Started in 2013, these are a collation of short posts collected over 13 years, on Yoga Practice in the West within the 21st Century. They range from Yoga Practice tips and tactics, through to quips and quotes as observations, advice and social commentary.
They can be explored as individual posts, or via this page as a collation, both within which the linked words can also be cross referenced in terms of meaning and related occurrence within the Saṃskṛta Glossary. Or the current collected collation can be downloaded as a PDF.
The accumulated Yoga Practice Pointers can be viewed as Individual Posts
The accumulated Yoga Practice Pointers can be viewed or downloaded as a PDF
1.
“Yoga Practice needs a Mat and a Map,
of the two the more important question is,
what Map are you using, rather than,
what Mat are you using.”
2.
“According to the teachings of Krishnamacharya and Desikachar,
Āsana involves extending the length of the breath beyond the body,
rather than the extending of the body beyond the length of the breath.
The purpose is to facilitate the field of Prāṇa accumulating in its intensity.”
3.
“Adapting the form of Yoga is one thing.
Adapting the roots of Yoga another.
Better not to confuse the two when choosing.”
4.
Yoga practice is an Upāya to support
the art of living more skilfully.
Living more skilfully is an Upāya
to support the art of Yoga practice.
5.
“Constancy of the body
reveals the inconstancy of the breath.
Constancy of the body and breath
reveals the inconstancy of the mind.
Constancy of the body, breath and mind
reveals the constancy of awareness.”
6.
“Yoga Sādhana is about what grows out of
practising alone amidst the inside at home, rather
than practising with others amidst the outside in class.”
7.
“Cikitsā Krama is to help
stabilise dispersed Prāṇa Śakti.
Rakṣaṇa Krama is to help
conserve stabilised Prāṇa Śakti.
Śikṣaṇa Krama is to help
intensify conserved Prāṇa Śakti.”
8.
“Cikitsā Krama is to help
gather dissipated Agni.
Rakṣaṇa Krama is to help
strengthen gathered Agni.
Śikṣaṇa Krama is to help
utilise strengthened Agni.”
9.
“Cikitsā Krama is to help
replenish depleted Ojas.
Rakṣaṇa Krama is to help
nurture replenished Ojas.
Śikṣaṇa Krama is to help
garner nurtured Ojas.”
10.
“Don’t get stuck on the sticky.
Learn Prāṇāyāma.
Learn Pratyāhāra.
Learn Nādānusandhāna.
Learn Adhyayanam.
Learn Dhyānam.”
11.
“I may not feel ‘better’ after a practice.
I always feel ‘different’ after a practice.
That difference offers new views within old patterns.”
12.
“In its beginning stages it’s about
our practice supporting our life.
In its maturing stages it’s about
our life supporting our practice.”
13.
“In terms of Yoga Practice within adult lifestyles
I feel our priorities need to be based more around
how we practice, rather than what we practice,
unlike children’s lifestyles where the priority is
on what we practice, rather than how we practice.”
14.
“Freedom of movement within the Annamaya
does not presume freedom of movement within the Prāṇamaya.”
15.
“It increasingly appears that
Yoga has been acculturated
into the fitness mindset rather
than fitness being acculturated
into the Yoga mindset.”
16.
“When practicing Āsana,
it is as if something watches something.
What is the something that is watched?
What is the something that watches?”
17.
“One of the key concepts in the Viniyoga of Āsana
is how to facilitate movement in the spine
rather than just movement of the spine.”
18.
“It seems that with ‘Modern Postural Yoga’
the perception of ‘advanced’ practice is based
around physical appearance and artistic performance,
as exemplified by Āsana;
over psychological efforts and cultivation of inner skills,
as exemplified by Prāṇāyāma and Dhyānam.”
19.
“In terms of ageing mainframes and creaking joints,
it is perhaps useful to remind ourselves that
Yoga practice is much more than just Āsana.
In other words, even as the body slows down,
can we continue to slow the Breath down,
can we continue to slow the Mind down,
can we be Still within the distraction of age?”
