About Me

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Namaste and welcome, I am a London based Vinyasa Flow Yoga Teacher dedicated to harnessing the ancient healing and transformative power of yoga, rooted in the Krishnamachrya lineage, for the rhythm of London life. Classes focus on connecting breath with movement in the art of vinyasa, creating a moving meditation which cultivates self-awareness, unity and realising our unlimited potential. In my dynamic, flowing and playful classes discover the beauty of just breathing, just being, delve into your heart space and connect with your inner spirit as we go deeper on the yogic path.

Yoga to Balance Your Dosha

At the Krishnamachrya Yoga Mandiram we briefly explored the type of yoga practises which suit your specific Dosha / constitution and with further research and thought here are some ideas for modifying your practise in harmony with your Dosha. I must emphasise again that my knowledge of Ayurveda is very much the tinsiest tip of the vast iceberg of this life wisdom. This is a considerably simplified approach to an extremely complex system but one that I endeavour to keep delving into and sharing through combining with Yoga as this knowledge originates from one source the Vedas.
 
To begin with we can start approaching our practise to balance our current energy level. On a practical level this essentially means doing the opposite type of practise than you feel like. For example when we are feeling tamasic, lethargic, sluggish and low energy we should do a rajasic, energising, vigorous, highly physical heating practise while when we are feeling rajasic, with overactive mind, excess tension and energy we should do a tamasic, slow, steady, calming and cooling practise.

Likewise we can modify the practise according to our innate dosha and the challenge for all is that this means that we must go against our natural tendencies. We can correlate the effect of an asana to dosa according to the area it activates and the point the dosa resides. For example seated forward bends typically increase Kapha, the earth element, Pitta, the fire element, is increased in postures which work the core and activate the digestive fire agni such as plank and sirsasana/headstand whilst Vata the wind element increases in back bending because wind originates from the heart centre. We can lower a Dosha by doing an asana which increases the opposite element for example earth is opposite to wind so backbends decrease Kapha while forward bends reduce Vata. Pitta is in the centre of the body at the core and so there is greater subtlety over the affect of asanas which depends on the breath, reptitions and duration of hold but typically reclined, lying postures and forward bends can help decrease Pitta.

Vata

Asana
Vata types tend to be drawn to Vata energy and love active, fast movements but this onloy increases Vata. Instead they are served by the challenge of staying still in a pose for extended time with deep conscious awareness of the body. Yoga practise should be in a quiet, grounded and systematic way with a focus on balancing strength and flexibility. Asanas should be held for longer than they are inclined and with an emphasis on seated and inverted postures such as janu sirsasana, paschomittanasana and salamba sarvangasana.

Opt for more relaxation to conduce better and more sleep for example include a very long savasana, 20 minutes or more if possible after each practise. May also find it helpful to cover up eyes, lay a blanket over the body and use prop under the knees to really sink and relax into savasana.

Slow, smooth Ujjayi breath should be maintained through the asana practise.

PranayamaNadi shodhana, alternate nostril breathing with inhale through right and exhale left in the morning and then inhale left and exhale right in the evening, brahami honey bee breathing

MeditationMake the time to enjoy just being in nature, slowing down, walking barefoot and grounding to the earth especially when it is warm and sunny. Meditate on strong, happy or peaceful dieties such as Rama and Krishna and protective forms of the Divine Mother like Durga or Tara. Offer prayers for peace and protection to develop discrimination and insight.

Music & MantraRelaxing music such as classical, calming chanting with anti-Vata mantras such as Ram, Hrim or Shrim and more silence.

AvoidAvoid a vigorous practise, with short held postures or deep backbends especially during late in the evening.

Pitta

Asana
People with excess pittas have a tendency to overexert themselves, being impulsive and have a competitive streak so they benefit from undertaking the challenge to be gentle and relaxed in the practise. Excess Pitta can be decreased by reducing effort to 75% to practise in an effortless, no goal orientated way. Calming asanas such as Salamba Sarvangasana / Shoulderstand, and letting go into long held forward bends and twist work well to reduce Pitta.

Light Ujjayi breath can be used throughout the asana practise and can observe the breath to ensure not pushing too hard or being forceful but remaining gently and at ease.

Pranayama Cooling pranayama such as Sitali, Inhaling left nostril, exhale right

Meditation Meditate on peaceful dieties like Shiva, or benefic forms of the Divine Mother like Lakshmi or work with prayers for universal peace to cultivate surrender and receptivity. Spend time walking at night when it's cool and gazing at the night sky, moon and stars.

Music & Mantra Cooling, soft music like the sound of water or flutes. Anti-Pitta mantras like Shrim, Sham or Ma and

Avoid
Heating practises such as excessive kriyas which stoke agni the digestive fire such as Kapalabhati and Agni Sar Kriya. Asanas which activate the core. Avoid pushing in the practise, comparing to others or setting goals as this brings out Pitta's forecful, competitive nature.

Kapha

Asana
Typically Kapha dominant people do not tend to like exerting themselves and prefer to be sedentary so this should be overcome with a strong, vigorous practise such as Ashtanga, dynamic vinyasa flow and yoga in a heated studio. It is also good for Kapha people to continue a practise long after they would have liked to stop. Kapha can be reduced by strong standing postures, backbends and inverted postures headstands and handstands. Forward bends increase Kapha so these should be held for a shorter length of time than normal.

It is beneficial to use a deep, rich Ujjayi breath to complement the dynamic practise.

Pranayama: Heating practises such as Kapalabhati, energising breathing in through right nostril out through left and Ujjayi.

Meditation: Meditate on active dieties such as strong forms of the Divine Mother like Kali and meditate on the inner light. Meditate in sunshine. Try walking meditation, if possible up hills or mountains on sunny or windy days to invigorate and energise.

Music & Mantra: Stimulating and energising music and singing. Use anti-Kapha mantras such as Aim, Krim or Hum

Avoid
Very gentlle, slow, restorative yoga with excessive seated postures.

Recommended further reading
Ayurveda and the Mind, The Healing of Consciousness, David Frawley

Yoga for your type, An Ayurvedic Approach to Your Asana Practise, David Frawley and Sandra Summerfield Kozak

Discover Yogic Anatomy at KYM Summary

It is the last day already, in some respects I am sad the course has come to an end as I have relished in the study, beginning to open and connect with the lovely people on the course and enjoying the routine. However I think my brain is saturated and I am ready to incorporate what we have been studying into my own practise, assimilating and embodying the concepts to really gain my own understanding and interpretation. 
At certain moments I felt that while studying the complex philosophy and cosmology behind yoga is fascinating and intellectually stimulating, it does not really take you any closer to union and reaching your potential which is the aim of all of this afterall. The information gains true meaning and relevance only through direct experience and the practise itself.

Coming full circle
In Nreetha's lessons we have covered a number of different concepts working from the gross to the subtle level. She emphasised that what we have covered is only a basic introduction, acting as a starting point for continued study.

