Yoga Teaching Methods

PONDICHERRY YOGASANA ASSOCIATION ®

WORKSHOP ON YOGA TEACHING METHODS Sunday the 25th January 2009

YOGANJALI NATYALAYAM, 25, 2nd cross, Iyyanar Nagar, Pondicherry-13. Tel: 2241561. Email: [email protected]. Web: www.geocities.com/yognat2001

SCHEDULE •

9.30am: Inauguration and lecture o IMPORTANCE OF PROPER TEACHING and ESSENTIAL QUALITIES OF A GOOD TEACHER by AMMA, Yogacharini Smt. Meenakshi Devi Bhavanani, Director ICYER

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10.15 am: TEACHINGS METHODS FOR ASANAS: Yogachemmal V Anbhazhagan, President Pondicherry Yoga and Naturopathy Association

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10.45 to 11 am: Tea break

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11 am: TEACHINGS METHODS FOR THE SHAT KRIYAS : Yogachemmal Meena Ramanathan, Coordinator Yoga Dept, Pondicherry University Community College

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11.30 am: TEACHINGS METHODS FOR PRANAYAMA: Yogachemmal Dr Nalini Devi, Gitananda Yogalayam, Spain

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12noon to 12.45 pm: Panel discussion - TEACHINGS THE PRACTICAL ASPECTS OF YOGA: o Prof Dr Madanmohan- Director Professor- Physiology, JIPMER o Yogachemmal Lalitha Shanmugam-Senior Faculty-Yognat o Yogachemmal E Gajendiran -Senior Faculty-Yognat

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LUNCH-12.45 to 1.45 pm

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1.45 pm: Panel discussion: TEACHINGS THE INNER ASPECTS OF YOGA: o Yogachemmal Devasena Bhavanani- Senior Faculty Yognat o Yogacharya Srikant, Gitananda Yoga, Canada o Yogacharini Shobana, Gitananda Yoga, Czech Republic

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3.15 pm: A PRACTICAL CLASS MODEL : Yogacharya Dr Ananda Balayogi Bhavanani, Chairman ICYER

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4.15 pm: Valedictory and certificate distribution

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5 pm: Vote of thanks and Shanthi Mantra

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

INVITED FACULTY MEMBERS 1.

Respected Amma, Yogacharini Meenakshi Devi Bhavanani, Director ICYER, Pondicherry

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Prof Dr Madanmohan, Director-Professor Dept of Physiology , JIPMER, Pondicherry

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Prof Dr N Govindarajulu, Professor Dept of Physical Education and Sports, Pondicherry University

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Yogacharini Dr Nalini Devi, Senior Faculty ICYER & Director Gitananda Yogalayam, Spain

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Yogacharini Smt Devasena Bhavanani, Senior Faculty Yoganjali Natyalayam, Pondicherry

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Yoga Chemmal Smt Lalitha Shanmugam, Senior Faculty Yoganjali Natyalayam, Pondicherry

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Yoga Chemmal Shri E Gajendiran, Senior Faculty Yoganjali Natyalayam and Geetanjali Yogalayam, Pondicherry

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Yoga Chemmal Shri V Anbhazhagan, President Pondicherry Yoga and Naturopathy Association , Pondicherry

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Yoga Chemmal Smt Meena Ramanathan, Senior Faculty Yoganjali Natyalayam and Coordinator, Yoga Courses, PUCC

10. Yogacharya Srikant, Gitananda Yoga- Canada 11.

Yogacharini Shobana, Gtananda Yoga- Czech Republic

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Yogacharya Dr Ananda Balayogi Bhavanani, Chairman ICYER

