures called mudras, the prerequisites of which are asanas and pranayama. In this, one could see that the yogi is able to access several of the internal organs, the kosas and other supporting organs inside the body. But more than that there is an esoteric purpose. By Pranayama the Hatayogi is able to cleanse the various nadis and draw in the dispersed prana, enabling  the union of prana and apana. Now the yogi would like to further elevate the united prana through the Sushumna and achieve the goal of  Hatayoga which is known by various names such as unmani avasta and others. Towards that the prana withdrawn from the various nadis should be prevented from going outward and this is supposed to be achieved by blocking the various nadi pathways by sealing them through the procedures called mudras like the check valve used by plumbers.

‘Mudras thus help to seal some of the nadis, arouse the Kundalini, open up the chakras and thus pave the way for the upward movement of the Prana through the Sushumna. The mudras also create the condition for the Yogi to achieve the unmani avasta or immense joyful state within oneself. Without the distractions of the sensations like the visual, tactile and other sensations the Hatayogi is able to achieve immense joy.

‘There are a number of mudras mentioned in hatayoga texts and many of them regularly practised too. Mahamudra leads this package of mudras recommended by Svatmarama in his Hatayogapradipike. The others would be Mahabandha, Mahaveda, khechari, uddiyanabandha, mulabandha, jalandharabandha, viparitakarani mudra, vajroli and saktichalana. These dasa mudras are said to seal the nadis and prevent the wayward movements of prana and help to move the prana along the royal path of sushumna. Of these the three bandhas (bandha traya), Mula, Uddiyana and Jalandhara bandha are practised very regularly with asanas. Sri Krishnamacharya would ask the students , in addition, to practice Mahamudra and the Viparita karani mudras (sirsasana and sarvangasana) regularly.

‘In his Yoga Makaranda, he has mentioned many more mudras, overall twenty, some of the descriptions follow those of Hatayogapradipika and some entirely different and some not found in other books. Some of his descriptions follow the Rajayoga school according to him, and some others the Hatayoga school. What are the benefits of Mudras? According to my Guru it is as follows:  “ ….to keep the ten vayus moving in their respective nadis and perform the assigned functions without obstruction and to prevent diseases…for the prana to be taken along the Sushumna nadi  and maintained in the brahmarandhra, and for the  gaze to stop wavering and remain fixed on one spot. “–Yoga Makaranda

‘The details of how to perform these mudras and the benefits thereof can be found in a number of yoga books, especially Hatayogapradipika and Brahmananda’s commentary and of course Sri Krishnamacharya’s Yoga Makaaranda. Sri Krishnamacharya  also taught a few more mudras to his students like jihwa bandha, tataka mudra (a variant of what he describes in Yoga Makaranda), Yoga mudra.  He also warned against getting involved with a few of the other mudras. Why so? The Hataayogaapradipika proclaims that hatayoga is like a ladder to reach the lofty heights of Raja Yoga or Yoga of enlightenment of which the classical Ashtanga Yoga is an integral part. It is generally assumed that Rajayoga is the Yoga described by Patanjali in his Yoga Sutras, but some modern scholars have questions about it.

‘Brahmananda , the commentator on HYP, says in his commentary on the opening sloka “raajayogaasca sarvavrittinirodha lakshanh..” thereby confirming that by Rajyoga is meant, the yoga enunciated by Patanjli. So the conventional view is that hatayoga and Raja yoga are compatible and can be practised in tandem.

‘But Sri Krishnamacharya had some strong reservations about some of the mudras, so do several orthodox Indians. He would say, inter alia, that there are several practices under the name of yoga and it becomes important to pick and choose those practices that are wholesome and reject others that could be harmful to the unsuspecting yogabhyasi. So his advice would be to stick to Patanjali’s yoga as the bible of yoga and anything that goes against the tenets should be eschewed in one’s practice.

