Byt 3 Free Lessons

8/13/2019 Byt 3 Free Lessons

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Acknowledgements

This publication is dedicated to the great Dr. Swami Gitananda

Giri Gurumaharajof Pondicherry India, whose teachings haveinspired and enlightened so many along the path of yoga.

My eternal gratitude to his dharmapatni, Yogacharini Smt.Meenakshi Devi Bhavanani,and their son, Yogacharya Dr.

Ananda Balayogi Bhavanani, through whom these wonderfulteachings have reached me, and who continue to light the way for

others with their selfless service to the great science of yoga.

Copyright 2009-2012 by Yogacharya Michael Deslippe. All rights reserved. This material and/or any

accompanying video files may not be duplicated for any profit-driven enterprise without written consent.

By:Yogacharya Michael Deslippe

Founder of International Yogalayam

BASICYOGATRAINER
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For more information, please contact International Yogalayam via their web site, at http://www.theyogatutor.com .

Important Notice:Although the practices outlined within these pages, and within the pages of all of the lessons

of this yoga course are generally deemed safe, without direct personal guidance InternationalYogalayam cannot ensure that the techniques described therein will be performed correctlyand thus, without harm.

By engaging in the practices described within this document and subsequent documents, and/or demonstrated via any accompanying videos or other educational material, you agree to do

so at your own risk, and therefore personally assume all responsibility.

By proceeding in this lesson, as well as all of the subsequent lessons of this yoga course, youagree to abide by all of the TERMS and CONDITIONS for its use, as outlined by International

Yogalayam on its website.

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Contents

How to Use this Course . . . . . . . . . . . . . . . 1

The Course Content . . . . . . . . . . . . . . . . . 2

Introduction . . . . . . . . . . . . . . . . . . . . . . 3

Section 1 The Foundations of Yoga

Day 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . .5Welcome to Yoga . . . . . . . . . . . . . . . . . . . . . 5

The Warm Up . . . . . . . . . . . . . . . . . . . . . . 10

Vajra Asana . . . . . . . . . . . . . . . . . . . . . . . . 13

Shava Asana. . . . . . . . . . . . . . . . . . . . . . . . 15

Day 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . 18Yoga Sadhana . . . . . . . . . . . . . . . . . . . . . . . 18

Preliminaries . . . . . . . . . . . . . . . . . . . . . . . 19

Learning Yoga . . . . . . . . . . . . . . . . . . . . . . . 21

Vibhagha Pranayama . . . . . . . . . . . . . . . . . . . 23

Day 3. . . . . . . . . . . . . . . . . . . . . . . . . . . . 29Relaxation . . . . . . . . . . . . . . . . . . . . . . . . 29

Foot and Ankle Kriyas . . . . . . . . . . . . . . . . . . 31Eka Janu Vajra Kriya . . . . . . . . . . . . . . . . . . . . . . 31

Pada Vajra Kriya . . . . . . . . . . . . . . . . . . . . . . . . 32

The Deepening of Relaxation . . . . . . . . . . . . . . . 33Nishpandha Jnana Kriya . . . . . . . . . . . . . . . . . . . . 33

Day 4. . . . . . . . . . . . . . . . . . . . . . . . . . . . 37Pranayama Part A . . . . . . . . . . . . . . . . . . . 37

Vyaghrah Pranayama . . . . . . . . . . . . . . . . . . . 41

Sukha Pranayama . . . . . . . . . . . . . . . . . . . . . 42

Day 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . 44The History of Yoga . . . . . . . . . . . . . . . . . . . . 44

Yoga in the Modern World: Part A . . . . . . . . . . . . . 47

Transition Postures . . . . . . . . . . . . . . . . . . . . 50

Standing Jattis . . . . . . . . . . . . . . . . . . . . . . 53

Sama Sthiti Asana . . . . . . . . . . . . . . . . . . . . . 55

Day 6. . . . . . . . . . . . . . . . . . . . . . . . . . . . 58Yoga In the Modern World: Part B . . . . . . . . . . . . . 58

Styles of Yoga . . . . . . . . . . . . . . . . . . . . . . . 61

Main Branches of the Yoga System . . . . . . . . . . . . . 62

Tala Asana . . . . . . . . . . . . . . . . . . . . . . . . 65

Pada Hasta Asana . . . . . . . . . . . . . . . . . . . . . 66

Day 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . 69Classical Ashtanga Yoga . . . . . . . . . . . . . . . . . . 69

Kaya Kriya . . . . . . . . . . . . . . . . . . . . . . . . 73
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Section 2 Building a Yoga Practice

Day 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . 78Yoga Sadhana . . . . . . . . . . . . . . . . . . . . . . 78

Asana . . . . . . . . . . . . . . . . . . . . . . . . . . 81

Trikona Asana . . . . . . . . . . . . . . . . . . . . . . 84

Day 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . 88

Kriya . . . . . . . . . . . . . . . . . . . . . . . . . . 88Asana vs Kriya . . . . . . . . . . . . . . . . . . . . . 89

Surya Namaskar . . . . . . . . . . . . . . . . . . . . . 90

Day 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . 97Pranayama Part B . . . . . . . . . . . . . . . . . . . . 97

