These comprehensive two hour sessions will be on Wednesday evenings from 6.45pm-8.45pm and will cost £8 per session.

Your tutor will be Steve Brandon.

For further details and up to date information visit the Yoga Classes Page.

You can call Harmony Yoga on 01749 677470 with any enquiries, or email.

Then we have vridhi krama indicating the method of yoga practice during growing period of one’s life.

Sthiti  krama indicates the logical steps in yoga practice during the mid part of one’s life.

And then chikitsa krama is the yoga methodology to be adopted while treating a patient.

 So, since the requirements of people at different stages and conditions of life vary from individual to individual, the different kramas become valid.

 Chikitsa Krama uses the variety of techniques and procedures available in yoga, especially vinyasa movements, pranayama, bandhas/mudras, meditating techniques and it has the spiritual dimension. The therapist therefore has to have in her/his arsenal the complete rangeof asanas and vinyasas and other yogic procedures so that he/she can design a dynamic tailor made therapeutic regimen for the patient, in which also Sri Krishnamacharya excelled.

 Many people have been greatlyimpressed by the 1930s film clips of my guru doing exquisitely very difficult asanas . These and the pictures in the book “Yoga Makaranda”  have caught the imagination of many modern day yogabhyasis. However it should be remembered that these tough postures and routines are meant for a small percentage of able bodied skilled young adults and not for the majority of people.

But according to my Guru there is something Yoga can do to help every one, as Hatayogapradeepika says, whether one is young, grown up, old, sick or infirm yoga could be practiced. So as a Yoga teacher of excellence he taught yoga to everyone. And his helping/ healing hand had reached many who were having physical ailments, physiological deficiencies, psychological problems and spiritual yearnings. Since anyone may go through difficulties at different stages in life it will be worthwhile for a involved yogi to expand the horizon and be able to help oneself and others in a variety of ways with Yoga.

Srivatsa Ramaswami

Kapalabhati, etc., for keeping the upper respiratory tract in good

condition and being able to deal with many upper respiratory ailments

like sinusitis, rhinitis, chronic sneezing, etc. Neti uses water or a

twine to cleanse the upper respiratory tract and Nadishodhana in a way

is neti using air as the cleansing medium. The lower respiratory tract

has its own idiosyncrasies. The air warmed and moistened in the upper

respiratory tract enters the trachea and flows through the bronchial

tubes to the lungs. The bronchial tubes are a sensitive pair and tend

to contract and dilate during the breathing cycle . Some yogis who

have one foot in yoga and the other in modern medicine have suggested

that the Kurma nadi mentioned in the yoga texts refers to the

bronchial section of the respiratory system—nadis are after all tubes.

This sensitive nadi causes problems in certain people. The bronchial

tubes tend to dilate and contract respectively during inhalation and

exhalation in normal people at normal times. But in certain people

they tend to contract during expiration but do not dilate sufficiently

or remain contracted even during inhalation restricting the free

passage of air. Because of the narrowing of this section of the

airway, we hear the unique whistling sound as we find among

asthmatics. These constrictions in certain advanced cases can be

continuous but with many asthmatics it is intermittent.

The cause of this is usually attributed to allergens. Some allergens,

like pollen, dust, peanuts, cat’s hair or the spouse’s dandruff,

produce a reaction in the respiratory center due to which the impulses

coming from the Vagus nerve which control the bronchial tubes tend to

produce bronchial spasm. While in most people this does not happen,

this overreaction takes place in asthmatics. The conventional approach

to deal with this problem is two fold. One is to find out those foods

and pollutants which produce this condition and develop vairagya

towards them. Avoidance, a yogic trait is recommended. .”Keep away

from the offending allergens” is the dictum.  Another related approach

is to find out the various substances that one is allergic to and then

inject small doses of the allergens into the system. Hopefully over a

period of time the patient will develop some immunity to these

substances which she or he did not have. Related to this is to use

temporary medication to mainly dilate the bronchial tubes. Such

medications are available with allopathic doctors, ayurvedic vaidyas

and also as home remedies. My grandmother used to make a concoction of

several herbs (I do not remember the English names of them), turmeric,

black pepper, basil, cinnamon and a piece of dry date (to make it

palatable). So avoidance, developing artificial immunity and temporary

palliatives are the cures available for the millions of those who

suffer from the debilitating condition called bronchial asthma.

But the Yogis go one step deeper and say it is a functional disorder.

Even though allergens are the precipitating cause the root cause is

said to be sudden abnormal activity in the broncho-motor of the vagus

nucleus of the medulla. The external protein, the offending allergen,

excites reflectively in an asthmatic when the vagus motor nucleus is

irritable and unstable and produces the spasm of the bronchial tubes.

The lower tone of the sympathetic also contributes to this condition.

It is the malfunctioning of the respiratory center. In yogic parlance

it is the disturbance (prana prakopa) of the pranamaya kosa.

So rather than dealing with this problem empirically the yogic

procedures directly attempt to deal with and try to correct the

abnormality. One of  them is a unique procedure called Ujjayi

breathing. In this the vocal cords are approximated using the deep

throat and vocal chord muscles and the subject breathes through the

constriction produced, creating a unique sound, the Ujjayi hissing

sound. Normally we do not use these muscles in this particular way.

