Visit this blogs Pranayama page above for pranayama practice sheets, translations, Ramaswami's mp3 mantra tutorial, my pranyama videos and now also the newsletter below.
February 2012 Newsletter from Srivatsa Ramaswami---Mantra Pranayama
After a four month stay in Chennai, India I am planning to come to USA
by middle of February. Thanks to the good efforts of Roxana Letechipia
who attended my last Teacher Training Program at LMU, Los Angeles, I
will be teaching three programs in Mexico City during the last week of
February. There will be two weekend workshops and a week long
certificate program, “Core Vinyasa Krama Yoga”. My next newsletter may
have a few Spanish words.
MANTRA PRANAYAMA
Considerable amount of literature is now available on Pranayama (from
ancient and contemporary yogis), an important anga of Yoga, even
though a smaller and smaller number of Hatha yogis do a smaller and
smaller number of pranayamas. In fact according to Brahmananda who
wrote an important commentary of Hathayogapradeepika, Hatha yoga is
indeed Pranayama. Patanjali in his Yoga Sutras succinctly gives the
parameters of pranayama along with the benefits. Hathayoga pradeepika
and several other hatha yohga texts talk about a variety of pranayamas
with different ratios in considerable detail and as I said enough
literature is available on pranayama. However since it is also the
anga prior to the antaranga or meditation, parts of yoga pranayama has
been used to prepare oneself for meditation. If in pranayama you can
introduce some noble thoughts for meditation like an uplifting mantra,
bhava thought or an image such pranayamas are called sagarbha
pranayama or pranayama pregnant with lofty ideas. Sri Krishnamacharya
in his “Nathamini's Yoga Rahasya” says that sagarbha pranayama is
several times more beneficial; more than the mechanical pranayama done
generally by hatha yogis.
Sagarbha pranayama done with pranayama mantra from the vedas, which
also includes the potent gayatri as a part of it, has been in vogue
since the vedic times. Sri Krishnamacharya in his yoga work
“Nathamuni's Yoga Rahasya” gives a number of instructions for doing
pranayama towards the end of the first chapter. He commends the use of
Pranava and the pranayama mantra with gayatri while doing pranayama
practice. Usually pranava (OM), the most potent mantra and the mother
of all mantras, as a stand alone mantra is used by renunciates like
consummate yogis and advaitins. And the gayatri impregnated vedic
pranayama mantra is used by householders and others in all pranayama.
In fact Manu in his famous Manusmriti says that the pranayama mantra
which consists of prnava, the seven vyahritis, the gayatri and the
head or siras portion should be recited while holding the breath in
Kumbhaka three times to be called as pranayama. Sri Krishnamacharya
also emphasizes the need to meditate on the meaning of the mantras
like the suggestion of Patanjali in YS.
Most people who do ritualistic pranayama in India use the pranayama
mantra referred to earlier. Manusmiti says as follows
“sa vyahritim sa pranavaam
gayatriim sirasa saha
trifpateth ayataf pranah
pranayamassa uchyate”
Here is the translation“Pranayama is that in which the seven vyahritis
(bhuh bhuvaha...) each preceded by pranava (OM) then the gayatri, then
the siris are (silently) recited.”
It should be chanted (silently) while holding the breath (kumbhaka).
When it is done three times it is called panayama. The pranayama
mantra is 64 syllables and takes about 20 seconds to chant, more or
less. The verse quoted above says three times and some interpret it as
chanting the mantra three times while holding the breath, but
generally it is chanted once and three such pranayamas will make one
bundle of pranayama. If you try to do the chant thrice in one go it
would taken a minute and holding the breath for one minute could be a
real challenge to most and so most people stick to the earlier
option.
What about the duration for inhalation and exhalation? Sri
Krishnamacharya says in Yoga Rahasya that it should be vishamavritti
indicating that the time duration for inhalation exhalation and breath
holding would vary. So many go by the 1:4:2 ratio.
One may inhale for 5 seconds then chant the mantra during internal
holding for 20 seconds and then exhale for 10 seconds. The breath
holding after exhalation is considered a hathayoga practice and many
orthodox people who do pranayama as part of the Puja or Japa ritual
dispense with bahya kumbhaka and the bandhas. The quickie pranayama is
three times but it is recommended that on should do 10 times the
samantra pranayama. (Contrast this with the hathayoga approach of
going up to 80 times mantraless pranayama).
