Pure & Simple

ASANAESSENTIALS

Scarlett Dee

Asana Essentials

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Table Of Contents

Invocation to Patanjali 2

Introduction 3

Fruits of Yoga 5

The Yoga Sutras 6

Yama & Niyama 7

1.Yama 9

2. Niyama 16

3. Asana 22

4. Pranayama 25

5. Pratyahara 26

6. Dharana 27

7. Dhyana 27

8. Samadhi 28

Asana 31

The Tadasana Dynamic 32

Asana Fundamentals 40

Foundation 40

Subtle Core 41

Bandha 43

Breath 50

Self-Practice 58

Library Recommendations 61

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I prostrate before the sage Patanjaliwho has thousands of radiant, white heads

and who has, as far as his arms,assumed the form of a manholding a conch shell [divine sound], a wheel and a sword [discrimination]

Invocation to Patanjali

Aum vande gurunam charanaravindesandarsita svatma sukhava bodhe

nihsreyase jangali kayamanesamsara halahala mohasantyai

abahu puru sakaramshankhacakrasi dharinamsahasra sirasam svetam

pranamami patanjalim, Aum

I bow to the lotus feet of the guruwho awakens insight into the happiness of pure Being,

who is the final refuge, the jungle physician,who eliminates the delusion caused by the poisonous herb of samsara

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Introduction

I remember watching out of the corner of my eye as a fellow yoga student practicedsun salutations not so far away from me. I fell into complete awe? I was simplydumbfounded, amazed, and admittedly a little bit jealous. How smoothly they wereflowing! How effortless they moved from one position to the next. Transitions light, soft,graceful and soundless. To me it was simply as if I was watching magic. She hadsomething that I didn’t have, and whatever that something was I wanted it!

Today my focus remains on my mat, fixed to an external or internal drishti point, nowfull with a new sense of awe. Awe at the intelligence of the body. Awe at the power ofthe breath, Awe at the sense of delight, joy and aliveness that arises in a now familiareffortless flow.

Back then the ‘something that I didn’t have’ was know-how, understanding andfirsthand training with yoga masters. Many years later, as a teacher myself, I nowengage with students who remind me of those early days. Students who are attendinggeneral yoga classes or practicing with videos which rarely create a practice of depth.Rather it leaves individuals practicing yoga for years in a mediocre way, engaged inmere shape making and dependent on the guidance of a teacher.

‘I don’t remember what to do on my own`, ‘I don’t know the sequence’

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Implying that the need for an external teacher becomes less when you are guided toconnect to the inner guru and embark independently on the process of self-enquiry.

Shri Pattabi Jois“Yoga is 1% Theory & 99% Practice”

Words that Illustrate how many teachers fail to empower students with the basic asanaknow-how that can lead them to the confidence,ability and independence to flow intheir own self practice.

Godfrey Devereux used to say, and maybe still does:‘If you’re seeing the samestudents year after year you are doing something wrong’.

Great teachers transmit to student’s a solid foundation of knowhow that offers a basicand simple method for asana practice. Knowhow that when applied awakens thebody’s natural wisdom and intelligence so asana becomes simple and effortless andprepares the ground for the more subtle practices of pranayama and meditation. Thisbook details that knowhow. Developing, clarifying and strengthening the basicunderstanding required for a more satisfying, safe and integral asana experience.

Asana is not complex or complicated. The theory presented in these pages supportsboth beginners and seasoned practitioners to dig deeper into the grass roots of asanapractice to then enjoy its fruits in a simple, pure, joyful and ever more effortless way.

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Fruits of Yoga

Devised as a tool for self-enquiry and self-exploration yoga offers us the potential ofboth personal transformation and spiritual growth. As we deepen into practice we beginto better understand and connect with our true self. We develop a deep sense ofconnectedness and belonging. We become more compassionate, peaceful and joyful.

The myriad practices of yoga produce endless positive and beneficial side effects withemotional balance, mental harmony and physical fitness being restored. Mosttransformative and powerful is an increase in one’s awareness and sensitivity.

Yoga practice frees us from ignorance and the restrictions of the mind. As we cultivatea meditative mind and live from it we release our non-physical potential. On a mentallevel, memory, perception, understanding, reason and intuition are all improved. On anemotional level, we become more tranquil, more balanced, less anxious and lessneedy. We gravitate towards a more full, intimate and free expression of our truenature with the richness of our spiritual Self shining forth.

Yoga asana has a unifying quality that supports us to experience the wholeness of ourBeing. Integral practice leads us to recognize and connect to our inherent onenesswhereby actions become less egotistical and more selfless and one's separate senseof self gradually dissolves away.

Sat Chit Ananda

(Truth, Consciousness, Bliss)

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The Yoga SutrasYoga citta vritti nirodah

(Yoga is the cessation of the movements in the individual consciousness) 1.2

It is said that sometime between 200 and 500 BC Patanjali was the first person tosystemise yoga into text. Written in the ancient and sacred language of Sanskrit, theyoga sutras are considered to be one of the most important yogic texts to date. 

The complexity of the Sanskrit language and the somewhat cryptic note form in which itwas written makes the sutras difficult to translate. Translations vary considerably so it’sadvisable to remain open and receptive without labelling a translation as right or wrong.Rather the value of sacred text can be measured by how effective it is in inspiring andguiding us towards liberation.

Ashtanga Yoga – The Eight LimbsThe 2 chapter brings an introduction to the eight limbs of Ashtanga yoga. The eightlimbs are presented as a step-by-step practice that leads the practitioner to greaterawareness, personal transformation, deep states of meditation and ultimately,Samadhi.

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It delivers both a scientific and practical approach, which has maintained its relevancefor over 2000 years. In it’s 4 Padas (chapters) and 195 Sutras (verses) Patanjaliexpounds on the nature of consciousness and gives us both a scientific and practicalapproach to practice.

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Whilst the eight limbs are presented sequentially leading to gradually deepermeditative states, it is important to remember that, just as a spider has eight legsextending out from its body, the 8 limbs of Ashtanga yoga are interconnected andinterrelated to each other. The spider’s legs synonymous with the 8 limbs and thespider’s body synonymous with the state of supreme consciousness which is availableto us via any path or practice..

Yama & NiyamaSpiritual masters realize there is a certain consistency required for spiritual evolution tooccur. All spiritual traditions have some form of guidelines, which fertilize the ground forspiritual development. For yogis those guidelines were contextualised by patanjali asthe yamas and niyamas. 

Transformation of a lifestyle from mundane to spiritual relies on to what extent theyamas and niyamas are being expressed. They are the foundation of yoga practiceand yogic living. They can be thought of as lenses through which we continuouslyfocus and expand our awareness. 

They are the foundation of yoga practice and yogic living. They are an invitation tomake positive and beneficial steps to effectively increase one's awareness andsensitivity. To be a yogi is to be proactive in cultivating, embodying and expressing theyamas and niyamas.

They guide us to tread through our daily life in a more harmonious flow, re-aligningourselves with that which we truly are. In actual fact they are natural aspects of ourinherent nature and the practice thereof is literally a process of returning to our naturalBeing.

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The purpose of yama and niyama goes beyond moral virtues. Effectively they re-establish a steady and tranquil mind that is the natural characteristic of our true nature.We could call them 'transcendental virtues'. They promote balance and harmony,creating a fertile ground for higher states of consciousness.

With time and practice, yama and niyama eventually begin to colour our daily living tothe extent that they are evident in anything we do, be it asana, going for a walk ortalking to a friend. They can be cultivated in any circumstance, in any activity ortechnique. 

External Limbs: 

Internal Limbs: 

1) YAMA    2) NIYAMA    3) ASANA    4) PRANAYAMA

5) PRATYAHARA    6) DHARANA    7) DYANANA    8) SAMADHI

On the mat, it is through diligent application of the yamas that the body, mind andbreath becomes unified and ideal conditions for subtle transformations occur. Thisrequires the high discipline of practice and awareness, which is the commoncharacteristic of any spiritual path.

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ahimsapratisthayam tatsannidhau vairatyagah

When non-violence in speech, thought and action is established, one’s aggressivenature is relinquished and others abandon hostility in one’s presence. II.35

Sensitivity is essential for the practice of asana. The amount of sensitivity that we haveis dependent on the level of our awareness. The essence of sensitivity is feeling thatwhich is actually happening. This means that both an action and all impacts resultingthereof are observed throughout the body.

Patanjali's placement of Ahimsa as the first yama was maybe an indication of itsimportance. It is the foundation for all spiritual practice and yogic living. How deeply wecan cultivate Ahimsa governs how deeply and how adeptly we can experience theinterconnectedness of all things.

Ahimsa is an invitation to walk through life consciously in the spirit of peace and love.It’s an invitation to be fully aware of the impact of your actions, thoughts and words,refraining from causing pain or harm in any way or form.

1.Yama- Codes of conduct. Guidelines to conscious living

Application of the yamas in your yoga practice and daily living calls upon us to refineour consciousness and amplify our awareness to yields powerful and beneficial results.