20.
“The heart of Yoga is the way in which a profound change is effected on the way we view our environment.
In other words arising out of the various complementary practices of Yoga,
the way we see the world and its processes,
is enriched by a sensitivity to change and understanding of impermanence.
Further, the different practices are not separate compartments,
they are linked through the principles underpinning them.
For example, a meditative attitude in the practice of postures,
complements a stable posture in the practice of seated meditation.”
21.
“Yoga practice evolves from an external
other cooked restaurant experience,
to an internal self cooked home
experience via the stages of:
1. Dependence on an outside teacher
and external ambient support venue.
2. Interdependence, where we explore
the beginnings of an independent home
practice as an addition to our existing
external support and outside teacher.
3. Independence, where we have refined
the skills to rely more on an independent
home practice and be primarily nourished
by the fruits of our self cooked experience.
This is Svatantra.”
22.
“Ultimately our experience of the Āsana is refined
through the mystery of the breath,
rather than the mastery of the form.”
23.
“Amongst other roles Ujjāyī
is a breathing technique that
can facilitate the ability to remain
in the doorway of awareness,
neither going in and introverting, when
tempted by the manoeuvring of the mind,
nor going out and extroverting, when
tempted by the shimmering of the senses.”
24.
“The more you are able to practice,
the more you feel able to practice.
The less you are able to practice,
the less you feel able to practice.”
25.
“Some are satisfied with what Āsana brings them.
Others are curious as to where Āsana can take them.”
26.
“Yoga Practice is neither about trying
to get rid of something undesirable,
nor attain something desirable.
It is something that can happen
in spite of something undesirable,
or in spite of something desirable.”
27.
“One of the primary roles for Āsana
is to make the spine a fit vehicle for Prāṇāyāma.”
28.
“Haṭha Yoga is about Nāḍī Śodhana.
Rāja Yoga is about Citta Śodhana.”
29.
“Are we confusing the maturation of our Āsana practice
with the maturation of our Yoga practice?”
30.
“Prāṇa is the élan vital.
It is the mover and the sustainer of the body in all living beings.
Because of this all pervasive movement and irrepressible vitality,
it is also hard to keep reined in through the ten sensory horses.
When the personalised field of Prāṇa becomes unreined,
it transforms into Vāta and the system becomes disturbed.
The primary practice in Haṭha Yoga to minimise the
conversion of Prāṇa into Vāta is Prāṇāyāma.”
31.
“We can easily make a métier
out of the myriad of ways
we can find to stay too busy
to make time for a home based
and personalised Āsana practice.”
32.
“We can easily make a métier
out of the myriad of ways
we can find to use Āsana
to stay too busy to
make time for a regular,
home based and relevant
Prāṇāyāma practice.”
33.
“Life is often divided into agendas, two of
which are headed “chore” and “reward”.
Try to keep some room on the latter list
for your practice in the same way that
you would greet an old friend.
Take time in their company and return to
your everyday life rejuvenated and better
able to embrace your surroundings.”
34.
“Because I am too tired to practice I don’t practice.
Because I don’t practice I am too tired to practice.
Because I am too tired to practice I don’t practice.
Because…….”
35.
“Because I am too wired to practice I don’t practice.
Because I don’t practice I am too wired to practice.
Because I am too wired to practice I don’t practice.
Because…….”
36.
“Once you lose the breath in Āsana,
effort becomes force.”
37.
“Is our Yoga Practice,
an offering to the Ātma–Buddhi Dynamic or,
a gratification for our Manas–Indriya expectations?”
38.
“Our Yoga practice needs to evolve,
amongst other longer term unfoldings,
towards a live-in personalised relationship,
rather than just a go-out group class affair.”
39.
“In the novice phase of our relationship with personal practice,
Yoga is not so much about what we bring to the practice mat,
it’s more about what we take away from the practice mat.
A sign of a maturing in our relationship with personal practice,
is that we accept more responsibility for what we bring to the practice mat
being a determining factor in what we take away from the practice mat.”