Sukha Purvaka Pranayama . . . . . . . . . . . . . . . . 102

Nadi Jnana Kriya . . . . . . . . . . . . . . . . . . . . 103

Day 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . 106Awareness . . . . . . . . . . . . . . . . . . . . . . . 106

Hathenas . . . . . . . . . . . . . . . . . . . . . . . . 111

Ushthra Asana Paravritti (Camel pose variation) . . . . . . . . 112Sapurna Shasha Asana (Incomplete rabbit pose). . . . . . . . . 113

Sapurna Matsya Asana (Incomplete fish pose) . . . . . . . . . 114

Purna Shasha Asana (Complete rabbit pose) . . . . . . . . . . 115

Day 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . 117Karma Part A . . . . . . . . . . . . . . . . . . . . . 117

Hathenas . . . . . . . . . . . . . . . . . . . . . . . 122Sapurna Maha Mudra (the mighty tidal gesture) . . . . . . . . 122

Nikunja Asana (the flower bower pose). . . . . . . . . . . . . 123

Day 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . 125Brahma Danda . . . . . . . . . . . . . . . . . . . . . 125

Hathenas . . . . . . . . . . . . . . . . . . . . . . . 129Sharabha Asana/Kriya (the griffin pose) . . . . . . . . . . . . 129

Vyaghrah Pranayama (the tiger breath) . . . . . . . . . . . . . 130

Summary The Full Hathena Set . . . . . . . . . . . . 131

Day 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . 133The Pranava AUM . . . . . . . . . . . . . . . . . . . 133

Pranava Pranayama . . . . . . . . . . . . . . . . . . . 134

Mukha Bhastrika . . . . . . . . . . . . . . . . . . . . 137

Section 3 The Yoga LifeDay 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . 141

The Yoga Life . . . . . . . . . . . . . . . . . . . . . . 141

Sitting Postures . . . . . . . . . . . . . . . . . . . . . 146Sukha Asana . . . . . . . . . . . . . . . . . . . . . . . . . . 146

Baddha Kona Asana (Kriya) . . . . . . . . . . . . . . . . . . . 147

Sama Pada Asana . . . . . . . . . . . . . . . . . . . . . . . 148
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Day 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . 150Polarity . . . . . . . . . . . . . . . . . . . . . . . . . 150

Loma-Viloma Polarity Prakriyas . . . . . . . . . . . . 153Eka Pada Utthana Asana (the singe-leg lift) . . . . . . . . . . . 155

Shirsha Utthana Asana (the head lift) . . . . . . . . . . . . . . 156

Ardha Shalabha Asana (the hal f- locus pose) . . . . . . . . . . . 157

Unmukha Shirsha Utthana Asana (the head li ft ) . . . . . . . . . 158

Dridha Eka Pada Utthana Asana (side leg lift) . . . . . . . . . . 159

Shirsha Utthana Asana (head lift) . . . . . . . . . . . . . . . . 159Stambhan Asana (the pillar pose) . . . . . . . . . . . . . . . 160

Ardha Dhanur Asana (half bow pose) . . . . . . . . . . . . . . 161

Dridha Eka Pada Utthana Asana Paravritti (I) (side leg-lift) . . . 161

Day 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . 163The Yogic View of Reality . . . . . . . . . . . . . . . . 163

Pancha Kosha 5 Bodies of Man . . . . . . . . . . . . 166

Loma-Viloma . . . . . . . . . . . . . . . . . . . . . . 169Dwi Pada Utthana Asana (the double leg lift) . . . . . . . . . . 169

Utthana Asana with Danda Asana . . . . . . . . . . . . . . . 170

Shalabha Asana (the locus pose) . . . . . . . . . . . . . . . . 171

Sharpa Asana (the serpent pose) . . . . . . . . . . . . . . . . 171Dakshina Dridha Eka Pada Utthana Asana Paravritti (II) . . . . 172

Loma-Viloma Kriya . . . . . . . . . . . . . . . . . . . 173

Day 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . 175The Yogic Diet . . . . . . . . . . . . . . . . . . . . . 175

Pavana Mukta Asana. . . . . . . . . . . . . . . . . . . 185Eka Pada Pavana Mukta Asana . . . . . . . . . . . . . . . . . 185

Dwi Pada Pavana Mukta Asana . . . . . . . . . . . . . . . . . 186

Day 19 . . . . . . . . . . . . . . . . . . . . . . . . . . . 188Yama and Niyama . . . . . . . . . . . . . . . . . . . . 188

Paschimottana Asana . . . . . . . . . . . . . . . . . . 191Day 20 . . . . . . . . . . . . . . . . . . . . . . . . . . . 194

Svadhyaya Study of the Self . . . . . . . . . . . . . . 194

Bhujanga Asana . . . . . . . . . . . . . . . . . . . . . 197

Day 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . 200Yoga Marga The Yogic Path . . . . . . . . . . . . . . 200

Ardha Matsyendra Asana . . . . . . . . . . . . . . . . 203

Vakra Asana . . . . . . . . . . . . . . . . . . . . . . 205

Some Final Words. . . . . . . . . . . . . . . . . . . . 209

Appendix 1General Hatha Yoga Routine . . . . . . . . . . . . . . 212

Appendix 2Hathena Yoga Routine . . . . . . . . . . . . . . . . . . 213

Appendix 3Loma-Viloma Yoga Routine . . . . . . . . . . . . . . . 214
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How to Use this Course

This basic introduction to yoga is divided into 21 lessons. Theenthusiastic student could easily move from one lesson to thenext each day, working through this entire course in a 3-weekperiod. However, this is not required and perhaps not even real-istic to expect for most. But I do recommend that you work dili-gently through these lessons and try to develop the habit of prac-tising consistently. The benefits of yoga only reveal themselvesto those who practice with rhythm and regularity. If you feel that

you need to repeat a lesson more than once, then thats fine and Icertainly encourage you to do so.

