Geeta Sequence: Week Two

1. Samasthiti
2. Urdhva Hastasana
3. Urdhva Baddhanguliyasana
4. Namaskarasana
5. Urdhva Namaskarasana from Urdhva Hastasana
6. Utthita Hasta Padasana
7. Parsva Hasta Padasana
8. Utthita Trikonasana
9. Virabhadrasana II
10. Utthita Parsvakonasana
11. Parsvottanasana (Standing with concave back hands on waist)
12. Parsvottanasana (Hands down, head down)
13. Prasarita Padottanasana (Concave back)
14. Dandasana
15. Urdhva Hasta Dandasana
16. Padangustha Dandasana
17. Ardha Halasana (swinging from floor to rest feet on wall)
18. Paschimottanasana
19. Savasana

In the second week, Geeta is introducing Virabhadrasana II (which acts as a preparatory), Uthitta Parsvakonasana, and Ardha Halasana. I still do not understand why Ardha Halasana would be introduced to a beginner in the first week; I find that pose extremely intense. I did observe the beginner class attempting that pose and it was successful. I guess I would just be intimated to teach that pose in my own class for the second week.

I noticed, while using props after classic asana was practiced, that my legs sway forward in the standing asanas instead of staying parallel to the wall. This revelation was gained from the amount of time we spend in class on Prasarita Padottanasana. My teacher said that when we are more flexible, as I am, we tend to shift the legs back in Prasarita Padottanasana. Through this discovery, I concentrated my attention on the aligning of the legs in my standing poses. And since standing is the most prominent component to these beginning weeks of the sequences, I had an opportunity to explore the swaying of my legs.

Life Is as Life Is.

"Life is as life is and is as it ought to be. If it were not as it ought to be, it would be other than it is. But it's not. Therefore, life is as it ought to be. It will change when it ought to change. This may sound circular to you, and from the Western logical tradition, it is indeed circular. But the truth is not limited to Western logical tradition. It is as it is. the question is, "Why is it as it is?" Because it is a drama to teach us."

- Goswami Kriyananda "Beginner's Guide to Meditation"

Light on Yoga: Week One & Two

1. Tadasana
2. Vrksasana
3. Utthita Trikonasana
4. Utthita Parsvakonasana
5. Vibradrasana I
6. Vibradrasana II
7. Parsvottanasana
8. Salamba Sarvangasana
9. Halasana
   
10. Savasana

This first week sequence is vastly different from Geeta's first week. Mr. Iyengar is introducing you to the core standing asanas and an inversion which vital to every practice. Geeta, on the other hand, wants to familiarize yourself with the basic arm/hand techniques that will be used almost throughout the other asanas. I think Geeta's sequence would be great for a complete beginner to Iyengar yoga and Iyengar's sequence is great for a more experienced practitioner. I'm curious as to how each of their sequences will unfold. I noticed that with each of their sequences, the amount of poses and the length of time increase generously over time. Therefore, I have incorporated props and variations of the asanas after attempting them the classic way.

Geeta Sequence: Week One

Throughout my ten year yoga practice, it was only within the last year that I decided to enroll in an Advanced Yoga Studies and Teacher Training course. Finally, my first teacher decided to open a school. This decision was wonderful for someone like me who feels like they can only enroll in a program by a Certified Iyengar Teacher. During my time in the program, there was a plethora of information that I tried to write on this blog and I still feel discontent with the amount of that I have written. I have realized, especially since practicing yoga, that if you want to fully immerse yourself within a subject, you need practice...ALL THE TIME! I was practicing postures 90 minutes a day during the workweek and then stopped altogther after getting laid off of work. Currently, I find myself struggling to practice so frequently. Maybe it's also because I started exploring the yogic texts, pranayama, and meditation. I know for certain that I need to establish a daily focus within the practice. A few weeks ago I began organizing Geeta's weekly yoga sequences from her "Preliminary Course Book" and realized that I have never followed the sequences in "Light on Yoga." Perhaps, I can practice these sequences and write about them. The only issue I have is whether or not to practice both at the same time or just focus on one guide. Yesterday, I decided to start Geeta's sequence structure again.

Geeta's Week One

1. Samasthiti
2. Urdhva Hastasana
3. Urdhva Baddhanguliyasana
4. Namaskarasana
5. Urdhva Namaskarasana from Urdhva Hastasana
6. Utthita Hasta Padasana
7. Parsva Hasta Padasana
8. Utthita Trikonasana
9. Parsvottanasana (Standing with concave back hands on waist)
10. Prasarita Padottanasana (Concave back)
11. Dandasana
12. Urdhva Hasta Dandasana
13. Padangustha Dandasana
14. Paschimottanasana
15. Savasana