40.
“At times getting to the practice mat
is more about exercising Mind over Matter.
In other words getting there because of the Mind.
At other times getting to the practice mat
is more about exercising Matter over Mind.
In other words getting there in spite of the Mind.”
41.
“Cultivating a home Yoga practice
presents a solution to an obstacle.
Maintaining a home Yoga practice
presents an obstacle to a solution.”
42.
“In Āsana, the Breath is an accessory to the Āsana.
In Prāṇāyāma, the Āsana is an accessory to the Breath.”
43.
“It is possible to have left the practice,
even before we have got onto the mat.”
44.
“Āsana is an interface
between the body and the
systemic energy processes.
Prāṇāyāma is an interface between
the systemic energy processes
and the psyche.
Dhyāna is an interface between
the psyche and the awareness
that pervades our sense of being.”
45.
“The journey into the breath in Āsana is one where we
evolve from firstly, finding the breath within ourself,
towards ultimately, finding ourself within the breath.”
46.
“One of the major tools in bringing or
refining the level of observation to the
subtler aspects of our body, emotions
and mental patterns is Prāṇāyāma.”
47.
“Yoga is more about exploring
the movement of the mind, whilst
Āsana is more about exploring
the movement of the body, whilst
Prāṇāyāma is more about exploring
the movement of the breath, whilst
Dhyānam is more about exploring
the movement of the mind, whilst
common to all three, namely, the
movement of body, breath and mind,
is the stillness of awareness
The yoking of the movement of all
three is a step towards the goal of
experiencing the source of all movement.”
48.
“However can Āsana alone be a support for our inner relationship with dying?
Especially as our conception of death is buried deep within our psyche.
This is why Yoga offers vehicles beyond Āsana for the inner and especially final journey.”
49.
“According to the teachings of Krishnamacharya,
you must first change the mind In order to meditate,
rather than trying to meditate in order to change the mind.”
50.
“Within the energetic processes in Haṭha Yoga
the concept of Candra is that which can direct
Prāṇa and Apāna in order to influence the activities of Sūrya.”
51.
“Is it a misdirection within Āsana from talking
about effects on the body, as if on the spine?
Thus, too much focus on talking about effects
as if, on the body, and not enough on looking
at what might be actual effects on the spine?”
52.
“Āsana is the primary choice to work the breath.
Prāṇāyāma is the primary choice to refine the breath.”
53.
“It is possible to achieve the form of an Āsana
without accessing the function of an Āsana.
In other words accessing the form of an Āsana
does not guarantee accessing its function.”
54.
“I find my personal practice mat a place to face myself.
Thus when I feel resistance to getting onto my mat,
I find it helpful to ask myself a question around,
what is it in myself that I don’t want to face today.”
55.
“The ABC of the Viniyoga of Yoga
is the bespoke long term cultivation of
a personalised, pertinent and progressive
Āsana Practice as a foundation for a separate
Breathing Practice with its own identity alongside a
Chanting Practice to honour the study and absorption
of Yoga teachings in cultivating a Dhyānam Practice as the
fabric that time weaves from these four interrelated threads.”
56.
“Better to think about Āsana
being part of your Yoga practice.
Rather than your Yoga practice
being part of an Āsana practice.”
57.
“Initiating movement of the trunk,
does not automatically guarantee
initiating movement in the spine.
We need to appreciate the difference
and learn how to prioritise the latter.”
58.
“The purpose of modifying the Form of an Āsana
is to facilitate access to the Function of an Āsana.
Here the Viniyoga is according to the starting point
and potential within the students approach to practice.”
59.
“Yoga is the performance of a practice,
rather than the practice of a performance.
Though these days it appears to be getting
more difficult to distinguish one from the other.”
60.
“The place of learning is in the space between the Āsana.
In that Āsana practice is a movie, not a series of pictures.
A marker towards Nirodha is not leaking between Āsana.
Thus containing energetic itches on coming back to stillness.”