If you are new to yoga, then this program will provide youwith a step by step introduction into some of the basic practicaltechniques of yoga, as well as give you a broad perspective on allthat yoga has to offer. If you are an experienced practitioner, bythe end of these 21 lessons you may also find that you have a bet-ter understanding of yoga, along with a good foundation of dailypractices for continued health and wellbeing.

As youll soon discover, yoga is not merely a class that you

go to a few times a week. It is a way of approaching life thatdeals with ones health on all levels, the physical, mental, emo-tional and higher spiritual. Each lesson of this basic introductioninvolves a combination of yoga theory, philosophy and practicaltechniques, designed to take you in a step by step fashion throughsome of the principles and concepts of yoga, as well as to helpyou gradually build a good foundation of practice in some essen-tial techniques and exercises.


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The Course Content

PDF Files- The lessons are in PDF file format, which can be readdirectly on your computer screen or printed for your conveni-ence.

Videos - Short video clips accompany certain practices in eachlesson, to further aid learning.

Study MethodYou will get the most out of this yoga training course by followingthe lessons in their proper order and taking the necessary time topractice and understand the teachings before moving on to thenext lesson.

Throughout the lessons, youll see a graphic image like theexample shown to the left here, indicating when there is a videoaccompanying the practical instruction. Clicking on this graphiclink will take you to a web page where you can view the video.

IMPORTANT:The videos that accompany the various lessons are not meant tobe simply watched alone, out of context. Rather, they are additional learningtools to accompany the instructional material of each lesson. In order to gainthe most benefit from all of the practices and techniques that youll be intro-duced to in this course, they must be learned at the proper time, and within thegreater context of all the teachings of each particular lesson I recommend thatyou take your time and follow the course and all of the practices in the step-

by-step manner in which it is designed.

At the conclusion of each lesson youll find a Practice Sum-mary, which is a practical schedule for you to follow at eachstage along the way. You are advised to print out these practicesummaries so that you can easily reference them while you arepractising.

At the conclusion of this course, you will also find someAppendices to be printed, which outline various routines foryour continued practice.


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IntroductionAs we enter well into the 21st century, yoga has exploded inpopularity, growing into a multibillion dollar industry visible atnearly every turn in modern society. But along with this explo-sion has come much confusion and misunderstanding aboutyoga. The newcomer to yoga finds him or herself confronted witha ever-growing number of yoga styles and strange exercises thatoften seem meant more for those endowed with youth and vital-ity rather than for the average person. Modern yoga culture, along

with the common way in which it is taught, and the image of itthat is constantly being portrayed today has done little to paint aclear picture about this profound science from ancient India, andeven less to spread its many teachings in a comprehensive way.

It is for these reasons that I have developed this basic intro-ductory yoga training program. Yoga is such a profound sciencefor health and wellbeing, personal growth and transformation,and global harmony that its further dissemination across theglobe stands to benefit all of humanity in so many ways. Thus,the full breadth of its teachings should be known, and it is my

hope that here you may begin to gain a better appreciation for allthat yoga has to offer.You have found your way to this training program, which sug-

gests that for whatever reason, yoga has sparked your interest.These three weeks provide a mere introduction into the vast andprofound universe of yoga, a universe with limitless potential forpersonal growth and transformation.

Welcome, my friend, to the wonderful world of yoga. Mayyour first steps into it be only the beginning of a lifelong ambitionof continued growth and evolution.

Yours in Yoga,

Yogacharya


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SECTION1~ the foundations of yoga

THEBASICYOGATRAINER


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Day 1Welcome to Yoga

What is Yoga?

Right from the beginning the newcomer to yoga is often besetwith the question, what is yoga, really? Certainly, with all of the

various ways in which the word yoga is being used today, andall of the different styles and practices attached to it, even therelatively experienced practitioner can be forgiven for their con-fusions and uncertainties about yoga.

With the mention of the word yoga, the traditional image ofa sage meditating for decades in a Himalayan cave, or an almostnaked renunciate contorting his body into strange postures andgoing into trance may still come to mind. But now-a-days oneis even more likely to envision young, flexible people in a hipstudio in Los Angeles, clad in fashionable stretch-wear, being

guided through a mind-body-soul bending routine of breathingand centering and stretching exercises. Is there a contradictionhere? Can these two pictures really coexist under the same word?Is there a modern misinterpretation of what the original yogismeant with their system of physical and mental exercises?