Since children sometimes as young as 5 were initiated into vedic
studies, it becomes obligatory for them to do sandhya and hence mantra
pranayama and silent gayatri chant. But then because they are young
they may not be taught to do calibrated pranayama. Usually in course
of time they would learn to do long inhalation and exhalation say in
nadishodhana. Later they will be taught the whole vishamavritti
pranayama as explained earlier.
So the mantra is chanted silently in pranayama. But most people just
chant the mantra without the pranayama--they may merely touch the nose
but not do the pranayama. So we have one set of people who do
pranayama without mantras as most hatha yogis do and another group
especially in India who chant the mantra faithfully but do not do the
prnayama at all and thus both lose out. It even led the much revered
previous Sankaracharya of Kanchi to remark that if only Indians would
hold the breath (kumbhaka) rather than just touch/hold the nose they
would all become great yogis and spiritual persons.
My Guru also said that when doing any mantra in japa, in pranayama or
meditation, one should think of the meaning or import of the mantra.
That makes it lot more powerful and meaningful. What does this mantra
signify, many times we get initiated into a mantra routine without
knowing what it means. All yogis know that Patanjali insists on
contemplating on the meaning of pranava when doing pranava japa to get
the grace of Iswara.
“Om Bhuh, om bhuvah, om suvah, om mahah, om janah, om tapah, om
satyam; then the gayatri and then the siras which runs like this, ”om
apah jyoti rasah amrtam brahma bhurbhuvassuvarom” is the pranayama
mantra. This mantra appears in Mahanarayana Upanishad, the last
chapter of Yajur veda. This upanishad also contains several beautiful
mantras used on a daily basis like the offering to the five pranas
(before taking food), meditating within the heart etc. I got the whole
chapter (about 45 minutes of continuous chanting) recorded some 25
years back by “Sangeetha” and I believe it is available in some stores
in Chennai, India. You may learn the pranayama mantra—visit my website
www.vinyasakrama.com/chants and click on the “Learn Pranayama Mantra
chant” tab.
So what is the meaning of this wonderful pranayama mantra? Again there
are different interpretations. The conventional meaning for the seven
vyahritis is seven different worlds starting with the world we live in
to six other higher worlds. But the word loka is interpreted in a more
esoteric sense by a few scholars. They say that the words loka and
look are derived from the same root . And the seven lokas are the
seven perceptions of the ultimate reality which is Brahman the pure
non changing consciousness.
So this approach which gels with the advaita philosophy would be as
follows: According to the Upanishads, Brahman in its pristine state is
alone and there was no time or space (aksha and avakasha) in
contention. The Brahman once thought that it should become many
(bahusyam praja yeyeti). Then in the next stage It deeply contemplated
as to how it should create the universe and make many microcosmic
individual consciousness. This state was known as the stage of tapas
of the Brahman (sa tapo tapyata). Then after deep contemplation and
planning It created the entire Universe (idam sarvam asrujata). After
this creation the Brahman entered and permeated the entire Universe
(tat eva anupravisat) and every being as the individual Self.
The seven vyahrutis are considered as representing the seven states of
the same consciousness four at the microcosmic level and three at the
cosmic level. So when doing pranayama during breath holding
internally, one would say 'om bhuh', contemplate on the consciousness,
represented by pranava or 'om during the waking state. Then as the
second vyahriti 'om bhuvah ' is recited, one would think of the same
consciousness being aware of the individual dream state.
'om suvah” would refer to the same consciousness witnessing the deep
sleep stage. Om mahah, the fourth vyahriti is the consciousness beyond
the three earlier mentioned known amongst the vedantins as the fourth
state of the mind (turiya) or the yogi's kaivalya state. The same
consciousness now is identified with the Brahmana that created the
Universe (Om Janah). Then the next mantra, the sixth “Om tapah” would
represent the Brahman as one deeply contemplating and finally the
pristine state of consciousness “Om satyam” the one and only Brahaman.