While yogis are familiar with this breathing for many others it is

unfamiliar. But since we keep the vocal cords together for a

considerable amount of time, breathing in and out, we tend to gain

control over these muscles.  Since the bronchial tubes are also

controlled by the same vagus nerve, one  would gain control over the

muscles activating the bronchial tubes. In fact the effect is optimal

if one does the Ujjayi correctly by using proper jalandhara bandha. In

this the chin is brought way down and placed against the breast bone

and the whole rib cage pulled up by straightening the spine, giving a

very powerful bandha. In such a lock, one is able to breathe,

controlling the breathing way down in the respiratory tract, very

close to the bronchial tubes, the kurma nadi. A few days of attentive

practice of this unusual procedure will bring very good control over

the lower respiratory tract musculature. Ujjayi breathing will appear

very unusual for non yogis. Further the prolonged, deliberate

constriction of this area will also stimulate the sympathetic to send

impulses to open the bronchial tubes and tone of the sympathetic also

will be improved. A better tone of the sympathetic will help dilate

the bronchial tubes during normal breathing. Without getting much into

technicalities it may be said that this reprogramming done for a

sufficiently long time will help the asthmatic have improved breathing

and less severe and less frequent attacks, and in some cases complete

normalcy. With proper care of food, reduced stress levels and other

yoga friendly life style changes and regular practice one could,

hopefully, be free of the debilitating asthmatic attacks. Ujjayi

closely resembles asthmatic breathing. Another concomitant problem is

the dry chronic cough. For this Bhastrika, which simulates a cough,

should be  practiced .

The other exercises that may be beneficial are, as you can guess, the

inversions, especially head stand. Once the patient is reasonably

healthy and strong the head stand or its variants with or without help

or props may be attempted. Headstand as it has been mentioned in

earlier articles, helps to direct the CSF into the ventricle in the

brain to stimulate the pituitary the secretions  which help produce

adrenalin, a hormone which used to be given in the olden days for

asthmatics. Further it nourishes the spinal nerves which will help the

proper functioning of the autonomic nervous system thereby giving a

healthy control over the bronchial tubes. A short stay in Sarvangasana

also is helpful as  it gives a natural jalandhaarabandha and the

quality  of Ujjayi breathing is also good. Assisted

sarvangasanaViparitakarani) can also be attempted

It is also a good practice to work on the accessory muscles to

breathing. In an asthmatic the chest muscles tend to be rigid and

breathing shallow. Arm exercises and thoracic exercises are very

helpful to free the tightness of the chest. Please refer to the hasta

vinyasas and the Parsva bhangi vinyasas in the Tadasana sequence in my

book “The Complete Book of Vinyasa Yoga”. Many of these exercises can

be done even sitting, and some even lying down depending on the

condition of the patient. Singing (perhaps in the bathroom), full

throated chanting (prabalam adhiyita)and reading aloud (with or

without an audience) are also helpful.

Yoga can be very useful for asthmatics as an adjunct therapy, one may

continue with medical treatment one is undergoing like allopathic,

ayurvedic or any other. Normally it will be a good idea to start

treating an asthmatic during the season when the atmospheric

pollutants are the least troublesome and asthmatic attacks minimal.

One may start with the accessory muscle exercises and then teach

Kapalabhati, then Bhastrika and Ujjayi breathing with Kumbhaka withing

one’s capacity. Some kind of assisted  inversion can be attempted

after the participant feels more comfortable. Over a period of time

with  regular practice almost everyone shows improvement. The

frequency and severity of the attacks come down.

When I started teaching way back in the mid seventies, with the

blessings of my guru, I taught yoga to a bunch of asthmatics in a

nearby hospital. The patients varied from about 8 years to about 60

years. I met each one individually once a week for about 8 weeks,

teaching them slowly and progressively. I did not keep any records but

later when I met the doctor he looked quite pleased. He mentioned that

many had shown improvements over a year and it was possible to reduce

and in one or two cases suspend medication. Their vital capacity

showed significant improvement. One important aspect of yoga therapy

is that the patient gets fully involved in it. When you give medicines

alone, the patient is a passive helpless participant. In yoga chikitsa

the patient is fully involved and when she/he sees improvement there

is a psychological boost– a feeling of achievement is there which

will help them practice regularly and take care of themselves. They

are slowly able to overcome the despair and helplessness associated

with these attacks and start becoming more positive. They start

feeling equal to the challenge.

When anyone asks me if yoga cikitsa works for bronchial asthma, I say

yes. Because I was an asthmatic as a teenager. Since I started

studying with my Guru I have been—touch wood– free of attacks, for 50

years now. Children from families who have asthmatic members may

benefit immensely from relevant yoga practice if they could start

appropriate yoga early in life.

Leela Centre

Dorset

The Independent Yoga Network Midsummer Festival again promises to be a fascinating weekend with a very diverse range of workshops to choose from.