I have found Nreetha's teachings particularly fascinating as she has artfully drawn together numerous philosophies, mythology and cosmology and demonstrating that this ancient wisdom is inherent across different viens and approaches.

Below is an overview looking at the different models explored:

Parallel Concepts

Ayurveda

Ayurveda is fundamentally the study of Agni (inner fire responsible for metabolism) and the Dosa (constitution).

Dosas
- are the building blocks which represent the different elements Vata, Pitta and Kapha

At the next level is the Dhatu's which relate to transformation. Central to the Dhatu's is Agni which removes the Malas/Impurities and activates digestive process and nourishment. A byproduct is Alma/uncooked and undigested foods/emotions which can create blockages.

Ayurveda understands that breathing and ingestion of food is done by the work of the prana. The circulation of liquid and energy is the work of the vyana. Memory and all mental functions is understood by Sadhaka. Strength of the limbs understood as avalambana and functioning of sense organs is called tarpaka.

Pancha Maya / Dimensions
 
Vedic Tradition: 4 aims of Living
From the Vedic tradition there is also the concept of how we live life

Sanatana Dharma Purvsartha (4 aims of living)

Dharma - Duty (being a student/profession, there is an inherent sense of ethic we need to uphold)

Artha - Sustaining life, earning money, doing work for livilihood

Kama - To fullfill our desires

Typically we spend most of our life working to earn money to fulfill our desires in continuous cycle.

Moksha - Liberation, the spiritual path. When we realise we are not only here to survive and for our own desires but go beyond and experience higher

Vedic saying:

Sarira Madhyam Khalu Dharma Sadhanam

The body is the intrument and the foremost essential thing through which a man reaches his goals of human existence and the attainment of dharma/right living. The body is to be used to serve others, to not take care of the body is to not take care of all.

The body is a temple because inside resides the consciousness. The purpose of all yoga/ayurveda is to keep the body pure and healthy to enable merging with higher consciousness and potential. A definition of Purusa is 'the one who dwells in the town'. a temple comes alive with acts of worship, devotion and ritual and likewise with ourselves.

The Vedic view of Yoga

The mind is the cause of all our problems as well as the cure.
The mind is a tool of the consciousness and sits at the top of the triangle with breath and prana as the intrinsic and interlinked yogic mechanisms:

Vasanas - Everything we experience in the MIND forms layers on the mind, it stays with us and forms habbits and perceptions

From the mind there are 2 perspectives:

Kleshas - Led by Avidya/wrong understanding thinking it is consciousness which manifests
in the kleshas

Viveka - Clarity, true understanding of the world

BREATH PRANA - (Prana empowers the mind)

We need to go beyond the klesha's and our desires which are the cause of all suffering to get to Viveka where we can discriminate between what is and isn't permanant.
The goal of yoga is to cut of the Vasanas and hence the kleshas using the mind, prana and breath which are all intrinsically linked. Hence breath is central to yogic practises to move higher levels of consciousness.

In the Yoga Sutras Chapter 2 Verses 18 - 23 Patanjali explains that the more you focus on the universal and the unchanging the clearer the role of the mind and consciousness.

The tools of yoga come down to one model, we have suffering which originates in attachment with an object. The identified problem is Avidya which we need to overcome and gain clarity. Key to this process is agni/metabolic fire in whichever yogic lineage you take, for example:

Kriya - Fundamental aspects of kriya yoga are
Tapas (burn)

Svadhyaya (self reflection)

Tsvarapranidha (to let go)

When we let go, burn, our attachments with the material world we let the self be.
Astanga - yogic limbs:

Niyama

Yama

Asana - create space in the body

Pranayama - to send prana into susumna

Mudra, Niyasa (corresponds to point of the nadi's which is will energise the body)

Mantra - each letter in the sanskrit language relates to a certain point in the body

Shabda - Chanting sounds to ascend chakras to the highest potential

On a cosmic level the universe has a certain sound known as nada. This subtle sound is also sometimes produced in the body and resonates with the universe.

Visualisation - chakras, the elements, sun, moon, dieties

Macro and Micro Universe
The inner universe within the human body is parrallel to the outer universe. This is the concept we began our journey into yogic anatomy with as we explored the Mehra Danda / the mountain. Moving up the mehra danda /spine there are seven worlds/realms (seven heavens and seven hells) which we need to move up through to the highest level Sat-aloka world truth.

On the journey through each realm we move from the dense earth, animal level Bhuloka and mulha dhara functioning and at each step gaining space through water, fire, air, sound and then beyond the physical mind up to Sat-aloka. The realms are transcended through the movement of prana.

There are numerous analogies corresponding to the movement of prana to the movement of the sun, correlating the new moon to the base of the spine and the full moon to the top etc. This is another area to explore in greater detail.

There is also said to be links between the elements/chakras and places in India; Varanassi is said to be the centre of the Universe, the Agni and Kedrinath is a prilgrimage for Sahasrarah Chakra. I know that I will visit Varanassi and Kedrinath at a point in my life when I am called there, in fact I am sure that being India will form a big part of life and sadhana.

During pilgrimage, such as the scared mountain of Shiva Aranachala which I was lucky to spend my weekend at between studies, there is a practrise of circumbulating the mountain which represents circling the soul.

Evolution
As we have discussed during the course the process of spiritual evolution takes us inwards, from the physical, gross elements, to the source. This is achieved through bringing prana up through susumna enabling the soul to merge with consciousness.

Tantra is intrinsically linked to this and it's unfortunate that the idea of Tantra has been sexualised by the west and missing the true concept. Unfortunately we did not have the time within this course to delve into this area.

Interpretation of the Yogic Texts

Where are the chakras located?

In response to peoples questions regarding pinpointing the exact location of the Cakras we discussed the idea that we are talking about regions and we can visualise the Cakras as a flower opening up. I have personally found this a very useful way to connect to the cakras with an exercise taught by Alessandra Pecorella. This entails startingat mulha dhara and internally chanting Om Om Om to unfold and open the red lotus flower, then moving up each cakra in turn and visualing the corresponding coloured lotus flower up until Sahasrara and opening the thousand petalled lotus. Then moving back down the chakras keeping the highest sahaswara and ajna open and then closing each of the 5 lower chakras in turn.

Why is everything in these concepts related to the natural elements/universe?

The reason that everything that is connected to nature/universe because we can see, we have something to reference and to understand.
I aim to really work with this knowledge in my practise by carefully observing, delving deep, for example get back to writing about daily practise so that can really understand the impact of certain asana/pranayama/meditation.

Yoga Sutras Chapter 1 Verse2

When we get in to a state of sattwa, we can expand the mind and do incredible things called the siddhis
There are many words for mind in the complex sanskrit language which reprepresent the continual evolution and refinement of the mind- but when Patanjali talks about the Citta - clarity/the observing mind. This beautiful clear mind is no longer attached - Pratayha Sattwa. The mind is our demon and our divine always working in tandem, when we understand this everything else works fine.