With this the abhyasi is able to identify and meditate upon the same
one Brahaman as seen in different states. The theory that there is
only one consciousness that exists both at the cosmic and at the
microcosmic level is the bedrock of the advaita (No two
conciousnesses) viewpoint. So an advaitin while doing pranayama is
able to reinforce the advaitic conviction.
Then the second part of the pranayama mantra is the gayatri mantra. It
again refers to the ultimate reality as the inner light. Just as the
sun with its lustrous orb lights the entire world, the Brahman/Self
lights the entire chitta or the internal world of the meditator, so
that the chitta vrittis are experienced or 'seen' in the mind's eye .
The last portion known as the siras or the head, is an encomium to the
ultimate Brahman. It refers to It as OM., pure consciousness, the
universal light, the essence of the entire Universe, immortal
(unchanging), the source of the universe, and is known to the
individual as the inner Self during the three states of waking, dream
and deep sleep.
This meaning of the pranayama mantra is vividly brought to the mind as
the pranayama mantra is recited silently during antah kumbhaka. Then
it is known as samantraka or sagarbha pranayama. According to Manu
this samantra pranayama is the greatest Tapas/meditation.
It is said that those who are well versed in the chakras are able to
identify the seven vyahritis with the seven chakras in the body using
the respective bijakshara or seed mantras. Some make an effort to
visualize the cosmic Brahman in the seven chakras in the microcosm
itself.
There are other types of mantras used. For instance saivaites tend to
chant the siva mantras as they hold the breath as mentioned in the
Tamil Saiva classic “Tirumandiram”. The mantra “sivasiva” of four
syllables is chanted 16 times during one breath hold corresponding to
64 syllables as in the pranayama mantra referred to earlier.
Here is a pranayama for renunciates:
While doing puraka or inhalation the thought would be that the entire
universe is ultimately drawn into the Brahman. Then while in
antahkumbhaka the contemplation would be that the outside Universe and
I are no different from the Brahman. Then while exhaling the ego “I'
with the entire Universe is discarded as nothing but an illusion, not
real, not significant. And in bahya kumbhaka one would contemplate
that pure Brahman alone is real, It alone exists.
Those who believe in the reality of world and the trinity (Brahma,
Vishnu and Siva), would use pranayama to reinforce their faith.
Inhaling through the left nostril one should think of the four faced
Brahma the creator aspect of the trinity and of blood red hue (rajas
guna) while chanting Om 16 times. Then closing both the nostrils and
holding the breath in kumbhaka one should think of the white colored
(satva guna) Hari, the protector/sustainer chanting pranava 64 times.
Then while exhaling through the right nostril one should meditate on
Siva of dark color (tamo guna) chanting pranava 32 times. Then one
should start inhaling through the right nostril for 16 matras chanting
pranava 16 times and continue the pranayama for a predetermined number
of times with both mantra and bhava.
Different smritis and very old yoga texts refer to a variety of
pranayamas with and without mantras. Almost all the puranas have a
section on yoga which describe different asanas and pranayamas. (I
think with all this evidence one may say with some conviction that
Yoga is more than 100 years old). For more information on pranayama
you may consider referring to my book “Yoga for the Three Stages of
Life” pages 189 to 211.
Sri Krsishnamacharya's Yoga teachings were unique and very rich. In
Vinyasakrama asana practice, breath synchronization with slow
movements is an essential element. One would start the movement with
the beginning of inhalation or exhalation and complete the movement
with the completion of that breathing phase. The time taken in actual
practice may be between 5 to 10 or 12 seconds depending on one's
capacity and control. If it goes below 5 seconds one would stop the
practice and rest to regain the vinyasa krama acceptable breath. My
Guru, Sri T Krishnamacharya would say 'breathe with hissing sound' (a
la cobra, refer to ananta samapatti in YS) or 'with a mild rubbing
sensation in the throat'.