Almost Certified

Even though I've continued logging my yoga sequences in this blog, I realized I feel astray detailing my thoughts and acquired knowledge. It's been awhile since doing the latter. I'm sure the main reason is because I completed the Advanced Yoga Studies 150 hour program at the Bhavana Institute for Yoga and Ayurveda. The program was well-rounded, informative and filled with a delightful group of teachers who offered encouragement and support. I knew yoga encompassed more than the asana and pranayama practice, but never could understand anything outside of those two subjects like: the yoga sutras, the Bhagavad Gita, and yogic philosophy. Even though I walked away with new knowledge and insight, I still feel there's more to explore in the wonderful world of yoga! And now I'm currently finishing the 50 hours in order to be a certified yoga teacher. Within those 50 hours, I am apprenticing a beginner class, studying for an anatomy class, attending workshops and then I have to actually teach a class for a total of ten hours. I have yet to teach my own class. I don't understand how anyone does since this is a huge challenge for me. I lacked, and may still, in confidence within myself and ability which will get me nowhere but at a standstill in life. I need to work towards being more confident in myself (not cocky) and my yoga. I may not be the best, but I dedicate so much time, practice, and energy into yoga. I'm still unsure of sequences or the proper terminology when teaching, I guess that is another practice I'll over take.

Standing (Twist) Inversion Sequence

Adho Mukha Svanasana
- with hands on blocks against wall
- with heels on blocks against wall

Utthita Trikonasana
- heel against wall

Utthita Parsvakonasana
- blocks under groin
- blocks under thigh

Parsvottanasana
- hands on block, concave back

Prasarita Trikonasana
- 2 blocks

Adho Mukha Svanasana

Salamba Sirsasana

Adho Mukha Svanasana

Salamba Sarvangasana
- with Eka Pada variations

Halasana
- with chair

Paschimottasana

Savasana
- height under knees

Restorative Sequence

Supta Baddha Konasana
Supta Virasana
Adho Mukha Virasana on a bolster
Adho Mukha Svanasana with head supported
Uttanasana with blocks
Sirsasana
Chair Viparita Dandasana
Chair Sarvangasana
Chair Halasana
Setu Bandha Sarvangasana with support
Viparita Karani
Savasana

Yoga Sequencing

Notes taken from www.bradpriddy.com

Proper sequencing of asanas within a practice session plays an important role in achieving maximum benefit from the session. After a well-sequenced session, one can reach below the surface of the skin and muscles and bones of the body and get in touch with the energetic body at a more cellular level. Then a yogic mind begins to develop. In some schools of yoga, such as the Ashtanga school, practice sessions are arranged into vinyasa or practice series. One famous and ancient vinyasa practiced by all schools of yoga is the Surya Namaskar or "sun salutation."

Yoga in the Iyengar tradition does not have scripted sequences that are practiced by everyone. Sequencing of poses is a complex and advanced topic that requires extensive study and experience with the effects of asana sequences from your own practice. You should learn from personal experience what effect doing Adho Mukha Svanasana prior to Urdhva Dhanurasana has on your own body and mind and vice versa. This is the experiential way of understanding asana sequencing. Many factors influence the sequencing of asanas: the weather, your age, your experience, how you're feeling mentally and physically on a certain day. There are also different types of sequencing: (1) sequencing movements within a pose, (2) sequencing from one pose to another within a family, and (3) sequencing from one family of poses to another. All of these variables make asana sequencing a truly complex topic.

The different categories of asanas exert different effects not only on your body, but also on your mind and emotions. The standing poses promote emotional stability and strength. The forward bends are calming -- even the very deepest forward bend should have a cooling effect, not a straining feeling. The back bends are antidepressive and elevate mood. The inverted poses increase energy and engender equanimity and a sense of well-being. Backbends are often given to students as a prescription for depression; and forward bends as a prescription for anxiety.

The choice of sequencing of asanas depends in part upon the state of mind you are in at a given time. No one sequence will be appropriate for every person, for every mindset, for every energy level, for every level of experience, for every day. Within the topic of sequencing asanas, there are a few more or less strict rules that we try to follow essentially all the time, and then there are some more or less general rules which can be broken in order to achieve specific effects. An example of a fairly strict rule is that, in the Iyengar system, Sirsasana should be followed at some point in the sequence either by Sarvangasana, or by a similar pose to lengthen the neck such as Setu Bandha Sarvangasana or Halasana. In the Iyengar system, we do not follow Sarvangasana with Sirsasana as is done in some other systems of yoga.

More generally, good advice on sequencing can be thought of as general principles such as these:

1. Standing poses are a good preparation for forward bends and also for back bends.

2. Adho Mukha Svanasana is a good preparation for all poses and also a good warm down after both forward bends and back bends. There is almost never a bad time to do Adho Mukha Svanasana. If you are doing Adho Mukha Svanasana near the beginning of a session, it is an active time, a time when you are moving into a working mode, so don't lower yourself into Adho Mukha Virasana (Child's Pose); rather step up into Uttanasana to maintain the energy of the session. Conversely, if you are doing the pose as a warm down, it can be relaxing to rest in Child's Pose afterward.