Steve is among the presenters, and here’s a brief taste of the workshops offered :

Gordon Smith: Direct experience of the koshas using the hand as gnomonic followed by relaxation

Cathy Stanton: Being Here! – a practical workshop based on Scaravellis teachings

Virginia Compton:  Heart centred Kriya, Asana, Pranayama and meditation

Mike Gould: Dynamic Meditation and Gentle Awakening

Duncan Hulin: Holistic Yoga practices, from and returning to, Silence and Stillness

Pam Smith: Kundalini Yoga

Godfrey Deveureux and Olivia Crooks: Accessing the Guru Within

Christopher Gladwell: Evolutionary Yoga of Radikal Freedom

Matt Gluck: A workshop to inspire practitioners to enjoy the simple nature of breath and to appreciate its role in vitality

Swami Saradananda: The Power of Breath

Ellen Lee: Boys and Girls come out to Play – encourage the inner child to emerge through games and practises designed to reconnectwith our natural, playful energy

Sama Fabian: Riding the winds, standing balances and a comprehensive inversion practice  using breath intelligence

Gerry Russell: Tantric Yoga and Sound Meditation

Suzy Daw: Freedom From the Known, Yoga inspired by Vanda Scaravelli

Charlie Taylor-Rugman: An introduction to the philosophy and practice of Ashtanga Yoga

Jim Gough: This a slow asana / meditation class that is quite intense

Stefan Cartwright: Nada Yoga — The Yoga of subtle sound

Steve Brandon: A Taste of Freedom – The Four Noble Truths of Patanjali

Pete Yates: Ishvarapranidhana: Patanjali’s devotion to life – talk and practice

David Sye: The Intelligence and Mechanisms of Love – creating an environment about a Yogabeats  practice

Satyananda: ‘Primal Yoga’ has come into being through Satsangs with Satyananda

Simon Hunt: ‘Yoga in Mental Health And Substance Addiction’  A description of teaching Yoga in a psychiatric hospital and the wider community setting

Jude Murray: Celtic Yoga; working with asana, breath, chant, gentle energy work and ritual

Dr. Lea Brindle: ‘Round Table’: an opportunity for yogis and yoginis to come together and share in their curiosity and experience of Yoga

The festival is family-friendly and the full programme, booking details and directions can be found on the Namaskaram website

To find out about the training, meet the tutor and see the venue we have a FREE open session for each course.

The session in Wells is on May 8th at 10am-12.30pm

The session in Branton, Doncaster is on May 15th at 2.30pm-5pm

To reserve your place, all you need to do is email Steve.

Desikachar tell’s us that Krishnamacharya believed Yoga was India’s greatest gift to the world. Krishnamacharya dedicated his life to placing the benefits of Yoga at the service of humanity. He was deeply grounded in the ancient Yogic wisdom and at the same time was a great innovator.

I am going to start a training programme in June this year and have had many questions on the theme of ‘What kind of Yoga is it?’ So I wanted to reiterate the importance of understanding the tools of Yoga, developing a personal practice and individual application of Yoga.

Desikachar said that, ‘To Krishnamacharya, Yoga was a means to improved health; to restored well-being in the face of illness; and to emotional balance and enhanced mental clarity. It was the accessible path of progression toward union with the Absolute – whether conceived as a named God or nameless truth.’

In Srivatsa Ramaswami’s book, Yoga for the Three Stages of Life, Yoga is presented as an art form, a physical therapy and a guiding philosophy. These approaches of practice are traditionally applied to the three stages of life; art form in youth, therapy in mid life and guiding philosophy in old age. Although this model and the approaches are ideally applied to the appropriate stage of life, Yoga can always serve us to maintain and improve our health, to use as a therapy, and to support, uplift and inspire us spiritually. We only need to apply the appropriate practices, accepting and respecting our current situation.

The unique tools of Yoga; asana, pranayama, pratyahara, meditation, mantra, prayer and ritual, need to be used according to the situation. Diet, lifestyle, environment and activity are also important considerations. Ayurveda has much to offer here for health and healing. Krishnamacharaya himself was well versed in Ayurveda, having studied with a teacher named Krishna Kumar.

So although Yoga has a paradigm and methodology, a fixed practice of Yoga diverges markedly from Krishnamacharya’s style of tailoring what he taught to each student. Krishnamacharya was an adaptable teacher giving every student what was appropriate for his or her individual needs. This personal application of Yoga is the hallmark of Krishnamacharya’s teachings.

So I invite you to explore the possibilities that Yoga offers for health, healing and beyond in your own life.

If you do not have a teacher and wish to find one in this tradition I have included a few links.

Graduates of Srivatsa Ramaswami.

Krishnamacharya Yoga Mandarim

AYS-teachers trained in Desikachars tradition. Mainly UK based.

Svastha Yoga

American Viniyoga Institute

Wishing you health, happiness and peace.

And quadruple sneeze bout is said to be one of the documented causes
of fatal road accidents!