In this way, with long deep inhalation and exhalation, the intercostal
muscles are stretched and toned up and by the time pranayama is
started the accessory muscles of breathing are well exercised so that
one has a well oiled breathing apparatus for a very productive
pranayama practice. And while doing pranayam introduction of mantras
and bhavas helps to bring the mind to a focus which will be of
considerable help when one starts the meditation process. Thus Sri
Krishnamacharya following the tradition of yoga described in old yoga
texts like the yoga sutras, the puranas, smritis and other ancient
texts helped to understand and achieve the best of an outstanding
ancient system called Yoga.
You may access the earlier Newsletter by visiting my website
www,vinyasakrama.com and clicking on the Newsletter tab. Any comments
or suggestions please e mail to
info@vinyasakrama.com
Best wishes
Sincerely
Srivatsa Ramaswami
Ramaswami's Newsletters are now available in three volumes, 2009, 2010, 2011 FREE on Kindle and Pdf
Wednesday, 1 February 2012
Ashtanga Rishi Approach Eighth (last ) day
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| Krishnamacharya |
A series of posts exploring the the 'Ashtanga Rishi Series' mentioned at the end of Nancy Gilgoff's Article (see link below) and outlined in a reply by David Willams on his forum below (the headings in block capitals are mine).
I'll be starting each of these posts with this same introduction/reminder of the the context.
'Originally there were five series: Primary, Intermediate, Advanced A, Advanced B, and the fifth was the “rishi” series'.
Ashtanga Rishi Approach
'...Doing a practice of 10 postures for up to 50 breaths is a method of preparing for "advanced series" after one has learned 1st and 2nd. It can be done once or twice a week. One does the "salutations" and then starts going thru the series, holding each posture for as long as comfortably possible. Notice which postures could be held for 50 breaths. The next time you practice this way, the postures which you could hold for 50 are omitted and new ones are added at the end. One gradually works thru the series, dropping and adding asanas, still doing 10 asanas per session. I have gone all the way thru 1st and 2nd this way several times over the years and have found it beneficiall'.
Ashtanga Rishi Series
'Then, once one has mastered all of the asanas, one can practice "the rishi series", the most advanced practice. One does the 10 postures that one intuits will be the most beneficial and appropriate for that day, holding each posture for up to 50 comfortable breaths'.
Ashtanga Rishi Blog post series
Ashtanga Rishi Approach, first day Paschimottanasana to Janu sirsasana A
Ashtanga Rishi Approach, second day Janu Sirsasana B to Navasana
Ashtanga Rishi Approach, third day Bhuja pindasana to badha konasana
Ashtanga Rishi Approach, fourth day Upavishta konasana to Supta bandhasana
Ashtanga Rishi Approach, fifth day Pasasana to Kapotasana
Ashtanga Rishi Approach, sixth day Supta vajrasana to Ardha Matsyendrasana
Ashtanga Rishi Approach, Seventh Day Eka pada sirsasana to Tittibhasana C
Ashtanga Rishi Approach, Eight Day Pinchamayurasana to the seven headstands (below)
Ashtanga Rishi Approach, Eight Day Pinchamayurasana to the seven headstands (below)
The Ashtanga Rishi approach, Eighth Day (2nd series).
Sury A x 3/ Sury B x3
Pincha mayurasana (25 Breaths) Alignment could be a lot better so found this challenging, I used to be a lot straighter in this posture, will need to work on that if I want to explore longer stays here.
Karandavasana (10 Breaths) An experiment, managed to lower and hold my lotus for 10 breaths before it slipped off, part of the problem was a lack of preparatory postures, lotus wasn't as tight as usual plus I've only just come back to including Karandavasana in my practice after three months on the Subroutine book.
Mayurasana (10 Breaths) Managed 10 breaths, considered going up again as with Navasana but thought a long stay here is too much strain on the wrists.
Vatayansana ( 25 Breaths each side). First side with the foot flat second side on the toes. Flat seemed more stable but found it hard to stretch up into the posture, again lack of preparation. Next time I'll try this and Karandavasana after a couple of janu sirsasana's and half lotus postures. A reminder of the benefit of Vinyasa Krama subroutines.
Parighasana (25 Breaths each side). Comfortable but am used to long stays here from Vinyasa Krama
Gomukhasana A + B (25 breaths in each and each side) Again comfortable, some slight circulation problems in B on the second side, this is a meditation posture so well suited to long stays.
