200hrs YOGA TEACHER TRAINING COURSE

WHAT IS YOGA?
DICTIONARY:
Merriam-Webster
• “a system of exercises for mental and physical health”
• “a Hindu philosophy that teaches a person to experience inner peace by controlling the body
and mind”
• “a Hindu theistic philosophy teaching the suppression of all activity of body, mind, and will in
order that the self may realise its distinction from them and attain liberation”
• “a system of exercises for attaining bodily or mental control and well-being”
Cambridge Dictionary
• “a set of physical and mental exercises….which is intended to give control over the body
and mind”.

ETYMOLOGY and YOGIC PHILOSOPHY:

The word “yoga” comes from the Sanskrit root “yuj” meaning “to yoke”, “to unite”, “to connect”.
This union is both at an individual level - body, mind and spirit / soul and on a universal level
- The Self with The Supreme Consciousness.
Thus,

a)THE TRUE SELF (ATMAN) - According to yogic philosophy, Yoga is the challenge of finding
your True Self (ATMAN).In an attempt to find the truth that underlies and pervades everything
about you, we can begin to look at what you are NOT:
• YOU ARE NOT THE BODY: we are all in a state of delusion (maya). We wrongly identify our
bodies as being part of our True Self. We refer to the different components of our bodies as
“ma hair”, “my hand”, etc. However, if you were to remove any body part, would you be any
less of a person? Yoga teaches us to break through this illusion and to search out who that
entity saying “my” is.
• YOU ARE NOT THE MIND: the thoughts and emotions that you feel are constantly
changing. They are the product of your experience and your environment.
• SO, WHAT / WHO ARE YOU? By identifying with the body, emotions and thoughts, (“my”
hand, strength / weakness”, house / car”, freedom / happiness) we develop a concept of
separateness which can becomes a habitual way of thinking and feeling, bringing suffering.
As we start peeling away these layers of ownership, who / what is left? This “True Self” is
what we are attempting to discover through the yoga practice.

b) SUPREME / UNIVERSAL CONSCIOUSNESS (BRAHMAN) This is the absolute truth in the

Vedantic philosophy, the basis of everything - eternal, infinite and unchanging.
Different Hindu religions and philosophical schools have different names for this Universal
Consciousness: Shiva, Vishnu, Adinath.
We are part of Brahman and Brahman exists in us, too. When we refer to the Brahman within
us, it is known as ATMAN.
c) “YOGA CHITTA VRITTI NIRODHA”: “The restraint of the modifications of the mind stuff is
yoga” Patanjali, The Yoga Sutras
- If we can bring both the body and the mind to stillness, we can see the True Self and thus we
have reached enlightenment.

d) YOGA AS A SCIENCE
“Just like science says experiment, yoga says experience. Experiment and experience are the
same. Experiment is something you can do outside; experience is something you can inside.
Experience is and inside experiment.” (OSHO)
• YOGA IS NOT A PHILOSOPHY. It is not a theoretical concept to think about. Instead, it is
something you need to do and be. It is 99% practice and 1% theory.
• YOGA IS NOT A RELIGION. Although born out of the Hindu tradition, there is no
requirement to believe in any deity. Follow the yogic path and experience the outcomes.
• YOGA IS A SCIENCE. The scientific process of yoga is one of systematically stripping away
layers. It is choosing to declutter your life. This process should take place in all aspects of
your existence: your home, your body, your actions, your mind. Even your asana practice,
will gradually become de-cluttered. You will feel an organic need to “clean it up” in your
journey towards stillness. It is not about accumulating, but about refining, removing the
unnecessary elements.

e) YOGA AS A METHOD FOR BEING HERE NOW It is common for our mind to reevaluate
the events in the past, projecting imaginary ones in the future, and when the future time
projected arrives as present moment, the story repeats all over again. Yoga teaches us how to
diminish these tendencies and savour the present for longer and with more acknowledgment.

f) YOGA AS A HEALTH MANAGEMENT SYSTEM

• YOGA TECHNIQUES like ASANA, PRANAYAMA , BANDHA and DRISTI offer proven
benefits to anyone regardless of their philosophical opinions or convictions. They help us
keep an overall mobility in the body’s well as mental clarity, focus and emotional balance.
Maintaining a daily asana practice will assure supple joints, long muscles, prevent
degenerative conditions, also acting on the the cardio-vascular and nervous systems.
 HISTORY OF YOGA
The history of yoga reaches back thousand of years, although its exact dating is still debated..
There is some evidence to indicate that early forms of Yoga may have existed as far back as
4500-2500 B.C.E., in the Indus Valley region of India. Sculptures of figures seated in what look
like lotus postures have been found from this era, but because the script accompanying the
figures is unknown, it is not possible to determine with any certainty if the sculptures are
representation of a Yoga posture, or simply one way of sitting on the floor. What is clear is that
since earliest times there has existed an understanding that human consciousness is vast, can
be explored, and from that exploration insights unfold as revealed wisdom about the human
condition, the universe, and our place in it.

Essentially, Yoga’s history can be divided into four major eras: Pre-Classical, Classical, Post-
Classical and Modern.

PRE-CLASSICAL YOGA divided into:

VEDIC (ARCHAIC) PERIOD (4000 - 1500 B.C.E.):
The word “yoga” was first mentioned in one of four Vedas, the Rig Veda. (“Veda” means
“knowledge”) The four Vedas (Rig Veda, Sama Veda, Yajur Veda and Atharva Veda)
comprise the oldest scriptural texts of the Hindu faith, containing revealed wisdom, or “what is
heard from a higher source”. They are poems and hymns praising the higher power, based on
mystical visions, ecstasies, and insights. (authors unknown). During the Vedic Yoga rituals,
sacrifices, and ceremonies were very common as they were considered a means of
connection to the spirit world, hence we can this period is also known as “Archaic Yoga
Period”.

THE UPANISHADS (700 B.C.E.):

They are commonly referred to as Vedānta - the end, or culmination, of the Vedic literature, or
the highest purpose of the Veda". The Upanishads were essentially commentaries on the
Vedas, as the four Vedas were written in cryptic short-hand. Upanishad literally means “to sit
down near”; this gives a clue as to how this wisdom was transmitted, from teacher to student
in close proximity.
The concepts of Brahman (ultimate reality) and Ātman (soul, self) are central ideas in all of the
Upanishads.
Arthur Schopenhauer called it "the production of the highest human wisdom”.

BHAGAVAD GITA (500 B.C.E.)

“The Song of The Lord”, as it is also known, Bhagavad Gita is part of one of the two great
Hindu epics, Mahabharata (the other one being Ramayana). A text of great importance in the
Hindu culture, it represents a strong reference in the west; it was mentioned by many
personalities, including:
- Mahatma Gandhi (1869-1948): “When doubts haunt me, when disappointments stare me in the
face and I see no one ray of hope n the horizon, I turn to Bhagavad Gita and find a verse to comfort
me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on
the Gita will derive fresh joy and new meanings from it every day”.
- Albert Einstein (1879-1955): “When I read the Bhagavad Gita and I reflect about God created the
world, everything else seems so superfluous”.
 CLASSICAL YOGA
The Classical period is defined by Patanjali’s Yoga-Sûtras.
The Yoga-Sûtras contain 195/6 Aphorisms and represent the first systematic presentation
of yoga.
There are controversial opinions on when they were written (500 B.C.E. to 400 C.E.). This text
describes the path of Raja Yoga, often called "classical yoga". Patanjali organised the practice
of yoga into an "eight limbed path”- Ashtanga Yoga (yamas, nyamas, asana, pranayama,
pratyahara, dharana, dhyana and samadhi), containing the steps and stages towards
obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga.