1.1 Ahimsa– Non-violence

In asana or any life activity Ahimsa is cultivated through .Sensitivity

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As sensitivity matures an appreciation of the interconnectedness of what was oncethought to be separate (parts of our body begins) develops. A new perspective basedon unity and oneness blossoms.

Through steady practice parallels between what’s happening on the mat and what’shappening in daily life become more evident. You naturally become more sensitive inyour interactions. Through your sensitivity you are able to recognize and then refrainfrom any potentially harmful or damaging actions that an otherwise out of touch personmay find himself involved in.

Through sensitivity we begin to recognize there is no such thing as an isolated action.Again and again we feel each supposedly single action impacting on other parts of thebody, some actions creating more comfort, others not. The more we fine-tune oursensitivity the more we recognize actions of a harmful nature and refrain from them.

And so it is that ahimsa becomes a way of Being on the mat and a way of living off themat. We become more caring in our interactions and ultimately more loving. Leading tothe highest expression of Ahimsa: Love.

1.2 Satya - Truthsatyapratisthayam kriyaphalastrayatvamWhen the sadhaka is firmly established in the practice of truth, his words become sopotent that whatever he says comes to realization. II.36

Satya means truth in speech, action and thought. Through satya, we learn to cultivatean ability to rise above judgments, expectations and faulty perception. We begin to seeand accept the nature of things as they truly are.

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Dishonesty runs against our true nature and creates inner conflict, generating many ofour fears. Fear of being exposed as something other than what we are presentingourselves as, fear of being caught out by our own admissions, and fear of therepercussions that follow lies and deceit. If we can be truthful in our actions, deeds andfaults, such fears have no breeding ground.

Gradually the truth becoming more apparent and a place from which we expressourselves. As we become more aligned with the truth, we inevitably become moreauthentic, more honest and more genuine.

Such authenticity means we no longer have anything to hide and we become more freeand at ease in our relationships and in our experiences. We become totally at easewith ourselves and with others. In the presence of satya, all fears drop away and innerpeace and harmony surface.

By being honest about who we are, we become filled with the integrity that expressesan alignment with Truth. Then authentic action and honest communication help us tomaintain healthy relationships in our families, communities, workplaces, etc.

The yoga sutras suggest that one who is totally aligned with satya becomes a reflectionof Truth to the extent that anything they say is an exact account of what is happening inany given moment.

In asana or any life activity Satya is cultivated through .Honesty

Self-deception is the most fundamental and pervasive form of dishonesty, and the mostdifficult to recognize and surrender. The practice of asana is undertaken with honesty.This means recognizing and being honest about what we can and can’t do.

If we can straighten a leg, we do so. If we can ground our feet, then we do. If wecannot, then we do not try to force it or create pretence that we can. If we canrecognize our limitations, we can then work toward releasing them.

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Honesty puts you back in touch with reality and gifts you with clear sight and an abilityto interact with the world from a place of authenticity and truth. By being honest in ourpractice, our practice will fulfil us. By being honest in our life, our life will fulfil us.

1.3 Asteya – Non-theftasteyapratisthayam sarvaratnopasthanamWhen abstention from stealing is firmly established, precious jewels come. II.37

The grasping mind has a destructive nature. It generates unhealthy desires for materialgoods, experiences and relationships. Fostering greedy tendencies and impulses tograb and take that which life is not giving.

Asteya means to be open to that which is being offered by life, without looking orgrasping for more or taking from circumstances that which is not freely given. Patanjalisays being established in Asteya brings precious jewels as life’s riches, wherebyprecious daily gifts and miracles are more easily recognised and more satisfying.

When we stay open instead of hankering after, or setting our sights on, specificoutcomes, attainments or commodities we become magnets for prosperity and ‘jewels’continuously appear before us in many shapes and forms.

In asana or any life activity Asteya is cultivated through .Openness

The practice of asana is undertaken with openness. Instead of taking, we strive toremain open to that which is available to us, whilst relinquishing any unhealthy desiresfor that which is not. This includes letting go of any predetermined ideas about what wewant to gain or achieve in our practice.

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Rather than greedily pushing to get the leg behind the head when your body is just notready, instead you remain open to wherever your body allows you to go. In youropenness you avoid injury and struggle and instead may be blessed with a moment ofpeace, self-love, mental freedom, openness, presence etc all of which are far morevaluable than form.

As asteya strengthens in your practice, it naturally strengthens in your daily living. Youbecome more & more free from the delusive, destructive, controlling nature of desires.The result is an ever-deepening feeling of gratitude and a growing recognition andappreciation of one's truly abundant nature.

1.4 Brahmacharya - ContinenceBrahmacaryapratisthayam viryalabhaWhen the sadhaka is firmly established in continence, knowledge, vigour, valour andenergy flow to him. II.38‘Brahma’ - absolute, the supreme Godhead, ‘Charya’ - to follow. literally means 'to walkwith God'

Brahmacharya is the practice of continence. It’s based on our ability to exercisemoderation, focus and presence in order to conserve the primordial energy of ourbeing. 

This primordial energy manifests on a gross level as sexual energy, hence in manyyoga schools Brahmacharya is commonly considered the practice of celibacy forvedantic practitioners, and sublimation for tantrics. Ultimately, it is not a matter of

we use our sexual energy but we use it and the possibilities that lie aheadof us when that energy is directed and sublimed to spiritual levels.whether how

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Through brahmacharya we live and act in moderation, cultivating the ability to trust,respond and surrender to the guiding life force that is always present but oftenobscured by our incessant and unnecessary ‘thinking’ and ‘doing.’ As we become morefocused and present, we naturally channel and direct the energy within us from thelowest levels of our being to the highest.

In Asana or any life activity Brahmacharya is cultivated through Presence & Focus.

Brahmacharya truly means to align oneself with the creative principle or life force. To‘walk with God’ refers to our ability to harmonize with the energetic flow that is inside usand around us. As we tune into, feel and align with this energy we live and act in a waythat supports our spiritual growth and elevates our level of consciousness.

By being mindful and fully present in our asana practice, we are in a position to honourand respect the energy that is available to us. We waste so much energy when we tryto force our body into positions which it is not ready for, or maintain postures for timingsthat are beyond our actual capacity, or impose breathing rhythms for which our breathis not yet prepared. To push for more drains us, slowly but surely, creating resistanceand a restricted energy flow.

Equally wasteful is to allow the mind to turn or wander away from what we are doing(daydreaming, absent mindedness etc). Our mind should be constantly focused. If youare focused, you become centred, if you are centered, you become balanced, if youare balanced you become a vessel for the energetic flows of the universe.

Brahmacharya is expressed in dignified, genuine, pure and effortless actions and isrecognized by a sustained reservoir of vitality within. Being present focused and actingin moderation strengthens Brahmacharya.

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1.5 Aparigraha - Non-attachmentaparigrahasthairye janmakathamta sambodhahKnowledge from the past and future lives unfolds when one is free from greed forpossessions. II.39

Aparigraha means not holding onto or identifying with that which we seem to be, or thatwhich we seem to have. All that we label as ‘me’ or ‘mine’ reinforces our sense ofidentity, and therefore our ego. It is our failure to recognize the transient nature of allthings that leads us into a possessive kind of personality, building a fear of loss andfuelling unnecessary suffering.

Through the practice of non-attachment we let go of possessive tendencies towardsmaterial things, thoughts, actions, ideas and people, increasing our sense of lightnessand freedom.

In asana or any life activity Aparigraha is cultivated through non-attachment and a spiritof Generosity.

In practice we often create limitations by identifying ourselves with what we can andcannot do. Mental and emotional possessiveness are far more deeply set than materialpossessiveness. 

It is by hoarding and holding on to feelings, ideas, memories, beliefs, and notions thatwe build up and sustain our separate sense of self. By giving them up we have nothingleft to identify with or limit ourselves by. This non-attachment frees us and leads us intoa state beyond ego.

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The practice of asana is strengthened with a generosity that grows as we giveourselves wholeheartedly to the practice. By giving our time, energy, focus and interestwe begin to deepen into a sense of generosity that extends off the mat and into ourdaily living as a natural expression of our boundless energy and true nature. Givingfreely in all situations without expecting any reward or identifying with any resultsbecomes a more natural way of being.

Within the lens of non-attachment and generosity, there is a flowering of theselflessness inherent to pure awareness.

2. Niyama- Precepts for individual discipline.

Niyama is the inner foundation of yoga practice and the spiritual path. Its offers usguidelines for a more harmonious and spiritual existence. They interrelate with, andfertilise, each other to create the ideal mind-set that is essential to the practice andliving of yoga.

2.1 Saucha - Puritysaucat svangajugupsa paraih asamsargahCleanliness of body and mind develops disinterest in contact with others for self-gratification. II.40

All that disturbs the purity of our being is a compromise. When we act half-heartedly,when we eat impure or unhealthy foods, when we chit chat idly with someone, purebeing is disturbed.

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In order to deepen into practice we must begin to recognize, honour and respect thebody-mind as a temple. Impurities act as obstacles to our spiritual evolution (mental,physical, emotional or otherwise). If we wish to go deeper into spiritual practice andexperience, Saucha is a basic necessity. Yoga techniques and practices support theprocess of purification and cleansing of all levels of our being.