III 32

Mardha (Krishnachrya top of the head/crown/saharswara/1000 petalled lotus) jyotisis (light)siddhadarsanam

When you reflect on the light at the crown you gain knowledge of the ancient siddhis who live for 1000's of years, supernatural phenomenum
This idea is also explored in 2nd chapter where people are born with tremendous abilities of mind from previous karma/life. When you link with the light you have a relationship with people who are highly intuitive, see and understand things in a refined manner.

The sahasrara has been described as looking through a key hole to bright white light. Prana is moving very freely up susumna, the prakti stops at the vishuddhi and then there is space.

Krishnamachrya described the folliowing 4 influences to the mind to come to sattwa state:
Paramatma - god (krishnamachrya was a very religious man last stages of his life were devoted to Nryana) but from yogic anatomy it is the unmanifested state

Jivatma - luminous quality, consciousness

Vaisvanamara - Aids the digestive process (food, emotions, etc) on every level of pancha mayas. Jataragni

Prana Agni - circulation
Spiritual evolution does happen through this path. Krishnamachrya was very religious whilst Desikachar was very open and considered the Yoga Sutras to be for all although now he is older he is connecting to God. God enters your life when you need it.

When you have developed your mind, don't project your impressions onto another just understand yourself better.

Chapter III Verse 34

Hrdaya (heart/space) Citta (refined /clear mind) Samvit

At this evolved state of mind you connect to the heartspace you realise how close together they are (mind is in heart).

The Heart is the seat of emotion, the journey of the upward prana through sususmna is influenced by emotions. Every function of the body originates and happens only because the mind and heart are so close together. If there are changes on a heart space level than every thing else changes in the body as the mind is soo close. Falling in love butterflies, falling out of love etc

Deep sleep is yogic activity (yoga nidra) a state within yourself, the mind is no longer atttaching to outside objects and controlling. In this state we return to consciousness coming from the heart rather than the mind, your place of origin. This heartspace is considered the brahamapuram the sun and that is why there is practise for meditating on the sun 3 times a day, Gayatri. Symbolises the process of life. Use the female version of the sun so it is balanced calming and clarity and doesnt burn you.

Gayatri (young women

middle aged women

Saraswati (old woman)

When the practise is embodied your actions will become smooth and you have a very clear understanding of who you are what is right.

Dharma is meditation - do every action understanding the responsibility/outcome, with conscious awareness.

The gunas, problems, suffering is all still there but the mind is detached. Of course there are attachments, but have these without creating an obstacle by obsession and trying to embark control.

Meditation on the Cakras
We worked with activating the first five chakras by moving upwards from Mulha dhara begining with chanting one Om, then as move up to swadisthana chant two Om's for first and second energy centre, then 3 as move up to manipura and so on.

Dr Latish mentioned that it is perfectly normal to have some chakras which activate more easily than others and that everyday may be different, we should approach this with no judgement. She reassuringly said that when work on this deep level our feelings can be very intense, we may wish to avoid people, it can stimulate appetite, can find it difficult to sleep, the skin can become very dry but don't worry this is all normal. To help alleviate these symptoms we can take butter milk, coconut, herbal tea and juice or take a cool bath to cool the system.

It is nice to practise this meditation as a group and to share the experiences afterwards and working with the energy and chakras in this way can help to increase our healing powers.

Nadis, Kundalini and Cakras

The nadis and cakras are important for ritual, meditation and for channeling the flow of energy/prana and for spiritual practises; kriya, cakra meditation. As we have looked at throughout the Discover Yogic Anatomy intensive at the Krishnamachrya Yoga Mandiram the spine, the mehra danda, is central to the yoga on the physical, esoteric and spiritual perspective.
Nadis - Na = to move

The Nadis are very subtle/conceptual
we can't see or feel them. There are several theories on the number of nadis in the body, some say 72,000, some 72,000 on each side of body, some 101 each with 101. But whats important is that the nadis are symbolic of how prana is transmitted around the body.

14 main Nadis (Texts vary but the nadis originate around the abdomen /mulha dhara region and they each branch off from there).

Ida

Pingala

Susumna (runs along the mehradanda - most important Nadi)

Sarasvati - tongue

Pusa - right eye

Gandhari - left eye

Sankhini - left ear

Tapasvini - right ear

Vismodasa - mid stomach

Alabusa & Kuhu - genitals

Hastijhva - right big toe

Yalasvinu - left big toe

Three most important nadis are Sushumna, Ida and Pingala:

Sushumna (HYP Chapter 3 verse 4 sometimes referred to as Brahma nadi, central path, burning ground etc)-the central column where energy is channeled. The majority of the texts state that it runs inside the spinal cord, from a western perspective the spinal cord runs to the brain and from the cocyx to the top of the spine. Sushumna is believed to have three finer nadis running within it:

Vajrini / Vajra

Citrini / Citra

Brahmanadi
- path to brahma, top of the head is known as the brahmandhara - the opening of the brahma - it corresponds to the soft part of babies head when they are born before the skull is fully formed. The brahma is where energy comes into the system from the Divine.

On eitherside of the Susumna Nadi is Ida (terminates at the left nostril) and Pingala (terminates right nostril) and both orginate at the Mulhadhara region.

Ida and Pingala are the two extreme opposites we aim to balance in the body to enable the human soul to realise its purpose to merge with the higher source/supreme consciousness and frees itself from identificatiion in the body.

Ida - Chandra (moon), 'Tha' (dual energies in the HYP), parasympathetic nervous system, cooling, guna of tamas,

Pingala
- Surya (sun), 'Ha (dual energies in the HYP), sympathetic nervous system, heating, guna of rajas,

Purpose of Ha Tha yoga is to bring the union of ida and pingala in sushumna which produces calm and balanced state.

There can be blocks called grunti's which affect the freeflow of prana through the nadis which are created by the malas/undigested impurities. Ida and pingala energy need to merge at the base of the spine for the prana to flow up the susumna nadi, the central channel. When this happens it creates a sattwic state, neither tamas or rajas, and this eventually leads to Samadhi.

Kundalini

Krishnamachrya interpretated kundalini as a
coiled sleeping serpent, a latent energy at the base of the spine. We are attempting to awaken and unfurl the serpent to prevent the block of the flow of prana and increase sattwa. By shifting the serpent and awakening kundalini we open the susumna, we pull apana upwards shifting the malas into the agni and up through the cakras and master all the qualities/energy that are represented by each of these cakras.

The Kunda (coil shape)is made up of 3 1/3 coils which represents tamas, rajas and sattwa which equals our prakrti.