61.
“There are those who can’t find time
for Prāṇāyāma but don’t make time.
There are those who can’t find time
for Prāṇāyāma but do make time.”
62.
“We realise the Āsana through the breath,
rather than the breath through the Āsana.”
63.
“Specific breathing patterns in Āsana
ensure a harmony
a sense of involvement
allow an investigation into the Āsana
offer a mirror for observing subtle changes
within our responses to the Āsana
and its place within the practice.”
64.
“Listening to the breath between Āsana is more
important than listening to the mind between Āsana.”
65.
“The starting point for the Āsana is the breath.
The finishing point for the Āsana is the breath.
The journey between the two is via the breath.”
66.
“Āsana is about the movement of the force,
rather than the force of the movement.”
67.
“Refining the relationship with mid-range movement,
refines the relationship with the spine.”
68.
“Āsana works from
the outside inwards.
Prāṇāyāma works from
the inside outwards.”
69.
“Some need to direct their Yoga
practice at disconnecting from.
Whilst others need to direct their
Yoga practice at connecting to.
Some need to direct their Yoga
practice at disconnecting from,
before being able to connect to.
Whilst others need to direct their
practice at connecting to, before
being able to disconnect from.”
70.
“Until you have an intimate relationship with the breath,
it’s difficult to have an intimate relationship with the spine.”
71.
“In terms of reasons to practice,
reducing the external is not the
same as enhancing the internal.”
72.
“Remain between the two sides
for at least one long breath,
in order to savour the taste
inherent within this space.”
73.
“The more you can work the inhale in the Prāṇa Sthāna,
the more you can experience the work in the upper spine.
The more you can experience the work in the upper spine,
the more you can work the inhale in the Prāṇa Sthāna.”
74.
“The more you bend the spine
the less you arch the spine.
The more you arch the spine
the less you bend the spine.”
75.
“What constitutes lazy Āsana practice?”
76.
“What constitutes lazy Mudrā practice?”
77.
“What constitutes lazy Prāṇāyāma practice?”
78.
“What constitutes lazy Dhyāna practice?”
79.
“What constitutes lazy Adhyayanam practice?”
80.
“Prāṇāyāma is regarded as a Tapas,
a Kriyā, which cleanses the Nāḍī.
It is a Sādhana which sharpens Agni
and helps to dissolve obstacles, thus
making the mind fit for attention.”
81.
“The exhalation is the foundation from which
we explore the three other facets of the breath.”
82.
“The art of Viniyoga is being concerned with what
happens during the movements between the Āsana
rather than just the movements during the Āsana.”
83.
“The role of Sādhana such
as Mudrā, Mantra and Nyāsa,
are to take one beyond Duḥkha,
rather than take one out of Vikṣepa.”
84.
“The art of Viniyoga is about
how you bring life to the Āsana
rather than expecting the Āsana
to bring life to you.”
85.
“The art of Viniyoga is about
how you bring life to the Mudrā
rather than expecting the Mudrā
to bring life to you.”
86.
“The art of Viniyoga is about
how you bring life to the Prāṇāyāma
rather than expecting the Prāṇāyāma
to bring life to you.”
87.
“The art of Viniyoga is about
how you bring life to the Dhyāna
rather than expecting the Dhyāna
to bring life to you.”
88.
“The art of Viniyoga is about
how you bring life to the Mantra
rather than expecting the Mantra
to bring life to you.”
89.
“The Viniyoga of Yoga is a methodology
that offers a depth of tools, rather than
just a breadth of tools; however, the tools
also sit a bit like Russian dolls in that one
must be opened before the next reveals itself.”
90.
“In the beginning of our journey into the arts of Āsana and Prāṇāyāma, the outcome of our exploration into the breath in Āsana sets a direction and parameters for the beginnings of our exploration into how and where to develop the breath in Prāṇāyāma.
As we establish, progress and refine our practice of Prāṇāyāma, the strengths and issues that arise from our practice of Prāṇāyāma invite a subtler investigation of the breath in Āsana.