Together with the elimination of toxins and impurities from the body-mind we also needto work towards purifying our thoughts, words and deeds. Saucha is an ever-presentcommitment to purify with which we naturally gravitate to surrounding ourselves withenvironments, friendships, diets that support our pure and authentic expression

Saucha is cultivated through Commitment.

The practice of asana is undertaken with total commitment towards pure action. Wemust do what we do without hesitation, hedging or holding back. We must dedicate allour energy, all our attention, and all our effort to our practice. When sitting in stillness,sit completely in that stillness. 

Total commitment to what we are doing in every aspect cultivates purity in our practice.

Purity of action can therefore be measured by the extent that we can respond in a pureunfiltered way to that which is happening in the moment. This ultimately createsconditions within us whereby we are able to more readily respond to that which isarising as opposed to reacting.

Within the lens of commitment, compromise (of our true self), however subtle, beginsto dissolve in the cleansing light of awareness. This results in a flowering of the purityand integrity inherent within awareness.

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2.2 Santosa - Equanimitysantosat anuttamah sukhalabhaFrom contentment and benevolence of consciousness comes supreme happiness.II.42

By letting go of expectations and preconceived ideas of how we think things should bewe can cultivate a sense of contentment with that which actually is. Accepting asituation for what it is allows us to maintain an inner peace not reliant on externalfactors. 

Even when external conditions are intolerable, uncomfortable or undesirable, the yogapractitioner remains unshaken and in peace. This contentedness is not merely apassive acceptance but a means to actively and fully embrace the present moment.

Contentment elicits a certain trust and recognition that everything that happens is aresult of the infinite wisdom and unfolding of universal consciousness. Throughsantosa, all limiting views dissolve until our perspective of circumstances andexperiences shifts to be of a more impersonal, interconnected and cosmic nature.

Santosa is cultivated through contentment.

The practice of asana is undertaken with contentment inspired by love for what we aredoing. Such contentment begins to effectively remove any mental disturbances causedby dissatisfaction or resentment, and generates acceptance and appreciation for allthat we are and all that is happening.

Through Santosa, the fact of whether we can or cannot straighten the leg in a particularposture loses significance and is of no consequence. Santosa brings us to a placewhere we are unshaken by setbacks and humble in achievements.

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Within the lens of equanimity, reducing all preferences results in a flowering of thepeace and contentment inherent to awareness.

2.3 Tapas - to burn, Practice that dissolveslimitation

The burning fire of passion is that which fuels our aspiration to reach the highest goal.Through our sustained passion, we remain focused, dedicated and committed tospiritual practice.

kaya indriya siddhih asuddhiksayat tapasahSelf-discipline (tapas) burns away impurities and kindles the sparks of divinity. II.43

As we deepen into practice we develop a passion that leads us to discipline ourselvesto greater measures in order to purify our body-mind. 

Tapas, loosely termed as ‘austerities’ is a dedicated, committed and zealous approachto fasting, specific eating regimes, sadhana and lifestyle changes which support theelimination of impurities on all levels. Austerities are selected based on their capacity topurify and transform unbeneficial attitudes, habits and behaviour into evolutionarybeneficial ones.

We make choices and set challenges that have the potential to bring nourishment andwell being, and generate opportunities for expansion and growth. To the extent thattapas purifies new energies arise, revealing the hidden powers of the body and mind.

Tapas is not approached with aggression, anger, or destructiveness, It is not meant asa torture! Rather, it’s a practice applied through the lenses of yama to support thepractitioner into greater purity and presence.

Tapas is the burning within.fire of passion

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In asana directing our enthusiasm to the practice of bandha internalizes our passion Simply committing all our enthusiasm to the unifying potential of the bandhas burns uprestrictions that normally define our sense of separate self. Passionately engaged, thebandhas generate and direct a transformative fire of both subtle energies and heat,unifying our physical and energetic bodies.

Within the lens of passion, limitations, however subtle, begin to dissolve in thepenetrating light of awareness. A passion and purity is founded that removescomplacency and carries the practitioner deeper into practice.

2.4 Svadyaya - Self Studysvadhyayat istadevata samprayogahSelf-study leads towards the realization of God or communion with one’s desired deity.II.44

Svadhyaya is the practice of self-enquiry either through introspection or through thestudy of sacred text.

Sacred text puts us in resonance with higher levels of consciousness steering us intopersonal transformation and deep spiritual insight. What begins with intellectual studyeventually transforms into pure reflection, meditation, etc.

Self-enquiry leads the practitioner into higher states of knowledge, understanding andexperience. It loosens the foothold of separate sense of self and replaces it withinherent interconnectedness and a non-dual awareness.

Swadhyaya is the heart of yoga practice. The techniques and practices of yoga act asmirrors for self-reflection & enquiry. Within asana the functional separation of differentactions begins to express an essential non-separateness. 

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What was once perceived as a separate body part is now perceived as part of anintegrated whole. What was once perceived as an isolated movement is nowexperienced as the expression of a singular dynamic. 

Thus the mechanism of the perception that normally limits us to dualistic thinkingbegins to dissolve, supporting long-term transformation of the mind.

Ishvara pranidanah results in the highest realization; dharmamegha Samadhi.

Through meditation practice we differentiate between the cluttered thoughts of theordinary mind and the deeper intelligence that comes through as intuition,understanding and wisdom.

2.5 Ishvara Pranidhana- Surrender to GodSamadhisiddhih IsvarapranidhanatSurrender to God brings perfection in Samadhi. II.45

Ishvara pranidhana is cultivated through consecration and surrender.

The spiritual path is an active one, which requires effort and focus, dedication andcommitment, determination and conviction. Aspiration spiritualizes our efforts andthrough consecration we give them direction and meaning.

In Asana, we consecrate our actions and the fruits thereof. Earnestly letting go ofegoistic tendencies and surrendering into action. Any sense of personal doershipbecomes redundant and the source of action perceived as divine.

Ishvara pranidhana is a complete surrendering of our personal will to the deeperintelligence of our Being. Paradoxically surrender is not something that one does.Instead the continuous application of effort gradually dissolves the ego and carries usto the threshold of surrender.

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Within the lens of deep aspiration, selflessness evolves and egoism, however subtle,begins to dissolve, revealing the impersonal nature of all actions.

Yamas & Niyama - a �nal note

Asana is perfect firmness in the body, steadiness of intelligence and benevolence ofspirit. 11.46

Prayatna saithilya ananta samapattibhyam

. Perfection in an asana is achieved when the effort to perform it becomes effortless andthe infinite Being within is reached 11.47

The yoga mat is an arena for self-discovery and development. Our challenge is todevelop yama and niyama in asana and monitor our progress through the subtle butdefinite changes that occur within. 

The nature of the mind, our habits and personality are intimately expressed within theasana practice.

Through continued awareness we begin to recognize and release limiting andundesirable aspects of ourself. 

By continually cultivating more sensitivity, more focus, more honesty, etc. on the mat,the same is expressed on the mat, transforming who we are and how we live.

3. Asana– Posture

Stira sukham asanam

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Patanjali’s definition of asana though thought to refer to a seated posture is relevant toall asana whether standing, sitting, inverted, etc.

What Patanajli has given us here is GOLDEN. This sutra has laid out the all importantcriteria for asana.That criteria is:

From then on, the sadhaka is undisturbed by dualities. 11.48

'E�ortless stability in the body, free from tension, manifesting the in�nite beyondduality' 11.46 – 48 ( synopsis by Godfrey Devereux)

Patanjali’s definition does not specify the form of asana. His definition is brief andprecise, directing us to the qualities of stability and comfort, the internalization ofawareness and a non-dualistic state. These qualities are what turn a posture intoasana and differentiate it from mere gymnastics.

1. The posture should be: a) effortless which implies there is ease, comfort, lightness and b) stable which implies steadiness and stillness.

2. The posture should be an expression that is free from tension implying space, freedom andharmonious alignment.

3. Lastly there should be a non dual expression implying the integration of all the body parts, unificationon all levels and a return to oneness, wholeness, union aka ‘yoga’

Thata dvandvah anabhighatah

Brilliant stuff! This is how asana can be defined. This is what all our efforts seek todeliver us to. When on our mat in action or in stillness we are able to refer to this setcriteria and adjust what we are doing accordingly. 

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Not doing something because the teachers says to, not doing something becausethat’s what everybody else is doing, not doing something because you ‘think’ that's howit should be done. Instead we do what we do because we are supporting more comfort,stillness, steadiness and ease, we are feeling more space, more freedom, morelightness and we are mindful and more aware of the possibilities of harmony andoneness. 

The ‘navel drawing inwards’ is actually simply an effect of the combined actions todraw the lower abdomen in and move the sternum away from the pubic bone. Thesecombined actions make the abdomen long, hollow and passive and draws the navelinward towards the spine. This is the dynamic of Uddiyana Bandha.