Supta Urdhava pada Vajrasana A + B (25 breaths in each and each side). I was expecting circulation problems from the bind but it was quite comfortable. Again these are Vinyasa Krama postures so longer stays are familiar
Mukta hasta sirsasana A, B, C. (50 breaths in each) Seemed comfortable enough at the time although the arms began to ache afterwards.
Baddha Hasta Sirsasana A, B, C, D (50 breaths in each) D was the only tricky one, just a case of maintaining focus, fifty breaths in all of these would certainly be possible.
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An interesting experiment that I plan on doing again next year and perhaps look at Advanced A and b postures after getting back into those series when the warmer weather comes on. Struck more than ever of the benefit of the Vinyasa krama subroutines. Being thrown into these postures cold makes them even more challenging, much better to build the subroutine around them, preparatory postures and variations.
To reiterate the plan. The idea is to run through Primary and Second series with the Ashtanga breath, equal inhalation and exhalation, take a note of how long I'm staying in the asana and then revisit the asana with the Vinyasa krama breathing. Here I'll reduce the number of breaths by lengthening the inhalation and especially the exhalation and employing breath retention where appropriate. So the same time in the pose but perhaps half or a quarter the number of breaths. This seems a more interesting approach to me than just staying in the asana for 25-50 breaths, if we're going to be in the posture that long it seems to make sense to explore the breath as fully as possible.
---------------------------------------------------
Going to take a break from blogging for a while, perhaps quite a while. I'm tired, been practicing five years this month and blogging for four of them, time to go cave yogi for a while and focus on taking my practice and studies further.
Tuesday, 31 January 2012
The Ashtanga Rishi approach, Seventh Day (2nd series), leg behind head..
 |
| Patanjali |
First the intro bit again...
A series of posts exploring the the 'Ashtanga Rishi Series' mentioned at the end of Nancy Gilgoff's Article (see link below) and outlined in a reply by David Willams on his forum below (the headings in block capitals are mine).
I'll be starting each of these posts with this same introduction/reminder of the the context.
'Originally there were five series: Primary, Intermediate, Advanced A, Advanced B, and the fifth was the “rishi” series'.
Ashtanga Rishi Approach
'...Doing a practice of 10 postures for up to 50 breaths is a method of preparing for "advanced series" after one has learned 1st and 2nd. It can be done once or twice a week. One does the "salutations" and then starts going thru the series, holding each posture for as long as comfortably possible. Notice which postures could be held for 50 breaths. The next time you practice this way, the postures which you could hold for 50 are omitted and new ones are added at the end. One gradually works thru the series, dropping and adding asanas, still doing 10 asanas per session. I have gone all the way thru 1st and 2nd this way several times over the years and have found it beneficiall'.
Ashtanga Rishi Series
'Then, once one has mastered all of the asanas, one can practice "the rishi series", the most advanced practice. One does the 10 postures that one intuits will be the most beneficial and appropriate for that day, holding each posture for up to 50 comfortable breaths'.
Ashtanga Rishi Blog post series
Ashtanga Rishi Approach, first day Paschimottanasana to Janu sirsasana A
Ashtanga Rishi Approach, second day Janu Sirsasana B to Navasana
Ashtanga Rishi Approach, third day Bhuja pindasana to badha konasana
Ashtanga Rishi Approach, fourth day Upavishta konasana to Supta bandhasana
Ashtanga Rishi Approach, fifth day Pasasana to Kapotasana
Ashtanga Rishi Approach, sixth day Supta vajrasana to Ardha Matsyendrasana
The Ashtanga Rishi approach, Seventh Day (2nd series).
Sury A x3 / Sury B x 3
Ardha badha padma paschimottanasana (25 breaths each side) Added this as a preparation for the LBH asana to come.
Eka pada Sirsasana A & B (25 breaths each in A and B and each side). Spent a little extra time trying to get a deeper placement in preparation for the longer stay. Haven't practiced 4th series for awhile so my Buddhasana has left me and I can't get my leg as far down the shoulder as I used to. Eka pada A was comfortable enough (especially on the second side) but B is tough as your having your face squished between your knee and the foot behind your head, more irritating than anything else. on the second side I included a quick Purvottanasana between A and b to stretch out the neck. Fity breaths in A would be OK with improved leg placement but I'm not sure about B.