3. Don't alternate back and forth between forward bends and back bends.
It is true that one good way to wind down from a session of back bends is to use a few gentle forward bends to recover and refresh the spine. However, one way that yoga was taught in the West, especially in the early days of yoga in the West, was that you should alternate "pose and counter-pose," moving back and forth between a forward bend and a back bend to move the spine in both directions. Generally this is not a good practice. Generally, we devote entire sessions to a particular theme -- standing poses, forward bends, or back bends, for instance. Even if the theme of the session includes poses from multiple classes of asanas, a strict arrangement of "pose and counter-pose" is not a skillful way of sequencing. Generally one pose should lead you into the next pose by means of its similarity with the next pose, not by means of opposition.

4. It is not good to sequence active or heating poses after cooling poses.
Once you have warmed-up and begun to engage in the heart of your yoga session, if it is an active session, you will generate a certain amount of heat. You want to maintain this heat for the duration of the active part of your session because it lends to the flexibility of your spine and body in general and keeps you mentally prepared for engaging in active asana work. Once you begin to cool down from your session, it is not good to have any more heating or active poses. Rather, you should gently move your body into preparation for Savasana. That being said, it can be initially confusing as to which poses are heating and which ones are cooling. Ultimately whether a pose is heating (active) or cooling (passive) may depend not on the pose itself, but on the level of the practitioner. For instance, in general Sirsasana is heating and Sarvangasana is cooling, however someone with a regular, lengthy Sirsasana practice may find Sirsasana very relaxing and cooling, especially brief periods in the pose. In general, heating poses include: standing poses, inversions (which are cooling when done supported), arm balances, back bends (cooling when done supported), and active twists. Examples of cooling poses include: forward bends in general (especially seated forward bends), Supta Padangusthasana (especially cooling after back bends), Supta Baddha Konasana, and twists done gently. Almost all poses with a Jalandhara Bandha-type chin lock (e.g. Sarvangasana, Halasana, Setu Bandha, and Viparita Karani) are cooling to the brain and body. After doing poses in which the chin is in Jalandhara Banda, no more active poses should be done because these are definitely cooling for the body and brain. Progress from these poses on to Savasana.

5. Generally after a deep forward bend sequence consider doing a few twists to balance and release your spinal muscles. However, try not to end your practice with a twist due to the asymmetric feel it may leave in your spine. Follow any twisting at the end of your session with at least one symmetric forward bend like Pascimottanasana to resolve the tension in your spine before relaxing in Savasana.

6. It is especially important to warm-down skillfully from an active back bend session.
Active back bends exert strong work on your body and you need a plan to bring your body back into a neutral mode and then down from there to the point of relaxing in Savasana. A good pose to begin warming down from active back bends with is Adho Mukha Svanasana with your hands and feet placed wider than you usually have them. A wide Adho Mukha Svanasana after backbends fills out your back and softens your kidney area. However, remember to keep your low back relatively convex now in Adho Mukha Svanasana to relax it -- you don't want to accentuate any concave curve there as you might do in this pose under other circumstances -- you are recovering from back bends and you need to respect the work your back has done. A next good choice for back bend warm down is Adho Mukha Virasana (Child's Pose) done on the support of bolsters or blankets under your torso. (You could also then use the bolsters or blankets and do a supported Upavistha Konasana or supported Janu Sirsasana). The important thing is that it is not skilful to move directly into a deep forward bend directly after active back bends. Try these other poses first. Then, you might try some gentle Uttanasana (often we do Parsva Uttanasana, moving slowly back and forth from one leg to the other leg) to place some stretch into your low back muscles. After a backbend session, light, lengthening twists are good, but you should do no deep twisting and do not hold them for a long time. (Also in twists following back bends, do not arch your spine, because that is what you've been doing all along in the back bends. Rather draw your abdomen inward and don't concave your low back.) Other poses that help release your back muscles after back bends are Supta Padangusthasana and Ardha Halasana on bolsters or blankets placed on the seat of a chair. Ardha Halasana especially will help calm and cool your nervous system after active backbends. Finally after backbends, regular Savasana is often not the best choice for a final resting pose. In Savasana after back bends, it is often better for your back to do have your legs (calves) up on a chair or to put a bolster under your knees to allow your low back to release fully onto the floor and be supported by the floor. If you have a bolster under your knees, still make sure your heels contact the floor (or put them on blocks) to have that contact (Skt. sparsa) or sensory feedback. After back bends, you might even consider doing prone Savasana, lying on your abdomen instead of your back with your heels pointed out to the sides.

