Happiness and misery arise due the the contact of the soul, sense organs, mind and sense objects. When the mind is withdrawn from the senses and is concentrated on the soul, it identifies itself with the soul and a supernatural power comes forth.
After completing The Yoga of Sri T Krishnamacharya, the Vinyasa Krama Yoga 9 Day Intensive and 5 Day Complete Vinyasa Krama Yoga you may begin training with Stephen on a personal lesson basis.
Yoga and its sister science Ayurveda were both taught by the sage Patanjali. Yoga and Ayurveda rest on a common basis which is the philosophy of Samkhya taught by the sage Kapila. These teachings have their roots in the Veda, the laws coming down from eternity.
Illness is the first of nine obstacles to spiritual realisation listed in the Yoga Sutras. The essence of the digested food is said to be the primary cause of disease. Therefore dietary discipline is one of the primary requirements for Yoga practice. The body, senses, mind and soul are harmonised and oriented towards spiritual freedom (moksa/kaivalya). This requires the purification of the body/mind so that Sattvaguna becomes dominant in the individual. Kaya Suddhi is purification of the body by following a Satvic diet.
Practice is first orientated to purify and restore your natural state of health balance, and empower you in life and to pursue a spiritual goal.
Personal lessons including health advice are available to students who have completed The Yoga of Sri T Krishnamacharya, the Vinyasa Krama Yoga 9 Day Intensive and the five day Complete Vinyasa Krama Yoga.
To apply Yoga and Ayurveda in your daily life requires training in their techniques along with a philosophical understanding. Harmony Yoga do not teach Yoga and Ayurveda as a sport, or as a healing system similar to modern allopathy.
In the ancient tradition of the Veda, healing and spiritual knowledge were passed on by teachers who were supported by the community. This was to avoid the commercialisation of these teachings while making them available to all. So students gave dana as a gift of generosity and goodwill to enable the teachers and healers to maintain their existence. A teacher requires the requisites of shelter, food, clothing and medicine.
To enrich oneself by giving spiritual teachings or practising medicine was seen as unwholesome, as it was not considered proper to profit from the suffering of others. To earn enough to maintain a simple existence is of course a wholesome requirement.
Harmony Yoga courses and lessons are charged at a fee to cover costs incurred in delivering them. You are then invited to make a gift (dana) to enable the teacher to meet their living expenses and support themselves.
All sessions will have a basic booking fee to cover costs and a donation can then be made for the teacher.
The basic fee is payable on booking.
Personal Yoga lessons are given by Stephen Brandon.
This approach is not for students who are in a hurry as indicated in the follow passage.
‘The Samkhya also has brought the doctrine of Suksma or Linga Sarira, the subtle body, prominently to the fore. For, the purification of the Sattva of Buddhi may not be, and as a general rule, is not, possible in one life, nor in one region of the Universe. But death seems to put an untimely end to the process of purification, by destroying the gross body, How then can the process of purification be continued in other lives and in other regions? The Samkhya replies that it can be and is so continued by means of the subtle body. It is composed of the seventeen Tattvas, beginning with Buddhi and ending with the Tan-matras. It is produced, at the beginning of Creation, one for each Purusa, and lasts till the time of Maha-Pralaya or the Great Dissolution. It is altogether unconfined, such that it may ascend to the sun dancing on its beams, and can penetrate through a mountain. And it transmigrates from one gross body to another, from one region of the Universe to another, being perfumed with, and carrying the influence of, the Bhavas or dispositions of Buddhi characterised as virtue, knowledge, dispassion and power, and their opposites.’
From Nandalal Sinhas book The Samhkya Philosophy, p.xi.