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

YOGA-VIDYA: THE SCIENCE OF YOGA Yogacharya Dr Ananda Balayogi Bhavanani Chairman ICYER, Pondicherry www.icyer.com Yoga is the science of the SELF. Yoga can also be termed the science of man in depth, the science of conscious evolution or the science of human possibilities. Yoga not only has the concepts but also the tools and technology needed to find OUR SELF. While the modern science looks outward the Yogi searches the depth of his own self. According to Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj who was one of the foremost authorities on Rishiculture Ashtanga Yoga in the last century, Yoga is a science and not only is it a science but is the mother of Science. Dr. I K Taimni, another learned scholar known for his great analytical works on Yoga, even goes to the extent of calling Yoga the “Science of Sciences”. YOGA AS A SCIENCE: The characteristic of a science or Vidya is the approach and not merely content or quality of knowledge. Though Yoga has its foundations more than 5000 years ago and is principally an oral tradition, the verbal basis of Yoga-Vidya (Yogic Science) is found in the Upanishads (especially the Katha-Upanishad, ShvetashvataraUpanishad and Maitrayaniya-Upanishad), the Yoga Sutras of Patanjali and the Bhagavad Gita. According to Prof. TR Anantharaman, President of the Indian Academy of Yoga, all of these Yoga scriptures are pre Buddhistic in nature and share a systematic and broad scientific basis. Katha Upanishad, one of the first written works on Yoga mentions the Yoga-Vidya (science of Yoga) and Yoga-Vidhi (the technological know how) of Yoga. The pure science of Yoga is Adhyatma Vidya (science of man in depth) while the technology or applied science (rules of Yoga practice) that is, the technology of unification or integration, is called Yoga-Vidhi. The scientific attitude of Yoga can be seen from the firm insistence on Pariprasna (enquiry or dialogue) as a pre requisite to higher knowledge as enunciated in the Bhagavad Gita (IV.34). Similarly the Yoga Sutras of Patanjali display a scientific attitude towards the acquisition of Pramana (true knowledge). Patanjali says that true knowledge can be acquired (Yoga Sutra: Chapter I, Verse7) by direct perception (Pratyaksha), rational inference (Anumana) and from reliable testimony (Agama). This use of the intellect (Buddhi) endowed with discrimination (Viveka) is typical of all Yoga traditions and their teachings. The Bhagavad Gita, which is sometimes referred to as the Yoga Shastra, shows the exchange between Arjuna and Yogeshwar Krishna to be of a genuine spirit of enquiry and a keen desire for truth, as one would expect from a modern scientist and his guide. The ShivaSamhita (V.26-30) lists the characters of a fully qualified disciple (Shishya) as follows. “Endowed with great energy and enthusiasm, intelligent, heroic, learned in the scriptures, free from delusion…” Aren’t these very same qualities required by a true scientist (a seeker of true knowledge)? TOOLS AND TECHNOLOGY OF YOGA (YOGA-VIDHI): The process of Yoga is one of the understanding and achievement of Mind Control. The Yogis discovered that the mind has many levels such as Mudha (dull and inert

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

mind), Kshipta (distracted mind), Vikshipta (partially distracted mind), Ekagratha (concentrated mind) and Niruddha (controlled mind). They also found that the thought waves (Chitta-Vritti) were five fold and are Pramana (conception), Viparyaya (misconception), Vikalpa (imagination), Nidra (sleep) and Smrithi (memory). They realized that without controlling these mental fluctuations there was no hope of spiritual evolution. This is why Maharishi Patanjali says, “Yoga is the stilling of the whirlpools of the mind (Yogash chittavritti nirodhah). Once this is achieved the Yogin rests in his essential self (tada drishtu swarupeva sthanam). The method to achieve this state is through dedicated and determined practice and dispassionate objectivity (abyasa vairagyabhyam tannirodhah). The Yogi views his being as a manifestation of the Divine and realizes that he is not only the physical body but also has four other bodies; the energy body, the mental body, the body of wisdom and the body of eternal bliss. This concept is known as the Pancha Kosha. He follows a systematic practice (Abyasa) of the eight fold path of Ashtanga (Raja) Yoga consisting of the moral restraints (Yama), ethical observances (Niyama), firm and comfortable postures (Asana), expansion of the vital life force (Pranayama), control of the senses (Pratyahara), concentration (Dharana) leading into meditation (Dhyana) and ultimately transcending the individual self in cosmic consciousness (Samadhi). This conscious evolution may take years and years (even lifetimes) of disciplined and dedicated practice (Abyasa), detachment or dispassion (Vairagya) and loads of discrimination (Viveka). Through such a systematic manner the Sadhak (seeker of Truth) attempts to unite (Yuj) his individual self (Jivatma) with the universal self (Paramatma). VIEWS ON YOGA-VIDYA BY EMINENT YOGIS AND SCIENTISTS Swami Vivekananda said, “Yoga is really one of the grandest sciences…take up the study of this science as you would any other science of material nature and remember there is no mystery and no danger in it.” Dr. I K Taimni, an eminent scholar known for his excellent work on the Yoga Sutras of Patanjali (The Science of Yoga) says, “This science of sciences is too comprehensive in its nature and too profound in its doctrine to be fitted into the framework of any particular philosophy-either ancient or modern. It stands in its own right as a science based upon the eternal laws of the higher life and does not require the support of any science or philosophical system to uphold its claims. Its truths are based in the experiences and experiments of an unbroken line of mystics, occultists, saints and sages, who have realized and borne witness to them through the ages.” Sri RR Diwakar, who was one of the founding fathers of the modern Indian political state, has the following to say. “While modern science (that is of an experimental nature) has brought us to the brink of a nuclear war, the Yoga-Vidya (that is experiential in nature) on the other hand brings about peace, harmony, love, friendliness and cooperation.” This experiential nature of Yoga is well brought out by Vyasa’s Yoga-Bhashya wherein he says, “Yoga must be known through Yoga. Yoga grows through Yoga.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