POST-CLASSICAL YOGA
A few centuries after Patanjali, yoga masters moved their focus from the the teachings of the
ancient Vedas and embraced the physical body as the means to achieve enlightenment.
They developed Tantra Yoga, a path of rituals and mantra or mystic syllables. Amongst its
procedures there were techniques designed to cleanse and rejuvenate the body, prolong life,
or even conquer the human limitations of our mortal condition. The exploration of these
practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.
Hatha Yoga broadly consists of asanas (body postures), pranayama (body techniques),
relaxation and cleansing techniques. The main goal of Hatha yoga is to facilitate
concentration and meditation, which is actually a preparation for achieving the final stage of
yoga, called Samadhi.
A representative text for this period is Hatha Yoga Pradipika, written sometime around
1400/1500 C.E. by Swami Svatmarama.

MODERN YOGA
Modern yoga is marked by the repeated visits of Indian yoga masters to the West in the late
1800s and early 1900s. It oversees the “evolution” of yoga both in India and in the West.

These developments are concerning all the transformations, evolution and the multiple facets
(styles and paths) that Yoga presents nowadays.

- To start with, Swami Vivekananda attracted many students to yoga through his speech at
the congress called The Parliament of Religions in Chicago in 1893.

- Paramahansa Yogananda arrived in the US in Boston in 1920 and is known, amongst

others for his book, “Autobiography Of A Yogi”

- Tirumalai Krishnamacharya opened the first Hatha Yoga school in Mysore (Ashtanga
Yoga) in 1924. He produced numerous students that would continue his legacy. The most
prominent ones are: Pattabhi Jois, B.K.S. Iyengar, Indra Devi, B.N.S. Iyengar and T.K.V.
Desikachar.

- Sivananda founded the Divine Life Society (in 1936) on the banks of the holy Ganges
River. Sivananda was a prolific author, writing over 200 books on yoga, and established
nine ashrams and numerous yoga centres located around the world (Hatha Yoga)
- Jiddu Krishnamurthy who was active between early 1930s’ and 1986 (his death) is known
for philosophical speeches (Jnana Yoga)

- Indra Devi (Eugenie Peterson) opened her yoga studio in Hollywood in 1946

- In the mid 1960's, Maharishi Mahesh Yogi introduced Transcendental Meditation (TM) to
the West. He was associated with the Beatles

- Yogi Bhajan arrived in the US in 1968 and is known for Kundalini Yoga

- Bikram Choudhuri opened his first hot yoga studio in the early 1970’s, and is known for
“Bikram Yoga”.

- Acharya Rajneesh (OSHO), a very controversial figure, was active in the 1970’s, 80’s and
90’s.

- In the 1980’s Larry Schultz and his Rocket Yoga made a difference in the Ashtanga
Vinyasa Yoga world, being considered the father of “Power Yoga”.

- Also in 1980’s, David Life and Sharon Ganon opened there first Jivamukti Yoga studio
in New York

- Jaggi Vasudev (Sadhguru) is an extremely active personality in the yoga world nowadays
both in India and abroad through his ISHA Foundation.
 THE YOGIC TEXTS
THE MAIN YOGIC TEXTS IN THE CHRONOLOGICAL ORDER:
1. VEDAS 4000-1500 B.C.E. - (authors unknown)

2. UPANISHADS 700 B.C.E. - (various anonymous authors)

3. THE BHAGAVAD GITA 500 B.C.E. – (mystical author Vyasa)

4. YOGA SUTRAS 500 B.C.E. to 400 C.E. (different dating sources) – author Patanjali

5. HATHA YOGA PRADIPIKA 1400/1500 C.E. - author: Swami Svatmarama


THE UPANISHADS
The Upanishads are a collection of texts of religious and philosophical nature, written in India
around the period between the 7th and 5th century B.C.E. during a time when Indian society
started to question the traditional Vedic religious order. Some people during this time decided
to engage in the pursuit of spiritual progress, living as ascetic hermits, rejecting ordinary
material concerns and giving up family life. Some of their speculations and philosophy were
compiled into the Upanishads. There is an attempt in these texts to shift the focus of religious
life from external rites and sacrifices to internal spiritual quests in the search for answers.
Etymologically, the name Upanishad is composed of the terms upa (near) and shad (to sit),
meaning something like “sitting down near”.
These books contain the thoughts and insights of important spiritual Indian figures. Although
we speak of them together as a body of texts, the Upanishads are not parts of a whole, like
chapters in a book. Each of them is complete in itself. Therefore, they represent not a
consistent philosophy or worldview, but rather the experiences, opinions and lessons of many
different men and women.

BASIC PRINCIPLES
One of the main lessons in the Upanishads is the inadequacy of the intellect. Human intellect
is not an adequate tool to understand the immense complexity of reality. The Upanishads do
not claim that our brain is entirely useless; it certainly has its use. However, when it is used to
unlock the great mysteries of life, the eternal, the infinite, then it simply is not enough. The
highest understanding, according to this view, comes from direct perception and intuition.

Even though the Upanishads do not offer a single comprehensive system of thought, they do
develop some basic general principles. Some of these principles are: samsara, karma,
dharma and moksha.
• Samsara is reincarnation, the idea that after we die our soul will be reborn again in another
body. Perhaps in an animal, perhaps as a human, perhaps as a god, but always in a
regular cycle of deaths and resurrections.
• Karma literally means “action”, the idea that all actions have consequences, good or bad.
Karma determines the conditions of the next life, just like our current life is conditioned by
our previous karma. There is no judgement or forgiveness, simply an impersonal, natural
and eternal law operating in the universe. Those who do good will be reborn in better
conditions while those who are evil will be reborn in worse conditions.
• Dharma means “right behaviour” or “duty”, the idea that we all have a social obligation.
Each member of a specific caste has a particular set of responsibilities, a dharma. For
example, among the Kshatriyas (the warrior caste), it was considered a sin to die in bed;
dying in the battlefield was the highest honour they could aim for. In other words, dharma
encouraged people of different social groups to perform their duties the best they could.
• Moksha means “liberation”. The eternal cycle of deaths and resurrection can be seen as a
pointless repetition with no ultimate goal attached to it. Moksha is the liberation from the
never ending cycle of reincarnation, a way to escape this repetition. But what would it
mean to escape from this cycle? What is it that awaits the soul that manages to be
released from samsara? To answer this question we need to look into the concept of
Atman and Brahman:
The Upanishads tell us that the core of our own self is not the body, or the mind, but ATMAN or
“Self”. Atman is the core of all creatures, their innermost essence. It can only be perceived by
direct experience through meditation. It is when we are at the deepest level of our existence.
BRAHMAN is the one underlying substance of the universe, the unchanging “Absolute
Being”, the intangible essence of the entire existence. It is the undying and unchanging
seed that creates and sustains everything. It is beyond all description and intellectual
understanding.
One of the great insights of the Upanishads is that Atman and Brahman are made of the same
substance. When a person achieves moksha or liberation, atman returns to Brahman, to the
source, like a drop of water returning to the ocean.