So for asana to be asana we need to look closer at the actions we are applying inasana and the effects thereof. Very often there is confusion with effects of actionsmistakenly applied as an action. Take for example the instruction to draw the navel intowards the spine to activate Uddiyana Bandha. When performed as an isolated action(which that instruction implies) it creates tension and contraction in the abdominal area,reducing space in the front torso and impacting on the freedom of the breath (thediaphragm becomes restricted in movement). 

SO navel in towards the spine creates unnecessary contraction of the abdomen, whydo it? Pointing the toes creates tension, so why do it? Forcing the breath into aparticular count or rhythm, creates tension, so why do it? Looking here and there withno dristhi creates instability, so why do it? We do these things when there is no regardfor what it means to be in asana. There is a lack of understanding, no application ofbasic fundamentals, and no criteria to follow. So it's no wonder! 

As opposed to being able to just strike a pose for instagram regardless of what thatmeans to our physical, mental or emotional well-being! 

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– Extension of life force

As yoga practitioners we must be conscious of the teachings of patanjali and apply thecriteria of asana as laid out by the 3rd yama so we can better prepare ourselves for themore subtle practices of yoga (pranayama and meditation).

Tatah ksiyate prakasa avaranam

The fourth type of pranayama transcends the external and internal pranayama’s, andappears effortless and non deliberate. II.51

In the yoga sutras Patanjali writes about the fourth form of pranayama, a natural stateof breathing that spontaneously occurs when the breath is completely free, unhinderedby habit, intent or physical & mental disturbance. 

Pranayama removes the veil covering the light of knowledge and heralds the dawn of wisdom. II.52

Dharanasu ca yogyata manasahPranayama is not only an instrument to steady the mind, but also the gateway to concentration, dharana. II.53

4 Pranayama.

Here Patanjali defines the breath as having three distinct movements: inhalation,exhalation and retention. Through pranayama exercises these movements of thebreath are explored and developed releasing tension from our breathing patterns so wecan breathe more freely and utilize the breath’s full capacity. 

During pranayama emphasis is on the mastery and balance of the pranic flows withinthe body and the expansion of vitality to inevitably produce various physiological,psychological and metaphysical effects.

Dahya abhyantara visaya aksepi caturthat

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This state of pranayama creates profound mental and physical transformations andinitiates the practitioner into deeper states of consciousness. All our efforts in asanaand pranayama are to get to this state of release and freedom in the breath.

Pratyahara is the mind drawing inwards, no longer distracted by the pull of the sensestowards external stimuli. This creates a state of meditative internalization whereby thefluctuations of the mind begin to calm and settle, as the mental energies no longerengage in external activity.

5. Pratyahara- Meditative internalization

Svavisaya asamprayoge cittasya svarupanukarah ivaindriyanam pratyaharahWithdrawing the senses, mind and consciousness from contact with external objects,and then drawing them inwards towards the seer, is pratyaharah. II.54

Tatah parama vasyata indriyanamPratyahara results in the absolute control of the sense organs. II.55

In its subtle and refined state the breath is in a suspended non-moving state. Theduality of the breath is transcended, and pranic flows in the body becomes completelybalanced. 

Pratyahara is the start of the movement into the deeper realms of one's true self. Asthe mind slowly begins to make way towards a focus it pulls with it any engagementthat it had with external factors and the mental energies being less distracted can thenbe directed to the beginnings of the unfolding practice of meditation which begins whenlimbs 1-5 have been mastered.

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Fixing consciousness on one point or region is concentration (dharana). III.1

A steady continuous flow of attention directed towards the same point or region ismeditation. (dhyana).III.2

Within the stillness of dharana the individual consciousness finds itself no longerlimited by the usual activity of the mind. Now established in concentration the mindbecomes free from its usual fluctuating state and begins to naturally and spontaneouslyexpand. This expansion of the mind is the second stage of the meditation process. It’san expansion into the subtlest depths of one’s being, the foothold of identificationbegins to disappear and a special state of awareness takes its place …you become thesilent witness.

6. DharanaMeditative concentration-

Desa bandhah cittasya dharana

Having mastered limbs 1- 5 the conditions for meditation have been met and the mindshifts into the now natural process of meditation. Dharana is the first stage in thisprocess. It is not something that we can simply make happen (else we would be able todo this anytime at will) rather it is something that naturally starts to unfold when thementals energies have stabilized and become concentrated and focused on a singleobject. Through deepening concentration, the normal activities of the mind slow downto an eventual place of stillness and silence.

7. Dhyana- Meditation / Contemplation / Insight

Tatra pratyaya ekatanata dhyanam

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In Dhyana we reconnect with our true nature and all that we truly are, tapping into theinfinite energy, power and wisdom of the universe … the Infinite.

There is a limit to what can be said about the unravelling of consciousness and theprocess of meditation. It is not something one does. Dharana will naturally lead intoDhyana. It could happen in a matter of seconds or it could take untold time. If the mindis ripe then the process will take place. As practitioners all our efforts lie in creating thefertile ground via yama, niyama, asana, meditation and pratyahara so the mind can belulled into returning home to stillness.

8. Samadhi- Meditative absorption

Tadeva arthamatranirbhasam svarupasunyam iva SamadhiWhen the object of meditation engulfs the meditator, appearing as the subject, self-awareness is lost. This is Samadhi. III.3

In that stillness individual consciousness continues to dissolve, like a single drop ofwater placed in the ocean, it eventually merges with Universal consciousness. Theduality of the mind is transcended and a state of pure awareness arises. A state ofcosmic fusion, the finite has become infinite: Yoga (union)

This is the state of total absorption. Osho said 'when you are not God is'. To reflect onthese words gives you some idea of what it means to be in this final state. That whichyou think yourself to be dissapears and what remains is ones true nature.There is nothinker, no doer, there is simple 'is-ness'. 

That which you felt yourself to be has simply plugged back into the whole and nolonger exerts itself as a speratene entity. What remains is simply oneness, wholeness.infinite Being

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In his scientific manner Patanjali speaks of 4 states of samadhi denoting the gradualdropping of identification. This is uniquely a yogi perspective of the experience ofSamadhi. In other traditions there is no such breakdown of the experience. RatherSamadhi is referred to as a complete state of surrender and subject and object havedissapeared and all that remains is oneness.

The Ashtanga Yoga Process

Through yama, niyama asana and pranayama we reduce disturbance, friction andimpurities, release tension, create harmony and balance within the body, mind andbreath. 

Through the stabilizing effect of the external limbs distraction and attachment to theactivity of the senses is reduced (Pratyahara) the energies of the mind turn inwardsand are harnessed into a sustained focus (Dharana). 

As the movement and chatter of the mind calms individual consciousness expands(Dhyana). 

Like a candle brought into a dark room, the light of pure consciousness springs forth,illuminating and connecting us to the present moment and into the power of now.

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AsanaAs a form of dynamic meditation, asana requires our full attention, focus andawareness. Postures are designed primarily as challenges to the mind, inviting it tointernalise and remain calm, stable and lucid under any conditions. As the mind turnstowards more meditative states it activates non-physical potentials:

  concentration, memory, perception, understanding, reason, andintuition.Improving the function of mind:

  : becoming more tranquil, more balanced, less anxious, and lessneedy.Harmonizing the emotional being

  experiencing a deep sense of connectedness and belonging,compassion, peace of mind and joy.Attuning to our spiritual nature:

Asana practice is designed to lead us into a more relaxed state. As physical, mentaland emotional tension diminishes our more natural reveals itself; free from anxiety,stress, doubts, fears, anger, etc. Once relaxation occurs, the mind begins to stabilize,becoming rested and freed from the endless burdensome thoughts of future and past.Perception is restored to its primal freshness expressing a clarity that is indicative ofthe meditative mind.

Asana challenges our mind to maintain stability and clarity under practical duress. Itempowers us to retain a meditative state even in the midst of intense pressure.Advanced postures and breathing practices are utilised as challenges to the mind, notas means to develop ‘magical’ abilities such as super flexibility or holding the breath forminutes at a time. It is not about becoming more flexible, stronger, fitter etc. Focusingtoo much on achieving superficial effects can build ambition and a tension in the mindthat results in disturbing, and destructive tendencies.

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Performing Asana becomes easier and less complicated the more we feel andunderstand the body as an integrated whole. For this to happen we need to feel howcertain actions within the body fertilize and nurture each other to form one singledynamic. This singular dynamic is at its fullest expression in Tadasana.

In Tadasana the body is engaged in harmonious and balanced action. Physicalsensations quieten and the body feels neutral, open, spacious, and whole. That feelingof wholeness and physical quiet is what we seek in all asana. So the dynamic that weperform in Tadasana is used in all asana. Simply put Tadasana holds the blueprint forall asana.

Whether maintaining stillness or transitioning into or out of a posture the TadasanaDynamic is internally expressed from the start to the end of practice. Whenapproaching a new asana we simply apply the internal dynamic of Tadasana within theform presented. The form may challenge or limit the extent to which the TadasanaDynamic can be applied but the intention and effort to do so still remains.

The Tadasana Dynamic leads to a lengthening and broadening throughout the wholebody supporting comfort and stability, release of tension and eliciting an experience ofspaciousness and freedom throughout our Being.