The air we breathe day in and day out when it reaches the chest should
be lungs-friendly. It should be warm at about body temperature even
when we walk in freezing cold. It should be moist even if the humidity
is very low outside. It should also be bereft of much atmospheric
pollutants like dust and particulate matter. It should be reasonably
free of harmful bacteria and viruses. So the respiratory tract should
not only add warmth and moisture to the inhaled air, but also prevent
the harmful substances and pathogens from reaching the lungs. And then
the Yogis of yesteryears insisted that the respiratory tract or the
nadis ida and pingala should be kept clean (nadI suddhi). Nadis are
tubular structures–blood vessels in the body are referred to as
nadis, so also nerves; they could also be air passages.

So how does the respiratory tract deliver the conditioned air to the
lungs and equally important how is the health of the tract itself
maintained and renewed continually? The nostrils with those thick
short hairs (vibrissae) help to trap dust and some other offending
substances within the nostrils. Then the air enters the nose and goes
through the much narrower naso-pharynx. The mucosa lining this tract
is supplied by nerves from the para sympathetic. It is said that the
nose secretes a viscous liquid continuously, but alternately. The left
part of the nose gets secretion for about 2 to 2 ½ hrs and then the
secretion switches to other side. The wet secretions help the nose
trap dust particles and some offending organisms like virus/bacteria,
etc. The cells of the respiratory epithelium have what are called
cilia which move the particulate matter towards the pharynx, which
passes into the esophagus and mostly this, the mucous with the
offending trapped material goes to the throat . When they reach the
throat, the tract changes and we involuntarily and periodically
swallow it to be neutralized by the powerful stomach acids. Sometimes
when the upper respiratory tract is congested due to infection etc.,
the cilia do not function well and sometimes we snort the secretions
and bring it to the throat, when it is normally coughed and spit out
After the two hour cycle there is the dry spell when one part of the
nose dries and periodically we blow out the scabs.

There are three yoga procedures that are designed to keep the
nasopharyngeal or the upper respiratory tract in good functional
health. Use of the now popular neti pot helps to reduce the
congestion and wash down trapped debris so that the passage of air to
and from the lungs will be smooth. Clean warm water with a pinch of
salt helps to reduce naso-pharyngeal congestion and breathe freely.
This procedure may be followed for a short period of time until the
other more involved exercises, Kapalabhati and Nadishodhana
procedures, start giving more lasting benefits.

The Nadisodhana pranayama, as the name indicates, cleanses the nadis
and here we are concerned with the upper respiratory tract. According
to Yoga Yagnyavalkya, the two nadis ida and pingala, emanating from
the Kandasthana in the pelvic region, extend up to the tip of the left
and right nostrils respectively. When we breathe in, the hollow of the
nostrils first fill up letting the vibrissae and moisture trap some
pollutants. Then when the inhalation starts, the air goes through the
much narrower nasal passage at a significantly higher velocity. This
effect is enhanced in Nadishodhana. In this pranayama we use the
Mrigi Mudra. In it one closes the right nostril with the thumb and
uses the little and ring fingers to partially close the nasal passage
on the left side, just below the ethamoid bone, giving more control
over the process of inhalation. The powerful flow of air over the
mucus membrane of the entire air passage when one sucks in or snorts
during inhalation phase of the nadisodhana pranayama helps to trap
much of the offending unfriendly pollutants and then evacuate into the
throat.

Further the area just beyond the ethanoid bone is considered very
sensitive (asthmagenic) and when allergens impinge on the membrane of
this area, histamines are produced which send signals to the sneeze
center (sneezing center) in the brain (medulla). (Believe me I did
not make up the ‘sneeze center‘. It exists just as other centers such
as the cough center, respiratory center etc). Sternutation or sneezing
is a semi-autonomous convulsive expulsion of air from the lungs

The Kapalabhati is a procedure that has multiple benefits (For more
information on Kapalabhati, please refer to pages 190 to 194 in my
book “Yoga for Three Stages of Life“). It also helps to clear upper
respiratory passages and remove congestion. Equally important is the
possible beneficial effects it has on sneezing, the sneeze center.
Come to think of it, Kapalabhati as one can see, simulates or closely
resembles the activity of ‘sneezing‘. So when one does Kapalabhati, a
few times at a time, and repeats it a few times a day, the procedure
presumably sends signals to the sneeze center and calms down the
overactive center of those who suffer from hay fever and those who
overreact to allergens and pollutants. In these people the sneeze
center is ‘on the edge’ so to speak. And they display a nervous
response to allergens, stress, etc. that is abnormal, usually
resulting in nasal congestion and multiple bouts of sneezing. This
Kapalabhati procedure if diligently practiced for a while should help
bring about considerable control over excessive sneezing. It is said
by medical doctors that some of the methods useful in the control of
sneezing would include deep exhalation of the air held in the lungs
and this is facilitated by both kapalabhati and deep exhalation in
nadishodhana pranayama. Holding the breath after a deep inhalation for
a count of 10 is another commonly known suggestion. It is actually
achieved while we hold the breath in antahkumbhaka after a deep
nadisodhana inhalation. Additionally, when we hold the breath the
sinuses are also filled with fresh air and are cleansed in the
process. Applying pressure to the nose is another commonly popular
remedy suggested with respect to sneezing. In fact that is exactly
what is done when one holds the breath in antahkumbhaka of
Nadisodhana. The nostrils are closed just below the ethanoid bones of
the nose by the thumb on the right side and the last two fingers on
the left side, using Mrigi Mudra. Hence these yogic procedures:
Kapalabhati followed by Nadisodhana breathing with the appropriate
occasional use of Neti could ensure the reduction and subsequent
prevention of recurrent cold, hay fever/ allergic rhinitis, and other
upper respiratory problems. One will not over-sneeze.