‘What were the practices, especially mudras, my Acharya was not in favour of? Mudras like the famous Kechari mudra, Yoni Mudra as
described in HYP, Vajroli Amaroli and similar practices. Why so? Because these practices were not conducive to the satvic goal of
Kaivalya which Raja Yoga is meant to take the abhyasi to. But then hatayoga is meant to be a stepping stone for Rajayoga. Yes but then
the Rajayogi will have to see if any of the procedures of hatayoga violate any rajayoga rules and these mudras mentioned are considered to violate that. Even as hatayogis claim that these procedures help one to maintain Brahmacharya under the most provocative circumstances they are unnecessary risks and many yogabhyasis fail miserably, like even the great sage Viswamitra. And they have no bearing whatsoever on the ultimate goal of Kaivalya which the orthodox Rajayogi is after and they directly violate the yama niyamas like saucha and brahmacharya. If they violate these aspects of yamaniyamas don’t hatayogis believe in these tenets?

‘Further Sri Krishnamacharya has himself mentioned and described some of the mudras like kechari mudra, vajroli mudra in his Yogamakaranda.. But if you carefully read his Yoga Makaranda the rather embarrassing benefits mentioned with Kechari mudra in Hatayogapradipika are not referred to by TK. Further his Vajroli mudra as per Rajayoga is very different from what you find HYP, and his own alternative description of Vajroli mudra following the hatayoga school  is more a therapeutic tool and not as described in HYP.

‘He also mentioned during my classes that the somewhat surgical procedure mentioned HYP ( as also in Yoga Makaranda) of kechari mudra  is a risky procedure and he would suggest use of Jihwa bandha instead rather than the more extreme Kechari mudra using a knife.

‘I think Krishnamacharya’s teaching should be understood not merely by reading his books but by following what he really taught to his students. In a book one has to present the subject in its totality but while teaching he would teach what is acceptable and what is not. If you take the Yoga Sutras, Patanjali described various siddhis but he also wants the Rajayogi who has the goal of Kaivalya in mind to guard against the distraction of these fascinating but addictive Siddhis.

‘But Hatayogis subscribe to Yamaniyamas, dont they? It may be of interest to note that HYP published by Adyar Library contains the Yamaniyamas in Ch I but in parenthesis suggesting perhaps that these slokas are an interpolation between verses 16 and 17. Further Brahmananda who has written the detailed commentary on each and every sloka of HYP has not written any commentary for these slokas on yamaniyamas, whereas Patanjali uses up maximum number of sutras for the yamaniyamas, the foundation of ashtanga yoga.

‘Brahmananda in his commentary for HYP  I.17,  also says that Hatayoga is made up of four angas, asana, kumbhaka (pranayama), mudras and nadanusandhana, whereas the ashtanga of Rajayoga has yamas and niyamas as the first two angas, HYP does not seem to recognize them as part of Hatayoga.

‘Does Patanjali recommend Mudras? He seems to recommend one Mudra for sure which is the graceful and charming Shanmukhi mudra. It is symbolic hand mudra and also seals the indriyas perfectly meeting the definition of pratyahara. It is both a seal and joyful procdure.

‘So there are different schools of yoga with different goals and so it is necessary for a yogabhyasi to have some clear goal set and choose that yogapath that will help achieve the goal. Sri Krishnamacharya while teaching HYP to me in 1967 said as follows (extract from my written notes) regarding the mudras:

“If we look at (yoga) as per sampradaya (tradition)…aacharah prathamo dharma ,following the right tradition is the first duty. Yoga which is inconsistent with (varnasrama) dharma is an impediment in achieving Moksha (freedom of the spirit). As there are three types of karmas and one should avoid karmas that are Rajasic and Tamasic, likewise in Yoga only satvic practices should be observed. From that viewpoint, Kechari mudra is not acceptable. From among mudras some are absolutely essential, like Mahamudra, Aswini mudra, Yoni (Shanmukhi) mudra. As per our Sampradaya (tradition) mudras such as kechari, vajroli, etc.,should be avoided”  He further. added….. “Mudras give vitality. They enable movement of Prana along the required pathways. They also enable granthis/ organs not to be displaced from their respective positions.” ‘

(c) Srivatsa Ramaswami 2013 www.vinyasakrama.com

So, if you haven’t yet taken the plunge to find out what Vinyasa Krama Yoga is all about, here’s another opportunity – maybe even the manifestation of a New Year’s resolution to take good care of yourself! If you’ve been to classes before and have found the habit lapsing, this course is an ideal way to get back into making some gentle-but-effective fitness, relaxation and peace a regular part of your week. And for those who ares seasoned practitioners and would like to spread the word to friends and family, please do pass on this blog post or collect some leaflets from class.

There’s further information here and interested participants will need to book by contacting Sally.