Jala / Amrta - nectar of mortality is constantly dripping downwards into fire but through techniques such as jalandhara bandha we contain and build up the amrta which helps longevity and health. This is why we focus our attention at ajna/frontal lobe. The crescent moon is also located here and the sun is located at the naval, we need a balance between fire and cool for the evolution of consciousness.

Cakras

Cakras are energetic centres where there is increased activity
, on a western medical science level these can roughly be correlated to where the nerves and endocrine glands which are essential for metabolism operate.

The first five cakras represent the 5 elements manifested

Mul (source) a dhara (foundation)
- prakrti is also know as mulha, relates to element of Earth is dominant, grounding, heavy, region of the seat of the spine. The Bijar Mantra/seend sound is Lam /Lang

Svadhistana - asserts its own rule, reproduction, creativity. Relates to element Water. Bijar Mantra is Vam

Mani (jewel, something that shines) pura ka
- Naval/solar plexus, sun, metabolism. Relates to element Fire. Bijar Mantra is Ram

Anahata - that which can be not be destroyed, the heart space is seed of soul, consciousness. The soul can not be destroyed. Relates to element Wind. Bijar Mantra is Yam

Vishuddhi - throat, that which is very pure, cakra which controls communication. Relates to the element Space. Bijar Mantra is Ham

Beyond the 5 elements there is beyond what we know, unmanifested, supreme consciousness:

Ajna (to know very well, to command)- cognition
, associated with glands and brain function, indiviudal consciousness the Jiva - OM - primordial sound of creation which predates the Hindu symbol

Sahasrara (a thousand lotus petals) - unfolding of your potential, the pinnacle of your potential unfolds at the crown. Focusing on the central point gives us vision of other beings who are liberated and evolved. Associated with silence, it is beyond.

When you get control over the cakras you obtain certain siddhis and then eventually samadhi and liberation at braham.

There is a link between the dosas and the chakras but you need a deep and clear understanding of each of the ideas individually and then you can bring them together to be able to make diagnosis. My intital thoughts is that those suffering from excess Kapha are dominated by the lower chakras and need to focus on awakening higher chakras, excess Pitta may have overactive in Manipura which needs balancing and dominant Vata are open at Ajna but need to ground down in Mulhadhara to create harmony. I am certainly fascinated in delving deeper into this area and finding ways to apply in a pracital therapeutic way.

Asana and the Chakras

Traditionally meditation is on the chakras and the universal elements
so when we want to deepen asana practise and its meditative quality we should be connected to the chakras and disect which chakras/nadis etc are activated what are you opening, closing, energising?. This develops through experience. For example:

When we raise on tip toes and bring arms up above the head on an inhalation this movement creates space and allows the chakras to align.

Adho mukha svanasana/downward dog we are harnessing the bottom 3 chakras

Urdhva mukha svanasana/upward dog opens heart Anahata Chakra and the throat Vishuddhi Chakra.

We can emphasise the awareness and connection to the chakras in the asana practise by chanting the bihar mantra of the main chakra in the asana for example:

Mulhadhara - Lam - Janu Sirsasana

Swadisthana - Vam - Baddha Konasana

Manipura - Ram - Navasana / Boat,

Anahata - Yam - Dhanurasana / Bow, Urdhva Dhanurasana / Full wheel

Vishuddhi - Ham - Sarvangasana / shoulderstand, Setu bandha sarvangasana / half bridge

Ajna - Aum - Sirsasana /headstand, Padmasana / lotus

We can focus our practise on a specific chakra and continue into a meditation on the specific centre.

Pranayama

Sitali krama Prannayama ( that which cools are system, to do with head/the moon, tamasic)

Sitali
- rolled tongue, inhale through mouth as look up then apply jalandhara bhanda and exhale through partially closed nostrils or alternate

Sitkari - breathing in through teeth with jivra bandha (keeping tongue on upper palate - the seat of amrita to prevent the nectar flowing down). Good subsitute pranayama for those that can not roll their tongue to do Sitali.

In therapy cases can use Om on exhale as it is helpful for breathlessness and congestion, deviated septum etc

Candra bhedana - inhale - left nostril, exhale - right nostril - cooling aimed at reducing the affect of the sun and increasing the moon.

Cooling practises are affective after a rajasic asana practise, in the evening or if you feel agitated and hot.

Suddhi (to cleanse) karana Pranayama - Cleansing / Activating / Rajasic / Surya /Sun

Surya bhedana
- inhale right nostril, exhale left - using the fire to cleanse the system, clear diseases of the digestive system

Nadi shodhana (cleanse and balance the whole system, alternate nostril breathing)

In (left nostril)

Ex (right nostril)

In (right)

ex (Left)

Use bandhas and chin lock to keep spine erect. Use partial nostril closing and can introduce inhale / exhale retention

Best pranayama for pregnant women is nadi shodhana

Ujjayi - cleansing the lungs and remove flem in the nadis. Energising,

Anuloma Ujjayi - Inhale through the throat and exhale through alternate nostrils.

Viloma - Inhale alternate nostril and exhale ujjayi

Prati (alternate) loma Ujjayi - requires attention and focus - Sattwa

In - ujjayi , Ex - left nostril, in - left nostril, Ex - ujjayi

In - ujjayi, Ex - right nostril, In - right, Ex - ujjayi

Anuloma Krama (krama = sequence)

Inhale, pause, inhale, pause, inhale, pause inhale(number depends on capacity

Exhale free

The pause

Viloma Krama

Inhale free

Exhale pause, exhale pause, exhale pause, exhale

Pratiloma Krama

Uses pauses on inhale and exhale, cleanses the whole system the mind.

In - pause, In - pause, In

Ex - pause, Ex - pause, Ex

When counting the pranayama rounds can use the segments on the fingers with the thumb making 12 in total, so you dont need to count consciously and have another focus.

These pranayama are tools which can implement according to what we need eg cooling, heating, sattwa balance etc.. Know yourself, create your practise accordingly.

Classification of Pranayama

Sitalikarana (activity process)

Suddhikarana

Brahmama - energinising, focus on inhale

Langhana - stop, focus on exhale

Samana - equal inhale and exhale

Sama Vrtti - inhale, inhale hold, and exhale, exhale hold, the active components are equal:

IN HOLD EX HOLD

5 0 5 0

5 5 5 5

5 0 5 5

Visam Vrtti - componates of breath are not equal

IN HOLD EX HOLD

5 0 10 0

8 4 10 4

Samatraka Pranayama - using chanting in pranayama, gayantri mantra represents the 7 worlds of dimensions that you transcend - om, bhur, buva, hah, svahah etc.. Chanting silently or aloud.

Sadhya (joining) Vandanam (praise)- ritual to the sun, supposed to do 3 times a day from age of 7 (morning before sunrise, midday/noon, evening before sunset) Classical practise consists of asanas, pranayama, nisyam but we have to accept that the concepts that we are studying are those given traditonally but not always those that we are practising today so we have to understand the ideas from our own experience.