Although, again, there are not strict rules governing the order of asanas within a session, some general principles can be used to allow the asanas to work more effectively together. If you were going to do poses from each of the asana classes (which is not something we necessarily always do), a good overall sequence for a practice session would be:

1. Standing poses
2. Back bends
3. Forward bends
4. Twisting asanas
5. Inversions
6. Restorative poses and Savasana

You can vary this sequence. Much depends upon the specific effect you are trying to get out of your session. For instance, moving inversions earlier in the sequence would be good when you plan to expend a lot of energy on inversion variations since you have more energy near the beginning of your practice session than toward the end. Another common sequence is:

1. Standing poses
2. Arm balances (especially Full Arm Balance)
3. Inversions
4. Back bends
5. (Forward bends)
6. Restorative poses and Savasana

In general, the early months of your yoga practice should be devoted primarily, though not exclusively, to the standing poses to build strength and flexibility in the legs, especially the hamstrings, and to open the hip flexors which often limit pelvic mobility. When you are mature in the standing poses, that is a natural time to begin focusing on the seated forward bends.

Within a standing pose session per se, it is generally good to sequence them in an order such as this:

1. Lateral bends (e.g. Trikonasana, Parsvakonasana)
2. Backbends (e.g. Virabhadrasana I)
3. Twists and rotations (e.g. Parivrtta Trikonasana)
4. Forward bends (e.g. Uttanasana)

It is also appropriate at any point to use Uttanasana between any of the standing poses as a "neutral gear" to assimilate the effect of the previous pose and prepare for the next one in the sequence. Prasarita Padottanasana is often done at the end of a standing pose sequence because the head is resting downward and the pose is quieting, too much so to sequence this pose in the middle of an active sequence.

It is often fun and challenging to develop standing poses vinyasas in which one pose flows into the next. Of course, you hold each pose for some duration once you have established it and try to maintain the pose with equanimity before moving on to the next one in the sequence. An example of a long standing pose vinyasa might be:

1. Tadasana, jump your legs apart and move into:
2. Trikonasana to the right, walk your right hand forward and move into:
3. Ardha Chandrasana on the right, turn your torso toward the floor into:
4. Virabhadrasana III, reach back and ground your left leg into:
5. Virabhadrasana I, turn your hips leftward into:
6. Virabhadrasana II, bend your torso forward into:
7. Parsvakonasana to the right, rotate your torso into:
8. Parivrtta Parsvakonasana, walk your left hand forward into:
9. Parivrtta Ardha Chandrasana, reach back and ground your left leg into:
10. Parivrtta Trikonasana, join your hands behind your back and move into:
11. Parsvottanasana to the right, turn your torso around to the left into:
12. Prasarita Padottanasana, continue turning your torso leftward into:
13. Left Trikonasana, (and then repeat the sequence on the left)

After the sequence is finished on the left, jump your legs together after Prasarita Padottanasana to move into Uttanasana and then stand up to finish in Tadasana. You could devise hundreds of such standing pose vinyasas, selecting different poses to emphasize and performing them in different sequences.

Here is a shorter example of a standing pose sequence:

1. Tadasana, jump your legs apart and move into:
2. Trikonasana to the right, rotate your torso into:
3. Parsvottanasana over your right leg, then continue to rotate your torso into:
4. Parivrtta Trikonasana to the right, rotate back into:
5. Parsvottanasana over your right leg, then finally rotate your torso back into:
6. Trikonasana to the right (and then repeat the sequence on the left)

Here is an excellent medium-length standing pose vinyasa:

1. Tadasana, jump your legs apart and move into:
2. Trikonasana to the right, bend your knee into:
3. Parsvakonasana to the right, raise your torso into:
4. Virabhadrasana II to the right, turn your hips into:
5. Virabhadrasana I to the right, lenghthen your torso over your front leg into:
6. Virabhadrasana III, lower your right hand to the floor and rotate your body up into:
7. Ardha Candrasana on the right side, lower your torso toward your right leg for:
8. Urdhva Prasarita Ekapadasana, step your left leg back to the floor into:
9. Parsvottanasana (place your hands in Paschimanamaskarasana),
10. Look up and raise your chest, turn your feet parallel and your torso to the front, and then repeat the sequence on the left

Here are two good, general restorative sequences:

Restorative Sequence 1

1. Paryankasana on bricks to open your chest
2. Adho Mukha Svanasana with your head supported on blankets
3. Uttanasana with your head supported on blankets or blocks
4. Sirsasana for about eight minutes
5. Sarvangasana held for at least the same length as Sirsasana
6. Halasana
7. Block Setu Bandha, feet on the wall
8. Viparita Karani
9. Savasana II with some ujjayi pranayama
10. Savasana

Of course, not every session will include every type of asana. Some sessions may be devoted to a single asana. In fact, is worthwhile to devote one session per week entirely to restorative poses, or entirely to Viparita Karani. If you devote a session entirely to standing poses, the ideal time to do that would be in the morning or the daytime, rather than late in the evening, since they are energizing poses.