Dwi pada sirsasana (25 breaths) Still haven't worked out how sharath manages to keep his legs so far apart on off the neck, i think it's something to do with the placement of the second foot as if he gets it furth down the first leg, I have a go at it here but still haven't managed it. the 25 breaths felt OK but I'm hunched not looking up and seem to get a little more hunched as time goes on.
Yoga Nidrasana (50 breaths). I was looking forward to this, it's sleeping yogi, yu should be able to stay for a considerable time. It felt comfortable. I was expecting circulation problems but it was fine and I could probably have stayed for twice as long. dristi was the back of my eyelids.
Tittibhasana A (25 breaths). I normally point my legs up higher for this but went for a more horizontal position thinking it would be better for the wrists. As Arm balances go it's quite secure perhaps because you have the counterweight of your feet and backside, could probably stayed longer but 25 seems plenty for an arm balance. the Titthibhasana series has always been a weak area for me, haven't worked out out to jump my arms as far round my arm as I'd like.
Tittibhasana B (50 breaths). Fifty, but short ones. Don't think I've ever posted a video of this one, bit embarressed or at least self conscious about it, have never seemed to be able to straighten my legs enough and get my body through. So I was surprised to notice half way through that I was pretty deep and had a very clear view of my ...mula bandha, perhaps the long stays in the previous postures have paid off. Again, had expected circulation problems because of the bind but either I've worked it out now or it's not such an issue in this particular bind.
Tittibhasana B walk (50 steps). Was feeling playful, how can you not with this charming but ridicullous asana so went for fifty steps, ten up ten down etc.
Tittibhasana C (50 breaths). My least favourite asana in any series, give me 50 breaths in Kapo any day.
Sarvangasana (50 breaths).
Sirsasana (50 breaths).
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To reiterate the plan. The idea is to run through Primary and Second series with the Ashtanga breath, equal inhalation and exhalation, take a note of how long I'm staying in the asana and then revisit the asana with the Vinyasa krama breathing. Here I'll reduce the number of breaths by lengthening the inhalation and especially the exhalation and employing breath retention where appropriate. So the same time in the pose but perhaps half or a quarter the number of breaths. This seems a more interesting approach to me than just staying in the asana for 25-50 breaths, if we're going to be in the posture that long it seems to make sense to explore the breath as fully as possible.
UPDATE
Not sure what it was about that practice this morning, something to do with the a foot pressing against the back of my head but I've been feeling triply all day. Pranayama was buzzy, meditation Janaesque and I had a craving for a coke afterwards that had me heading off up the road to get a caffeine fix and something cold and fizzy .
Just finished my evening practice, 2nd series up Supya ardha matsyendrasana, some more pranayama and a short sit and still ....tingly. What's that all about.
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To reiterate the plan. The idea is to run through Primary and Second series with the Ashtanga breath, equal inhalation and exhalation, take a note of how long I'm staying in the asana and then revisit the asana with the Vinyasa krama breathing. Here I'll reduce the number of breaths by lengthening the inhalation and especially the exhalation and employing breath retention where appropriate. So the same time in the pose but perhaps half or a quarter the number of breaths. This seems a more interesting approach to me than just staying in the asana for 25-50 breaths, if we're going to be in the posture that long it seems to make sense to explore the breath as fully as possible.
UPDATE
Not sure what it was about that practice this morning, something to do with the a foot pressing against the back of my head but I've been feeling triply all day. Pranayama was buzzy, meditation Janaesque and I had a craving for a coke afterwards that had me heading off up the road to get a caffeine fix and something cold and fizzy .
Just finished my evening practice, 2nd series up Supya ardha matsyendrasana, some more pranayama and a short sit and still ....tingly. What's that all about.
Dear Nancy.... head up/down, jalandhara bandha, 'guruji said...'