This investigation with its reciprocal and yet increasingly subtle direction offers a more precise guidance for where and how we revisit and engage with our work with the breath in Āsana.
Over time we come to both realise and experience the uniqueness of the breath within each of these two arts and the increasingly subtle development of the qualities of the relationship between the breath in Āsana, with that of the breath in Prāṇāyāma.”
91.
“Sometimes the Vinyāsa Krama,
or special placing of steps from,
is more important than the steps to.
At other times the Vinyāsa Krama,
or special placing of steps to,
is more important than the steps from.
In our life as well as our practice.”
92.
“Explore how the Breath can:
– Challenge Standing Āsana.
– Support Lying Āsana.
– Develop Inverted Āsana.
– Stimulate Prone Backbend Āsana.
– Refine Sitting Āsana.
– Channel Sitting Mudrā.
– Transcend Seated Prāṇāyāma.”
93.
“Then there are those Āsana that you learn solely for practices other than Āsana.”
94.
“When less Āsana time than you would like,
better to reduce the number of Āsana,
or the number of repetitions,
or the length of the stays,
rather than, reducing the length of the breath.
Or….. even considering lengthening the breath,
thus even fewer Āsana, all with a longer breath than usual.
Here the Bhāvana could be to observe the effect
of a more spacious than usual Āsana breathing
on a more cramped than usual daily mindset.”
95.
“In the beginning, the breath in Āsana
sets the direction for our Prāṇāyāma practice.
As we develop this, the breath in Prāṇāyāma
sets the direction for our Āsana practice.”
96.
“When considering what, why and how to practice,
it can be helpful to consider our starting point.
For example, are we looking for the role of an Āsana
practice to help in recovering from a situation
where we are as if personally overdrawn.
Also, what is the nature of our ‘overdraft’?
Is its impact or origin physical, energetic, psychological
or emotional, or even a combination of more than one?
Here the concepts of too little, too much, or wrong
can also be helpful as a reference in that, as well as
considering the nature of the ‘overdraft’, we need to
consider the means we undertake to remedy this
aspect of the situation. In other words our first
priority is to choose to plan practice steps that
will initially reduce the negative aspect at least.
However, sometimes we can try something that is
as if a short term loan and at a high rate of interest
in terms of time, effort, energy and commitment.
Thus whilst finding our situation temporarily
improving a further depletion can possibly arise as
we find ourselves unable to as if ‘keep up with the
extra payments’ given the nature of the original
depletion and its current impact on our potentials.
So having a clear reference point in terms of
identifying the nature of our starting point, and
the short term or longer term potentials of a
choice of an appropriate remedy, is as important
as our personal determination to clear the deficit
that has knowingly or unknowingly emerged within us.”
97.
“In Āsana the emphasis is
more on Body, Breath, Mind.
In Prāṇāyāma the emphasis is
more on Breath, Mind, Body.
In Dhyānam the emphasis is
more on Mind, Breath, Body.”
98.
“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 practice planning.
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 formalised group classes for children and young adults,
they taught personal practice only through individual lessons.”
99.
“Bṛṃhaṇa Kriyā and Laṅghana Kriyā, as
expansive and contractive activities, are two
potentials explored through Āsana and the Breath.
Alongside the practice of Āsana, Mudrā and Prāṇāyāma,
they are actualised through a theoretical understanding of
the primary principles that inform Haṭha Yoga and Āyurveda.
The alchemical process underpinning this understanding
is the relationship between the two primary principles of
Prāṇa and Agni in order to influence Haṭha Yoga concepts such
as Prāṇa, Apāna, Sūrya, Candra, Nāḍī, Cakra and Kuṇḍalinī.
In terms of Bṛṃhaṇa Kriyā and Laṅghana Kriyā, the
Viniyoga of Bṛṃhaṇa effects a dispersion of Agni from
the core to the periphery and the Viniyoga of Laṅghana
effects a concentration of Agni from the periphery to the core.