Yoga vs. Ach..choo

This article was written by Srivatsa Ramaswami and is reproduced with his kind permission.

The brain and its nerve pathways form an important system of the human
being and again Yoga has some unique procedures to help the efficacy
of the nervous system. The brain, the spinal cord containing the nerve
fibers, the ganglions, the plexuses and the peripheral nerves form
this system. We have already seen the benefit the yogic technique of
meditation can bring to the brain. It helps to create new neural
connections and reduce disturbances. This Raja Yoga technique works
within the brain and transforms (parinama) it to a better functioning
organ. The Hata Yogis through the Hata Yoga practices such as
Pranayama, viparitakaranis and some mudras help to maintain good
health of the brain. The two postures that really help the brain are,
as you can guess, the inversions, Sirasasana and Sarvangasana.

Many people, when they start to practice Headstand, find that their
faces flush and they feel a rush of blood to the face and the skull.
After some regular practice for a short period of time, the body
adjusts to the new posture and auto regulates the flow of blood. Even
so when one practices this posture for a significant time, the blood
circulation in the brain improves considerably, since the blood
vessels in the brain do not contract or dilate the way other blood
vessels do. This is very refreshing to the brain and normally people
get a cleansed feeling. Equally important is that the cerebro-spinal
fluid, which is a clear and colorless liquid surrounding the brain and
the spinal cord, drains and pools upon the top portion of the brain.
It enters the ventricles and small recesses in the brain and helps in
the nourishment of the brain cells. The third ventricle conveys a
small recess to the posterior portion of the pituitary gland. The
pressure of the CSF, while staying in Headstand, helps the gland to
secrete more of the hormones into the CSF which again is said to
stimulate the sympathetic nervous system. So people who have a weak
sympathetic system may benefit from remaining in Headstand for a
considerable amount of time. The weak sympathetic is considered to be
one of the causes of some ailments like bronchial asthma. Hence this
exercise could be useful for those who suffer from such conditions as
bronchial asthma, its cousin eczema and distant relative, epilepsy
stimulating the sympathetic.

Sarvangasana is similar to but yet different from Headstand. In this,
instead of the crown, the occipital portion of the head is on the
floor, and the CSF pools into the midbrain and the back of the brain
including the medulla. These areas are really stimulated by a good
stint in Sarvangasana. It is said the Vagas nerve nuclei are
stimulated by this exercise. Thus it results in the activation of the
para sympathetic. It results in reduction in anxiety and insomnia. My
Guru used to say that it helps normalize sexual functions. Thus a
judicious mix of Headstand and Shoulder stand would help to bring
about a healthy balance between sympathetic and parasympathetic
nervous systems.

Yoga is particularly directed towards maintaining the integrity of the
spine. The spinal cord is about 45 cm long for men and 43cm for women.
The enclosing bony vertebral column protects the relatively shorter
spinal cord. In fact, the spinal cord extends down to only the last of
the thoracic vertebrae, or the thoracic spine, and then the tail flows
down the lumbar region. The spinal cord is inside the neural canal –
almost the diameter of the thumb– of the backbone. The nerves from
the spine emanate on either side through openings called neural
foramina and then proceed to the autonomic nervous system and then
various organs. The slightest displacement of the vertebrae will
result in chronic or acute pain. In Yoga, efforts are made to maintain
the spinal column in proper position and mobility. There are fibers of
both the central and autonomic nervous system. When there is some
pressure on the nerves due to even the slightest displacement of the
vertebrae, there is pain which inhibits the various impulses that pass
through the brain, spinal cord, the various organs and muscles. This
can be compared to ‘noise’ in the telephone transmission system. In
such cases the signals do not properly reach the organs or the brain
and spinal cord do not receive the signals properly resulting in the
inefficiency of those organs. So Yogis take special care to see that
the spinal column is properly exercised, mobile and supple. The
exercises are designed to prevent any vertebral pressure on the nerves
by maintaining a healthy inter-vertebral space. And then these spinal
exercises help to circulate blood and CSF to nourish the spinal
nerves. They also suggest strengthening the back muscles so that the
spinal column is well supported. Paschimatanasana, as the name
implies, will meet the requirement admirably.

The movements for the spine include side bending, forward bending,
curving the back, back bending and of course twisting. These may be
done in different postures as is usually done in Vinyasakrama. One of
the simple sequences that helps achieve this is hasta vinyasas and
thoracic exercises in Tadasana, which include all these movements.
(See my book “Complete Book of Vinyasa Yoga, Chapter on Tadasana).
This stretching of the spine will be enhanced if one practices the
scores of vinyasas in inversion poses like Sarvangasana and sirsasana.