Indeed, much confusion surrounds the term yoga today, toa large extent a result of the fact that its propagation has seen averitable explosion around the globe, beginning for the most partscarcely a century ago. Within the most recent decade, that explo-sion has reached near atomic proportions, with yoga findingitself among the fastest growing trends in pop culture today amultibillion dollar industry that continues to extend its visageinto every, often seemingly un-yogic facet of modern day cul-ture. But if one were to rely on the marketing images of yoga incontemporary consumer culture, one would probably have a dif-ficult time getting a valid picture of what yoga really is.

Yoga has been called a form of exercise. It has been termeda religion. Others profess it as the supreme philosophy or thedefinitive psychology. It is my hope that, through this basic intro-ductory course, you will get a much better sense of just what thisancient science is all about, and even be stimulated to explore it

much further.

1Lesson


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The Origins of Yoga

Yoga is one of the six schools of spirituality in India. Yoga is nota religion in the sense that it is not professed as a doctrine to beadhered to, but rather could be looked at as the unifying princi-ples underlying all religions.

As I.K. Taimni says in his book, The Science of Yoga;

Those who have studied yoga will attest that this Science of sci-ences is too comprehensive in its nature and too profound in itsscope of teachings to be fitted into the framework of any particularphilosophy, religion or belief, ancient or modern. It stands in itsown right as a science based on the eternal laws of the higher life. Itstruths are based on the experiences and experiments of an unbrokenline of mystics, occultists, saints and sages who have realized and

borne witness to them throughout the ages.Though the roots of yoga lie in ancient India and the values ofyoga have been protected for millennia within the structureof Indian society, yoga itself is not merely an Indian science.Nowhere in the teachings is it told that yoga is synonymous, for

instance, with Hinduism alone. As the revered Swami Gitanandapointed out, through the practice of yoga one becomes better atwhatever one is: a better Christian, a better Muslim, a better Bud-dhist, a better Jew, a better Hindu... a better human being!

The term yoga itself comes from the ancient Sanskrit lan-guage. Its root Yuj means to join, to yoke together, to unifyor unite as one. The English word union could be seen to alsoderive from this same source. In the simplest sense, it is the unionof body, mind and spirit. Though this unifying concept mayseem rather intangible to the novice, a gradual unfolding occurs

through the dedicated practice and study of yoga, through whichthe practitioner ultimately comes to realize and experience theunity of all creation. This is the union referred to in yoga are-union of the lower, worldly self with the Universal, higherconsciousness which the ancient sages call, moksha, samadhi,kaivalya, jivana mukta. This is the true goal of yoga.

Yet these lofty goals take time to understand. The new practi-tioner of yoga should be aware of the profound potential of thisancient science, yet not necessarily be overly consumed withintellectualization in the beginning. The science of yoga takes

much time and study to fully know and experience, and much isto be gained on the physical, mental and emotional levels alongthe way. It is, however, important that yoga not be approachedin a purely materialistic manner alone, else one will find them-selves, as is so often the case today, engaged in what amounts toa mere system of physical fitness which is not truly deserving ofthe word yoga nor representative of all that it has to offer.

1


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Yoga The Science of Life

The practice of yoga is designed to lead the practitioner to statesof super consciousness, thereby answering the fundamentalquestions of life. The science of yoga (yoga vidya) is none otherthan the very science of life itself! It is an all-encompassingexposition that reveals the breadth and magnitude of all of real-ity, not the least of which is the complete understanding of our

human selves and our place within this vast universe of exist-ence. It is a science which provides a logical, verifiable, step bystep process for the unfolding of a new understanding of onesSelf and of the universe around us. Many miss this fact simply

because they have dabbled piecemeal with random aspects ofthe greater whole of the yogic system.

Yoga presents us with a well-trodden path to explore thismostly unknown self, providing a comprehensive scope of toolsand approaches for self-fulfillment, knowledge, balance and well-

being in life. As Dr. Ananda Balayogi Bhavanani writes in his

article, Integral Psychology of Yoga:

Yoga has a lot to offer in terms of an understanding of the humanmind. This ancient science helps us to understand our mental proc-esses as well as the cause-effect relations of a multitude of problemsfacing modern man. We have become victims of stress and stressrelated disorders that threaten to entirely incapacitate us, inhibitingus from realizing the great potential of our time here on earth. Yogaoffers a way out of this whirlpool of stress. Yogic lifestyle, yogicdiet, yogic attitudes and various yogic practices help us to releasethe pent up stress effectively, strengthen us and develop positivehealth.

The state of harmony between mind, emotions, body and natureresults from the proper practice of yoga. In short, yoga offers us aholistic, nurturing and evolutionary way of living. Dr. Anandacontinues:

The regular practice of yoga as a way of life helps us reduce thelevels of physical, mental and emotional stress. This yogic way oflife lays emphasis on right thought, right action, right reaction andright attitude.

... all of the yogic practices help to foster a greater mind-emotions-body understanding and bring about the union and harmony ofbody, emotions and mind. This righteous union is yoga in its truestsense

Yoga helps us to take the right attitude towards our problems andthus tackle them in an effective manner... Through the dedicatedpractice of yoga as a way of life, we can become truly balanced hu-mane beings

He goes on to make the following comments comparing the mod-ern man and the yogi:

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There are some important differences in the way the worldlyman and the realized yogi view the world and life in general. Theworldly man always feels that his problem lies elsewhere and thathe is the innocent victim of circumstances and fate. Yoga teaches usthat most of our problems lie within us and that we have to undergoconscious change in order to solve them. Yogamaharishi Dr SwamiGitananda Giri used to often tell his students, You dont have anyproblem. YOU are the problem!

