Respiratory Yogasana PRACTICE

PLEASE NOTE: The videos you have been given in the email were shot specifically for this students needs (teach to the one in-front of you!). Sonia kept a 10 count ujjayi in Talasana because she can sustain it in this krama. If you cannot perform a 10 count ujjayi breath please work on a 6 or 8 count breath to movement ratio. In the extended pascimatasana we used only a three count hold on the inhale/kumbhaka rather than the classical 4 count hold and allowed her to lift a bit on the inhale due to her ability to bend forward. We did a shorter number of reputations than is also indicated classically for time sake. Please start with 5 repititions of the antah- kumbhaka breath and eventually work up to 12 repititions in one sitting. Yetna = repeated effort!

AGAIN DO NOT OVER DUE | NEVER STRAIN YOUR BREATH | IS MY BREATH LONG, IS MY BREATH SMOOTH, IS MY BREATH EVEN?

Tadasana|Talasana

(If your breathing appears heavy and fast, you may not be able to do asana at this time. Settle and try again later.)

Samasthiti, or Tadasana, is the starting and ending position in the practice of asana. This samasthititi is the first standing posture in the vinyasakrama of the tadasana/talasana (mountain or tree posture) group. It helps to align all the chakras and consequently all the kosas (five seaths of the body). It is considered a good beginning set of exrcises for limbering up the joints and toning the muscles. For some, owing to their physical condition (sarira sthiti), age, and constitution, it may not be possible to the the stretch even after considerable practice. A word of caution against over doing is warranted here. The built-in control against overdoing it, which is to be avoided, is the breath itself. When it tends to become short, it is an indication to the practitioner to rest. Once rested return to samasthiti and breath normally with the mind closely following the breath without interfering with it then begin again.. This is a built-in check.

Breath and balance are the first things checked by the yogabhyasi before proceeding further. It involves standing erect, with one’s feet together and fully resting on the floor. The ankles should be kept together. A good sense of balance is necessary and desirable. Thus you should check how good your balance is. There will be some swaying felt, but if you feel that you sway too much, and this swaying is accompanied by rapid breathing this indicates that you are not in a fit condition to do yoga, at least for the time being. This could be the result of temporary illness, lack of sleep, rest, or a distracted or disturbed mind. If you otherwise feel fine, start the position for at least two minutes and slowly the amplitude fo the sway will reduce. Then check your breathing by directing your attention to your breath, to the air going in and going out. Focus your attention on the point from where the chest starts expanding and toward which it appears to contract. If your breathing appears heavy and fast, you may not be able to do asanas, because long and slow breathing is necessary. In each of the vinyasa, except cases where the head is turned to the side or the neck is bent back, after each complete exhalation lock your chin against the top of your chest. (against the breastbone): this is Jalandhara bandha. Breathing should be done with the throat constricted. After some practice, when one is steady in the postures, mula bandha and uddiyana bandha can be attempted after exhalations. (to be learned from your teacher).*

Extended Paschimatanasana

Prasarya padau bhuvi dandarupau

Dorbhyan padagra dvitayan grhitva |

Janupari nyasta lalatadese|

Vasetidam pascimatanamanahuh |

There is hardly a yoga text that does not refer to this posture and describe its benefits, of course using the particular language used by ancient. yogis. This important asana (asanamagrayam) makes the wind, or force (savanna), flow through the susumna and stimulates the gastric fire (jararanala),reduces the abdomen (charisma udre), and makes one free of disease (arogatam). This asana is also highly beneficial for general improvement in circulation, muscle tone, and strength, and it improves the function of all abdominal and pelvic organs, the kidneys, liver and spine. It is said to improve vitality, correct certain cases of impotency resulting from increased vascularity in the organs of the genitourinary tract. it can also help to some degree with prostatitis. All posterior muscle groups and joints, including the heels, calf muscles, hamstrings, and knees, and the thigh, gluteal, and lumbosacral muscles as well as the spine, shoulders, neck, arms, wrists, and even knuckles, get lengthened.*

Antah-kumbhaka

(NOTE: counter indicated for HIGH blood pressure - can extend exhale)

Breath retention, or kumbhaka, following inspiration (anath.-kumbhaka) is given importance in all forms of pranayama. In antah-kumbhaka, increased negative pressure in the thorax is maintained throughout the period of retention. The increased flow of venous blood into the heart necessarily continues for a much longer period. This it the special physiological significance of anat.-kumbhaka. Increased blood flow into the heart implies that with every systole of the heart, an increased volume of blood will be sent out, and there will be no stagnation in the venous return. Blood presure rises dudring kumbhaka to a considerable degree, to about twenty milligrams for a healthy person, hence the practice is forbidden to those with high blood pressure. In fact, it may be maintained that ujjayi inhalation and anath.-kumbhaka are energizing processes, which is a plausible explanation for holding the breath four times longer than the time taken for the inhalation. The pranayama procedure described by our rsis is both physiologically and psychologically energizing. Conversely, long exhalation and a longer pause or bayha-kumbhaka, following exhalation will be beneficial to those suffering from high blood pressure or mental agitation. PATANJALI REFERS TO LONG EXHALATION AND SUSPENSION OF BREATH AFTER EXHALATION AS HELPFUL FOR CALMING THE MIND. (“pracchardhana vidharanaabhyam va paranoia)”)**

• * Srivatsa Ramaswami Yoga for the Three Stages of Life.