He who is attentive towards Yoga long delights in Yoga.”(III.6). Similarly the YogaShikha-Upanishad warns of the “snare of textbooks” (Shastra-Jala) referring to bookish learning without accompanying experience. Dr. Georg Feuerstein in his excellent book ‘The Shambala Guide to Yoga’, says “Long before physicists discovered that matter is energy vibrating at a certain rate, the Yogis of India had treated this body-mind as a playful manifestation of the ultimate power (Shakti), the dynamic aspect of Reality. They realized that to discover the true Self, one had to harness attention because the energy of the body-mind follows attention. A crude example of this process is the measurable increase of blood flow to our fingers and toes that occurs when we concentrate on them. The Yogis are very careful about where they place their attention, for the mind creates patterns of energy, causing habits of thought and behavior that can be detrimental to the pursuit of genuine happiness”. Dr Dean Ornish, an eminent American medical doctor who has shown that Yogic lifestyle can reverse heart disease says, “Yoga is a system of perfect tools for achieving union as well as healing.” Dr VSSM Rao writes that, “The tradition of Yoga is so perfect that we have to seek ways of expounding it in modern scientific terminology instead of simply evaluating it in terms of current concepts of science, which is expanding so rapidly that a time may come when man would like to live by his intuition rather than by scientific planning, bristling with conflicts and balancing a number of variables not completely understood.” According to the late Padma Bhushan Dr B Ramamurthy, eminent neurosurgeon, Yoga practice re-orients the functional hierarchy of the entire nervous system. He has noted that Yoga not only benefits the nervous system but also the cardiovascular, respiratory, digestive, endocrine systems in addition to bringing about general biochemistry changes in the Yoga practitioners. Professor Dr SV Rao, an eminent medical doctor and Yoga Scientist says, “Yoga is a science because it is verifiable. Yoga as a science of living is also an art. Yoga, therefore, may be defined as the science and art of optimum living. Yoga has the capacity to move, either side by side with medical science or independently. This is because Yoga has a sound system of etiology, diagnosis and pathogenesis of disease. Thus we have a complete system by itself in Yoga.” Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj, one of the foremost authorities on classical Yoga in the last century says, “Yoga is scientific and many of it practices can be measured by existing scientific methods. As a science of mind it offers a safe method of concentration and meditation educing a practical application of the power of the human mind. Its entire process is centered in awareness - that is why I call it the science of awareness.” REFERENCES 1. Anantharaman TR. Yoga as Science. Souvenir: Seminar on Yoga, Science and Man.1975.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

2. Anantharaman TR. Yoga Vidya and Yoga Vidhi. The Yoga Review 1983; III: 3, 119-137. 3. Chidbhavananda Swami. The Bhagavad Gita. Ramakrishna Tapovanam, Trichy, 1984 4. Diwakar RR. Reader’s forum. The Yoga Review 1986; Vol. VI; 3/4, pp 35. 5. Feuerstein Georg. The Shambala Guide to Yoga. Shambala Publications Inc, Boston, Massachusetts, and USA.1996. 6. Gitananda Giri Swami. Yoga the Art and Science of Awareness. Souvenir 1996; 4th International Yoga Festival, Govt of Pondicherry. 7. Gitananda Giri Swami. Ashtanga Yoga of Patanjali. Pondicherry. 1999. 8. Gitananda Giri Swami. Frankly Speaking. Satya Press, Pondicherry, 1997. 9. Gitananda Giri Swami. Yoga: Step-by-Step, Pondicherry, 1976. 10.Taimni IK. The Science of Yoga. The Theosophical Publishing House, Adyar, Chennai.1961 11.Yoga: Science of Holistic Living. Vivekananda Kendra Patrika. 17-2 1988. 12.Yogi Ram. Health and longevity through Yoga. Yoga Thara 1997; July/Aug, pp 7-9