The Tadasana Dynamic

In the learning stages we find ourselves separately engaging this body part and thenthat. But there is no need to get stuck in pedantics. As we become more familiar withthe Tadasana Dynamic slowly but surely the inherent wisdom and integrity of the bodyemerges to take over and then all actions are performed simultaneously. 

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Initially exploring body part dynamics on the following pages will aid understanding ofwhat the function and action of each individual body part actually is. Just like learningto drive a car. First, you learn all the individual components, brake – clutch –accelerator – indicator - mirror – brake - etc. As you get more skilled driving becomes aspontaneous, smooth and unified action. Asana is the same – foot – legs – pelvis –spine – hands – arms – foot – leg

Just like driving in asana you finally get to a point where the body engages,simultaneously and effortlessly, expressing wholeness in each and every movementand each and every posture. This is not habitual and robotic action rather, this isexperienced as the natural intelligence and willingness of the body to become morefree and more open.

The body is stretched and opened in all directions from the center to the periphery andfrom the periphery to the center. In one movement whatever can be broadened isbroadened and whatever can be lengthened is lengthened. This is the TadasanaDynamic.

Tadasana Dynamic is the fertile ground upon which the foundation stabilises, thebandhas engaged, the subtle core softens, and the breath releases.

To explore the tadasana dynamic it is useful to look at the individual body parts andtheir actions however fundamentally we must remember that fundamentally there is noseperation between one body part and the next. The body and all its parts functions asan integrated whole on one singular dynamic

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Feet

Spread toes

Dynamics

Dynamics

Function as Foundation

Lengthen the legs from the groin to the heel and from the heel to the hip

Engage the thigh muscles

Toes lengthen & relax

Transmit stability & Balance

Action

Toe bases broaden

Weight bearing

Inner & Outer edges lengthen

Stabilize and align hips

Soles of feet open

Action

Action

Ground the four corners of the feet. Spread the weight evenly over the soles of the feet.

Broaden and lengthen across soles of feet

Leg

Lengthen the legs so the thigh muscles become active and the kneecaps lift andcenter.

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Action to activate the External Foot Spiral (EFS)

Foot Spirals

Ground and lengthen from little toe base to outer edge heel and from the outer edgeheel to the inner edge heel

Butt muscles (gluteus maximus) soft

ActionKeep the lower abdomen drawn in so the abdomen becomes broad and still.Activate the IFS to release the butt musclesLengthen the tailbone down until the hips are in a neutral position and the lower backsoftens and releases

Dynamics

Impact of EFS

The foot spiral are a spirallic action that originates in the feet and travels up through thebody

Arches lift, outer knees rotate backwards, lower abdomen broadens, hips widen.

Action to activate Internal foot spiral (IFS)

Pelvis

Ground and lengthen from the big toe base to the inner edge heel and from the inneredge heel to the outer edge heel.

Dynamics

Impact of IFS

Lower abdomen drawn in balanced with the tailbone lengthening downwards

Inner ankles move towards each other, inner knees rotate backwards, inner thighsrotate backwards, sit bones separate, butt muscles relax, sacrum broadens, lower backreleases.

Pelvic floor gently engaged and lifted

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Lengthen from top of shoulder to fingertips

Weight bearing

Broaden across the palms and spread the fingers equally

Transmit balance

Arm SpiralsThe Arm spirals originate in the hands and travel into the chest areaAction to activate the Internal Arm spiral (IAS)Forearms rotate inwardsImpact of IASHand pronates, Shoulders roll forward and down, shoulder blades widen apart, back ofchest opens.Action to activate External Arm Spiral (EAS)Biceps rotate outwards

Action

Support lengthening of torso

Impact of EAS

Spread fingers and Lengthen through fingertips

Action

Broaden across palms

Ground hands broadening across the palms, spreading the fingers and groundingindex finger bases

Arms & Hands

Roll biceps outwards, forearms inwards (= spirallic action)

Dynamics

Function as Foundation

Lengthen from armpit to fingertips

Support opening of front/back of chest (releases breath & tension in thoracic spine)

Oppose outward rotation of the shoulders with the grounding of the index finger bases.

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Draw sternum away from the pubic bone so the front body lengthens and the abdomenbecomes long and hollow.

Hand supinates (palms face up), Front of chest lifts & broadens, shoulders open & rollback and down, front of chest broadens and lifts.

Lengthen from the sacrum to the back of the head

SpineAll muscular-skeletal action in the physical body impacts on the spine. Maintain awareness of the spine continuously throughout asana practice. Perform ALL actions with the intention to release and create freedom in the spine.

ActionLengthen the front and back of the neck til the neck is a natural extension of the spine.

Lengthen from sacrum to back of head until spine is long and head centered.Articulate pelvis so the lumbar spine becomes soft and relaxed.

: Inhale to lengthen creating space between each vertebra, exhale totwist. Keep lower abdomen drawn inWhen Twisting

Torso

Lengthen from the outer hips to the armpits

Dynamics

Keep the tailbone lengthening down & the abdomen drawn in

Lengthen the side, front & back bodyFront and back of chest equally opening, lifting, broadening.Uddiyana engaged, mula bandha engaged

Action

Keep the arms actively engaged to support the lift and opening of the chest

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ShouldersDynamics

Dynamics

Expressing the natural curves of the lumbar, thoracic and cervical areasCreating space between each and every vertebrae

HeadDynamicsCentered & balanced at the top of the spineThe crown of the head in alignment with the spineChin slightly tucked in and downwards

ActionLengthen from sacrum to crown of head so the head becomes centered and balanced.Keep the front and back of the neck long so the head remains centered and stable.Allow the head to be effortlessly balanced at the top of the spine.

FaceDynamicFace relaxed, forehead soft, jaw soft, gaze soft

The condition of the face has a direct impact on the quality of the subtle core. Tensionheld in the facial area is an indicator of tension, aggression, stress, anxiety, etc. 

Maintain as much space as possible between the ears and the shouldersShoulders broad and wide apartShoulder blades move in and down the back

ActionRelax and draw shoulders away from earsBroaden across collar bones and draw the shoulders downKeep shoulder blades gliding down the back

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ActionRelax jaw so face becomes soft, Relax brow and soften faceSoften the gaze

It’s important to maintain awareness in this area so that both residual and arisingtensions are continuously invited to release and thereby support the soft and passivequality of the subtle core.

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FoundationTo ground the foundation those parts of the body that are in contact with the floor areactively engaged against the floor evenly. For each posture the grounding of thefoundation is the rock upon which everything else stands.

Without a solid grounding we will most likely be unbalanced and the body willcompensate with excessive muscular activity that strains rather than releases themuscles.

Grounding the foundation evenly means that, to the extent that it can be, the weight ofthe body is spread evenly across the entire surface of the foundation. When thefoundation is evenly grounded there is an equal and opposite action downwards,upwards and outwards through the whole body, and particularly into the spine and thelungs.

The simplicity of asana flowers in a surrendered and effortless flow that unifies alllevels of the being. While the external shape of the body varies from posture toposture, the internal dynamic is always the same. This internal dynamic is establishedon the basis of four fundamentals. 

When applied simultaneously and constantly, these fundamentals offer us a simplemethod for the teaching and practice of safe and effective asana. This kind of dynamicis necessary for all styles of dynamic asana and is not applicable in traditional Hathayoga which requires a passive approach.

Asana Fundamentals

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To engage the foundation Spread the weight evenly across the foundation Broaden and lengthen across your foundation Root down into your foundation, Solidify your foundation into the ground Connect to the earth through your foundation, feel a sense of stabilizing and grounding

Subtle CoreWhereas the foundation of the posture gives us the possibility of establishing stability(sthira), the subtle core of the body gives us the possibility of establishing comfort(sukha). The subtle core of the body is the central axis that runs from the perineum to,and including, the brain. On a gross level it includes the anus, spine, throat, tongue,palate, eyes and ears.

We must continuously engage the foundation actively into the floor. This is not alwayseasy and requires effort and awareness. When we arrange the various parts of ourbody into the shape of a posture, we must not forget about the foundation. If we loseour foundation, the rest of our body is likely to become imbalanced, leading to thepossibility of stress and strain rather than comfort and stability.

 For the front of the body to be comfortable and stable, the front of the foundation mustbe actively grounded. For the back of the body to be comfortable and stable, the backof the foundation must be actively grounded etc. If one aspect of the body is notsupported by its foundation, it will become lazy, while its counterpart will beoverworked.

Even and stable support for the spine and lungs depends on an even and activefoundation. No matter whether we are vertical or horizontal, upright or inverted, sittingor squatting the foundation is always the first thing to establish.

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While we take in chemical nourishment through our lungs, biological nourishmentthrough our digestive tract and vital nourishment through our meridians and nadis, wereceive spiritual nourishment through our core. From the core we derive our sense ofconnectedness with the universe. If it becomes hard and blocked we lose touch withthis connection. We feel isolated, vulnerable and insecure. When we feel safe, we aresoft in our core and more connected.

The key indicators of the quality of the subtle core are the anus, tongue root and eyes.These are to be kept passive, receptive, soft and relaxed. Any tension in these placesindicates insecurity or aggression. When the outer body is unstable, the core will holdon. The quality of the core is thereby directly related to the quality of the foundation andthe bandhas, although the core may remain tense even if the foundation is wellestablished.