LEGACY
These metaphysical schemes of samsara, karma, dharma and moksha presented in the
Upanishads are to some degree shared by most Indian religions, including Hinduism, Jainism
and Buddhism. These concepts are part of the cultural makeup of Indian society.
(after Cristian Volatti’s “The Upanishads”)

BHAGAVAD GITA
The Bhagavad Gita was written around 500 B.C.E. Like the Vedas and the Upanishads, the
authorship of the Bhagavad Gita is unclear. However, the credit for this text is traditionally
given to a man named Vyasa, who is more of a legend than an actual historical figure; Vyasa
has been compared to Homer, the great figure of ancient Greek epic poetry.
Although it is normally edited as an independent text, the Bhagavad Gita represents a section
of 18 brief chapters and about 700 verses in the Indian epic, “The Mahabharata”, the
longest Indian epic.

The Gita was written during a time of important social change in India, with kingdoms getting
larger, increasing urbanisation, more trade activity, and social conflict. This ancient Indian
text is about the search for serenity, calmness, and permanence in a world of rapid change
and how to integrate spiritual values into ordinary life.

 THEME, PLOT & SETTING

Around the time when the Gita was written, asceticism was seen in India as the ideal spiritual
life. Ascetics from different sects along with Jains and Buddhists all agreed that leaving
everything behind (family, possessions, occupations, etc.) was the best way to live in a
meaningful way.
The Bhagavad Gita revolves around the following questions: How can someone live a life
spiritually meaningful without withdrawing from society? What can someone who does not
want to give up family and social obligations do to live the right way? The Gita challenges the
general consensus that only ascetics and monks can live a perfect spiritual life through
renunciation and emphasises the value of an active spiritual life.
The plot of the Gita is based on two sets of cousins competing for the throne: The Pandavas
and the Kauravas. Diplomacy has failed, so these two clans' armies meet on a battlefield in
order to settle the conflict and decide which side will gain the throne.
Arjuna, the great archer and leader of the Pandavas, is a member of the Kshatriyas caste (the
warrior rulers caste). He looks out towards his opponents and recognises friends, relatives,
former teachers, and finally reasons that controlling the kingdom is not worth the blood of all
his loved ones. Emotionally overwhelmed, Arjuna drops down, casting aside his bow and
arrows and decides to quit. He prefers to withdraw from battle; he prefers inaction instead of
being responsible for the death of the people he loves.
His chariot driver is the god Vishnu, who has taken the form of Krishna. Krishna sees Arjuna
quitting and begins to persuade Arjuna that he should stick to his duty as a warrior and engage
the enemy. The Bhagavad Gita is presented as a conversation between Arjuna and Krishna, a
man and a god, a seeker and a knower.

THE MESSAGE OF THE BHAGAVAD GITA

Arjuna is worried about entering the battle and destroying his own family, so Krishna begins by
explaining five reasons why Arjuna should not be troubled by this. Essentially Krishna shows
Arjuna why he will not get bad karma from taking part in the war.
• The first reason Krishna mentions is that “atman (the self) is eternal”, it is a mistake to
think that one can actually kill someone. What actually happens is that people are sent to
the next stage of reincarnation.
[Krishna speaking] One believes he is the slayer, another believes he is the slain. Both are ignorant; there is
neither slayer nor slain. You were never born; you will never die. You have never changed; you can never
change. Unborn, eternal, immutable, immemorial, you do not die when the body dies. (Bhagavad Gita 2:19-20)
• The second reason is honour and duty, also referred to as dharma or cast duty. Arjuna
is a member of the warrior class and the battle is the very reason of his existence. It is not
sinful to fulfil your duty in life.
• The third reason Krishna gives is that withdrawing from battle is in itself a conscious
decision - not choosing is still a choice. This is, in a way a criticism to asceticism, which
claim that leaving everything behind is inaction: Withdrawing from society is always a
deliberate act.
• Another reason given by Krishna is that the source of evil is not in actions, but in the
intentions behind the actions. This brings the dialogue to the last reason.
• The fifth and last reason is that there are ways to act where we can do what we have to do
without getting bad karma. In the Bhagavad Gita, Krishna explains three ways:
1. Jnana Yoga (Knowledge). This idea, based on the Upanishads, holds that life and death
are not real. Selfhood is nothing but an illusion. Once we realise that the oneness is behind
all things, we can escape the bad karma from acting.
2. Bhakti Yoga (Devotion) is an idea in Hinduism holding that our actions can be dedicated
to Krishna by surrendering our will to him, and he will take upon himself any bad karma.
3. Karma Yoga (“Action” or “the way of works”). This path refers to acting without
attachment - without being concerned about the outcome of our actions. According to this
view, if we act in such a way as not to get attached to the fruits of our actions, we can be
more effective, because sometimes, emotions like fear, embarrassment, or anxiety can
interfere in the outcome of what we do.
[Krishna speaking] Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and
anger. Established in meditation, they are truly wise. (Bhagavad Gita 2:62-63).
Each of these three ways to act without getting bad karma is suitable for different people or
castes. Finally, Arjuna decides to obey Krishna by engaging in the battle and in the end the
Pandavas regain control of the kingdom.

LEGACY
No other Indian text has attracted more attention from foreigners than the Gita.
This ancient text which contains a message that could be considered either distressing or
inspiring, still addresses some of the concerns we have today.
(after Cristian Volatti’s “Bhagavad Gita”)

HATHA YOGA PRADIPIKA

The Hatha Yoga Pradipika is regarded as one of the three classic Yogic texts.
This 15th century text was written by Swami Svatmarama, and is said to be the oldest
surviving text about Hatha Yoga.
The HYP is derived from both older Sanskrit works and from Swami Svatmarama’s personal
experiences with Yoga. Some scholars believe that there is an influence in the work, which
came from certain schools of Buddhist mysticism as well.
The four chapters of the Hatha Yoga Pradipika deal with a variety of topics, including
kundalini, chakra and shakti.
The entirety of the work is dedicated to a form of the God Shiva, known as Lord Adinath,
who is believed to have given secret techniques to Parvati, his celestial companion.
1. In the first chapter of the work, there is a salutation to previous masters of Yoga, and
several Yogic postures are described. Additionally, there is a section detailing how a Yogi
should eat, including amounts, and which foods to avoid. Foods to be denied include
meat, onion, garlic, and intoxicating liquors. Cautions are also issued that one cannot be
successful with Yogic methodology simply by dressing a certain way or affecting certain
phrases.
2. In chapter two, more asanas are described, and various techniques for ridding the body
of certain ailments are discussed. Breathing exercises (pranayama) are given particular
importance in this chapter, and are urged not only to provide clarity of mind, but also bodily
health.
3. Chapter three discusses various mudras which affect various parts of the body, and are
meant to prevent disease and delay old age. Many of these exercises have symbolic as
well as physical importance, and so can be seen as a way of focusing the mind and body.
4. In chapter four, attention is given to the spiritual nature of Kundalini techniques, and the
divine origin of Yoga training is mentioned. More breathing exercises are described in
great detail, which are meant to bring health.
(After Bhavan Kumar - AURA WELLNESS CENTRE )
 PATHS OF YOGA
Traditional Yoga offers many different paths that can be taken, each appealing to different
personalities, lifestyles and ultimately the philosophical approach on life.
There are different way these paths have been categorised, depending on the source.
However, of the following 7 main paths, Swami Sivananda recognises the first 4 as the
principal ones:
1. Raja Yoga - Royal Yoga
2. Karma Yoga - Yoga of Action
3. Jnana Yoga - Yoga of Knowledge
4. Bhakti Yoga - Yoga of Devotion
5. Hatha Yoga - Yoga of Forceful Effort
6. Mantra Yoga -Yoga of Sound and Repetition
7. Tantra Yoga -Yoga of Technology

These paths are all rooted in the same moral and ethical principals (Yamas and Nyamas)
leading to the same ultimate goal of enlightenment (Samadhi).