ESSENTIAL QUALITIES OF A GOOD YOGA TEACHER Yogacharya Dr Ananda Balayogi Bhavanani 1. Must be a good learner and ready to also learn through the process of teaching 2. Must have a strong self-introspective ability 3. Must be disciplined and dedicated towards the cause of Yoga 4. Must have a sound knowledge of the Yoga principles and techniques along with an understanding of the precautions, contraindications etc that are involved 5. Must have an understanding of the wholistic nature of Yoga physiology, philosophy and psychology 6. Must posses a strong desire for spiritual evolution 7. Must be willing to learn from all situations and not have an, “I know it all!” attitude. 8. Must possess a sense of empathy for others 9. Must be willing to sublimate their own EGO 10. Must have a good sense of humor and be able to laugh at themselves without reservation

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

11. Must be able to motivate others by self-example and lead the way as a true Yoga Acharya. 12. Must learn from their mistakes and be ready to correct themselves when they have made such mistakes 13. Must have devotion to the Guru who has guided them to the level of becoming a teacher themselves. Guru Droha or treachery to one’s Guru is considered the worst sin.

20 GENERAL INSTRUCTIONS FOR YOGA TEACHERS Yogacharini Devasena Bhavanani Senior Faculty ICYER and Yognat, Pondicherry www.icyer.com 1. Choose a natural setting with some trees, plants in an open area or a roof top. If in a hall, please open the windows to improve the ventilation. 2. Make sure that all the mats are in a line and well organized. Discipline at all levels is an important aspect of Yoga. 3. Make sure there is an adequate supply of water during the class. Proper hydration is to be maintained at all times. 4. Try to keep the teacher student relationship in a traditional form as a Guru Kula atmosphere. Without such a relationship real teaching cannot occur. 5. Give proper advice on the comfortable Yoga dress to be worn for the class. Cultural aspects must be understood with regards to the dressing. 6. Make sure that you have already clearly explained the necessity of having an empty stomach before performing any of the Yoga practices. 7. Try to have the classes in the morning and emphasize the importance of facing the morning sun while doing the practices. 8. Help the students to become aware of what they are doing and what is happening with every movement in the class. Becoming aware of how unaware we are is the first step to be emphasized. 9. Clarify the right and left confusion that tends to occur during the practices. 10.Suggestions for a healthy diet and life style should be given as appropriate. The importance of stopping the negative habits must be emphasized as much as possible. 11.Try to give a detailed view of the practices that are being taught. For e.g. when teaching the Surya Namaskar, make sure that you explain the concepts of the Usha Shakthi, names of the sun with their meaning, importance of breath-movement coordination etc. The cultural understanding should also be developed at all times. 12.Yoga is a way of life and not just a few techniques. It is important to discuss the principles such as the Yama-Niyama when appropriate.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

13.Stress upon the importance of the three R’s. Regularity, rhythm and repetition that have been so nicely explained by Amma. Daily practice should be encouraged. 14.It is important to help them understand how to make life more meaningful by paying attention to the process of transforming oneself from the lower animal to the Divine states of existence. Change is the only constant as Amma always says and the Panchakashara of Om Namashivaya is a very good Japa in this regard. 15.This is a slow and steady process. Don’t rush them into any of the practices without adequate preparation and don’t over stretch them as it may cause a negative reaction. Pay attention to the students at all times. 16.Give them an understanding of the various paths of Yoga, the different traditions, the types of Sadhakas and the importance of Guru Bhakti and Guru Dakshina (gratitude to the Guru) in the evolutionary process. Shraddha or faith in the Guru and their wisdom is essential for all students. 17.Slowly and steadily make the mind ready for the internal practices of Dharana and Dhyana with proper step by step guidance. The awareness of the flow of Prana in the different practices can make the student ready for the inner experiences that occur later. Om Japa and the chanting of Mantras can help make the process more internal. 18.The Sanskrit names are essential to understand the essence of the practice and so make sure you give the names and their relevance. 19.Relaxation is very important and the teacher must guide the student in a slow and step-by-step manner during the relaxation. 20.Swamiji and Amma have given us great examples of how to live the Yogic life and teach for all types of students in all situations. We should learn from them and follow their great examples.

CONSIDERATIONS IN TEACHING A PRACTICAL CLASS Yogacharya Dr Ananda Balayogi Bhavanani •

Prepare yourself and be well read up on the topic to be taught

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Assess the level of the student and start from their present level.

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The first rule of Yoga and medicine is Ahimsa - do no harm!

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Start the class with a period of quiet sitting and a group prayer.

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Gentle warming up practices such as the Jathis are a useful way to prepare the students physically and mentally for further practices

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Gently work the students into the different Yoga practices such as the Kriyas and Asanas with emphasis on breath and body movement coordination

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Don’t make the students to hold the postures to long at the beginning.