Interpretation of the Yogic Texts

When we are breathing normally the breath flows through ida and pingala and dissipates through all the nerves in the body and we can not seperate or control each quality. Breathing naturally is inhale heating and exhale cooling but when we do pranayama we can control, seperate, direct and balance the qualities of ida (cooling) and pingala (heating). Directing prana into susumna through pranayama is for healthy, balanced mind and to move towards samadhi.

Yoga Sutras

III 26 Bhuvanjnamnm Surye (sun/light within you/allows growth) Samyamat

By reflecting on the sun you master the whole idea of universe.

How do we find the light within? If you look to the external sun then you may see that there are these qualities within you, you can only understand from your own perspective. The sun brings the light, energy which takes you into thinking beyond your own egotistical limited view as they get burnt away, removing your old samskaras/patterns.

III 27 Chandre - (moon) bhavyuhajnanam

Concentrating on the moon you have an idea of the arrangement of the stars and planetry alignment, which look haphazard on first glance but each have a very specific position which can be correlated to the anatomy of the human body.

III 28 Dhurve (north star/the nabi chakra/the source/it is like the north star which sailors follow/it is also close to heart which has all the light consciousness/what happens at the source affects your heart) tadgatijnaam

Ideas of astrology, reflecting on ida and pingala and then the susumna, reflecting on the human structure is reflecting on the universe we find the macrocosm in the microcosm and unite with all. Universe is kept together by energy, likewise we need the prana in the body flowing correctly to connect to the universe.

Ida and pingala are the dual opposites, male and female, shiva and shakti. If you ever feel deep depression remember everything you need is within you. When ida and pingala are harmonised in susumna we have clarity and are not pulled to one perspective or the other. The moon is the mind, full moon is clarity the waning is how mind shifts from emotion to emotion so fast and always in flow.

Prana and Sushumna: The Central Energy & Spiritual Channel

Prana and Mudras

We began with a concept from the important yogic text Yoga Yajnavalkya Samhita, which is a conversation between a married couple whereby the man answers the womans questions. In Chapter IV 8 it talks about the idea that the human body is supposed to span 96 angula (an ancient measurement of approximnately size 96 fingers). The prana should extend for further 12 units of angula in a healthy body where prana is flowing freely. This equals 108 angula in total which is one of reasons this is a sacred number and forms part of rituals. When the prana is dissipated and not flowing correctly we get disease and state is Pranaprakpa.

The yogi brings the prana inside through their sadhana, all practises aim to prevent its dissapation and this is responsible for the glow and clarity. This concept is reiterates across all the texts.

When studying the ancient texts we must consider the context from which this knowledge was taught and communicated through concepts based in meptaphors and symbols. The reason symbols and metaphor where used is because the wisdom was taught to young children and it was easier for them to absorb the information. They would then be able to reflect on these images through the practise. It was also to ensure that this information was kept secret and couldn't be taught generically but rather that instead it was taught intimately on a 121 basis so the teacher can unravel the metaphors to the student when they are ready. The symbols work on many levels and these are revealed over time. There are some parallels to western medicinal ideas however it is important we don't superimpose our ideas on to ancient beliefs.

If prana is disturbed the whole system is; the mind and the senses become agitated, increasing attachment to objects and the world and creating suffering which leads to physical disease and moving further away from the Self. When prana is controlled, your mind and senses are controlled. This is why it is integral to control the prana:

Human

Prana Mind Senses

System

 

Each function in the body is related to a certain diety, they argue about who is most important and when prana leaves they all leave, when prana returns so do they.

How do we work with the subtle energy of prana? Breath is fundamental, any practise of yoga usese it as the vehicle for working on prana which is a subtle energy.

There are 3 functions for retaining prana in the body:

Longevity - this comes from the concept that we are born with a maximum number of breaths to last our lifeterm, potential is 100 years, 15 breaths per minute. However when we are stressed/anxious/diseased we breath faster which then reduces our lifespan. Pranayama aims to extend, lengthen and soften the breath. From a thereupuetic perspective breath relates to pulse/heart rate so when the breath comes down so does the pulse leading to better absorption of oxygen into the bloodstream.

Healing

Spiritual Quest

Pranayama

Pranayama keeps you free from disease by keeping you at ease, it allows you to see yourself
. It aims to calm the mind, increase sattva, and reduce and balance rajas and tamas. Traditionally pranayama should be practised at morning, noon, evening and midnight.

Pranayama is very powerful ad there is many warnings in the texts about using these techiniques only when the body and mind are prepared. Hence there is often a big question about which pranayama you should and shouldn't teach to students whom only have a light yoga practise.

It is generally considered that the following are safe but there of course contra indications depending on the students conditions. I think it is also important to only teach a technique which you understand it from your own direct experience and sustained practise.

Ujjayi
In Ujjayi you are mastering the chest region / the prana which is why introduced in asana.

Sitali
Sitali is classically done by inhaling through a rolled tongue as look upwards and then retaining breath as engage jaladhara bandha /throat lock and jihva bandha (tongue on roof of mouth), then exhale with partially closed nostrils (can add alternate nostril exhaling)

The use of partially closed nostril is to activate the nadi but can use it open for therapeutic purposes.

Nadi shodhana/alternate nostrils
The flow of breath through the nostrils is is controlled by Mirgi Mudra which is performed by closing one nostril completely and the other partially to regulate breathing and stimulate the nadis. Classically the fingers never leave the nostrils and the nostril breathing through is just partially opened/closed so that it activates the nadis.

Nadi Shodhana was traditionally done with a mantra, Samantraka Pranayama and ratios where done to sustain a Dirgha (long) and Sursana (smooth) breath.

Breathing Patterns for Pranayama
Start the exercise with exhalation to create space for the prana to come in.

Bahya - Exhalation

Abhyantaoa - Inhale

sthambavrti - hold after inhale & exhale

The first breathing pattern that is taught at Krishnamachrya Yoga Mandiram is emphasising the exhalation, with a pause after the exhale:

Exhale, Inhale, Exhale (longer), Pause after the Exhale, Inhale etc..

Then inhale retetention is then introduced later, the inhale/exhale activates the metabolism because it keeps the mala (impourities and undigested foods) in the digestive fire.

Focus for pranayama is typically at the nostrils, place fingers (at the middle of nose between end of bone and cartillage where the nadis end) is to shut off and control flow through the nostrils and different nadis:

Right: Pingala

Left: Ida

Both directed to sushumna.

Interpretation of the Yogic Texts
A deviation of the spine will create a movement to the nabhi chaka area and vise versa.

Nabhi chakra is where the parasympathetic and sympathetic nerves originate, this is where fear exists. When we are trying to overcome fear we need to understand and create stability in Nabhi chakra which is seat of emotions.