The spinal cord is inside the thoracic region of the vertebral column.
So when we move the arms and do the various movements the spine at the
thoracic region does not stretch as the ribcage moves up and down as
one unit. The intervertebral discs in the region of the thoracic spine
are much thinner than in the cervical and the lumbar regions. As a
result there is generally less movement between the vertebrae of the
thoracic spine.  The yogis have found a unique way of stretching the
thoracic spine.  This is achieved by doing all the movements with deep
breathing, especially inhalation. When we do deep inhalation, the
chest expands side to side, front to back and also up and down which
will help stretch the vertical thoracic spine and maintain a good
intervertebral space for mobility and freedom for the nerves. Hence
the vinyasakrama method of doing asanas with good breathing has this
additional advantage. Again a good stint of Pranayama practice
especially Nadisodhana (nerve cleansing) with an easy, graceful and
secure Jalandharabandha should be very useful for the spinal cord.
Pranayamic deep inhalation and the long breath holding  (1:4:2) after
inhalation (antah kumbhaka) directly benefit the nerves inside the
spine. So when you do deep inhalation, hold the breath and stretch
the spine, the breathing itself acts as an internal traction of the
thoracic spine.

This article was written by Srivatsa Ramaswami and is reproduced here with his kind permission.

The content is derived from my ten years of study and practice of Viniyoga and my studies with Srivatsa Ramaswami.

Krishnamacharya’s Yoga, as taught by his long term Chennai students, has some unique characteristics and is a profound and comprehensive system that is infinitely adaptable to individual needs.

The course is suitable for new students who wish to learn an authentic Yoga method and train as teachers, for existing teachers who wish to train in this method, and practitioners who wish to learn this method but not teach. The modular format and emphasis on personal practice allows this flexibility.

Participating in the course will give you the tools to confidently practice Yoga for your own well-being and then, if you wish, share this with others. Independent health care was one of the purposes for which Yoga practices were devised by the Yogis. They wanted to be free from ailments and also free from reliance on therapists and medical practitioners. You can learn these ancient methods with the potential that they have for optimum health and long life.

The course is made up of a number of modules covering the main principles and practice of Vinyasa Krama Yoga, Pranayama, Yoga Subtle Anatomy, Krishnamacharya’s Teachings, Yoga Sutra, Personal Practice, Anatomy and Yoga Teaching.

The Anatomy Module will be taught by Ruth Gilmore Ph.D and Yoga Business Module by Sally Lever MA.

The course is certificated and is registered with the Independent Yoga Network.

One course will be available in Wells, Somerset and one in Doncaster, South Yorkshire.The Anatomy and Physiology module with Ruth Gilmore will only be available in Wells for both courses.

Module 1 of the course is on June 12th/13th in Wells and July 3rd/4th in Doncaster.

Information is available on the website.

A full prospectus is available …please apply for this if you would like to find out more about the course by contacting Steve

Some scholars refer to svadhyaya with a more generalized
interpretation. Since sva is own, svadhyaya could mean study of the
Self:or the atma vidya or adhyatma vidya which is the subject matter
of the Upanishadic portion of the Vedas. It could include other
philosophies which help to understand the nature of the Self,  like
Yoga and Samkhya. Hence all studies in which the main goal is
realization of the Self or Soul can be termed as svadhyaya. Sri
Krishnamacharya made it a point to teach  several Upanishad vidyas and
other adhyatma vidyas as Yoga, the Gita, samkhya  etc.

But what does Patanjali indicate by Svadhyaya in the Niyamas? It is
the study and practice of the devotional rituals of the Vedas. This
can be inferred from the benefits Patanjali says would accrue by
svadhyaya. It is the communion with one’s own ishtadevata or personal
deity, “svadhyayat ishta devata samprayogah”. Sri Krishnamacharya
spent a lot of time teaching the Vedas and vedic philosophies.
Svadhyaya is a perpetual niyama. So every year on the full moon day
during the month July15 to August 14th, orthodox Indians renew their
pledge to study the Vedas, and follow it up on the following day by
the chanting of the Gayatri mantra 1008 times. They continue the
minimum practice of svadhyaya by chanting gayatri every day at least
108 times. Many chant the Vedas, like the Sun Salutation mantras or
the vedic hymns of Siva or the Upanishad etc., every day. This is
orthodox svadhyaya which Patanjali seems to include as a Niyama.

If we take a wider interpretation of the word svadhyaya to mean study
of the adhyatma vidyas or study about the Self, we have a number of
texts that compete for the Yogi’s attention. Apart from the main
philosophies like Yoga, Samkhya and Vedanta on this subject, almost
all the old texts like the Puranas and individual works have a portion
on Yoga, as “yogic discipline” was considered a prerequisite for the
study, understanding and meditation of the Self.

Such texts are many in number. They are not limited to Sanskrit alone.
In fact there are many classic texts on spirituality in a Dravidian
language called Tamil (Tamizh), which is my mother tongue. Several
Tamil scholars consider Tamil to be even older than Sanskrit and it is
one of the few Indian languages with a minimum of Sanskrit- derived
words. The philosophical works in Tamil are many. There is a beautiful
small text called “Kaivalya Navaneetam” or the butter of  Spiritual
Freedom. It indicates that if one studies that book, spiritual Freedom
takes place instantaneously, like the time taken to swallow a piece of
butter. Or kaivalya or spiritual freedom will appear to be as
delicious to the spiritual aspirant as butter would be to a child.
Children love butter and Lord Krishna as a child was said to be very
fond of butter.

