“The Cakra are points of concentration for the mind.”
– TKV Desikachar ‘Concering the Cakra’
The Art of Haṭha Energetics Module One
– Vitalize your Energy Understanding Nāḍī Prāṇa Agni Cakra Bhūta
The Art of Haṭha Energetics – Module One Personal Sādhana Workshop is limited to a maximum of five students to allow for a personalised approach and in-depth transmission between teacher and student. It introduces the student, through a 2 day workshop, to the primary principles and teachings from T Krishnamacharya and TKV Desikachar on the Art of Haṭha Energetics.
Based in the Cotswolds, it is open to all except complete beginners. It offers an opportunity for a student to have an in-depth introduction to the primary principles and teachings from the major Haṭha Yoga texts.
- The Art of Haṭha Energetics – Module One Personal Sādhana Workshop 7October 17, 2020
An in-depth overview of Haṭha Yoga Energetic concepts – Module One
Two Day Workshop October 17/18th 2020 – Four Places Available
Freedom of or in movement is obviously an asset and of course a useful pursuit in the world of homo-sedens that abounds these days. However movement according to the principles inherent in Haṭha Yoga has a further role other than mere freedom of movement as an end in itself. Thus in Haṭha Yoga the role of freedom in movement, albeit embedded with useful anatomical insights, is not the priority that appears to dominate the forms of Āsana utilised within many popular Yoga classes.
Of course freedom in movement is obviously a support in allowing us to apply the principles of Haṭha Āsana practice, but it is not the end in itself it seems to have become under the guise of calling it all Yoga. For example it can help with facilitating an exploration of the energetic processes that ultimately define, guide and differentiate Haṭha Yoga from movement forms such as exercise, fitness, dance, etc.
Yet these days it increasingly seems to be that, on the journey towards the deeper purpose inherent in Haṭha Yoga and its relationship to Rāja Yoga, we are more and more being sidetracked by the goals within the myriad of movement forms that proliferate or even ‘pose’ as Āsana practice today.
Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
whether working with the Prāṇa Śodhana of Haṭha Yoga,
where you were taught to practice it at each
of four transitional points through the day,
or with the Citta Śodhana of Patañjali,
where it is the pivotal Bahya Aṅga,
Prāṇāyāma is seen as the primary means to engage
the Élan Vital, the vital force or creative principle.
The Online Art of Haṭha Energetics – 121 eStudy Module One
Vitalize your Energy Understanding Nāḍī Prāṇa Agni Cakra Bhūta
This particular eStudy Module One consists of nine 121 live video meetings to facilitate a personalised approach and in-depth transmission between teacher and student. It introduces the student, through an online teaching dialogue, to the primary principles and essential teachings from T Krishnamacharya and TKV Desikachar within the Haṭha texts.
These Primary principles will be drawn from early formative texts such as the:
- Gorakṣa Śataka composed around the 13/14th Century
- Yoga Yājñavalkhya composed around the 14th Century
- Śiva Saṃhitā composed around the 15th Century
- Haṭha Yoga Pradīpikā composed around the 15th Century
- Yoga Tārāvali composed around the 15/16th Century
- Yoga Upaniṣat composed around the 16/17th Century
- Gheraṇḍa Saṃhitā composed around the 17/18th Century
We will explore how they inspire and guide our personal Yoga Sādhana, as well as our Yoga teaching. The module is complete in itself and offers a sound overview of the core principles of Haṭha Yoga as a Sādhana.
“Whilst Prāṇa circulates in us, we live, and when it goes, we die.
Prāṇa is responsible for different functions in the body.
Prāṇa expresses itself in everything that concerns life.
there is an important question to be answered.
How does Prāṇa penetrate the different areas of the body?”
– Quote from ‘Concering the Cakra’ by TKV Desikachar
It is open to all except complete beginners and offers an opportunity for any Yoga Student, teacher or trainee teacher from any Yoga background to develop and deepen their personal Yoga practice and study.
Śīrṣāsana as a Viparīta Karaṇī Mudrā
This day, for so long TKV Desikachar‘s birthday, is the first since his death last August.
In memorium is the article below:
“In the scheme of Haṭha Yoga where the harnessing and channelising of one’s life energy is the goal, the Viparīta Karaṇī Mudrā occupies a special place.
A person’s full potential is realised when this energy moves to the top of the head.
There are various techniques that the ancient seers had formalised to remove the obstacles in the path of this energy and to aid its movement.
All these techniques culminated the Viparīta Karaṇī Mudrā, the principle of inversion,
one form of which is Śīrṣāsana.
TKV Desikachar explains this concept starting with the most basic requirements of the practice and moving step by step through the various techniques, all of which are used in Śīrṣāsana.”
Introduction to the Yoga Makaranda by TKV Desikachar
Extract from the issue of KYM Darśanam published in November 1993,
it was written by TKV Desikachar as an introduction to a serialisation of the Yoga Makaranda
which ran over 10 issues of the magazine until February 1996.
“I would like to bring to the notice some important aspects of this book to help understand the context in which it was written and to avoid misinterpretation.
Prāṇa – Its origin, function and malfunction
The phenomena of body energies and their emanating energy field are found recorded within most Asiatic traditions. Both Chinese and Indian thought have a rich textual history of bio-energy, its function and effects of its malfunction.
In each of these traditions a system of medicine evolved aimed at enhancing and sustaining the flow of Ch’i or Prāṇa within the individual and much interest is now being shown in the West in Traditional Chinese and Indian medicine.