One good approach to learning asana sequencing is to practice class sequences arranged by knowledgeable teachers. Examples of asana sequences can be found in these books:

Yoga The Iyengar Way, Silva, Mira, and Shyam Mehta
Yoga: The Path to Holistic Health, B.K.S. Iyengar
Yoga: A Gem For Women, Geeta Iyengar

Many changes in Mr. Iyengar's sequencing ideas have occurred since the publication of Light on Yoga when the photographs of Mr. Iyengar were taken in his late 50's. As such, the sequences in Light on Yoga should be viewed more in their historical context, and as advanced, orthodox sequences, not as examples for daily practice for the typical modern yoga practitioner.

Inversion, Light Class

Adho Mukha Virasana
- w/blanket, small fold between thigh and shin

Adho Mukha Svanasana
- hands against wall
- crown of head on block
- long hold

Tadasana
- lying on floor
- belt around shoulders (belted and put on like a jacket)
- short stick
- long belt, looped around other belt and stick across back

Adho Muka Svanasana
- same setup as prior
- partner holds belts across each thigh
- feel the butt moves more towards the floor

Uttanasana
- 2 chairs, facing each other
- 2 mats, on each chair
- 2 bolsters, on each mat
- 2 blankets, on bolsters
- bend and place shoulders on bolster/blanket
- let the head fall
























Sirsasana
-on the ropes



















Setu Banda Sarvangasana
- cross bolsters
- belt, across ankles
- blanket, rolled supporting neck

















Viparita Karani
- 2 blocks, Tshaped against wall
- 2 bolsters, next to blocks
- 4 blankets, folded longwise twice under bolster, 2 folded small on floor, 1 across blocks/bolster

Sinus Headache Sequence

Uttanasana
(4 blocks) 5 min.

Adho Mukha Svanasana
(bolster) 5 min.

Prasarita Padottanasana
(blanket) 5 min.

Halasana
(4 blankets, chair) 5 min.

Salamba Sarvangasana
(chair, bolster, blanket) 5 min.

Supta Baddha Konasana
(3 blankets, belt, bolster) 8 min.

Supta Virasana
(blanket bolster, belt) 8 min.

Setu Bandha Sarvangasana
(bolster, 2 blocks, belt) 8 min.

Viparita Karani
(2bolsters, 2 blocks, 4 blankets) 8 min.

Savasana
(blanket, head wrap) 3 min.

Asanas from Class

"You see, but you do not observe. "
--Sherlock Holmes


Adho Muhka Virasana

Adho Mukha Svanasana

Urdhva Hasta Dandasana
-chair facing wall
-heels resting on bolster against the wall
-bottoms of feet on the wall
-hand holding rope

Adho Mukha Svanasana
-heels against the wall

Virasana
-rope holding thighs together
-knees against the wall

Supta Virasana
-knees against the wall

Adho Mukha Svanasana

Baddha Konasana
-feet against the wall

Supta Baddha Konasana
-feet against the wall

Adho Mukha Svanasana

Supta Pandagusthasana II
-rising foot resting on block
-foot against the wall
-belt holding foot

Adho Mukha Svanasana

Viparini Karini
-1 block, 2 bolsters, 2 blankets

Silence

I've been thinking about practicing more silence in my life. I always get the feeling that when I talk...conflict, confusion and anxiety arises. When I talk about my worries, it only gives more power to my worries and the worry doesn't disappear, so why bother talking about it? I'll only feed into the anger and make those who are listening angry with me or even upset with me that I am complaining. When I talk to others about others, I am only gossiping. That person isn't present to speak for themselves and people aren't so black and white, we don't know what they are truly thinking or feeling. We always seem to think the worst or absolute best of people, but we don't know and the world isn't so black and white. Do we honestly think that people are so malicious? Why talk badly about people? When I talk about my opinion or beliefs, I feel so uncomfortable. Do I really think that way? Did I express myself adequately? I still ramble on and on about what I'm thinking or feeling or just day-to-day activities. But I always feel so rushed since I think people don't really want to listen to me for more than 2 or 3 sentences, besides do they even get it? Maybe I'm more confused about my conversations with people closer to me. When I talk to my yoga teacher (which is rarely) I don't have those feelings. I feel more at ease and reassured. Maybe it's because I don't talk to her all the time and when I do talk, I feel like she's really listening and understanding me. Maybe it's because she's introspective like me and we have the same passion about Iyengar yoga. I always think: why bother communicating so much in life. Maybe I feel this way because of the people I converse with are so black and white or their responses are expected. One person is always going to be arguing with me and frustrate me. The other person is only going to bring up other people and compare them to ourselves. I don't know where I'm getting at with this, but it's been an observation and thought I've had for some time now. I don't know if there's anything special or of significance, but I do know that I feel better sometimes when I am just silent and listening to others. But then again, I'm trying to practice my social/communication skills so that maybe one day I may teach. I really want to convey what I want to teach. How else can I do this but by talking? But if I'm talking to the same people about the same things and we speak in the same manner, what am I learning?