Perhaps one of the best known Tamil works on spirituality is the one
written by a Sivayogi called Tirumular.  He says in his work
Thirumandiram that he was a contemporary of Patanjali and by
implication witnessed the dance of Lord Siva in Chidambaram. (For the
story of Patanjali please read the chapter “Story of Patanjali” in  my
book “Yoga for the Three Stages of Life”). Some scholars consider
Tirumandiram, the 3000 verse monumental work, as equivalent to the
works of the Bhagavatgita, Patanjali’s Yogautra and another Yoga
classic, Yogavasishta combined. It is hard to disagree.

Tirumular says:

By receiving Nandhi’s grace we sought the feet of the Lord
The Four Nandhis (Sanagar, Santhanar, Sanath Sujatar, Sanath Kumarar),
Siva Yoga Maamuni, Patañjali, Vyakramapadar and I (Thirumoolar)
We were thus eight disciples.

The story of Tirumular is also interesting. He was a Sivayogi and a
siddha yogi, one who had attained siddhis—like what you find in the
Vibhuti Pada of Patanjali’s Yoga Sutra. Here is the story.

It is said that the Siva Yogi, Sundaranatha, who was one of the eight
direct disciples of Lord Siva, having received the blessings of Lord
Siva and also having become a Sidhha and being a great Vedic scholar,
decided to visit the South Indian sage Agastya (rhymes with Augustus?)
who was living in the Podihai mountains of Tamil Nadu in South India.
He worshipped the Lord in Kedhar and Pasupati in Nepal. He took a holy
dip in the Ganga and proceeded towards the South. He visited the
mountain range of Shrisailam, on the banks of the great Southern river
Krishna and worshipped Sivasankara. Travelling further south he
reached Kalahasti, another venerated hill temple of Siva. Then he went
to the dancing Siva’s (Nataraja) temple Alavanam and then went to
Kancheepuram and worshipped the Lord in the Ekambresvara temple, about
50 miles from the city of Madras (Chennai).  Then he reached the great
temple in Tillai or Chidambaram and witnessed the primordial dance of
Lord Siva, the same place where Patanjali also had the vision of the
divine dance. His heart was full of immense divine joy on seeing the
dance of the Lord. Then he slowly moved further south and reached the
banks of the river Kaviri.

One day, after taking his bath in the holy river Kaveri, he went to
another Siva temple in Aduthurai. He worshipped the icon of the Lord
in that temple and never felt like leaving the beautiful form and the
spiritual environs of the place. But he collected himself and started
proceeding towards the Podihai mountains to meet with the short
statured Agastya. As he was slowly treading along the bank of Kaveri,
he saw a herd of cows standing around a spot, not moving, not grazing
as expected. He went near them and saw to his dismay, the cowherd
lying dead in front of the cows. The orphaned cows which seemed to be
unable to bear the loss of their friendly cowherd were weeping with
their heads down. It was also time for the cows to return to their
habitats to be milked and such milch cows were struggling to stay in
place with their heavy udders.  The Yogi, who considers ‘Love is the
Lord’ (anbe Sivam), took pity on the cows.  He used his yogic powers
called “para kaya pravesa” and transmigrated into the body of the
cowherd, known as Mula. In an instant Mula woke up as if from sleep
and the cows instantly looked happy. The Yogi, now a cowherd, kept his
own body aside under a banyan tree-planning to re-enter his own body a
short while afterwards- and led the cows back to their habitats. He
waited for the cows to return to their respective spots and then
decided to get back to the forest where his original body was.
Reaching the spot where he had left his body, he was shocked to find
that his body was missing. Actually the King’s servants finding an
unclaimed body decided to dispose of it by cremating it as per the
custom. Now the Yogi who had renounced everything had now renounced
his own body.  Though he was taken aback by the turn of events, he
realized that the Lord Siva was directing him to propagate Sivayoga
through him in the Southern part of India through the medium of  the
Southern language, Tamizh . Shortly thereafter, some of the villagers
not finding Mula with the returning cows came in search of him in the
forest and brought him back to the village and left him in his house.
Mulan’s wife who herself was an orphan and childless found the
behavior of her husband odd. He said to her that he had renounced the
world and would not come back home and went into a Mutt and remained
there for the night, planning to leave the place the following day.
Mulan’s wife was restless all night. She had no relatives or grown up
children to take care of her. Early in the morning she approached the
elders of the village and narrated her plight and requested them to
persuade Mulan to return home. The elders after talking to him for a
few minutes realized that a transformation had taken place in Mula and
that he was not the illiterate cowherd anymore but an accomplished
Yogi and they thought it was due to the grace of Lord Siva. They went
back and consoled Mulan’s wife, telling her that her husband has
transformed himself to a Yogi and she should feel happy and proud of
her husband. They also persuaded the Yogi to stay near the village so
that his wife would feel more secure even though he would be separated
from her. The Yogi sat under a tree and meditated for one year and at
the end woke up from his Samadhi and composed one verse. Again he went
into Samadhi and at the end of the second year he opened his eyes and
composed the second verse and went on to compose three thousand
verses, it is believed in the following 3000 years! Thirumantiram
(lit., the sacred mantras) became a classic in Siva Yoga and there is
no one who would not be touched deeply by one verse or the other.