1. RAJA YOGA - ROYAL YOGA

This path is based on Patanjali’s Yoga Sutras, which are referred to as Raja Yoga.
Disambiguation:
Patanjali’s Yoga Sutras are known by different names:
a) Ashtanga Yoga = Eight Limbs of Yoga because of the eightfold path to enlightenment
b) Patanjali himself calls it Kriya Yoga - Yoga of Technique
c) In the 15th century when Hatha Yoga Pradipika appeared, Classical Yoga name was
changed into Raja Yoga, to distinguish it from Hatha Yoga
d) Raja Yoga is also useful in order to differentiate it from Ashtanga Vinyasa Yoga.

In order to maintain clarity, this manual will refer to Patanjali’s Yoga Sutras as Raja Yoga.

Thus, the eightfold path to enlightenment are aspects of the RajaYoga:

1. Yamas - Restraints / Code of conduct (5)
2. Nyamas - Self Observations (5)
3. Asana - Physical Yoga Postures
4. Pranayama - Control of Prana
5. Pratyahara - Sense Withdrawal
6. Dharana - Concentration
7. Dhyana - Meditation
8. Samadhi - Super-conscious state / Enlightenment / Liberation
 2. KARMA YOGA - YOGA OF SELFLESS ACTION
The Bhagavad Gita is the first text to speak directly about Karma Yoga. In this path each
action is turned into a spiritual act and is a form of sacrifice. Any action or work done by the
practitioner is done without any thought of reward.
Through selfless work the practitioner loses their own identity and all that remains is the
“action” in a process of completely dissolving the ego.
There is a direct link between Karma Yoga and the concept of reincarnation and the idea that
no effort is ever lost. Mahatma Gandhi is an illustrative example of a modern day karma yogi.

3. JNANA YOGA - YOGA OF KNOWLEDGE

It would appear to be the simplest and most direct path to enlightenment, however, in practice,
it is much more challenging.
It does not consist of merely studying scriptures, but rather, it requires rigorous self-discipline
control and renunciation from the “worldly life”, by applying control over their diet and daily
activities.
Those who dedicate their life to this path must be able to control their Prana (vital energy) and
devote their lifestyle entirely to it.
There are four ways of attaining Samadhi according to this path: Discernment, Renunciation,
The Urge for Liberation, The Six Accomplishments (tranquility, sense restraint, cessation,
endurance, faith and mental collectedness).
“Yoga of Knowing” (rather than Knowledge) has been offered as a more accurate
interpretation / translation of what this path actually entails.
For those wishing to lead a worldly life it can still be useful to use the Jnana techniques of
meditation and rational thinking.

4. BHAKTI YOGA - YOGA OF DEVOTION

The path of love and devotion. The subject merges with their object of devotion by immersing
completely into the act of devotion.
In terms of who or what the object of love and devotion is, the possibilities are infinite, as
Bhakti Yoga has no restrictions. It could be a Hindu deity (Vishnu, Shiva, Krishna), or non-
Hindu deity, it could be a concept, a formless “object” (i.e.: love), etc.
We find 9 forms of devotion according to Bhakti Yoga
1. Listening to devotional songs and scriptures
2. Chanting and mantra
3. Constant thought of the “object” of devotion
4. Worshipping the feet of the Guru
5. Ritualistic worship
6. Prostration
7. Selfless service
8. Friendship with the “object”
9. Self - offering

5. HATHA YOGA - YOGA OF FORCEFUL EFFORT

One of the most popular yoga approach in the West and in modern times in general. It is
known to have originated from Tantra Yoga in the Medieval Era.
Based on two Tantric Texts (Gheranda-Samhita and Hatha Yoga Pradipika), it employs
physical postures, breath control, sensory inhibition, concentration and meditation.
6. MANTRA YOGA -YOGA OF SOUND & REPETITION
We can think of mantras as asanas for the mind. The use and repetition of mantra helps to
focus the mind and develops sense withdrawal. (pratyahara).
A practitioner is usually given a personalised mantra by their guru. If the student does not have
a guru they may choose a universal mantra (i.e.: Om, So Ham)
There are three methods of reciting a mantra: audible, whispered and mental. The mantra is
usually repeated with the aid of a mala or rosary of 108 beads. Each time the practitioner
repeats the mantra they move along one bead in their mala.
This path is an integral part of the Tantra Yoga Path and it has strong correlations with Bhakti
Yoga.

7. TANTRA YOGA - YOGA OF TECHNOLOGY

The concept Kundalini - Shakti is central to Tantra Yoga. However, this is not related to
uninhibited sex, as it is predominantly misunderstood in the West. The literal translation is
“technology” and so Tantra can be considered an inner technology, as Sadguru Jaggi Vasudev
puts it.
The focus is therefore on the subtle body, prana, chakras and awakening of Kundalini energy.
The main techniques used are mantras, yantras (geometric designs), visualisation and
devotional worship.
It is crucial to retain that Tantra does not view the body or the world as an illusion.
Instead, it sees them as manifestation of Ultimate Reality; and as such, they must be treated
as sacred. Both the body and the Universe as a whole should be treated as divine and
nurtured.

THE YOGA SUTRA OF PATANJALI

Patanjali’s Yoga Sutras are an organisation of yogic philosophy into 196 short aphorisms.
In this text, Samadhi is the highest meditative state in which a person transcends their
individual self and merges with the universal.
“Sutra” means “thread”.
The Sutras, are short, instructive sentences. These threads weave together to create the
tapestry of Ashtanga (Raja) Yoga, the eightfold path to attain liberation.
“Ashta” means “eight”, “Anga” means “limb”
The sutras are a practical method for bringing peace into our lives. Yogic philosophy believes
that there is a universal interconnectedness of everything - people, animals, plants, the earth,
etc. It is only when we see everything as separate that suffering occurs. Envy, jealousy hate
and other feelings from this register are feelings occurring as a result of our perception of
separation. Through the science of yoga we can work towards ridding ourselves of these
notions and therefore, of suffering.
In the Yoga Sutras, Patanjali systematically explains what yoga is, the obstacles on the path of
yoga and the method for achieving enlightenment.