Integrating the application of these two specific processes
facilitates access, through the Merudaṇḍa, Prāṇa and Agni,
to either energising or cleansing potentials, or as collaborative
outcomes within the practice of Āsana, Mudrā and Prāṇāyāma.”
100.
“Progressing from Movement to Stillness,
as in from Dynamic Āsana to Static Āsana,
is a perceived goal within every Yoga practice.
However, within the Viniyoga of Āsana, this is not
a purposeful goal to expect within every Āsana.”
101.
“Another lesser-known facet to the practice tool of Pratikriyāsana
is the application of it in the practice planning steps, not in the
more usual sense of its perception as a postural counterpose,
rather its application in order to reduce a negative state of being
and the impact that we are currently experiencing, whether at a
physical, energetic, psychological or emotional level of being.
In this context, Pratikriyāsana means the practice planning steps
when choosing and arranging Āsana that will effect an counter action
on our current state of negativity expressing itself and impacting on
our sense of well-being, whether body, mind, energy or emotions.
Thus, opposite action Āsana to a currently unhelpful sense of being.”
102.
“Energetically, in terms of Prāṇa
and Cakra, we seek to expand
and lengthen the upper part of
the body above the diaphragm.
Energetically, in terms of Apāna
and Cakra, we seek to reduce
and shorten the lower part of
the body below the diaphragm.”
103.
“When inhaling, start the movement in the
Prāṇa Sthāna from the Viśuddhi Sthāna
and move the inhale as if towards the
diaphragm without distending the belly.
When exhaling, start the movement in the
Apāna Sthāna from the Svādhiṣṭhāna Sthāna
and move the exhale as if towards the
diaphragm without collapsing the chest.”
104.
“Bṛṃhaṇa Kriyā
has a Lakṣaṇa of
feeling brighter in
the Prāṇa Sthāna.
Laṅghana Kriyā
has a Lakṣaṇa of
feeling lighter in
the Apāna Sthāna.”
105.
“In Āsana the breath is
a mirror for the body.
In Prāṇāyāma the breath
is a mirror for the mind.”
106.
“The intention within
Bṛṃhaṇa Kriyā
is to feel brighter.
The intention within
Laṅghana Kriyā
is to feel lighter.”
107:
“Breath is a core
A place to rest
A way into feeling
A private reflective mirror
A healing
A completion
A new space”
108.
“Āsana Practice needs a
Mat and a Map.
Of the two the more
important question is,
what Map are you using,
rather than,
what Mat are you using?”
109.
“These days, given its increasingly
populist context and application,
is there any difference between
Postures, Bodywork, and Āsana?
If so, does it matter
and if so,
why does it matter?”
110.
“These days, given its increasingly
populist context and application,
is there any difference between
Breathing, Breathwork,
and Prāṇāyāma?
If so does it matter
and if so,
why does it matter?”
111.
“These days, given its increasingly
populist context and application,
is there any difference between
Meditational, Mindfulness
and Meditation?
If so, does it matter
and if so,
why does it matter?”
112.
“Freedom of, or in movement, is obviously an asset
and of course is a useful health and fitness pursuit in
the world of homo-sedens that abounds these days.
However, movement according to the subtle energetic
principles inherent in Haṭha Yoga, implies further roles.
Common to all of which is that Haṭha Yoga involves much
more than merely freedom of movement as an end in itself.
Thus, in Haṭha Yoga the purpose of freedom in movement,
even embedded with useful anatomical tips and insights,
is not the priority that appears to dominate the forms of
Āsana utilised today within many popularist Yoga styles.
Of course, freedom in movement is obviously a support in
helping us embrace and apply the principles of Haṭha Āsana
practice, but it is not the end in itself that it seems to have
become, under the guise of branding it all as if it’s Yoga.
For example, it can help with facilitating an exploration
of the subtle energetic processes that ultimately define,
guide and differentiate Haṭha Yoga from the movement
forms that use, imply or imitate an Āsana content, such
as is found within exercise, fitness, flow, yogalates, et al.