Another note from Nancy Gilgoff following on from the previous posts. Earlier we had discussed the head being up or down. It's down for example in Krishnamacharya's Yoga Makaranda and Pattabhi Jois has his head down in the forward bends in Yoga Mala though Sharath has his head up looking at his toes, padhayoragrai. In Ramaswami, representing Krishnamacharya's later teaching, the head tends to be down in forward bends, (forehead to the knee as in Nancy's description below) in most asana in fact (In Ramaswami's teaching) the chin is tilted slightly down, not full jalandhara bandha but perhaps a hint of it. However in Ramaswami's teaching Ujayii breathing is employed and retention after the exhalation is often applied in asana thus the availability of jalansdhara (some postures it would be engaged more fully). Ujayii is also referred too in Yoga Makaranda.
That's the background to our conversation/email's see the posts below.
Dear Nancy the breath in 73
Nancy Gilgoff Article 'Yoga as it was'
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Hi Nancy, Can't thank you enough for your reply, really clears some things up for me. I think now that perhaps your right that it's a mistake to compare Ashtanga to Yoga Makaranda too much and yet it does make one wonder why they are so different and how we account for that. Perhaps the clue is in the 'breath follows movement', with such a flowing practice maybe it would be a mistake to include breath retention plus there's the need to keep the energy up so equal inhalation and exhalation and again the head up to maximise the inhalation all help to carry you through the practice. Guruji seems to be more of an innovator than I imagined.... or just, perhaps a VERY good teacher.
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aloha anthony....one more comment from me......guruji always taught me to go into and come out of the forward bends, with my head down so my forehead is the first thing that touches my leg....the neck is not straight unless it can slide out on the leg.....the dristi changes to nose if the head stays tucked. no jalandhara bandha does not mean the head is up. this is a misunderstanding of the method. after the forehead touches the leg, the chin can slide out but always stays connected to the legs. this method develops uddiyana bandha very naturally.
there are MANY different yoga methods.....with different breathing methods. each has it's reason for being the way it is taught.....to achieve a particular state of being the methods will vary. some hold the breath, some use open mouthed, others closed mouth. same for eyes....guruji taught to keep them open....other practices keep them shut. so how one is practiced depends on what the practice is meant to achieve. mixing them up, in my opinion, is what is causing the confusion amongst the yogis of today. so it is very good that you want to know the origins of this practice and what we are wanting to achieve through doing it. guruji said he thought this method was the fastest to attain good health which helps us in the other aspects of practice (pranayama, meditation) and in our life.
it is meant to heal the body so it is not a hindrance to advanced practices......n
That's the background to our conversation/email's see the posts below.
Dear Nancy the breath in 73
Nancy Gilgoff Article 'Yoga as it was'
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Hi Nancy, Can't thank you enough for your reply, really clears some things up for me. I think now that perhaps your right that it's a mistake to compare Ashtanga to Yoga Makaranda too much and yet it does make one wonder why they are so different and how we account for that. Perhaps the clue is in the 'breath follows movement', with such a flowing practice maybe it would be a mistake to include breath retention plus there's the need to keep the energy up so equal inhalation and exhalation and again the head up to maximise the inhalation all help to carry you through the practice. Guruji seems to be more of an innovator than I imagined.... or just, perhaps a VERY good teacher.
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aloha anthony....one more comment from me......guruji always taught me to go into and come out of the forward bends, with my head down so my forehead is the first thing that touches my leg....the neck is not straight unless it can slide out on the leg.....the dristi changes to nose if the head stays tucked. no jalandhara bandha does not mean the head is up. this is a misunderstanding of the method. after the forehead touches the leg, the chin can slide out but always stays connected to the legs. this method develops uddiyana bandha very naturally.
there are MANY different yoga methods.....with different breathing methods. each has it's reason for being the way it is taught.....to achieve a particular state of being the methods will vary. some hold the breath, some use open mouthed, others closed mouth. same for eyes....guruji taught to keep them open....other practices keep them shut. so how one is practiced depends on what the practice is meant to achieve. mixing them up, in my opinion, is what is causing the confusion amongst the yogis of today. so it is very good that you want to know the origins of this practice and what we are wanting to achieve through doing it. guruji said he thought this method was the fastest to attain good health which helps us in the other aspects of practice (pranayama, meditation) and in our life.
it is meant to heal the body so it is not a hindrance to advanced practices......n
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