Wednesday Class

? First Pose

Utthita Trikonasana
- back foot against the wall

Utthita Parsvokonasa
- back foot against the wall

Adho Mukha Savasana
- feet against the wall
- support for head

Virbadrasana II
- back foot against the wall

Adho Mukha Savasana
- feet against the wall
- support for head

Dandasana
- back against the wall
- block behind lumbar

Virasana
- with support

Baddha Konasana
- back against the wall
- w/ 2 belts criss crossed from lower back along hip bone to opposite knee
- blanket for lumbar

Setu Banda
- w/block under sacrum
- belt above knees

Baddha Konasana
- bolster for support
- block for head, bend forward

Savasana

Wednesday Class

? First Pose

Utthita Trikonasana
- back foot against the wall

Utthita Parsvokonasa
- back foot against the wall

Adho Mukha Savasana
- feet against the wall
- support for head

Virbadrasana II
- back foot against the wall

Adho Mukha Savasana
- feet against the wall
- support for head

Dandasana
- back against the wall
- block behind lumbar

Virasana
- with support

Baddha Konasana
- back against the wall
- w/ 2 belts criss crossed from lower back along hip bone to opposite knee
- blanket for lumbar

Setu Banda
- w/block under sacrum
- belt above knees

Baddha Konasana
- bolster for support
- block for head, bend forward

Savasana

Yoga Community

I would really like to start a yoga community. I'm unsure of the details or what I exactly mean by that - maybe creating a yoga blog where people can share stories, experiences, readings, etc. or maybe a monthly personal meet-up. I was reminded of this thought today when my yoga teacher sent out our monthly email for the advanced yoga studies program. She wrote that students have been wanting to continue these studies within the group. It's wonderful that everyone else wants to continue learning the yoga studies with everyone else, but how do we? I would love to learn Wordpress and create an ongoing yoga blog for all of to follow up in. I wish I could create a yoga community, something great, meaningful and informative. Would be nice. I just don't know how to fine tune the details and organize it.

Restorative Class

Adho Mukha Virasana
- with bloster supporting body
- 2 blanket,s folded lengthwise, along torso
- 1 blanket, folded lengthwise, between legs, under butt

Adho Mukha Sirsasana
- bolster supporting head
- hands against wall

Uttanasana x2
- butt against wall
- weight on folded arms

Supta Virasana, Supta Baddha Konasana, Supta Swastikasana
- fully supported
- belt for legs
- tiny block under chest
- 2, instead of 1, blanket for head

Matsyasana, supported
- 2 chairs, facing each other
- folded matt on chairs
- 1 bolster across for back body
- blankets for head
- tiny block for chest
- feet completely on wall
- legs straight

Virasana Forward bend
- legs farther apart
- blanket between legs under butt
- fold body both sides, head resting on chair w/ blanket
- lengthen twisting torso side

Salamba Sarvagasana
- chair for support
- bolster and blanket for shoulders & head
- 3 variations: feet on wall, feet in Baddha Konasana, legs off chair

Setu Bandha
- block middle height against wall for feet
- block under sacrum longwise
- maybe bolster or blanket for falling chest

Savasana

Pranayama, Another Start

Even though I've been practicing yoga for almost 10 years, I still tackle dedicating myself to a consistent pranayama. Typically, a yogini should not begin practicing pranayama until, I believe, 2+ years of a asana practice has been regulated. So, what have I been doing for the past years, pranayama-wise? Why can't I be a regular "breather"? I decided to start reading a more basic, bare bones pranayama book, "The Yoga of Breath: A Step-by-Step Guide to Pranayama," by Richard Rosen since reading "Light on Pranayama" by: B.K.S. Iyengar was not enabling me to grasp the basic knowledge I needed to practice consistently. Don't get me wrong, Light on Pranayama is a definite must to any serious yoga practitioner, but I find the content to be very complex and detailed for a beginner like myself; I use it often mainly as a reference book. The Yoga of Breath seems like a good starting point for someone who is an absolute beginner and wants to start practicing. Richard Rosen definitely gets to the basics of pranayama and yoga, introducing you to what you need to know about yoga and how to start a practice. Unfortunately, you don't start practicing the actual pranayama breathing until later on in the book, but that's alright because I actually just started, last week, a regular practice, every morning at 6:30 AM. I decided to wake up 30 minutes before I normally do for getting ready for work to practice savasana and breathing deep smooth inhalation and exhalations (Ujayi) for 10 minutes. Unfortunately, I had to take the last few days off since I was rather ill. Richard Rosen strongly suggests writing in a journal for your pranayama practice. Of course, he meant physically writing in a journal, but I decided to blog about my experiences since I do have this yoga blog and have been abandoning it for weeks now. I did write an entry not too long about wanting to start meditating and since I find pranayama to be a great introduction to meditating, I haven't fall too astray from my pursuit! Actually, in the eight-limbed yoga system, you start with a regular asana practice and then pranayama practice followed by withdrawal of the senses, concentration, and meditation which leads to samadhi, enlightenment.