Thus, these days it increasingly seems to be that, on
the journey towards the deeper purpose inherent in
Haṭha Yoga and its relationship to what is Rāja Yoga,
we are more and more being sidetracked by what is
proffered within the myriad of movement forms that
proliferate, or even ‘pose’ as if Āsana practice today.”
113.
“For me, still to this day, one of the simplest,
direct and most succinct definitions on the
purpose of Āsana within the processes and
practices of Haṭha Yoga, is the one offered in
Chapter One verse 17 of the Haṭha Pradīpikā.
It is a definition valid for any situation,
discussion or presentation, or as a response
to questions from any background, or level
of interest around why we practice Āsana.
It can also be a springboard to linking
the body’s physiological qualities, such as
the relationship of Agni, to the energetic
qualities of health and lightness of limb.
Or, an investigation of the commentary by
Brahmānanda, as that explores psychological
qualities such as the relationship of the Guṇa,
Rajas, to mental qualities such as steadiness.”
114.
“Haṭha Yoga seeks
to stimulate Sūrya
for a quality of action
and to nourish Candra
for a quality of attention.”
115.
“We, as practitioners of Yoga today,
do use many Āsana techniques as a
means for change in our personal
Yoga practice and teaching work.
Yet, Yoga emphasizes that Āsana
is only a means to serve a subtler
or more internalised practice in our
journey from the outer to the inner
namely, the practice of Prāṇāyāma.
What is this practice and how do we
cultivate a deeper relationship with
Prāṇāyāma, through which we could
experience the sagacity of the maxim
emphasised by T Krishnamacharya?
Namely:
‘Practice Āsana for the body,
and Prāṇāyāma for the mind.'”
116.
“If you were going to do an Āsana practice,
what would be behind your purpose or aim?
As in, what is it you want the practice to do?
With this in mind, how would you choose?
So, what would be your choices for Āsana?
What would be your criteria for choosing?
What would be your choice of breath ratio?
What would be your criteria for choosing?”
117.
“If you were going to do a Prāṇāyāma practice,
what would be behind your purpose or aim?
As in, what is it you want the practice to do?
With this in mind, how would you choose?
So, what would be your choice of technique?
What would be your criteria for choosing?
What would be your choice of breath ratio?
What would be your criteria for choosing?”
118.
“If you were going to do an Āsana practice,
in conjunction with a Prāṇāyāma practice,
what would be behind your purpose or aim?
Furthermore, what would be the relationship
between the choices around the Āsana practice
and the choices around the Prāṇāyāma practice,
considering here the impact on both short term
outcome and long term developmental prospects?”
119.
“I feel it is important that we don’t view Śikṣaṇa
merely as the ability or desire to accomplish
challenging or technically difficult Āsana, Mudrā,
or Prāṇāyāma under the setting of a Yoga practice.
Why? Because at the heart of the word Śikṣaṇa
lies the attitude that I am here and ready to learn,
to understand and to apply that learning as a skill.
In other words, I am ready to be a student of Yoga.
This appreciation implies that the attitude that is
Śikṣaṇa stimulates the intention to learn what is
Yoga rather then a consuming of experiences amidst
the ever-changing ‘plat du jour’ in today’s Yoga Place.
Thus, Śikṣaṇa is a quality that can be present within
the attitude of a person with limited practice abilities,
or absent in another, in spite of there being a capacity
for using a challenging or technically difficult practice.”
120.
“Better not to confuse the intention of
‘advanced’ Yoga Practices being as if
the same as ‘advanced’ Āsana Practices.
Accomplishment in the latter does
not guarantee experiencing the same
depth of accomplishment in the former.
In reality pursuing ‘advanced’ Āsana Practices
as if ‘advanced’ Yoga Practices, may well be a
source of the confusion of Āsana with Yoga,
resulting in a fusion of Āsana as if being Yoga.”
121.