Certainly, yoga has much to offer on all levels. Uncovering its fullpotential takes a lifetime of dedication, study and practice. Butas with any new endeavour, one must start at the beginning. Yogaprovides a system of techniques and practices for the gradualimprovement of health and the unfoldment of understanding,along with a well-trodden path to the highest of spiritual goals.Yet the path of yoga holds many different goals for many differentpeople. Some may be content to find improvement on the levelof physical health. Others may yearn for greater mental and emo-tional stability. Some will even strive for the wisdom and under-

standing garnered through a deeper study of their inner self. Anda relative few will even be driven to the ultimate liberation (mok-sha) which lies at the pinnacle of this ancient science. Regardlessof your motivations, with effort, dedication, and above all else,patience, you most certainly will find success through yoga.

Practising Yoga

The study of yoga involves practices for the development ofhealth and wellbeing on all levels, its system encompassing both

physical techniques as well as deeper intellectual inquiry andself-analysis. The practice of yoga itself ultimately becomes anoutlook and approach to living that extends into all areas of life.

As part of a graduated system, it is most tangible to beginwith yoga on the physical level, in a systematic and gradual way.Throughout this 3 weeks of training, a basic foundation will belaid in both the methodology as well as the philosophical andtheoretical approach to yoga.

The Components of a Yoga PracticeFor simplicity sake, Ill refer to our structured physical practiceof yoga as hatha yoga. Any hatha yoga session is comprised ofthree parts:

1. The warm-up exercises (known as jattis),2. The contents or practice (asana, pranayama, kriya, etc),3. The relaxation.

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Note: Warm-up and relaxation are essential elements of anypractice and should never be skipped!

Jattis The warm up exercises

The word jatti (pronounced jaa-tee) literally means small unitof movement for a specific purpose. They are simple movements

used to loosen the body and enable the body to move safely andeffectively into asanas (body positions) and through other physi-cal practices. The benefits of jattis, however, are not limited tomerely warming up the body. The physical, mental and emo-tional bodies are all interconnected, thus we are able to releasepsychic and mental tension via these shaking movements. Jattishelp to cleanse out psychic toxins, promote circulation, stimu-lates nerves, and release tension on many levels.

The Practice

Hatha is a Sanskrit word that can be translated to mean force(or forceful). In hatha yoga this refers to the solar prana (ha) andlunar apana (tha) forces (energies) and the practice of achieving

balance between them. Therefore, hatha yoga is the spiritual sci-ence of creating a perfect polarity or harmony (balance), throughproper body positioning and breath control, between the twomighty energies of the universe, prana and apana as they mani-fest within the human organism. So then, with the philosophy ofdoing a physical practice to achieve spiritual results, hatha yoga

developed primarily as a technology (system of physical prac-tices) to create polarity (balance between opposites).We will explore the concept of polarity, and speak further of

the various branches of yoga, including hatha yoga, in further les-sons. For now it is enough to be aware of some of the componentsof hatha yoga, which includes asana (position), pranayama (con-trol of the vital energy, primarily via the breath), mudra (gesture),

bandha (holds), kriya (cleaning), etc.

Relaxation

An often overlooked aspect of yoga is the final relaxation. Thispart of the practice is essential to the proper completion of anyyogic technique for the integration and harmonizing of the sub-tle energies manipulated during the practices. Yogic relaxationis a conscious effort at relaxation. Though one may tend to fallquickly into a sleep-like state upon normal relaxation, in yoga itis very important that the attention be focused in some form ofstructured relaxation for a period before allowing oneself to sim-ply drift off.

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The Warm Up

Sitting Jattis

It is very important to begin each practical session, whether itis intense or mild, with a warm-up. There are many loosen-ing practices which could fall within the category of the jat-tis. You may already have been instructed on several of these

types of practices before. The important considerations arethat the movements are light, without causing undue stress orstrain, and that they systematically work through all the majorjoints and muscle groups of the entire body.

Different jattis may be performed from the seated, laying,or standing positions. We will begin our practice with a groupof jattis performed in the seated position.

Techniques:

Note:Perform each of these movements from 30 to60 seconds, in a gentle and rhythmic fashion.

1 Roll the legs inward and outward.

2 With a light bouncing movement, alternately bendthe knees and release them again with a thump uponthe floor to massage the posterior thighs and calves.

3 Draw one knee in toward the chest androtate the ankle several times in eachdirection. Repeat on the other side.

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Watch

SittingJattisVideo Clip
http://theyogatutor.com/vid-1http://theyogatutor.com/vid-1http://theyogatutor.com/vid-1http://theyogatutor.com/vid-1http://theyogatutor.com/vid-1


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4 Lean back upon your arms and slowly roll the head and neck. Perform 3 circles in each direction.

5 With the spine, head and neck straight,gently shake the head from side to side,relaxing the jaw muscles and allowing the jawto swing loosely.

6 Grasp the instep of your foot and extend yourleg as straight as possible. Try to maintain astraight and upright spine. Slowly open the legout to the side (abduct) and bring it back towardthe mid line again. Repeat several times andthen switch to the other side.