Kurma nadyam (nadi which originates from the area of the Nabi Cakra and ends at the pit of the throat) sthairyam (stability / strength). At the throat there is the kurma (turtoise) nadi, vissudhi cakra and udana vayu. Kurma Nadi is understood as being like a turtoise, if the front of the body is open someone is secure and when it is closed, protective when the person is insecure. We can have a shield the Kavaca (the armour) like the turtoise shell of what we want to show others. The kurma is understood as the stillness of the mind, going inwards to the seat of the mind and protected by the shell.

Sat urmis - emotions

When the tortoise hibernates and brings its legs, arms, head and tail (which represent the emotion) inwards into its shell it creates mental strength and stability.
The kurma also represents longevity, by breathing slowly, is steady, mindful, taking time to consider next action with reflection. Yoga likewise is slow and steady, creates chance to be comfortable with body and mind and consider every action.

Excesive breath can affect the organs. Bandhas need to be used on inhale retention apply jalabhandha, then exhale mulha bhandha then exhale retention is the uddiyana bandha.

At the Krishnamachrya Yoga Mandiram they always start asanas with the left foot forward when other traditions us the right. The reason begin with the left side is that it connects to the right side of the brain so it allows the more subtle and intuitive brain to function rather than on a mind level. Start on the left side because it relates to Ida as it calms and stabilises the mind, cooling so can be connected and focused in practise and eliminating that which doesn't need to be there in the practise. From an anatomical perspective the colon is on the right so enables circulation of digestive system.

Therapeutic Applications - Mudras

Mudra - subtle practise which unlocks energy in the body
; a symbol, seal, mystery, joyous, an image

Hatha Yoga Pradipika 'mudrayatau shamayut iti mudra' "that which reduces" mystery / impurities / suffering

Key mudras:

Maha mudra - see blog post:

Nabho Mudra - curling tongue so that the tip of the tongue is at the throat, by pulling the tongue and cutting. Can work with the tip of the tongue curlved to touch the roof of the mouth.

All the bandhas are classified as mudras in the classical texts.

Bandhas = pranic lock / binding, unlocking. By locking prana in the body we open up all the surface energy to use and flow through nadis and up through sushumna nadi / and the chakras.

Jalam (water/nectar/amritam) dhara (flow) bandha

The nectar/ life energy is at the frontal lobe/third eye centre/ajna also called chandra the moon. It drops into fire and gets burnt so jalamdhara bhanda aim is to constrict and prevent the falling of the nectar into the fire so instead it can be conserved.

Jalamdhara bhandha applied on inhale retention then dropping chin to chest, should touch between the clavicals. It creates more room to breath in the chest and affects the digestive and reproductive system as it masters apana vayu, responsible for elimination.

You can give jalambhanda to pregnant women because it opens up the chest region so they can breathe better which can be restricted but no other bandhas should be given. It is not suitable for those who suffer migraines, ear problems, neck pain or any back pain.

My experience working with applying jalamdhara banda is that it naturally pulls in the uddiyana bandha and mulha bandhas and that it feels uncomfortable to allow all the apana energy to go down, as there was soo much space in the abdomen region.

Ud (up) di (to fly) yana Bandha - prana is flying in sushumna nadi

The contraction of Uddiyana bandha happens on the exhale and then on the breath retention the naval moves inwards and upwards to the spine creates a hollow in the abdomen and lifts and lengthens the whole spine.

Need to prepare body and breath for before doing this bandha. In the classical days you would only introduce uddiyana bandha unless you are able to do 12 inhale, 12 hold, 12 exhale, 12 hold x 24 breathes. Nowadays it is different and teh Krishnamachrya Yoga Mandiram would suggest mastering the following breathing pattern for 12 rounds: Inhale: 8, Retain: 0, Exhale: 8, Exhale Retention: 8 .

The exhale retention is very important for safely going into uddiyana and before doing with pranayama try during asanas first. For example an excellent posture for practising uddiyana bandha is Tadakamudra (means pond as the hollow in stomach is like a pond) and is when lie on the back, lift arms and stretch overhead with the hands interlaced and on exhale suck in uddiyana bandha. Other good postures include; Adho Mukha Svanasana / Downward facing dog because we can feel the hollow in the stomach happen by doing a conscious exhale, inverted postures, Janu Sirsasana and Maha Mudra. The spine must be straight when performaning uddiyana bandha so do not do in any twists or rotating asanas.

Mulha Bandha - lifts mulhadhara chakra

On exhale lift and contract or end of exhale perinuem contracted and lifted, also another view is that once uddiyana is lifted the mulha is activated. An exercise for working on the bandhas is to engage all the bandhas then keep the jalamdhara bhanda and mulha engaged and release uddiyana 11 times . Focus on the difference between mulha and uddiyana and seperate so able to control and use distinctly. This is an excellent exercise to practise in Maha Mudra as can really focus on the bandhas.

Uddiyana removes the diseases of spleen and liver also works on all the abdominal organs, the urinary tract and purifies the blood and the diaphragm is stretched. Cleans the nadis and cakras and faciliates the movement of prana in susumna.

The bandhas reverse the flow of prana and apana, the uddiyana and mulha send apana upwards and jalamdhara sends the prana down which stokes the metabolic fire and system.

Important that bandhas applied on an empty stomach, 6 hours after food, early morning is best especially after fasting and keep light. Pregnant women should not do uddiyana or mulha bandha, those with cardiac /heart problems should not do the bandhas and those with hypertension/blood pressure should not do uddiyana and mulha.

Mudras from the Hatha Pradipika

Maha (great) Bandha

Some people say that when you establish all the 3 bandhas it is maha bandha and others say when just uddiyana and jalam.

Maha Vedha (pressure)

When you establish all three bandhas, sitiing in siddhasana/padmasana and gently lift and bump down to earth, on rectum. This is to get rid of extra malas.

Khecari (originates form Kham - space Caru - move, creating space inside) Mudra

Disconnect the fernum put salt/gee on it then there is no connection between tongue and base and then instruments to pull and pull the tongue until it can touch the 3rd eye. In jalambandha roll the tongue inside and then up to block the nectar. Go through the different tastes first salt then sour, bitter etc...

When you roll the tongue and touch tip on roof of the mouth it creates change in taste, salt. Because your conscious is there the prana is there.

Viparati (opposite) Karanai (action)

Sarvagasana.

Vajroli Mudra

Adho mukha vrksasana/handstand with inhale then holding on the inhale and exhale slowly.

Sakti Calanamudra

Sit in vrjasana where the heel is at the premium and then do bastrika pranayama. It moves energy from mulha chakra. Or sit in siddhasana and do inhale retention, to help the sakti energy rise then exhale slowly.

Tadaka Mudra

Paschimotanasana and creating a hollow in the stomach on exhale then hold, contraction in abdomen so that the prana can move upwards along the spine, working on drawing apana energy.