The previous article on the presence and actions of Prāṇa Śakti established links between the mind, breath, and Prāṇa but posed the problem of both Yoga and Āyurveda texts presuming knowledge of what Prāṇa is, how it functions within the individual, and what is the role of Yoga and Āyurveda in relation to sustaining the intensity of Prāṇa within an individual’s health, harmony and mental stability
“Then he has certain ideas also about Kuṇḍalinī.
The force is Prāṇa,
the force called Śakti or Kuṇḍalinī is indeed Prāṇa.
The only means that can have any effect is the use of Prāṇāyāma,
with emphasis on exhalation and the Bandha,
aided by devotional chantings.
And the evolution of Kuṇḍalinī is very much linked to the person’s state of mind and Vairāgya.”
– TKV Desikachar from lectures on ‘The Yoga of T Krishnamacharya’,
given at Zinal, Switzerland 1981.
One of the potentials in the Haṭha Yoga teachings of Krishnamacharya and Desikachar is the understanding around the viniyoga or application of Bṛṃhaṇa Kriyā and Laṅghana Kriyā in terms of their potential to enhance sensory stimulation or to diminish sensory stimulation.
Both approaches can be used where appropriate to impact on how we are stimulated by the world through the senses and thus be more drawn to interact with it in a more extravert way, or how our sensory stimulation is quietened and thus we are more easily able to withdraw from the activities of the senses.
Both approaches are valid and applied according to our changing age, life situation and life stage. Here the role of a teacher is helpful in learning the skills of self application within our daily practice. We can learn how we can fine tune our practice according to our basic nature and where it needs to be within day to day living and its demands.
This alchemical process would also be difficult to explore other than in some very generalised way within a weekly group class given the mix of the age, gender, interests, needs, potentials and core physiological, energetic and psychological natures of the students.
Let alone where they are in their life circumstances, external demands, work roles and life stage or even the teacher having time and situation to explore each student personally to gain some insight into what is happening at that life moment within the small window offered by time and group size.
Hence throughout Krishnamacharya and Desikachar’s teaching life, apart from group classes for children and young adults, they taught only personal lessons.
“Each time we wish to understand a system whatever it is, we need a structure. What applies to modern science already applied to the ancient yogic sages when they were concerning themselves with the human system.
The method of the ancients was to reflect, to meditate and to attempt to find clear replies to their questions. They tried to give a form to what they wanted to understand, corresponding to what they already understood. In this way of proceeding, they did not differ from the sages of the ancient medical science of Āyurveda who also tried to understand the human organism in a particular way, nor from the doctor philosophers of ancient China.
1. Primary Prāṇāyāma Techniques
My understanding from my discussions over the years with TKV Desikachar regarding the context and content of Yoga Makaranda, is that when teaching youngsters the length of the breath was minimised to a relatively short fixed length and use of Kumbhaka was limited to a few seconds Antar Kumbhaka and Bahya Kumbhaka.
“The Āsana are presented in Vinyāsa Krama, the way it was taught to children in the Yogasāla.
This should not create the impression that T Krishnamacharya taught in this manner to everyone.”
– TKV Desikachar Introduction to Yoga Makaranda
In the adult there were no such limitations for the breath and the work with variations of the Āsana was re-prioritised to working with a fewer Āsana and fewer variations within each Āsana, but with the challenge of a greater range of breathing patterns both in length and combinations.
Certainly Antar Kumbhaka or Bahya Kumbhaka of 10″ was commonplace in the adult practice and here the ‘perfection’ of the Āsana was measured by mastery of all aspects of the breath rather than for the youngster, where ‘perfection’ of the Āsana was measured by mastery of all aspects of the form. This was consistent with Krishnamacharya’s teaching in his Yoga Rahasya on Yoga Sādhana and Stages of Life.
Furthermore my understanding is that if we use a particular Āsana with all its permutations of form and thus less focus on the variations of the breath it operates more as an Āsana. If we use a specific primary Āsana with the focus on all its permutations of breath and thus less priority around the variations of the form it operates more as a Mudrā.
Sarvaṅgāsana is such an example with its 32 variations devised by Krishnamacharya emphasising its role as an Āsana and its static solo form with its focus on extensive breath ratios involving all four aspects of the breath, perhaps augmented by the Tri Bandha, emphasising its role as a Mudrā.
For more on introduction to Yoga Makaranda read……
Introduction to the Yoga Makaranda by TKV Desikachar
“My father never acknowledged that he discovered anything
even when I have seen that it was he who discovered.
He has discovered postures but he would say that it was his teacher who taught him.
Rarely has he said that it was his “original” work.
At the same time, I have seen him – because I am his son also –
composing some verses and correcting those verses for the Chandas (Metre) and all that and finally saying –
this is what Nathamuni is saying and this is what my teacher says!
I tend to think that the Nathamuni’s Yoga Rahasya that he taught us is quite likely to be a combination of his own commentary and the lessons he received though he would not accept it.”
– ‘The Study of Yoga Rahasya‘ – Extract from an Interview with TKV Desikachar in KYM Darśanam, a publication from Krishnamacharya Yoga Mandiram vol 1 no 1 Feb 1991.
“You have to practice in such a way that day to day the breath gets longer and longer.”
– From T Krishnamacharya’s composition, the Yoga Rahasya
This verse is commenting on the development of Āsana
as a foundation or accessory for more subtle practices.
Better not to confuse the vehicle with the direction.
I am reminded of a quote from Srivatsa Ramaswami:
“I studied with Śrī Krishnamacharya for a number of years.
I do not remember a single Yogāsana class which did not have
a decent dose of Prāṇāyāma and Ṣanmukhi Mudrā in it
and short prayers to begin and end the session.”