7 Bring the soles of your feet together and drawthem in close to your groin. Wrap your fingersaround the feet and sit tall with your spine, headand neck straight. Gently bounce your knees in thebutterfly action.

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8 Draw one foot at a time upon the upper partof the opposite thigh. Gently bounce the bentknee. Caution:If you have knee pain here, do notoverstretch! Instead, place your foot on the floorup against the inner thigh of the opposite leg.

9 Extend both legs forward again. Keepingthe knees straight, reach forward with a gentlerocking, bouncing movement.

10 Sit with both feet to one side. With the spinestraight and head up, turn to the opposite side,performing a gentle spinal twist. Hold for a fewseconds then repeat on the other side.

11 Chatus Pada Kriya: the 4-footed movement(Chatus means 4 and Pada means foot). Crawl aroundon the floor on your hands and knees. Move slowlyrelaxing the spine, shoulders and hip areas.

12 Vyaghrah Pranayama(tiger breath):In the chatus pada position, inhale whileslowly lowering the abdomen toward thefloor and raising the head, neck and chinskyward into a nice back bend.

Note:The breath should be deep andslow (to a 6 second count).

Exhale and slowly lower the head, whileat the same time pushing firmly with thearms and raising the back into a nicehigh arch. Repeat this movement with thecorresponding breath 3 to 6 times.


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Vajra Asana

In Sanskrit, vajra refers to Indras thunderbolt (Indra is knownas the king of the Gods). Therefore vajra asana is called the thun-derbolt pose. The term vajra can also be translated as diamond,and hence this posture is also often referred to as the diamondpose.

Technique

Begin by kneeling with the body fully upright.

Bring both the knees, as well as the feet and heels together.

Sit down upon the heels so that they are pressing directlyinto the buttocks.

Keep the spine straight and vertical and the head and neckin vertical alignment with the spine.

Some Initial Discomfort

Though vajra asana is not a dangerous position, due to modernlifestyles many people have a lack of mobility in their knee and

ankle joints as well as a lot of tension throughout the legs, andthus many may find initial difficulty in assuming this position.Those who have had surgical repairs or alterations to either ofthese joints, however, will want to use caution and move onlywithin the pain-free range of motion. For the rest, any initialpain in the knees, feet, ankles or calves (or other muscles) willvanish with steady practice.

If this posture is uncomfortable in the beginning, try to main-tain it for up to 30 seconds, but do not over-push yourself. When

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there is pain or cramping, rise up onto your knees for a fewmoments until it subsides, and then resume sitting. If the painand/or cramping is persistent, then stretch the legs out in front ofyou and perform some of the loosening jattis, such as leg rollingand thumping.

Effects and Benefits

Vajra asana has been found useful for many problems in theabdominal organs due to the fact that compressing the leg mus-cles partially inhibits the blood from flowing through the legs,thus enhancing the circulation to the abdominal organs. It is rec-ommended for those who suffer from poor digestion, heaviness inthe stomach, flatulence, and general lack of tone in the digestivetract. It will help the stomach to work with increased strength.Vajra asana is also recommended for those who have to stand alot because of their job. Some other notable benefits include:

1. Relieving sciatica and helps to remedy varicose veinsand any nervous or circulatory dysfunctions of the lowerregions.

2. Eliminating heel and foot aches.3. Relieving muscle pain in the legs and thighs.4. Relaxes and regenerated the lumbar area of the back,

benefiting hyperlordosis, scoliosis, spondylitis and all backproblems.

5. Contributes to eliminating certain menstrual dysfunctions,relieving pain and irregularity.

6. Its regular practice helps to normalize the sleep cycle andreduce the period of sleeping time necessary.

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Shava Asana

Shava asana (pronounced sha wa asana) means the pose of thecorpse. It is the primary position used in yoga for relaxation, onein which we attempt to literally mimic the lifeless state by com-pletely letting go of all conscious tension.

Technique Lie down on your back with the legs and feet together and

the arms straight down along the sides with the palms faceupwards.

Optimally, the head should be directed toward the north, orif that is not possible, then toward the east.

Beginning the Relaxation

Begin by observing the breath, to which you should becomea passive witness. Focus your attention on the act of breathingwithout influencing it. This can be difficult because the mere factof becoming aware of the breath causes us to change it unwill-ingly. So proceed slowly and let yourself breathe as passively as

possible. Simply note where and how the breath moves into thebody and the rhythm with which it happens. Perceive the depthof the inhalation, the pace, and the area of distension of the bodyas it proceeds.

After a few moments of observing, begin to adjust the breathinto a uniform rhythm, allowing the abdomen to rise and lower,and the chest to expand and contract calmly and regularly. Con-tinue like this until you feel the inner calmness of this pleasant

breath.

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Now you will begin to influence the breath, or rather, theexpelling of air, to make it slower but not deeper. Let the expi-ration (outgoing breath) flow spontaneously without pushing itfurther than it would like to go by itself. Proceed, gradually slow-ing down the exhalation to approximately double the inhalationtime. This 1:2 ratio is the natural breath of the relaxed state. It can

be observed in the breath of a new born baby, or that of a sleeping

animal such as a cat.