Sambhari (wife of Shiva) Mudra

After doing Trataka (candle gazing) then keep the eyes open looking straight forward but have an internal focus such as the anahata chakra keeping eyes open.

Aswini Mudra

Contract and dilate the anus like a pulse, removes diseases from rectum and strengthens the area. Do in a sitting or lying position.

Pasini Mudra

Take legs over your head and then cross ankles behind the head and then lift into an arm balance to create an opening of sushumna. It is a mudra because it unlocks certain energy into the mulha region, making kundalini rise and cleaning the abdomen.

Kaka Mudra

Making the lips like a beak of a crow then suck inhale and fill up the abdomen with the ear. retain the breath then move the abdomen. Then exhale gently through the nose or the anus. Cleans all the abdomen.

That's why when you are eating you should not open your mouth as means you take in air while you are chewing food.

Bandhas and Pranayama

Should build up the breath cycles and bandhas through the practise:

In In hold Ex Ex Hold

6 0 12 6 without bandhas

6 0 12 6 4 breaths with Jalamdhara

6 0 12 6 2 breaths with Jalam and uddiyana

6 0 12 6 6 breaths with J & U & M

6 0 12 6 6 breaths

Free Free 6 breaths

Pranayama Classical Ratio

1 4 2 0 (Classically the pranayama was done with mantra, the 4 was the reflection on the mudra/diety, exhale to surrender to it)

1 4 2 1 (KRISHNAMACHRYA added the one to make it harder and also ensure we didnt exceed our capacity as inhale hold is easy, so brings extra awareness)

Throughout practise keep jalam and mulha engaged and then uddiyana

Gayatri Mantra

IN Vyahrti

Hold Gyatri

Ex Siras

Another way to introduce the bandhas on a therapeutic way is to do chanting on exhale retention to crteate the contract in the stomach region.

Prana and Apana

Day seven of discovering yogic anatomy at the Krishnamachrya Yoga Mandiram and we are cotinuing to delve into key ayurvedic and yogic concepts:
Tejas - Metabolism

Ojas - Life

Prana - Vitality

To live a normal, healthy life we need a balance of all dimensions:

Body: Vata, Pitta and kapha

Function: Dhata - agni - mala (process of metabolism)

Mind: Sattwa (dominant), Rajas and Tamas

Essential: subtle, deep energies

Ojas: The last product of the metabolic process from 7 dhatus, it is vitality a manifestation of the prana. Located in the heart 8 drops of this precious liquid. Associated with the immune system, strength and survival instinct. Also linked to generation of human beings, it is what the mother transfers to the feutus in the 8th month of pregnancy. In ayurvedic philosophy it is after this point that the baby can survive on there own. Yogic practises preserve and harness the Ojas energy and can be used to spiritual growth. It can easily be depleted. To increase Ojas mothers milk (now proved by modern science thousands years later), ghee (clarified butter) and yoga /mantra. Also relates to seminal fluid and sexual energy which can be channeled through tantra for the spiritual path.

Tejas: Relates to subtle fire, a glow. Samana jayut jamala - when we master samana we glow (see day 4 YS). When digestive fire is working properly then glowing complexition, hair, eyes, subtle changes to appearance which happens within. Needs to be balanced, when working at optimum the metabolism of food happens most effectively so there is no uncooked food remaining (waste/toxins). However extremeley strong tejas sapts the ojas.

Prana: Most subtle energy, life force which is responsible for the whole system. Without prana there is no life none of the other levels of manifestion would exist.

The point of being born as a human and trying to prolong our life through the path of yoga and slowing down the breath is to further our spiritual path. Health, a deep peace calm, Svastha is only possible when the manifestation of all the systems and levels is balanced and functioning properly.

Prana - Root of word is AN - to move

Prakarsena anati gachhati (definition of prana)

Prana moves in a special way, all over and freely, it is essential for life the vital force. Prana fundamentally comes into the body through the breath, food and liquids we take in. Prana associated to being the breath of the purusa and cosmic conscious. Prana exists in any being we consider to be alive, it is prana that is quality of being alive. Prana is the friend of the consciousness, with prana the consciousness enters the system and likewise when it leaves so does the conscious.

Where does it come from?

According to the Purusa Suktam - this cosmic being which precends everything. Metaphorically this is visualised as a extremely large being, Prana (whole on macro level) which manifests as Vayu (air, vital for creation) and then Prana (micro level, vital air). This is also related to Vatta.

In the Prasna Upanisad another text which explores the creation of the universe.

Universe / there is a change on a cosmic level: Rayi (matter) and Prana (energy)

It is the entry of prana (energy, consciousness) which makes Rayi alive and therefore all living creatures are Prani as they hold prana. At time of death no longer hold prana so is termed as aprani. There is no human will or effort which causes prana to enter the human body.

What is the role of prana on the human system?

As long there is prana in the body there is life. When there is disconnection between the body and prana you are dead; Sariva Prana Viyogam.

On another level prana connected to the consciousness, it is the means by which the consciousness makes its presense felt in the body and creates awareness in humans. In this context it is know as Atma (conscious) Sakha (friend). Prana can be symbolic of the rays of the sun.

Prana is divided into different energies for different functions in the human body/system. There are 5 panca prana and then 5 subsidary prana's upa prana, meaning 10 in total.

Everything around us also has prana, we are taking it from all around food, air, people, creatures etc..

Prana is the most important, followed by apana which is fundamental. Yogic prcatises work on link between prana and apana.

Apana divides into subfunctions relating to pregnancy:

Prajapatya (responsible for holding the feutus inside the mothers womb, if this does not function correctly it is responsible for miscarriage)

Sutika (responsible for delivery of baby)

5 subsidary Upa pranas (protective mechanism):

naga - function of belching

kurma - blinking of the eyes

kirkasa - sneezing

devadatta - yawning

dhanajaya - health / temperature of body. leaves body 3hrs after death

This is prana at the level of the human system and how it manifests 1 how it holds life and 2 conscience. When prana is functioning properly all other functions can work well. when there is an impairment in the flow to a specific place, there will be a production of toxins and create a blockage in this place which will then create disfunction / disease so it is a downward spiral. Yoga aims to keep the flow of prana correctly at premium.

Why it is important is yoga, how it flows I will detail in forthcoming post.

This is the reason we are doing the asana practise, with breath, working with the prana in the system and bringing out the impurities.

What is the correct method of breathing:

Inhale open up the chest, prana inwards, through the nostrils passing through chest then evntually into the stomach seat of apana and responsible for elimination. Meeting of prana and apana.

In Bhagavad GIta Ch IV 28

Ritual of bringing prana towards apana, the way one should breathe.

Exhale from the abdomen, chest relaxes and apana goes towards the fire and burns the impurities.