THE AUTHOR
Some sources attributed this work to Patanjali, although very little is known about him.
On the other hand, considering that the Yoga Sutras compiled all the yogic knowledge and
philosophy that was around at the time into one organised system, many scholars suggest that
the text was composed by the combined effort of more than one author.
 THE TEXT
It is divided into four chapters or books (“pada” in Sanskrit) where each short sentence is given
a number,196 in total.
Each chapter and each sentence are given a number, so for example, “Yoga chitta vrtti
nirodhaha” is labeled 1.2. (Chapter 1, Sentence 2).
Book One - Samadhi Pada (Contemplation) (51 sutras): Samadhi refers to a blissful state
where the yogi is absorbed into the One. This is the main technique by which one can dive into
the depths of the mind to achieve Kaivalya, which is the ultimate stage of liberation.
Book Two - Sadhana Pada (Practice)(55 sutras): The practical method for achieving
enlightenment is outlined, including the first five limbs of Ashtanga Yoga, their benefits and
obstacles to the practice
Book Three - Vibhuti Pada (Power, Manifestation, Accomplishments, Results) (56 sutras)
- “Supra-normal powers” (siddhi) are acquired by the practice of yoga. The final three limbs of
Ashtanga are described here along with descriptions of the magical powers that evolve from
the practice.
Book Four - Kaivalya Pada (Absoluteness / Liberation) (34 sutras)- Kaivalya literally
means “isolation”, however, in this context it refers to “emancipation”, or “liberation” (moksha”).
Here, ideas on the Transcendental Self are discussed.

PERSPECTIVES ON THE YOGA SUTRAS

There are many translations of the Yoga Sutras, each offering a slightly different interpretation.
This is why it can help to read more than one translation and then draw from them what
appears more relevant and meaningful to you.

IN-TAKING THE SUTRAS IN SMALL MANAGEABLE CHUNKS

- The wealth of the information found in the Yoga Sutras can be overwhelming.
- In order to maintain clarity, take them in bite-sized chunks that you can digest thoughtfully.

THE EIGHT LIMBS OF YOGA

On the journey to attain Samadhi, the ultimate and final liberation and enlightenment state,
Patanjali discusses eight components, also known as “the eight limbs of yoga” all equally
important on the way along the yogic path.
There is a progression in developing the eight limbs of yoga, starting with Yamas and Nyamas,
through to Samadhi. However, even when the practitioner has developed the latter limbs, all
previous aspects remain still vitally important in order maintain what has been accomplished.

FIRM FOUNDATIONS: Yamas & Nyamas

The first two limbs are based on how we treat the world around us and ourselves.They are
sometimes they are related to the 10 Commandments, with the difference is that they are not
presented as being imposed, or forced on anyone.
1.YAMAS: ETHICAL CONSIDERATIONS
- Ahimsa - Non-violence: non-harming; loving yourself and others, gentleness, justice, no
pride or fear
- Satya - Truthfulness: non-falsehood; being true to your nature, speaking the truth
- Asteya - Non Stealing: not keeping for yourself when others lack, been simple
- Brahmacharya - Moderation: chastity / sexual moderation, marital fidelity or sexual
restraint; also moderation in body, mind and speech
- Aparigraha - Non-possessiveness: not hoarding, having all that you need, feeling no loss,
non-avarice

2. NYAMAS: SELF-OBSERVATIONS
- Saucha - Cleanliness: both inner and outer cleanliness, positive thoughts and actions,
purity, clearness of mind, speech and body
- Santosa - Contentment: gratitude for what you have, tranquility, feeling no lack, acceptance
of others, acceptance of one's circumstances as they are in order to get past; optimism for
self
- Tapas - Fiery Cleansing - every painful experience is an opportunity to let go, asana
practice, persistence, perseverance, austerity
- Svadhyaya - Self-Study - if you know yourself, you can truly know others, self-reflection,
introspection of self's thoughts, speeches and actions
- Isvara Pranidhana - Devotion to the Universal: contemplation of the Ishvara (Supreme
Being, True Self, Unchanging Reality

STEADYING THE MIND-BODY: Asana & Pranayama

The first two limbs are what in many parts of the Western world Yoga is known to be.

3. ASANA: PHYSICAL POSES

“stirha sukham aasanam” 2:46 - “asana is a steady comfortable posture” - OR - “An asana is
what is steady and pleasant” - OR - “Motionless and Agreeable form (of staying) is Asana “ -
OR - “asanas are perfected over time by relaxation of the effort with meditation on the infinite”.
“The posture that causes pain or restlessness is not a yogic posture”.
Other texts studying the sutras add that one requirement of correct posture is to keep chest,
neck and head erect (proper spinal posture) - a familiar concept in the defining the (meditative)
Asana.
In HYP the physical postures are associated with the idea of muscle work, soothing the
nerves, cleansing the internal organs and developing control over mind. By contrast, in the
Yoga Sutras, Patanjali is solely concerned with the steadying of the body to avoid mind
distraction.

4. PRANAYAMA - BREATH CONTROL / EXTENSION OF THE BREATH

In Sanskrit: prana = breath, life force and yama = to stretch, to control, to extend.
It is considered the bridge between the body and the mind. The action of this bridge can
happen in either direction with the mind exerting its influence on the breath and the breath
influencing the mind. When the mind is agitated (through anger, excitement, sadness, etc), the
breath becomes short or erratic. By calming and lengthening the breath we can soothe the
mind and free it from its restlessness. Consequently we exercise control over the energy of our
whole body, which will further have an influence upon our physiology, emotions, feelings,
thoughts, actions and life therefore.
 MOVING DEEPER: Pratyahara, Dharana, Dhyana

The next three steps work on increasingly disciplining the mind towards enlightenment.

5. PRATYAHARA - Sense Withdrawal

The act of withdrawing all the senses through which we interact with the world.
By taking in the world through sight, sound, smell, taste and touch, we develop notions of likes
/ dislikes, pleasure / pain and attachment / aversion.
When one is diligently practising asana and the gaze is fixed, the concentration is on the
breath, then the rest of the world falls away - thus you detach yourself from the worldly
conditioning.

6. DHARANA - Concentration
This is often what people refer to as meditation, but it is actually concentration. It’s the
contemplation of a single object in the mind. In a meditation seating or a yoga asana class we
often use the breath as this object - sitting still at the beginning of the class, listening to its
sound, rhythm and quality. Common objects of dharana are the scent, colour, or feel of a
flower, feel of a breeze, the sound and vibration of AUM; it can also be anything the
practitioner chooses.
There is no judgement, comparison or measurement to be made during this concentration -
just observing; this stage is referred to as the “witness state”.

7. DHYANA - Meditation
Adi Shankara in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by
explaining Dhyana as the yoga state when there is only the "stream of continuous thought
about the object, uninterrupted by other thoughts of different kind for the same object; Dharana
is focussed on one object, but aware of its many aspects and ideas about the same object”.
Just as in Dharana, in Dhyana there is no judgement, comparison or measurement.

REACHING THE GOAL: Samadhi

8.SAMADHI - Freedom, Peace

In Sanskrit - "putting together,, combining with, union, harmonious whole, trance”.
Samadhi is oneness with the subject of meditation. There is no distinction, during the eighth
limb of yoga, between the actor of meditation, the act of meditation and the subject of
meditation. Samadhi is that spiritual state when one's mind is so absorbed in whatever it is
contemplating on, that the mind loses the sense of its own identity. The thinker, the thought
process and the thought fuse with the subject of thought.
This is the Bliss State (Ananda) which is beyond description.
Samadhi is not an additional step but the final goal.
 PANCHA KOSHA
THE FIVE SHEATHS
According to this model, we are composed of five sheaths or bodies. They map out both the
physical body (muscles, bones and organs), the energy body and various levels of the
mind. Although these five sheaths are explained separately, it is important to see them as
interacting dimensions of a whole. Changes in one layer can have an effect on all of the
others.