The Structured Relaxation

This slowing of the breath is the first structured relaxation tech-nique that we will experiment with in shava asana. There is muchtoo be gain in the yogic relaxation, therefore it is very importantto perform this conscious, structured relaxation for at least 5to 10 minutes at the end of every yoga session (building up toa minimum of 15 minutes later on, as your practice progresses).

After this period, you may continue on with the structured relax-ation process further, or simply let go and allow yourself to driftoff as you may.

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Practice Summary Lesson 1

We have embarked into our exploration of yoga by laying a basicstructure for daily practice, which includes the 3 basic compo-nents of warm up, practice and relaxation.

Todays practice session goes as follows:

Vajra AsanaSit in vajra asana for 30 to 60 seconds, or as long as comfortable. If cramping or pain is felt,straighten your legs and perform a few light jattis to relieve the pain.

Note:In the beginning much tension will be found, especiallyfor those who are not used to regular exercise or the specific typesof movements introduced. Take your time and perform all exer-cises only within a comfortable, pain-free range, allowing yourabilities to gradually and steadily increase over time.

JattisPerform each of the jattis for 30 to 60 seconds, and even repeat them all again 2 or 3 times ifdesired.

Shava AsanaPractice slowing the breath as outlined.

Final Relaxation

Practices


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Day 2Yoga Sadhana

Your Daily Practice

In yoga the Sanskrit term sadhana is used to refer to ones yogapractice. In a broader sense, sadhana refers to all of the efforts andattentions placed in every moment of each and every day towardsthe higher goals of health, harmony and evolution. At the con-

clusion of each lesson, you will find a section entitled PracticeSummary, which represents an important part of your yoga sad-hana, or efforts towards a goal of health and self-improvement onall levels. Even though this course is a basic introduction to yoga,throughout its pages you will still be presented with a wealth ofinformation, along with a good foundation of practices and tech-niques from which to develop a regular, routine yoga practice.

This training program is laid out to be followed over thecourse of 21 days. Some, in fact most people, will find it chal-lenging to practice each and every day, especially in the begin-

ning if you are not used to such discipline or if you already lead atypical modern, hectic life. I encourage you to practice as oftenas possible, with the ultimate goal of creating a regular daily rou-tine. If you can get through this basic training course in 21 days,then you have done exceptionally well! If it takes a bit longer,thats OK too. But remember, to really gain the cumulative ben-efits of yoga, rhythm and regularity are essential. Therefore, try topractice daily, and if you must miss a day here and there, dontworry about it. Of course, you neednt spend only one day perlesson either! In fact if you need to repeat a days practice session

the next day, all the better. By following the practice schedule ina step by step fashion with each lesson, you will soon gain theunderstanding, know-how and confidence to begin to practiceyoga on your own. Be diligent and practice with regularity andyoull surely find success!

As far as the rest of your lifestyle and regular activities areconcerned, it is a primary intent of this training course to intro-duce you to the broader spectrum of yoga, which involves all theactivities and modes of living which are conducive to health, hap-piness and harmony. One of the primary objectives of this basic

program is to give you a look at yoga which extends beyond thephysical exercises which are so often made a focal point in yogatoday, to expose you, albeit in the most introductory of ways, tomore of what yoga has to offer.

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Preliminaries

Let us remember that yoga is a way of life, and in many waysquite different than the life that you may be accustomed to. Thereasons why we embark on the yogic path are manifold. Simplyput, we could say that yoga guides us from a life of ignorance,selfishness and ultimate dissatisfaction into a higher life intoa life that is lived with proper understanding of Universal lawsand of the true nature of our selves and the world around us with the aim to bring greater meaning into an often otherwiseaimless and frustrating existence, and to guide us along a path ofevolution during our time here on this earth. Yoga teaches us toknow what the behaviour is that will support a fruitful, spiritu-ally advancing life, and helps us to perform the right actions, inthe right manner, at the right time.

This course provides a very basic introduction into a vast andextremely profound science. It is my hope that you will find, atits conclusion, an awakened interest in yoga, and that these few

short weeks of practice and study will serve as a springboard forfurther exploration of this profound and transformative scienceof life called yoga.

The Attitude of Success

The importance of a serious attitude cannot be overstated whenembarking upon the yogic path. What do I mean by a seriousattitude? The word serious can tend to suggest a rigid, morbidposture; sternness, inflexibility and even a narrow-minded, criti-

cal attitude. It would be ironic if these things just mentioned, thevery things that yoga endeavours to eradicate, were themselves anecessary prerequisite to success in yoga itself! Thankfully, thisis far from true. The yogic attitude is not a stuffy, inflexible one. Itis light-hearted, at ease, warm, open and friendly.

When we speak of seriousness, we are referring to an attitudeof commitment, and along with commitment comes a certainlevel of discipline and self-control. This sounds simple enough,

but these fundamental things are sorely lacking in the worldtoday, even in the most well-intentioned of people. We are living

in a time where people are busier than theyve ever been. I donthave to tell you how chaotic your life is. You already know it! Asa result, it has now become commonly accepted behaviour in oursocieties to honour commitments whenever it is convenient, todo what we say we are going to do some of the time, to accom-plish what we set out to do, to a certain extent, and to expectexactly the same from everyone else as well. Do most of us trulyeven know what it means to be disciplined, or better yet, why weeven should be?