On the right track.

Summary of Yoga

A great summary on Yoga I found on Loyola Marymount University in Los Angeles. The school is considering the first Masters of Arts in Yoga Studies program in North America. I hope they do! It would combine my interest in yoga and living in Los Angeles!

About Yoga

Yoga is a practice for optimizing the health of the body and quieting the mind. It includes a variety of activities, including postures (asanas), breathing techniques (pranayama), meditation (dhyana), and lifestyle practices. According to a year 2000 survey, it is estimated that over 15 million Americans currently practice this ancient art.

Yoga comes from the Sanskrit word yuj, which means to yoke, join, or apply. Yoga is usually translated as union, for its methods and practices lead to a profound integration of body, mind, and spirit. The yogic ideal is to achieve complete freedom and authenticity by transcending the limiting structures of the ego-personality (the person we behave as on a normal day) and discovering the true spiritual Self within.

Although the most authoritative root texts on Yoga were written in classical India around the beginning of the Christian era, archaeological evidence from the Indus River valley of present-day Pakistan indicates that some form of yogic meditation was being practiced on the subcontinent at least two thousand years earlier.


Classical Yoga of Patanjali

Patanjali is believed to have lived sometime between 200 BCE and 450 CE. He is sometimes called the "founder" of Yoga, but in reality Patanjali's chief contribution was to compose an organized and succinct presentation of a system of thought and practice which had already been around for many centuries before his time. He summarized the essentials of yoga practice in a highly condensed document composed of 195 aphorisms, which has become known as the Yoga Sutra. Today this elegant text continues to be revered by scholars and practitioners alike as the most coherent and authoritative outline of the fundamental principles of Classical Yoga.

The Yoga Sutra begins by defining yoga as the liberation of the "Seer" by bringing about the control of the incessant modifications of the mind. In service of this goal, Patanjali presents a basic psychology of mind and describes how mental activity can be mastered and therefore quieted or stilled through the application of contemplative practice. In the first chapter alone, over twenty techniques are mentioned which can help bring about quietude and clarity of mind. He continues by describing the deepening stages of meditation which ultimately lead to self-realization and spiritual freedom. In the remaining three chapters, Patanjali describes the eight limbs of spiritual practice or ashtanga-yoga, the supranormal capacities or siddhis that naturally arise through contemplative practice, and finally the supreme goal of spiritual self-sufficiency or kaivalya. Understanding the Yoga Sutra is vital for any serious practitioner of Yoga.


Yoga and Ethics

The foundation for successful Yoga practice begins with application of basic ethical principles called yamas or "restraints." These include non-violence, truthfulness, non-stealing, sexual restraint, and non-possessiveness. Adoption of this ethical code of conduct is complemented by the niyamas or "observances," which include contentment, purity, austerity, self-study, and spiritual devotion. The yamas constitute core qualities which promote healthy social relationships, while the niyamas are personal habits which are conducive towards an individual's spiritual development. These basic lifestyle principles form the essential foundation of Pata?jali's Ashtanga Yoga system. These practices are undertaken to promote the kind of positive social and personal developments which are needed for the practices of asana, pranayama, and meditation to become fully fruitful and effective.


Types of Yoga

The yoga of Patanjali's Yoga Sutra is sometime referred to as raja-yoga or the "royal" yoga. But this highest yoga includes within it several more specific types of yoga, each with its own emphasis. The yoga which Americans are most familiar, which consists of various postures and stretches designed to perfect the physical body, is known as hatha-yoga. A specialized extension of this kind of yoga, which involves the manipulation of the inner energy pathways of the body-mind complex is known as kundalini-yoga. Bhakti-yoga is the yoga of ecstatic religion devotion, while the path which focuses on the acquisition of higher spiritual knowledge is called jnana-yoga. The path of selfless action in the world which Krishna teaches to Arjuna in the Bhagavad-Gita is known as karma-yoga. Each of the different approaches to yoga practice has developed in order to suit the spiritual needs of individuals of different dispositions and capacities.


Yoga and Religion

Yoga is a set of spiritual practices but in itself is not an institutionalized religion, per se. Hinduism is related to yoga through a common recognition of the Vedas as an authoritative source, and both Buddhism and Jainism share many of the core values of the Yoga tradition. But Classical Yoga is best understood as a system of spiritual practice, rather than a particular religion. Being non-sectarian in its essence, yoga represents a body of practices that may be fruitfully taken up by anyone who is serious about their spiritual development, regardless of their individual religious affiliation.