ANNAMAYA KOSHA - Physical Body

It is composed of our gross physical body - the flesh, blood, bones, muscles, etc.
‘Anna’ means food. This body is based in the elements (earth, water, fire, air and ether) and is
dominated by the three doshas (vata, pitta and kapha).
FUNCTION: to sustain bodily existence. It is the level in which we experience matter.
PRANAMAYA KOSHA - Energetic Body
This sheath represents then manifestation of our life force or energy (Prana).
This body is composed of the five pranas (prana, apana, udana, samana and vyana) and the
five motor organs (mouth, hands, feet, urino-genital and excretory systems).
FUNCTION: energises both the gross physical body and the mind.

MANOMAYA KOSHA - Mental Body (Mental Sheath)

It encompasses the outer mind, manas and deals with sensory perception and knowledge of
outside world. It is composed of the five sense organs (ears, skin, eyes, tongue and nose).
This manas is essentially the rational mind that perceives the world in an objective manner
(i.e.: hot/cold, light / dark, colours, sounds, etc). Mind in this sense refers not only to the
human mind but to the mind of all living things, including animals large or small and even
plants.

VIJNANAMAYA KOSHA - Wisdom Body (“Jnana” means “Knowledge”

It is composed of our intelligence and reason and is the aspect of the mind (buddhi).
At this level the mind deals with discrimination and value judgements and it does so by looking
out in two directions. When looking outwards it allows us to organise the input from the eternal
world. When looking inwards it allows us to discriminate and compute what is happening at the
Anandamaya / bliss sheath.
Vijnanamaya Kosha is usually looking out and it is up to the user to turn the light of this kosha
inwards. It is this part of the mind that can become enlightened

ANANDAMAYA KOSHA - Bliss Body (Inner Mind Sheath)

Based on the aspects of love, faith and intuitive feeling. The inner mind (chitta / jiva) holds the
samskaras and the three guna. Samskaras, which are the deepest thoughts, intentions and
aspirations are the seed motivations behind our behaviour. In the same way that DNA holds
our genetic code, which affects the physical body; the Anandamaya kosha hold our imprint for
given tendencies or behaviours which affect the mind. It is this aspect of the mind that attracts
us to particular personalities or circumstances and which has knowledge of past lives.

YOGA AND THE FIVE SHEATHS

In yogic terms we are working with all five sheaths, not just the gross physical layer:
- on the physical body through asana, diet and shatkarma;
- the energetic body with pranayama,
- the mental body with pratyahara, mantra and yantra,
- the wisdom body with dharana and the bliss body with dhyana.
The three gunas (sattvas, rajas, and tamas) are present in all five sheaths, but at differing
ratios. The annamaya kosha is mostly tamasic, the manomaya kosha, mostly rajasic and
the anandamaya kosha mostly sattvic; but each of the layers has a mix of three gunas.
When we work with each sheath we are aiming to develop the sattvic quality.
When looking at the concept of pancha kosha it is important to remember that even though
you will work with all the layers, you are ultimately not any of them. The true reality lies
beyond all of these sheaths in Brahman - Atman.
 PRANA
“Prana” means Vital / Universal Energy, Life Force, Breath.

In the Hindu tradition, this concept has a more profound connotation: it is the life sustaining
force which pervades not only all living organisms but the whole Universe. It can be likened to
the concept of Chi in Traditional Chinese Medicine. When practising yoga asana, each
posture is designed to promote the flow of prana.
Prana is associated with the flow in and out, however, air itself is not prana. It is rather that
breathing can be used to focus and control the life energy. Prana is the energy permeating the
universe at all levels - physical, mental, intellectual, sexual, spiritual and cosmic energy:

- All vibrating energies are prana.

- All physical energies such as heat, light, gravity, magnetism and electricity are also prana.
- It is the hidden or potential energy in all beings, released to the fullest extent in times of
danger.
- It is the prime mover of all activity - the energy which creates, protects and destroys.
- Vigour, power, vitality, life and spirit are all forms of prana.

PANCHA PRANA
TYPES OF PRANA
Depending on its movement, function and direction, prana is subdivided into five “Vayus” “(Wind”).

These five vayus govern different areas of the body and different physical and subtle activities.
They move through the bodying in a wavelike motion and can be related to the
electromagnetic field, where the energy is in constant motion. When they are functioning
harmoniously, they assure the health, vitality and integrity in the whole of our body, mind and
emotions as an integral system.

The following are the five vayus:

- PRANA VAYU moves inwards. PREVALENT in the region between the larynx (throat) to the
diaphragm. It governs the processes of intake, not only of air (breath inhalation), food and
drink, but also sensory input, reception, propulsion, forward momentum. FUNCTIONS: pranic
absorption, directing all the other vayus in the body.

- APANA VAYU moves downwards and outwards. PREVALENT mainly in the region bellow the
navel. It governs the processes of elimination; not only urine, faeces, semen, menstrual flow
and child birth, but also of negative, mental and emotional experience; also governs
exhalation.
- UDANA VAYU moves upwards. PREVALENT mainly in neck and throat areas towards the
head. It governs the processes of speech and expression, allowing for growth, effort and
enthusiasm. FUNCTIONS: controls organs like throat, eyes, nose, ears and brain - all sensory
receptors are activated by this vayu. Through it we are conscious of the outer world.

- SAMANA VAYU spirals inwards. PREVALENT in the region between the heart and the navel.
It governs the processes of digestion, both of food, water and air, but also of emotional and
mental experience, discernment, inner absorption and self-consolidation.

- VYANA VAYU spirals outwards. PREVALENT in the entire body. It governs the process of
circulation on all levels, including oxygen, food, water, thoughts, expansiveness and
pervasiveness. FUNCTION: responsible for erect posture, movement and co-ordination.
 THE ENERGY BODY
The energy body is formed of NADIS, CHAKRAS AND KUNDALINI.

NADIS
Nadis are the channels along which prana flows through the body. They are not located in the
physical body, but in the subtle/astral body (pranamaya kosha). There are traditionally said to
be 72,000 nadis in the body, which ebb and flow along with general health. Tantra yoga
identifies 14 principal nadis of which the following three are the most important.

THE THREE MAIN NADIS

The major nadis flow from the base of the torso (approximately the pelvic floor) through to the
top of the head. they are known as Shushumna, Ida and Pingala.

SUSHUMNA NADI
Passes through the spinal column, originating at the base of the body and terminating at the
top of the skull. Although it is considered the most important nadi in the body, it generally
remains dormant when the other nadis flow strongly. Sushumna will only flow when movement
in Ida and Pingala is either suspended or when it is perfectly balanced. The occurrence of this
perfect balance or suspension happens during enlightenment (Samadhi).

IDA NADI
Starts and ends to the left of the Sushumna.
It starts at the base of the body (Muladhara chakra), weaves its way upwards and terminates
in the left nostril, stimulating the right side of the brain. It is feminine in energy and is one of the
most important mental nadis. Activating the Ida Nadi is the best way to facilitate meditation.
This is done by getting the breath to flow more freely in the left nostril.