Knowing that the core should be passive, receptive and open, we will trigger releaseanytime we notice that it is not. How deep that release is depends on the work that wehave done in freeing the body from tension and establishing stability. How sustainedthat release is depends on how deep our awareness is and how skillful we are in actingfrom a soft and passive subtle core. Nevertheless, these small muscles give up theirtension easily compared to the larger muscles of the outer body. They succumb torepetitive attention rather than repetitive action.

The subtle core is our physical centre and can also be experienced as an inneraperture to the universe. At our core runs the central nervous system, which constantlycarries information to and from the inner universe of our being to the external universeof existence. It is this steady flow, or lack of flow, that colours the level of connectivitythat we experience in any given moment.

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 Articulate the pelvis so the spine softens and releases Relax your face and forehead, Soften your jaw to invite a sense of receptivity and openness… smile Keep the anus soft to cultivate more softness in the lower back Throughout the whole body broaden what can be broadened and lengthen whatever can belengthened to create more space and release the your inner center

Bandha- means lock or seal

The bandhas create a very special internal dynamic. This dynamic originates in thesoftness of the core. From there it radiates from the trunk via the limbs into the handsand feet. This unifies the whole body into a single energetic and structural dynamic.While a body shape can have a stable foundation and a soft core, the activation of thebandhas throughout the whole body expresses an interconnectedness of all its parts.This unifying quality of the bandhas is one of the characteristics of a true asana.

When the subtle core is able to remain soft, then true comfort becomes possible. Theword ‘comfort’ as it applies to yoga posture practice has a dynamic rather than apassive quality. It implies a physical rapture that involves the mind in a relaxed andjoyful state. This tangible quality and mind-set spiritualises the practice of asana, whichthen expresses a dynamic yet effortless quality, within which graceful and complexactions occur with neither strain nor effort.

To release the subtle core

To begin with, we find that our attention is continually deflected from the core, just as itis from the foundation. This is because we are trained to use our minds exclusively in alinear manner. Spiritual practice is about learning to open our attention so that we canestablish an all-inclusive awareness.

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Uddiyana bandha occurs in the trunk: Through an expansion and lifting of the rib cageand engaging of the lower abdomen the navel is drawn inwards and upwards, theabdominal wall and organs get sucked in and up. This makes the abdomen long,hollow and empty, the chest broad, open and full. Mula bandha occurs in the pelvis: Indicated by a gentle lifting and engaging of the midpelvic floor. This has the subtle effect of stabilizing the sacrum, diaphragm and lungsand stimulating thoracic breathing. These 3 bandhas can be approached as a singledynamic occurring in the trunk, which extends from its base at the perineum to theapex at the throat. When engaged as this one singular dynamic the 3 bandhas arecollectively referred to as Maha Bandha

Physically, the dynamic of the bandhas is spirallic. There is a strong momentumoriginating in the centre of the trunk that spirals up the core and down the periphery.This momentum elongates the spine upwards, but draws the rib-crests and shoulderblades downwards. The downward movement creates stability or steadiness (sthira),while the upward movement generates ease or comfort (sukha). This can be felt as asense of grounding combined with a liberating sense of opening. In order for thismomentum to be complete it must be expressed by the whole of the body.

This means that the arms and legs, hands and feet also express this spirallic dynamic.Each muscular adjustment is applied sporadically to contribute to the comfortablestability of a posture. Any straight-line adjustments will tend to create hardness andrigidity in both body and mind.

The main bandhas of yoga practice are jalandhara bandha, uddiyana bandha and mulabandha. Jalandhara bandha occurs in the throat: The top palate is drawn towards theback of the throat and the chest is lifted towards the chin. This narrows the breathingpassage, slowing down the flow of the breath. At the same time the breath becomesaudible, with a gentle, soothing sound (ujjayi breathing). 

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The combined effect of the bandhas transformed the breath, making it slower,smoother, more potent and more conscious. Jalandhara bandha in the throatimmediately and spontaneously regulates and slows down the breath. Mula-bandhashifts the functional emphasis of inhalation higher up and uddiyana-bandha furtherslows down and creates smoothness in the breath by creating resistance to thenormally passive recoil of the exhalation. Together mula bandha and uddiyana bandhalengthen and deepen both the inhalation and the exhalation.

The bandhas reunited the body as a singular whole, transcending its structural dualitiesin a balanced and complete way. When sensations from the structural dualitiescompletely diminish a unified state arises.

prayatna saithilya ananta samapattibhyamPerfection to perform asana is achieved when the effort to perform it becomeseffortless and the infinite Being within is reached. II.47

Tatah dvandvah anabhighatahFrom then on the sadhaka is undisturbed by dualities. II.48

These sutras refer to a state in which the sense of duality is transcended. In this non-dual state the practitioner’s experience becomes one of interconnectedness, wherebythey experience themself as infinite energy / consciousness.

On a more gross energetic level, the mula, uddiyana and jalandhara bandhas worktogether to effectively contain and sublimate energy within the area of the trunk.

In the early stages of practice, the bandhas are engaged and activated with intentionand as apparently separate actions. Eventually as one deepens into practice, integralactions that support release and stability in the body become more spontaneous andthe bandhas become more spontaneous too, experienced as a natural expression ofthe body’s desire to be free and open.

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Mula Bandha- means ‘root’

 Draw the lower abdomen in and lengthen the tailbone down so you feel the pelvic floor gently lift andengage Gently contract the muscles of the perineum engaging mula bandha…keep the anus soft Feel the stabilizing effect of mula bandha as you engage and lift the pelvic floor, whilst keeping theanus soft.

Practice: Exhaling draw the pubic abdomen in towards the spine, simultaneously subtlyengage the area of the perineum. Pelvic floor gently lifts whilst anus remains soft.

Mula (or moola) bandha is the root lock. It acts as an anchor and stabilizes the breath.It creates a dynamic in the pelvic floor region reflecting the nature of its name, ‘rootlock,’ preventing energy from escaping downwards.

Drawing the pubic abdomen inwards, lengthening the tailbone downwards andengaging the pelvic floor are actions that support the practitioner to initially access andfeel mula bandha. Such actions are considered gross applications of mula bandha. 

According to the Bihar school of yoga Mula bandha itself is a much more subtle andisolated contraction of the root of the penis in men and the cervix in women. This subtleactivation spontaneously arises in the presence of the tadasana dynamic.

Please note: The contraction of the anus sphincter is called ashwini mudra. Contractionof the urinary passage is called vajroli (female) or sahajoli (male) mudra. Thesemudras are ideally inactive during mula bandha. 

However in the early stages of practice they can be difficult to separate and may beincluded in a more gross form of mula bandhas. Through diligent practice, mulabandha will gradually become more integral and more refined.

Engaging mula bandha during asana

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Uddiyana Bandha- means ‘flying upward’

Practice: Stand with feet about two feet apart. Bend the knees slightly and rest thehands above the knees, with fingers and thumbs facing inwards. Exhale and sinkquickly downwards between bent knees and empty the lungs completely. With theexhale retention straighten the arms and lift the body up. Allow the abdomen to suckinwards and upwards. Hold this for as long as possible. When you feel the urge tobreathe in, relax the abdomen then inhale through the nose. Hold the breath for acomfortable amount of time before releasing.

Uddiyana bandha is the abdominal lock that maximizes the thoracic capacity anddirects energy upwards. The main function of Uddiyana is the sublimation of energy,directing energy from the low energy centers (chakras) of our Being to higher energycenters.

Uddiyana Bandha is practiced with full exhale retention (no air in the lungs). The chestis open and lifted to create a suction that draws the navel inward and upward,lengthening and hollowing the abdomen and pushing the diaphragm upward.

Bene�ts Potentially activates kundalini. Stimulates the first chakra, Muladhara. New item Assists in the sublimation of sexual energy. Its stabilizing quality offers support to the lower back helping to prevent injury. Connects one more strongly to one’s centre so that light and fluid movements become morepossible and Supports a sense of grounding and security both physically and energetically Helps to shift stagnant energy in the area of the pelvis. Reduces the risk of haemorrhoids, cervical and prostate cancer Help prevent incontinence.

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For the purpose of asana practice, we adapt uddiyana bandha using the same kind ofstructural dynamic with the exception that you allow the diaphragm to release, there isno retention and breathing continues as a natural and organic function of the body.

Common mistakes The abdomen does not become hollow: - empty the lungs completely - lengthen from pubic bone to navel The abdominal muscles are tightening: - consciously keep the abdomen relaxed Discomfort in the neck or a large gulping sound on the inhale:- Release the abdomen before breathing in

Bene�ts Creates a shift in consciousness moving energy from the lower chakras to the higher chakras. Thisprocess is known as Sublimation Physically, the lifting and opening of the rib cage lengthens the abdomen creating a powerful toningand internal strengthening effect. Massages the heart, the digestive organs, the adrenal glands, the kidneys and the solar plexus. Increases the gastric fire and eliminates toxins in the digestion tract. Strengthens the diaphragm and relieves tension in the diaphragm encouraging diaphragmaticbreathing. Expands the rib cage and stretches the lungs, releasing tension and creating more freedom in thebreath. Activates manipura and inner fire.

