How do the teachings from Krishnamacharya and Desikachar apply Yoga to the individual?

Fundamentally, the starting point determines the direction……

In exploring this premise, I would suggest reading a post from 2018 exploring the chronological teaching model outlined in the article ‘What are the concepts of Sṛṣṭi Krama, Sthiti Krama and Anta Krama’. Especially considering that these important principles from Krishnamacharya’s formational teaching, in the later years of his tenure in Mysore and early years of his tenure in Madras, also influenced and set the styles for those of his pupils who went on to influence the teaching of Yoga in the West.

However, if we apply this chronological model within the generic modality inherent within much of group class teaching in the West these past decades, we already have an issue, since most people coming to Yoga are already at some point in their middle years or Sṛṣṭi Krama. This can also mean that despite looking for such as physical fitness or mental challenge, they are not necessarily coming from a Sṛṣṭi or growth stage starting point.

Planning an Appropriate Āsana Practice

How can we consider factors around the planning of an appropriate Āsana practice?

For example, how would we consider the following situation:

• Rising at 6.30 am
• Stiffness in the neck
• Stiffness in the legs
• Nostrils blocked
• Stomach tight
• Head feeling heavy
• Work meeting at 8.30 am (20 minutes walking time needed)

We can find out how much time is available, say 30′. So now we can prepare a practice. Though, whatever principles we use there are certain things that need to happen.

However, we should have respect for:

Laṅghana Kriyā is a Viniyoga methodology with its reducing, lightening or contractive potentials within the practice of Āsana, Mudrā and Prāṇāyāma. As a practice process it is actualised through an understanding of the primary principles that inform Haṭha Yoga and Āyurveda.

The Viniyoga, or application of Laṅghana Kriyā effects a concentration of Agni from the periphery to the core. This outcome is approached traditionally through effecting systemic changes, primarily in the systemic energies of digestion and elimination. Thus from an Āyurveda perspective, the use of practices which bring about a functional energetic change in the qualities of Vāta, Pitta and Kapha Doṣa.

Can we find some similar characteristics between various individuals within Āsana…

If we look at all the variables, can we find some similarities between various individuals within Āsana and Āsana practice?

Here a pragmatic choice that arises, especially relevant for Western bodies today, is the question of establishing what are the priority areas within any given Āsana. This question can be examined through the lens of consideration of setting postural priorities around what constitutes a primary characteristic and what constitutes a secondary characteristic. In other words the importance of where, within the form, to choose or allow an adaptation in the Āsana and where, within the form, to endeavour not to compromise the Āsana.

I do feel these days that our understanding in Āsana practice is dominated by the Nāma, or name and the Rūpa or final form, with little emphasis on the Lakṣaṇa or inherent characteristics of the Āsana. Furthermore, how understanding this aspect can have a profound effect on the approach, application and outcome of the overall or accumulative impact of the Āsana within the student’s personal practice.

We need to consider the process that surrounds one’s Āsana practice…

As well as considering what is acceptable to each and everybody as content of an Āsana practice, we need to consider the process that surrounds one’s Āsana practice.

Examples of Practice as a Process include inquiry into:

• Where are we starting from in terms of practice as a process?
• Where are we going to in terms of practice as a process?
• Is this process of potential change working with immediate needs in mind?
• Is this process of potential change working with long term needs in mind?
• Is this process of potential change trying to integrate both immediate needs and long term needs?

So what is Yoga practice as a process? Practice as a process is a consideration of all the factors that surround the establishing of a home practice.

These include:

How do we apply Viniyoga to students already set in a particular mode of Āsana practice?

If we have certain principles underpinning how we teach, how do we apply Viniyoga to students already set in a particular mode of Āsana practice?

For example, if they have a physical problem then you have something to work with. However, you need to be tactful about pointing such things out, maybe waiting. Otherwise, you can try to meet them halfway i.e. adding a couple of things to their practice they know and a couple they don’t.

If they have been practising in this way for several years what does it matter if it takes several months to influence their Āsana practice.

There are Many Approaches to Āsana Practice

To consider this statement we need to look at different approaches to Āsana practice. Here, we can use viewpoints of different ‘styles’ of practice as to what are seen by many as the two primary ‘classical’ Āsana.

For example:

• If you want to use Śīrṣāsana and Sarvāṅgāsana you just go ahead and use them.
• You need to master all the standing Āsana before you use Śīrṣāsana and Sarvāṅgāsana.
• You need to build up to use Śīrṣāsana and Sarvāṅgāsana at the end of the practice as the ‘climax’ of your efforts.
• You start with Śīrṣāsana and Sarvāṅgāsana with the practice leading towards standing Āsana.
• You use Sūrya Namaskāram before you use Śīrṣāsana and Sarvāṅgāsana.
• You need be able to do all the Pratikriyā Āsana and the Vinyāsa Krama before attempting Śīrṣāsana and Sarvāṅgāsana.

From these examples we are led to the belief that we must respect that there are various viewpoints on the principles of practice for these two primary Āsana.

When encountering a student wanting to explore how to engage with Yoga practice, what could be the starting points for examining what might work for them in terms of determining appropriate short term and longer term steps towards establishing stages in how to proceed?

Here it could be helpful to look at what sits behind their intentions to practice, as well as what appears in front of us in terms of the person and their overt requests around the role of Yoga in their life.

This means we need to investigate what is the process that sits behind and stimulates, or even exacerbates their urge towards a Yoga practice, before considering what is the actual content that we will offer for the first steps into the arena of cultivating and maintaining a personalised practice.

So, what do we mean by investigating what is the process that sits behind their wish to practice?