PINGALA NADI
Starts and ends to the right of Sushumna. It starts at the base of the body (Muladhara chakra),
weaves its way upwards and terminates in the right nostril, stimulating the left side of the brain.
It is the carrier of solar male energy, adding vitality, physical strength and efficiency. It is
activated by the breath in the right nostril where it stimulated the left side of the brain. This
nadi is recommended for physical activities and debates.

HATHA YOGA AND THE NADIS

The word Hatha derives from the root “Ha” manning “sun” and “tha” meaning “moon” and
embodies the balance of these two forces. The whole hatha yoga pathway is developed
around the concept of balance (sun/moon, feminine/masculine, activity/stillness). The Hatha
Yoga practices simultaneously work to balance Ida and Pingala nadi. When these are perfectly
balanced, Sushumna can flow.
Some practices (i.e.: breath retention pranayama) are directly aimed at awakening Sushumna
Nadi, however, along the way, the practice also balances Ida and Pingala.
 KUNDALINI
“Kundalini is not an energy apart from consciousness, but the energy of awareness that
manifests when the mind becomes free from the fragmentation of thought and emotion based
on the ego.” (Frawley - Yoga and Ayurveda)

Kundalini is traditionally depicted as a sleeping serpent coiled three and a half times at the
base of Sushumna Nadi. As it is awakened, it spirals up Sushumna nadi, travelling through all
of the chakras. Unlike Ida and Pingala which end at Ajna chakra, Sushumna ends all the way
up to Sahasrara chakra.

Kundalini is awakened when prana enters Sushumna Nadi. Prana does not enter this central
nadi until all identification with the physical body has stopped. For this reason Sushumna nadi
remains dormant in most people. It is when a practitioner reaches the eighth limb (Samadhi)
and drops all identification with the body and world that this channel awakens.

Kundalini is a feminine energy, so it is termed Kundalini Shakti. It represents the evolutionary

life force within you. She weaves her way up from the lower chakras that are concerned with
matter / physical body to the higher chakras, concerned with consciousness and spirituality.

Kundalini functions when a person’s mind becomes one pointed.

Kundalini is the energy of single-pointed awareness, during which there is no association with
the body-mind. When there are no longer these associations the prana can be redirected from
dealing with the external world (ida and pingala flow) to dealing with the internal world
(sushumna flow).
Most accounts of Kundalini awakening occur when the person is in the trance-like state of
Samadhi. As kundalini will only flow up Sushumna when we completely disassociate with
duality and the external world, it will only flow when we each this eighth limb stage. Kundalini
is inherently the energy of involution. It is the complete withdrawal from the outside world to
return to universal consciousness.

CHAKRAS
“Chakra” means wheel; however, a better translation would be “spinning vortex”.
There are plenty of smaller chakras in the body and seven primary ones run up the spine.
The pathway through the chakras is sometimes referred to as the rainbow bridge connecting
the physical body with the mind and spirit.
• The lower three chakras are located in the area from the pelvic floor to the navel. They
deal with matter, the body and the sensory mind and are stabilising and grounding.
• The higher chakras are located from the throat up to the top of the head. Together they
represent the higher process of communication, intuition and spirituality.
• In between these two groups stands the heart chakra, bridging the two levels.
• The two poles for the three main nadis -Ida, Pingala and Sushumna - are Muladhara Chakra
and Ajna Chakra, out f which only Sushumna goes all the way up to Sahasrara.

UNDERSTANDING CHAKRAS ON THE THREE PLANES:

1) THE PHYSICAL:
Each chakra has an associated gland as well as areas of the physical body that it governs.
The physical connection stems from the nerve plexus / endocrine organ associated with the
chakra and from the linked dosha.
Chakras are not located in the body - they reside in the astral body (pranamaya kosha).
While their functioning may affect the physical body, they remain separate. Being energetic
centres in a given location, chakras impact the entire body/mind and may be sensed in people
in different areas or ways.

2) THE MENTAL / EMOTIONAL:

Chakras may be used as a tool for personal development, using the emotional and
psychological association that is linked to each chakra.

3) THE ENERGETIC / SPIRITUAL:

Spiritual development attempts to “open” or “activate” the chakras. A chakra can be closed on
the spiritual level and yet, fully functioning and balanced on the physical/emotional level.
In all three cases the emphasis is on drawing awareness to each area and on balancing the
functioning of the chakra. Therapies associated with chakra healing include vibration healing,
colour therapy, use of gem stones, herbs and asana. Healing can also be done by directing
your mind to the specific chakras associated with an ailment (wherever the mind goes the
prana flows). However, these forms of healing are only directed towards the physical and
emotional spectrum. To open chakras on the spiritual level requires the use of pranayama,
mediation and mantra.

MULADHARA - The Root Chakra

Governs your connection to your fundamental needs for food,
shelter, and stability. Issues with this chakra can cause a number of
emotional and physical disturbances, especially digestive ailments.
Meditation: Earth element, rooting into Earth, nature.
Image / Colour: RED - four petal lotus with squares and downward
pointing triangle
Mantra: LAM

SWADHISTHANA Rests just below the navel. It's intimately

involved in the creative process; it governs both your
reproductive organs and your imagination. A balanced sacral
chakra is essential for coping with new experiences and
exploring the world.
Meditation: Water element, waterfalls and the ocean.
Image / Colour: ORANGE - Image of six petal lotus
flower with half moon.
Mantra: VAM

MANIPURA Sits above your navel, in

your stomach. Fundamental to digestion, also holding an important
mental and spiritual role. You can only embrace the things you
experience and understand your place in them when your solar plexus
chakra is in balance.
Meditation: Fire element.
Image / Colour: YELLOW - ten petal lotus with downward pointing
triangle
Mantra: RAM
ANAHATA is located at the centre of the cardiovascular system
and tied to the organs around it. Imbalances here can be
responsible for respiratory problems and high blood pressure.
Mentally, an open and balanced heart chakra allows you to form
emotional connections with others.
Meditation: Air element, spaciousness and love
Image / Colour: GREEN - Image of twelve petals with
intersecting triangles
Mantra: YAM

VISHUDDHA
Located in the throat (near the thyroid glands), this chakra
governs communication and self-expression. A blockage in the
throat chakra can cause feelings of isolation and a range of
physical issues, from susceptibility to infection to hormonal
imbalances.
Meditation: Focus on sound and vibrations
Image / Colour: BLUE - Image of sixteen petal lotus with
downward triangle
Mantra: HAM

AJNA
Just above the junction of your eyebrows. Insight and intuition
on both a spiritual and a mundane level. A balanced third eye
chakra allows you to see how the world around is intercon-
nected and makes it easier to understand your place in it.
Meditation:
Image/Colour: INDIGO - Image of lotus with two petals.
Mantra: AUM

SAHASRARA
Considered the primary chakra, the crown chakra serves as a power
connection to the wider world when your chakras are in balance and
your energy is healthy. Maintaining a healthy crown chakra leads to a
sense of peace, well-being, and confidence.
Meditation: Connection with Atman. Visualisations of colours or
images. Trataka on a candle.
Image / Colour: INDIGO - Image of thousand petaled lotus.
Mantra: AUM

-Invigorating and balancing for the nervous system

 OTHER YOGA TECHNIQUES
MUDRA
"Mudra” means “gesture”, “attitude” or “seal” .
It can be described as psychic, emotional, devotional and aesthetic gestures or attitudes - and
also as a “short-cut” or “circuit by-pass”
Yogis have experienced mudras as attitudes of energy flow, intended to link individual pranic
force with universal / cosmic force.
Mudras are a combination of subtle physical movements which alter mood, attitude and
perception, and which deepen awareness and concentration. They are introduced after some
proficiency has been attained in asana, Pranayama and Bandha, and gross blockages have
been removed, working directly on the currents of prana in the body.
The HYP and other yogic texts consider mudra to be an independent branch of yoga, requiring
a very subtle awareness.
The skilled use of mudras are said to awaken the chakras and Kundalini and when these skills
are extremely refined, they can develop psychic powers (siddhis).
Our energy / prana is constantly radiated by our nadis and chakras. However, it is usually
dissipated into the world around us. The use of mudras redirects this energy back into the
body, therefore, acting like a seal.