Although some people practice yoga out of devotion to a guru, there are others who follow their own guidance. Although yoga does not necessarily require belief in a Creator as we understand God in the traditional Western religious sense, the Yoga Sutra advocates devotion to Ishvara or the "Lord" who is described as an ultimate being forever unafflicted by worldly concerns. Whether this Lord is understood as God Almighty or as the yogic ideal of the liberated "Seer," the decision about how to conceptualize Ishvara is very personal one. By remaining deliberately ambiguous and non-dogmatic about such ultimate theological issues, the Yoga tradition establishes itself as a positive proponent for individual spiritual development for persons of all religious backgrounds and creeds.

Meditation, A Start

I started out this yoga blog as a way to express my process and evolution in practicing yoga. Recently, I started to write notes about the practice of yoga since I'm enrolled in an advanced studies yoga program. I wanted to start writing my thoughts but didn't think that type of writing would fit with my current factual writing I started. Now, I realized that I'm going to start writing both, the journalistic and the latter, in this blog.

I practice and read about yoga fluently. I attempted some practices in pranayama that have yet to stick. The one journey I have yet to start is meditation. There's no real reason I haven't even attempted to start a meditation practice. Maybe it's because I felt like pranayama practice is a form of meditation. But it's not. I mean it is. But it's not. I need to meditate, meditate. Sit in siddhasana, close my eyes and focus on nothing. I think this would help and assist me in my yoga practice/studies and in my life. Since this is new territory, I will not act like I know a lot about the subject because to be quite honest, I don't. Or at least I think I don't. I don't even know what types of meditation there are or whose books to read. I found a "Meditation for Dummies" book, maybe I'll start there. Maybe I'll start today. Either way, I start incorporating this practice, trying to meditate and learning about meditation. I already meditate on my life and actions constantly and I have noticed that this attention is very beneficial to my well being. I'm a conscious being who is attentive to all her actions and thoughts. Now I'm curious as to what will happen when I set aside time to just look within. Quiet. Still. Calm. The journey begins.

The Yamas: Expounded

In continuation of my previous blog entry, The Yamas, I thought I would include a worksheet from my Advanced Yoga Studies program that I found very helpful on how to incorporate the Yamas into life. These are not my own words, they are directly from the worksheet: This comment is an example of Asteya!

Ahimsa: Non-violence

Thought (Mental-Baudhika)

• What is destructive to happiness, peace of mind, dreams, contentment.
• Look at violent thoughts: anger, jealousy, envy, self-criticism, etc.

Word (Verbal - Vachika)

• Verbal Violence longer-lasting than physical. Damages self as well as others.
• Consider impact of words before speaking.

Deed (Physical - Sharirik)

• Includes violence against others and self.
• Consider effects of self-destructive behavior. Usually begins as mental attitude.

Satya: Non-lying, Truthfulness

Thought (Mental-Baudhika)

• Seek out own truth without dogma or judgment of others.
• Know that all truth is subject to bias of body and mind.

Word (Verbal - Vachika)

• Speak with listener in mind.
• Speaking truth means it is a dialog.
• Be as unbiased a vehicle for the teachings as possible.

Deed (Physical - Sharirik)

• Be aware of how body correlates to internal states. Bring unity to thought, word and deed to communicate truth.

Asteya: Non-stealing

Thought (Mental-Baudhika)

• Refrain from taking anything that is not yours, includes someone else's happiness, special moment, ideas, way of life, beliefs
  

Word (Verbal - Vachika)

• Do not pretend someone else's words, ideas, thoughts are your own.
  
• OK to borrow language to effectively communicate.
• Give credit to originator of your words.
  

Deed (Physical - Sharirik)

• Take as little as possible from environment to maintain balance. Bring balance to body by not forcing an asana you have not earned.

Brahmacharya: Non-sensuality

Thought (Mental-Baudhika)

• Become the master of your own creative force.
  
• Harness and direct the energy of creation.
• Keep energy in balance while giving it proper expression.
• Feel the bliss of being one with creation; part of Life.
  

Word (Verbal - Vachika)

• Choose words carefuly with respect for how they affect others.
  
• Use language to discover the harmonious expression of creative drives.
  
• Listen as well as speak.
  

Deed (Physical - Sharirik)

• Find balanced way to express creative and procreative drives, depending on time, place and position.

Aparigraha: Non-greed

Thought (Mental-Baudhika)

• Release thought patterns which no longer serve you.
• Take into your consciousness only what is needed and keep it there only as long as it is useful.
  

Word (Verbal - Vachika)

• Communicate clearly and concisely.
• Be a good listener.
• Be less greedy with thoughts and words so that you can really listen to the teachings of Life.
• Be quiet enough to hear.
  

Deed (Physical - Sharirik)

• Evaluate what you need versus what you want. This subjective and dynamic.
• In practice, refrain from taking too much from asana.
• Pain and suffering which has not yet occurred can and is to be avoided.