“Ultimately,
Yoga Practice
is a Yajña to Cit.
So we practice,
as an offering
to Awareness.”
122.
“For some, it is more about what
we take away from the practice.
For others, it is more about what
we bring to the practice affecting
what we take away from the practice.
For yet others, what we bring to the
practice affects what we take away,
which feeds what we bring, which
in turn affects what we take away.”
123.
“A common phrase in modern Yoga language
is the notion of Yoga increasing energy levels.
Yet the theory that underpins the practice of
Haṭha Yoga offers a process by which we learn
to harness and intensify the vitalities of Prāṇa
and Agni rather than just, as if increasing them.
Furthermore, when looking at Yoga practice from
a Cikitsā and Rakṣaṇa perspective, the concept of
harnessing becomes even more relevant, as we are
often working with an energetic dissipation as a
short-term starting point, perhaps also within a
longer-term point of origin or supporting factors.
Here, harnessing also implies the possibility of a
more skilful relationship with the two polarities of
Sūrya and Candra, so we can better use their energy,
rather than them consuming our self-sense of vitality.”
124.
“We can make a métier out
of the myriad of ways
we can find to use
Āsana and Prāṇāyāma
to stay too busy to
make time for a regular,
home based and relevant
Dhyānam practice.”
125.
“Intelligent Āsana
prepares you for
Intelligent Meditation.”
126.
“In Āsana the breath
is a support for the mind.
In Prāṇāyāma the breath
is a mirror for the mind.”
127.
“Consider practicing Āsana
for the benefit of Yoga,
rather than Āsana just
for the benefit of Āsana.”
128.
“What is it that defines Āsana as part of Yoga
and not slo mo movement with breathing,
or hi flo movement with choreography?
It is not what we are doing,
or how we are doing it,
but why we are doing it.”
129.
“You could say that
Āsana is a stepping stone
onto the path towards Yoga
and Meditation is walking on
the path towards a personal
experience of what Yoga
can ultimately offer.”
130.
“Bṛṃhaṇa Kriyā as a
lifestyle support aims
to nourish Candra.
Laṅghana Kriyā as a
lifestyle support aims
to stimulate Sūrya.”
131.
“The Haṭha Yoga processes of
Bṛṃhaṇa and Laṅghana Kriyā
are both energetic applications,
whether within Yoga or Āyurveda,
as in physiological processes that
are nourishing and stimulating,
rather than the more usually seen
adapted psychological processes,
as in provoking mental lethargy or,
as in palliating mental disturbance.”
132.
“Cikitsā Krama is to help
– stabilise dispersed Prāṇa
– gather dissipated Agni
– replenish depleted Ojas
Rakṣaṇa Krama is to help
– conserve stabilised Prāṇa
– strengthen gathered Agni
– nurture replenished Ojas
Śikṣaṇa Krama is to help
– intensify conserved Prāṇa
– utilise strengthened Agni
– garner nurtured Ojas.”
133.
“A primary skill to facilitate
the process of progressing from
Cikitsa Krama to Rakṣaṇa Krama
is working with the breath in Āsana.
A primary skill to facilitate
the process of progressing from
Rakṣaṇa Krama to Śikṣaṇa Krama
is working with the breath in Prāṇāyāma.”
134.
“Krishnamacharya’s teaching on Haṭha Yoga
presented the notion that each of us has a
Prāṇa Kṣetra, or field of Prāṇa, and that it exists
as if a personal entity with perimeters that can
diffuse or concentrate according to our nature,
both inherited and nurtured, and the influence of
our daily lifestyle activities or habitual attitudes.”
135.
“Within the Prāṇa Kṣetra the
qualities and potentials of the
Pañca Prāṇa, or five vital airs,
are uniquely independent and
yet co-dependently interlinked.
In that what affects the
purpose of one of them will
impact on the quality, efficacy
and function on one or more of
the others in the Pañca Prāṇa.”
Link to Series: 108 Yoga Practice Pointers as Individual Posts
- – Updated 7th October 2026