CATEGORIES OF MUDRA
Each category contains several characteristic mudra. There are five categories:
1. HASTA MUDRA - HAND GESTURES
2. MANA MUDRA - HEAD GESTURES
3. KAYA MUDRA - POSTURE GESTURE
4. BANDHA MUDRA - LOCK GESTURE
5. ADHANA MUDRA - PERINEAL GESTURES

Most of them centre on the head and hands. This are also correlated to the focus on the head
and hands in Yoga Nidra.

HASTA MUDRA FOR MEDITATION

Hasta Mudra redirect energy that would be lost out of the hand back into the body.
Each of the fingers also has a symbolic meaning: the middle, rig and little fingers represent the
three gunas (sattwa, rajas and tamas). The index finger represents individual consciousness
(jivatma) and the thumb represent universal consciousness.

1. CHIN / JNANA MUDRA: the thumb and index fingers touching at the top and leaving the
other three fingers straight and slightly apart.
The difference consists in:
• Jnana Mudra (Gesture of Intuitive Knowledge) - the palms face down
• Chin Mudra (Gesture of Consciousness) - the palms face up
 Semiotics: The index finger, individual
consciousness (jivatma) bows down to
the thumb, universal consciousness. The
two touch to show their unity.
Variations: Slide the tip of the index at the
base of the thumb.

2. YONI MUDRA: touch the thumbs of the two hands together with the fingers away from you;
keep the thumbs and index touch (thumbs towards you and indexes away from you) and
interlace the rest of the fingers.
Semiotics: The touching together and interlacing of the two hands integrates the right
hemispheres of the brain and balances energy within the body. “Yoni” means womb and is
symbolic of creation and manifestation.

3. BHAIRAVA (Feminine) and BHAIRAVI (Masculine) MUDRA - performed to develop or

balance out either masculine or feminine energies of ida and pingala.
• Feminine / Shakti: with both palms facing up, place the left hand on top of the right hand;
rest hands in the lap.
• Masculine / Shiva: with both palms facing up, place the right hand on top of the left hand;
rest hands in the lap.
Semiotics: In both forms, these mudras represent the two major nadis, ida and pingala in
union; depending on which hand is on top, it draws awareness to the respective energy of
shiva or shakti.
4. HRIDAYA MUDRA: place the hand in Chin or Jnana mudra (with tip of index finger at the
base of the thumb), then touch the middle and ring fingers to the thumb.
Semiotics: This mudra redirects prana back to the heart area. It is therefore beneficial for both
physical heart ailments also of releasing emotions.

SHAT KARMAS / SHAT KRIYAS

THE SIX PURIFICATION METHODS
“They have manifold, wondrous results and are held in high esteem by eminent yogis.”
- Hatha Yoga Pradipika, Chapter2, Verse 23

Translation:
shat - six; karma - art / process / action; kriya - refers to the techniques of cleaning

In Haṭha Yoga Pradipika shat karmas refer to the yogic practices involving purification of the
body and are as follows: NETI, DHAUTI, NAULI, BASTI, KAPALABHATI, TRATAKA.
They were given to initiate the yoga practitioner right at the beginning of their sadhana practice
to:
• Remove the repression of cultural conditioning - suppression of natural urges
• Open up nadis, the energy channels
• Activate chakras, the energy centres
• Unburden the body of accumulated obstructions and toxins

Using the body’s own dynamics, shat karmas, provide not only physical purification but also
facilitate the removing go the mental and emotional tensions / blockages.
Yoga and Ayurveda believe that one of the main causes of disease is the suppression of
natural urges. The so called “civilised / social manners” code sometimes suppresses the
body’s needs to eliminate toxins (belching, urinating, defecating, passing wind, etc). This
inhibitions and repressions especially if shaped in the early childhood cause defective mental,
neural and energetic patterns or imprints called samskaras. Shat karmas help uprooting these
deep imprints caused by suppression.
In Ayurvedic medicine there is a similar methodology of purification that is used to remove the
excess of kapha, pitta and data, and the excess wind (basti). (see Ayurveda Chapter)
Due to their effects, shat karmas are an integral part of the yogic practices. Spiritual progress
can be severely disturbed by the presence of physical toxins. Also, by clearing the pathways of
the body, energetic distractions diminish and more positive healing and creative energy are
able to flow.
It is not compulsory to do all of them, or to do them altogether all the time.
More importantly, some of these can be performed instantly, while others need previous
preparation and can last a few days.

1) NETI - clearing of the nasal passage; two procedures:

a) Sutra neti - with a cotton string
b) Jala neti - nasal irrigation with saline water

Jala neti is one of the most effective and easy ways of preventing disease. By cleaning both
the nasal passage of excess mucous and the mucous membrane of trapped pollutants,
bacteria, viruses (collected form the air during inhalation), we not stop harmful agents, but also
increase immunity, relieve muscular tension and get relief from many conditions like dry nose,
asthma, hey fever, congestion, allergies. Because of these relieving effects, it alleviates
feelings of heaviness form the head and even anxiety and depression.
Also, Jala Neti helps to facilitate deep breathing, improving the effects of pranayama.
Instructions:
a) fill a neti pot with warm saline water. The temperature should be just above the body heat.
Be careful, as mucous membrane is very sensitive to heat. Use the correct amount of salt, as
too much or too little can cause irritation or headache.
b) tilt your head forward and left over the sink. Place the neti pot nozzle at the entrance of
the entrance of the right nostril; open the mouth (to close the passage between nose and
mouth) and pour half of the content into the nostril. The water should come out through the left
nostril.
c) when the can is empty, use a tissue to empty the rest of the contents of the nose.
NOTE:
• Don’t expose yourself to cold air right after jala neti, as it can make the nose start running
• Those suffering from dry nose can balm sesame or coconut oil in the nostrils after.

2) DHAUTI - clearing of the gastro-intestinal tract

A. Shankaprakshalana - cleansing of the intestine with saline water
B. Vamana Dhauti - vomiting with saline water
C. Agnisara - massage of internal organs and activation of agni, digestive fire
D. Vastra Dhauti - purification of the abdomen with cloth
E. Plavini - belching

3) NAULI - abdominal churning

4) BASTI - clearing of the colon

5) KAPALABHATI - clearing of the bronchi and lungs (see pranayama chapter)

6) TRATAK - study gazing of an object (see Meditation Chapter)