Contra indicationsPregnancy, children under 12, advanced stages of abdominal hernia or ulcers (seekthe advice of a yoga therapist). Full stomach (allow 3 hours after eating). Caution forwomen on their moon time.

Engaging uddiyana bandha during asana Keeping the lower abdomen drawn in, lengthen through the front body so the abdomen becomes longand hollow Spiral the arms to keep the front and back of the chest broad and open, the abdomen long and hollow Draw the lower abdomen in, open and lift the chest so that the navel draws inward and upward

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- means ‘net’, dhara means ‘stream’

Practice: Jalandhara bandha is created by simply tucking the chin inward anddownwards towards the hollow of the neck, the chest in an open lifted position.Individual anatomical structures will define how far the chin reaches. In the shoulder-stand for many, full Jalandhara bandha spontaneously occurs because of the positionof the head in relation to the chest.

Jalandhara bandha is the throat lock. It creates a lock, controlling the network of nadis,nerves and blood vessels, which flow through the neck up to the brain. It preventsprana from escaping upwards, thus containing the energy in the area of the trunk untilthe appropriate time comes for it to slowly be released.

In most yoga postures where the chin is not on the chest a variation of Jalandharabandha is practiced. This modified, more subtle form of Jalandhara bandha is oftenspontaneously activated in the presence of the other two bandhas, or can be manuallyengaged by slightly tucking the chin in and down, creating similar effects as fulljalandhara bandha and positioning the head in a neutral alignment which reduces thepossibility of neck strain.

Bene�ts Stretches the back of the neck & prevents neck strain Initiates ujjayi breathing Therapeutically renowned for alleviating diseases of the throat and balancing the thyroid function Reduces pressure in the head and at the back of the eyes. Stops upward energy flow, containing energy in the torso

Engaging jalandhara bandha during asanaKeeping the back of the neck long draws the chin slightly down and inwards.

Jalandhara Bandha

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All of our fears, hopes, memories and dreams can be read in the structure and activityof our bodies. The activity of the body, which most directly and fluidly expresses themind, is the breath.

In everyday life, from moment to moment, the breath is connected to your physical,mental and emotional state of being. If panicked, the breath becomes erratic andshallow. If concentrating, it slows and deepens. If relaxed, it becomes smooth and fluid.

We have all been told or felt the need in times of stress to breathe deeply. The qualityof our breathing and what we do with it are completely bound up with our state of mind.To transform our state of mind, the most simple and direct means is not to attempt tochange our mental processes but to change our breathing.

The yoga postures automatically change our negative breathing patterns to morebeneficial and natural ones by releasing tension from respiratory muscles and thosethat support them. The way in which we articulate our body during asana directlyinfluences, supports, challenges, changes, and regulates our breath.

If we move fast the breath speeds up, if we move fluidly the breath flows smoothly etc.etc. If we can move our body in a conscious way that supports the breath to flow freelyand naturally, in any given moment, the breath will become the main indicator of ourphysical, emotional and mental progress within the asana practice.

BreathThe breath is our link between body and mind. It is the mind that we are reallyconcerned with in yoga. Generally the activity of our minds is too elusive, habitual andsubtle for most of us to work with directly so instead we use the body, the structure ofwhich continuously expresses the activity of our mind.

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Being skilful in one’s body movements to facilitate breathing freely takes a lot ofpractice and time to develop. We must remember that yoga is based on surrender, notcontrol. Forcing the breath to act in an unnatural way may cause unnecessarydisharmony and stress in the body and mind.

Modifying the breath to be long and smooth can help beginners to relax into atherapeutic and meditative rhythm. If directing the breathing patterns within a practicewe recommend placing an emphasis on deepening the exhalation and allow theinhalation to continue as a passive natural and spontaneous response. The inhalationresponds in a mirror like fashion to each exhalation.

It’s important to refrain from any aggression or force. Even under relative control, theexhalation can still be encouraged to express and retain its natural softness andfreedom. This is primarily achieved if we can allow each inhalation and each exhalationto begin and end as a spontaneous and organic function of the body

The breath in its natural and unhindered state is a spontaneous and organic function ofthe human body. The ever-moving framework of the skeletal-muscular systeminfluences, changes and challenges the experience of each and every breath we take.

Our practice should be a constant monitoring of the effects that our body movementshave on the breath. Each and every skeletal and muscular adjustment should beapplied with full awareness and a continuous conscious effort to support and releasethe breath.

‘When the body expresses the breath and the breath expresses the body, the twocease to be separate, the mind relaxes into the harmony of the experience and theunion of yoga is therein expressed.’ - Godfrey Devereux

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Release and awareness of the breath during asana: Use the support of the spirallic action in the arms to keep the chest continuously open and lifted Allow you breath to flow freely, organically Allow the breath to be the guiding force that moves your physical body Enjoy the sensation of breath as its spreads throughout the entire of your body Tune into the energizing quality of every inhalation drawing prana into your body Relax into the feeling of lift and expansion on every inhalation Surrender into the feeling of softening and release on every exhalation See if you can refrain from pushing or pulling on the breath. Instead flow with the intelligence of thebreath and allow each phase of the breath to fulfill itself. Let the beginning of each inhalation and each exhalation initiate spontaneously from within. Maintain mula bandha and uddiyana bandha so the diaphragm can move freely. The chest open andlifting, the pubic abdomen drawn in and the the abdomen long and hollow.

Ujjayi- means ‘victorious’

.

Practice: Transfer your awareness to the throat and the breath flowing through thewindpipe. Open the mouth to make a soft ‘ha’ sound (as if steaming up glass on amirror). Note the glottis slightly contracts. Continue the ‘ha’ and allow the mouth toclose. The ‘ha’ sound internalizes creating a soft wind-like sound whistling through thethroat

Occasional mindful emphasis on the breath to produce a deep inhale-exhale duringasana or resting postures may also serve to release accumulated tension in the breathand body. 

Whilst exercising awareness of the breath/body connection, we can intentionally usestronger and deeper breathing to target areas of resistance within the body andsimultaneously initiate more stretch & release.

Different styles of yoga have different approaches to using the breath during asana.Ujjayi, known as the psychic breath, is specific to the Ashtanga vinyasa style ofpractice but can successfully be applied to all forms of asana with profound effects.

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Performed correctly the long deep and smooth sound of ujjayi is only audible to thepractitioner or at most a neighbouring practitioner. If the sound is harsh and loud it’s anindication of too much effort or force. When extra physical is required, ujjayi naturallybecomes deeper, stronger and louder, but still retains its soft and smooth quality.

Rather than imposing an unrealistic count or quality on the breath we refine theperformance of asana to impact on the breath in a positive way. We monitor and adaptour actions in a way that creates more support for the breath to express a natural andeven rhythm.

The sound of ujjayi helps focus attention, relax the body-mind and intensify practice.Accompanying vibration increases circulation and energy flow to different parts of thebody. The physical and psychological benefits are many.

Bene�ts Exercises the capacity of lungs and increases gaseous exchange. Calming, soothing effect on nervous system and mind. Initiates practitioner into states of awareness and meditation. Supports a balanced pranic flow Creates an internal heat in the body. Reduces blood pressure, heart disease and hypertension.

It is performed via a slight adjustment in the throat narrows the windpipe at the level ofthe glottis. This creates friction on the airflow producing a deeply therapeutic heat thatspreads throughout the body. The accompanying sound acts as an internal mantra,soothing and detaching the mind from preoccupation with external stimuli.

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“… the deepest truth is revealed to those who turn their attention inward. Rare are thewise who shut their eyes to outward things and behold the glory within” - Upanishads

Humans are predominantly visual creatures. Even during asana practice, we findourselves looking at the pose, outfit, or new hairstyle of the student next to us. Westare out of the window or at the skin flaking between our toes, as though these thingswere more interesting than focusing on the magnificence of our Being and thepossibility of God realization!

‘There is no yoga without concentration of the mind’ - Swarmi Sivananda

When we get caught up in visual stimuli our prana (vitality) flows outwards with ourgaze. Wandering eyes destabilize and distract, leading us further away from themeditative state we seek. We use drishti to focus energy inwards.

Drishti assists concentration, movement, alignment, and supports internalization. Bydirecting the gaze at specific points asana becomes instantly more effective andmeditative. Often described as a ‘fixed gaze’ but, the eyes maintain softness.

It’s easy to identify someone practicing with drishti next to someone who isn't. Drishtiproduces a distinctive energy. A person flowing with drishti is relaxed, effortless, lightand vibrant. Without drishti a person will often be despondent, agitated, scattered,unstable, frustrated, disinterested and tire quickly.

- means ‘vision’ or ‘insight’Drishti

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The full meaning of drishti isn't limited to its value in asana. In Sanskrit, drishti alsomeans ‘a vision’, ‘a point of view’, ‘an intelligence’ or ‘wisdom’. The use of drishtiserves both as a focusing technique and as a technique which brings about a profoundshift in perspective and directs one's consciousness toward a vision of oneness.