How different asana postures work on the different Vayus:

Purvatana - works on vitalising the prana (heart). Also element of apana, udana. Focus more on inhalation

Parivritti - Samana, equalising the breath and working on the naval, twist

Pascimatana - Apana region, elimination, focus more on exhalation to facilitate movement

Viparita /inversions - meeting udana and apana

Parsva - Samana,

Pranayama (Prana = life force, ayama = extension, the stretch of the life force, can increase length of lifespan)

Classic example that is given in nature is the turtoise. Easily live 100 - 150 years, they only breath 2 -3 breaths per minute that is the reason for their longivity, their prana is kept inside. On average humans breathe 15 per minute but we can slow this down through the yoga practise and extend our life expectancy.

Pranayama - best posture is spine straight, sitting firmly on ground so the base is stable like a strong foundation.

Ideally siddhasana as stated in Hatha Pradipika with heel in the perinuem and then the other foot directly on top, most vertical and balanced posture. There is a wider and stronger base and it is a good position for the application of the bandhas. Also recommended postures are:

Padmasana

Bramesana - which is a wide, half padmasana

Modifications can be to sit on a chair with spine erect, many people find it difficult to sit on earth nowadays but it is powerful with the rooting and magnetism that comes directly from the Earth.

Interpretation of the Yogic Texts

Pranayama - all pervading quality of prana, why do we do pranayama if prana is in the unconscious breath? The whole idea of pranayama is to keep the prana in the body space for extended period of time to be equally distributed and so the functions of the body are maintained.

There are different ways of doing pranayama in the yoga sutras which :

Desa - place, where the breath originates eg Ujjayi, throat, Nadi shodhana - nostrils. It also relates to space.

Kala - time, duration, extension - relates to change

Samkhya - number, limits within your body and mental framework, your capacity, classic ratio

Pranayama leads you to transcend space and time

Change creates space and enables growth.

The unconscious breath changes/adapts to your state of mind.

Prana / Apana

Nabi cakre (naval plexus, behind the naval, inline with the mehru danda which is centre of the body sushumna nadi, by cakre it means an area rather than the manipura chakra itself which is located below this area, all the 72,000 nadis originate from this point. It is important point for showing health of the body, if there are any deviations from its position it demonstrates there is a problem. When you are examining a person and identifying the nabhi and whether it is deviated from its central axis it communicates about the whole. Naval is the centre of gravity for the body. That is why in Ayurveda it says to work on Apana area as it links to all other factors in the body). It is vital ife importance as where the mother attaches to the baby, all digestive system loacted here. That which balances the entire system of the human structure through the nadis which all originate here. It chinese medicine, martial arts it is central to life force.

Most of the functions of the body are from the naval downwards (elimination). You should always keep your naval at the centre of gravity. if your mulhadhara and manipura are activated and energy flowing correctly only then can the energy be directed inwards and up into sushumna. When you meditate on these chakras need to know how to insure that can direct the prana upwards,. Instead we should meditate on the heart as it is at the centre and then energy can go upwards, tpwards lightness and clarity. If we meditate on lower chakras without higher it sinks in apana and takes us downwards, tamasic takes over. The consciousness lies next to the Nabhi, jivam.

When your health is in good shape even the nadis change in size, so keeping the nabhi area very healthy is important. Every emotional disturbance comes from naval centre; for example when you feel anxious, when you are in love and have butterflies in your stomach. We should listen and connect to our naval, our gut instinct. In ayurveda everything you eliminate are examined as it tells you if your body is balanced. What comes out is as important as what you give out. When you focus on the area of the nabhi chakra you understand the whole body.

Kaustub Desilackar advised don't inhale too much need to exhale, let go, share absorb knowledge through digesting and experience rather than merely taking in more and more information.

Yoga Anatomy Therapeutic Applications - Addressing Dosha Imbalances

VATA -joints/arthritus

Give movements in capacity in all posible directions

Vinyasas in a gradual manner eg building up to straightening the legs

Support the knees with cushions

Use the wall to support with hands and raise up onto tip toes and down

Parvottanasa - with gently bent knees then starting to extend leg in slow stages

setu bandha savangasana - gently, building up

Reclined twist keeping feet on earth and gently apart when twist to one side and release knees to earth

Paschimottanasana - keep the knees gently bent

Breathing work on hold/retention after exhale

Obesity

Two types (apple and pear), apple is more problematic as the weight is stored around the stomach and relates to diabetes and cardiac problems. First lifestyle changes walking, taking stairs not lift and moderation in diet. Then asanas include standing forward bends (uttanasana) and twists. Staying for a longer time in postures and holding/retaining the hold or doing the posture on the exhale hold /on empty - anagalagaram. This technique activates the digestion and creates feeling of lightness. Also recommend Navasana (can be supported with hands on earth behind seat or knees bent, or one leg at a time) and leg raises on your back, gradually lifting and lowering. If they have lower back pack then start in apasana and then gradually straighten legs and release down to apasana. Supta badkonasana / reclined hip opener. Halasana (with support of chair if its too much, although may feel like choking under weight so check what feels comfortable), Utkatasana, bridge raising one leg at a time.

Staying in postures for a few breaths, then introduce exhale hold (atleast 3 seconds) and go into posture on retention.

Surya Namaskar sequence and jumping throughs increase vitality and reduce fat. Do transitions on postures on the exhale retention eg uttanasana to chaturanga, and jumping from adho mukha svanasana to uttanasana on the hold

Arm balances to build core strength

Pranayama - kapalabhati, bastrika

sound and mantra - which suck in at the naval, hriem, rum using with surya namaskar

Need to work on digestion, assimilation and elimination.

Reduction of sweets, fried food, diary foods etc

Balancing the Doshas through Diet

There are 6 tastes in ayurveda which relate to the dosas and they should be in all meals (up means it increases / down decreases) :

Sweet - Kapha (up), Vata & Pitta (down)

Salt - Kapha & Pitta (up), Vata (down)

Sour - Kapha Pitta (up) Vata (down)

Pungent - Pitta Vata (up) Kapha (down) - chilli, spice

Bitter - Vata (Up) Kapha, Pitta (down)

Astringent - Vata (up) Kapha Pitta (down) - tea, honey

Meditation on Swadisthana

Swa = myself disthana = established
, and hence this chakra relates to confidence

Om = connecting to something that is beyond

We used the Bihar mantra for swadisthana Vam for meditation on the cakra centre. When you chant the Bihar mantras it is calling the cakras name and knocking on the door for it to open and activate. That is why it is effective to do this alongside visualing the coloured lotus flower of the cakra opening. Chanting Namahah is not mine but yours, I am offering everything to you, you are inviting the force to become dominant and take over you. Chanting Namaha we are beyond us, we are allowing space for the force to take over.

The diety for Swadisthana is Krishna and the water relates to the Ganges, it enhances meditation on this cakra to be by water such as a waterfall. Working on Swadisthana is important for the Ojas to function.