Here are a few verses translated, pertaining to Ashtanga Yoga.
1. Certain constraints and prescribed duties (dont’s and do’s),
countless postures, breath control, sense control, concentration,
meditation, and absorption are the eight aspects of yoga.
2. One who is steadfast in Yama, the first Anga, will never cause
injuries to anyone by word or deed (nor abet). Thoroughly truthful, he
never covets; possesses exemplary qualities, and is pious. Modest and
neutral he shares his possessions with others. Pure he abjures use of
intoxicants.
3. The Niyamas (vows) are cleanliness, both outward and inward,
compassion, dieting, forbearance, truth, sensitiveness and a mind free
from lust, greed, or sadism.
4. Further, austerity, chanting, contentment, faith, charity,
religiousness, scriptural study and its propagation, and worship are
the aspects of Niyama.
5. Asanas are many hundreds. The important ones are Bhadrasana,
Gomukhasana, Padmasana, Simhasana, Siddhasana, Veerasana, Sukhasana
and Swastikasana.
6. By the proper control of Prana (Pranayama) bliss arises in one
automatically. Why resort to intoxicating drinks? The gait becomes
sprightly and laziness vanishes. This is the truth, oh sensible one,
of the efficacy of Pranayama.
7. Usually Prana circulates in the body without control. If one, by
proper practice purifies and controls it, the complexion will become
golden, grey hair will turn black, and ultimately/untimely death will
be prevented.
8. Thirumular indicates that he, by the aid of Yoga lived long (3, 000 years). Knowledge of life and long life are essential, he says,to
attain spiritual knowledge. He says “Once I was under the impression
that the body need not be protected since it is perishable. Of late I
found that something is inside it, and that something is the all-
pervading entity, which is inside my body as though my body is its
temple. After finding that truth I have taken a vow to protect and
preserve my body temple and keep perfect.”

Here is Ganesa Prayer from Tirumular’s Tirumandiram, which I usually
chant at the beginning of my Yoga classes

Aindu karattanai
Aanai muhattanai
Indin ilampirai pondra eyitrinai
Nandi mahandanai
Jnaanakkozhundinai
Pundiyil vaittadi potruhinrene.

Him, who has arms five,
Him, who has an elephant face
Him, whose single tusk equals the charm of the crescent moon,
Him, who is the offspring of the Blissful Lord,
Him, who is wisdom overflowing
I worship (by) keeping His feet
In my consciousness (mind)

Here are a couple of gems

There is but one Race
There is but one God

The ignorant considers Love and God as different
And many consider Love and God separate
When one finds out Love and God to be identical
One becomes an embodiment of Love/Compassion

The entire text is published. I think there is a translation of it in
Indian English, with which you are now familiar.

Sri Krishnamacharya was an innovative yogi. He adapted yoga, using the
physical, physiological, psychological, devotional and spiritual
aspects to the requirements of individuals. But these adaptations were
based on solid footing in traditional yoga. There is a view among a
few yoga practitioners that Yoga is evolving and so they become
inventors of Yoga, without studying the huge amount of yogic wisdom
already available. My Guru spent the first four decades of his life,
went around different parts of the country studied under different
teachers different subjects before settling down to teach Yoga. In the
olden days, classical subjects like traditional music, grammar and
literature, vedic chanting, Ayurveda and Yoga were supposed to be
studied full time for at least seven years before one can claim to
work in that specific areas. Even in modern times, subjects like
Medicine, Law, Engineering and others require solid study for a number
of years before one can practice as a doctor or a lawyer or design a
bridge. So when Krishnamacharya taught Yoga or treated a patient with
yoga procedures, you could be sure that even as he would adapt to
individual requirements it was based on solid, thorough traditional
knowledge. He had one foot firmly grounded in orthodox approach. He
even would exhort his students to go around villages and approach
agraharamas (elite communities) and look for works of obscure yogis
that would be available with their families and bring them out and
study them. He used to quote sometimes from unusual sources, mainly
because he took efforts to unearth hidden treasures of yogic
knowledge. In Yoga Makaranda you come across references to many works
which we are not able to find nowadays, but which he had studied. Many
of the works remained unpublished like the Yogakuranta, for instance.
So svadhyaya is a vey important aspect of a Yogi’s development.
Without that, without those moorings, the yogi becomes rudderless and
could waste perhaps a lot of valuable time either with ineffective
innovations or lopsided practices within a narrow spectrum. Sri
Krishnamacharya was an orthodox Yogi with a lot of conventional,
traditional study (svadhyaya) and that was the secret of his
innovations. He made the obscure Yoga of yesteryears accessible to
modern times.

This article was written by Srivatsa Ramaswami and is reproduced here with his kind permission.