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Before your mind runs too far away with images of sweat-ing away in a room full of contortionists and being twisted andstretched beyond your bodys limits, let us be absolutely clear yoga is not an activity for physical fitness! Rather, it is an accu-rate science of personal development that confronts one with thefundamental questions of life, humanity and the Universe. It willmove you closer to your inner world and reveal the secret forces

of nature, eventually giving you knowledge of the truth (Sat). Itwill make out of you the master of your own destiny.Therefore, focus intently in your studies and practice. Be vigi-

lant and open to learning, and gradually you will reap the ben-efits of your efforts. Practice sporadically and with lack of convic-tion and the results will be scarce, youll lose confidence and agreat deal of time will be wasted. You will never come to fullyunderstand what yoga really is.

REMEMBER THIS! Yoga can only be judged by those whopractice it adequately. Arrogance, intellectualization, impatienceand superficial judgements leave no room for profound under-standing and experiences. These attitudes make it impossible toreally understand anything, including the yogic system.

The information that you will receive in this introductorytraining program is in many ways condensed, meant only as a

broad overview of some of the basic and preliminary elements ofyoga. As surely as one cannot hope to learn, within their first fewweeks of medical school, all that is needed to be known in orderto perform brain surgery, the understanding of yoga takes time,diligence, and patience. Deeper meaning will invariably revealitself to you through continued study, practice, experience and

perseverance.

General Precautions

Strong fields of energy associated with many yogic practices oftencause people to experience purification reactions. Althoughthese types of reactions are rare, or will generally be minimalwith the introductory practices of this course, they may none theless occur for some. At times these cleansing processes can berather sudden and can create uneasiness or unpleasant feelings

such as nausea, dizziness, tremors in the body, or even giddi-ness. These types of reactions can be avoided or minimised byproceeding gradually through the yogic practices and not jump-ing ahead to more advanced techniques that you are not yet pre-pared physically or mentally for. Preparation comes through theproper performance and regular practice of the exercises that youwill encounter.

In general, such phenomena (reactions) are normal, relativelymild, and should not be great cause for concern. If you should

become uneasy with any type of feeling that you are experienc-

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ing while practising on your own, simply open your eyes, sit inan easy, cross-legged position or lay relaxed on your back and

breathe slowly and deeply until the sensation subsides. If you areable to continue on with the rest of your practice then do so, oth-erwise, at the very least, end your session with the normal proc-ess for relaxation.

Also, even though you may be accustomed to regular physi-

cal exercise, the physical practices of yoga may generate musclesoreness and/or fatigue in various parts of the body. This will beonly temporary and, over time, will eventually give way to amaz-ing vigour and fitness.

When practising yoga alone, only practise those techniques inwhich you have been properly instructed. The depth of powerwithin many yoga practices can often take time and experience toreveal itself. Many wrongly assume that the techniques they arepractising are too basic, or that they have already mastered onething and are ready to move on to something bigger and better.Like a vast ocean, yoga can be perceived as infinitely wide on thesurface, but it is within its depth that abundance is found. Themore that you practise, the more that you will discover. Treadfirmly along the path, but do not be hasty or you may miss thevery things that you seek.

Learning Yoga

There are many things being taught under the umbrella of theword yoga today, and there are many people who teach with

lack of knowledge and experience. Believe me, a great number ofpeople who teach yoga today are not qualified to do so, regardlessof certificates from this institution or that institution proclaim-ing them to be teachers. Through your study of this brief intro-ductory course, you will hopefully gain a primary understandingof yoga, and some basic discernment. Only through continuedstudy and practice of yoga will you become increasingly betterable to differentiate between the good and the bad, the profoundand the superficial.

Many mistakenly believe that they are no longer beginners

simply because of the fact that they have been practising yogafor a few years or more. In yoga we are making a commitmentto lifelong study and everyone will progress according to his/her own lessons along the way. For this reason it is necessary tocontinue to seek the guidance of those who know, not only as a

beginner, but also as an experienced student as well. As a begin-ner, place your faith in those who exemplify what they teach,not in those who have simply mastered the art of speaking confi-dently. As a beginner, avoid new procedures that you may havefound in books or heard from various others whose knowledge

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and experience may be questioned. Do not take chances that maylead to problems later on.

Everything taught by Yogacharya in this basic introductionis the culmination of the knowledge handed down by the greatRishis of ancient India, and has been verified by them throughcenturies of practice. The techniques, when properly performed,are safe and offer you a wonderful introduction into the practice

of yoga.

A Few Practical Guidelines

All the physical techniques of yoga should be performed on asomewhat empty stomach. One should not be completely fam-ished, as they would be lacking in sufficient energy to practiceadequately, yet one should not practice too soon after taking foodeither. This is one of the reasons why early morningis the timeadvisable for practice, as one is well-rested and energised (one

should not have to eat for at least a couple hours after waking!).It is also advisable to avoid eating for at least hour after hathayoga sessions.

When you practice yoga techniques, take off jewelry, glasses,hairpins and any metallic objects, which may create interference,disturbing the flow of your subtle energies. For this same reason,metallic objects such as piercings or jewelry can negatively affectenergy fields throughout the body and should be avoided alto-gether.

Avoid wearing clothing made from synthetic or artificial fab-ric. It is best to wear c

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