This kind of drishti, or inward gaze, can be applied during practice and throughout ourdaily living. Whether we are sitting in stillness, in moving meditation or performing theeveryday tasks of daily living, we cultivate this inward gaze by maintaining attention tothe breath, feelings and internal sensations. Gazing inward you remain present,connected to your inner truth and wisdom. Actions become more graceful, effortless,creative and purposeful.

The increasing popularity and influence of the Ashtanga Vinyasa method of yoga hasintroduced drishti to thousands of practitioners. Classically each asana is associatedwith one specific drishti, which enhances the quality and direction of that pose. Even ifthe drishti point is obscured by a body part one still fixes the gaze in that direction.However, if a classical drishti creates tension or discomfort in the neck, or severelycomprises alignment, it’s advisable to select an alternative drishti that supports comfort& stability.

& ExamplesNava Drishti

 Nasagrai: tip of the nose or just beyond - Padottanasana Nabi Chakra: the navel - Adho Mukha Svanasana Hastagrai: the hand –Utthita ParsvaKonasana Padhayoragai: the toes – Most seated forward bends Angusta ma Dyai: the thumbs – Virabhadrasana 1 Urdhva / Antara Drishti: skyward - Urdhva Mukha Svanasana Parsva Drishti: far to the left – Matsyendrasana Parsva Drishti: far to the right– Matsyendrasana  Broomadhya: Ajna chakra – Matsyasana

Drishti in daily living

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Vinyasa refers to the breath/body synchronization of connected movements performedin sequence. 

One of the simplest and most accessible ways of transforming the quality of the mind isby synchronizing the movement of the body with the breath. To move our body in timewith our breathing requires presence of mind. This is the power of breath/bodysynchronization; it immediately harnesses our mind. It brings us straight into thepresent moment, freeing us from regret & anxiety, fear & doubt, hope & ambition. 

Even if we are unable to bring about exact synchronization, this will occur. The mentaleffort required in attempting to bring it about restricts other mental activity fromoccurring. Breath/body synchronization has the profound ability to trigger themeditative mind.

The synchronization of moving the body with the breath is known as vinyasa. Vinyasahas many implications, but the key one is that breath and body become one in theirmovements. Vinyasa is used in yoga practice in a number of ways:

 To prepare the body for yoga posture practice (warm up). To relax and regulate the breath into a rhythmic flow. Releasing and neutralizing the body between postures. Entry into and out of individual postures. Engaging the mind into moving meditation

The presence of vinyasa brings power, grace and beauty to any yoga practice.

The key element of vinyasa is that any movement coincides exactly with either aninhalation or exhalation. This coincidence is total. The beginning of each inhale orexhale invites the beginning of each movement. The end of each inhale or exhale isthe end of a movement. 

Vinyasa

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Ullola means wave. Godfrey Devereux uses the term ullola to describe a gentlesequential flow of simple movements. Those simple movements are repeated over andover to explore in detail the method and effects of Vinyasa undisturbed by limitations ofstrength or flexibility. We use Ullolas to:

 Gently warm and open the body. Re-establish a meditative flow. Release any possible accumulated tension after a posture.

The key point in the practice of these sequences is not the postures, but the movementin bringing students back to a synchronised and effortless flow. The more therepetition, the better the effects.

Examples1.

Tadasana – Urdhva hastasana – Tadasana– Urdhva hastasana,Tadahasta-ullola:

2. Utanasana – Utkatasana – Uttanasana,Utktan-ullola:

3. Tadasana – Urdhva hastasana – Uttanasana – Utkatasana – TadasanaTadutktan-ullola:

This is the basic context of breath/body synchronization. The more refined thissynchronization, the more focused, alert and internalized the mind becomes.

Ullola

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Self-Practice

Primarily, focus on increasing your awareness and sensitivity. Tune into all the differentphysical, emotional and mental sensations and phenomena that are occurring frommoment to moment. Make the necessary adjustments within your sensitivity andawareness to become more stable and relaxed.

Visualising yourself in the posture before moving into it can be a real game changer.Some of our resistance is just a conditioned mental idea that we cannot do the posture.Change the mental idea.

Never force it. Allow the breath to move you gradually deeper into the posture.

 Grounding Breath/body synchronization A passive core Relaxed breathing A tension free spine Awareness and sensitivity

For our practice to be balanced, safe and effective it is important from start to finish, tocultivate:

Focus on the breath to bring lightness, ease, and fluidity into the movement. This is notabout contorting your body into some frozen posture; there is always movement in therelative stillness that you experience in Asana.

Be patient with yourself, notice that the more you relax into the breath, the smootherthe breath becomes and the easier the movement.

Let thoughts pass by, notice them as just thoughts, and then let them go. See if youcan avoid letting the thought turn into a long-winding story. When on your mat thosestories have no importance, they are not relevant and not useful. 

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The Edge

Be aware of those body parts that are pressing hard into the ground and actuallyrestricting further movement and freedom within the asana, e.g., the head touching thefloor in Padottanasana or the heels against the floor in downward facing dog. A lighttouch of these body parts is enough to complete the pose and still allow the possibilityof a two way stretch.

Attune to the integration of all parts of the body moving in one global two way stretchthat originates from your centre, extending evenly outwards to the periphery and backto centre.

Use the presence of the bandhas and movement of the body to release the breath intoa natural flow.

Stay present! Notice how persistent the mind in its chatter and nagging. Bring the mindback to the present moment by drawing your attention continuously back to the breath.

Becoming familiar with our ‘edge’ is something that takes time and requires sensitivity,experience and in many cases trial and error. Slight resistance and/or aching areusually a sign of opening, and we must learn to recognize when any more movementwould be aggression and harmful. Going beyond our edge creates tension and distressand is a recipe for pain and injury.

The edge has a very definite feeling to it. You are balanced right on the line betweenthe known and the unknown. By going to our edge we challenge our limitations anddraw on more of our potential. 

As our practice matures, we develop an intuitive sense of when to release a posture orwhen to go deeper and hold for longer. Finding our edge allows us to sensiblychallenge our limitations, invite release and open into our body and mind.

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Daily LivingIntegrating the practice

Every posture reflects something about our internal state. Some days one may havetrouble with balancing postures, maybe signalling a feeling of instability. Another day,one may discover less flexibility than the day before, perhaps signalling rigidity in one’sthoughts and actions.

Flexibility • strength • being grounded • balance • being centered • clarity • lightness •wholeness • peace, are all directly applicable and translatable to our daily lives.

For our practice to be safe and fruitful we must aim to cultivate ahimsa, courage,patience, a playful attitude and an openness to explore the unknown. It is important torespect the mechanism of fear as natural response and warning to some pending injuryor experience that your innate wisdom knows will not serve you. However exploring theedge offers us a profound opportunity to overcome those fears that do not serve usand are holding us back, both in our practice and in our life.

Yoga is like a big magnifying glass, as we nurture and cultivate beneficial attitudes andenergies on our mat, those attitudes and energies are amplified into our life. Enrichingour character, personality and the way we live.

At the end of practice acknowledge the gift you have given yourself. Offer a moment ofgratitude and appreciation to your teachers, to the teachings and to saints, sages andyogis of the past, Carry the awareness that you have cultivated throughout yourpractice with you as you leave your mat to engage back into your day to dayactivities. Once your self practice is over the real yoga begins!

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 4 chapters on freedom Swarmi Satyananda Saraswati Asana Pranayama Mudra Bandha Swarmi Satyananda Saraswati Bhagavad Gita Translation Swami Sivananda Four Chapters on Freedom Swarmi Satyananda Saraswati Hatha Yoga Pradipika Swarmi Muktibodhananda Light on life B.K.S Iyengar Light on Pranayama B.S Iyengar Light on the Yoga Sutras B.K.S Iyengar Moving into Stillness Erich Schiffman Any publication by Godfrey Deveruex

These can be tricky to digest at a first glance but the more you read and study theeasier they get to grasp.

Traditional Yogic Text

And remember, books are great for supporting your growth and development but don'tget too lost or hung up on words and concepts

 The Shiva Samhita The Gerandha Samhita The Yoga Sutras Hatha Yoga Pradipika The Bhagavad Gita The Upanishads

With so much airy fairy nonsense being written in the world today It's important to readfrom reliable sources so you don't get side tracked into pseudo spirituality.

Modern Text

Library Recommendations

The real mastery comes when you drop the knowledge and allow your inner wisdomand intelligence to be your guiding light.

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Aum, Peace, Peace, Peace.

***********

SHANTI MANTRA

Aum Sahana Vavatu Sahanau Bhunaktu

Saha Viryam Karvavaahai

Tejasvi naa vadhiitha mastu

Maa vid visha vaahai

Aum Shanti Shanti Shanti

May we be protected, May we be nourished,

May we develop strength together,May our studies be luminous,

May there be no enmity between us,

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All credit, special thanks and gratitude goes to Godfrey Devereux for the Dynamic YogaMethod and all the essentials teachings for spiritual growth and development recieved

from him whilst in trainings with him in Ibiza a long long time ago :)