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The progression in each practice should be ideally from the

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

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first step of going in and out of the posture in tune with the breathe cycle,

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the second step of holding the posture for a short period,

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the third step of holding it for a longer duration of time.

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Make the class lively with some Yoga jokes and have a sip of water in between the practices to hydrate the tissues.

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Introduce the breathing practices to develop a proper breathing pattern and encourage the use of complete Yogic breathing (Mahat Yoga Pranayama) from the beginning.

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Introduce the Pranayama practices in a step by step manner and go from a short breath cycle to a longer one with time. Use of Bandhas is to be brought in later when trying to hold the breath for longer periods of time.

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The importance of Mudras can be taught at the appropriate time with proper examples to understand the flow of energy in the body. Sparsha Mudras are an excellent tool to help students to understand the power of Mudras.

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Relaxation is the most important time in the class as the benefits of the practices done in the class settle down in the body in a healthy manner at that time. Don’t neglect this vital period of rest, relaxation and recuperation.

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Make mentions of the Yogic philosophy and psychological aspects as well as the benefits of the practices at different intervals in the class. Repeat the concepts many times as students tend to drift off and may not catch the concepts if mentioned just once.

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Be open to questions and answers in the class but don’t let them disturb the general rhythm, better to have a time allocated for the questions at the end of the class.

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End the class with a group prayer and motivate the students to be regular as that is one of the most important aspects of Yoga Sadhana.

METHODS OF TEACHING YOGASANAS Yoga Chemmal V Anbhazhagan President Pondicherry Yoga and Naturopathy Association MEANING OF YOGA: As you all vividly know the word yoga means ‘unity’ or ‘oneness’. On a more practical level, yoga is channel of balancing and harmonizing the body, mind and emotions. This is possible through regular practice of Asana, Pranayama, Mudra, Shat karma and meditation etc. MEANING OF ASANA: Asana mean a state of being in which one can remain physically and mentally steady, calm, quiet and comfortable. According to Hatha Yoga Pradipika – By practicing Asanas, one can attain steadiness of body and mind, freedom from disease and lightness of limbs. According to Yoga Sutra – Sthiram sukham asanam means a position which is comfortable and steady. However it is found that asana means certain specific body positions which open the energy

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

channels and Psychic centre. As mentioned in the yogic scriptures that there are 84, 00,000 Asanas exists. Our great rishi’s and yogi’s modified and reduced the number of Asanas to few hundred which is known today. It is very difficult to perform all the Asanas by all. Of these few hundred, it’s sufficient to practice a few Asanas which is most suitable to a particular practitioner. Regular practice of yoga brings the maximum benefit. TEACHING ASANAS TO THE BEGINNERS: There is a group of Asanas that should be performed by those who have never practiced Yogasanas before, who are infirm in any way, weak or sick and who are therefore unable to perform the most difficult practices. This group consists of elementary techniques designed to prepare the mind and body. The major Asanas of this group consists of Pawana muktasana series. In Sanskrit these practices are referred to as “Sukshma Vyayama”. The word ‘Pawan’ means wind or Prana and ‘Mukta’ means release and ‘asana’ means pose. Therefore pawana muktasana also means a group of Asanas that remove any blockages that prevent the free flow of energy in the body and mind. It is very useful as a preparatory practice as it opens up all the major joints and relaxes the muscles of the body. This group of Asanas can be practiced by all beginners or advanced, young or elderly people suffering from minor ailments. Because of its simplicity, it should be taught to all beginners. These practices are divided into three parts such as: Part-I: Anti-rheumatic group: These groups of Asanas are very good for those with rheumatic arthritis and related ailments. These exercises consist of toe-bending, ankle rotation, half butterfly, full butterfly and hip rotation, hand bending, wrist bending, wrist joint rotation, elbow bending, shoulder socket rotation and neck movement. Part-II: Digestive/Abdominal group: This group of Asanas is concerned specifically with strengthening the digestive system. The practices are raised legs pose (uttana padasana), legs rotation (chakra padasana), cycling (pada sanchalanasana), leg lock pose (supta pavana muktasana), rocking and rolling, sleeping abdominal stretch pose (supta udara karshanasana) and boat pose (navasana). Part-III: Shakthi Bhandha Asanas: These groups of Asanas are concerned with improving the energy flows within the body and breaking down neuro-muscular knots, especially in the pelvic region whose energy tends to stagnate. The practice consists of pulling the rope, dynamic spinal twist, churching the mill, rowing the boat, chopping the wood, salutation in sitting pose and abdominal stretch pose. ON REGULAR PRACTICE OF ALL THE ABOVE THREE PARTS THE BEGINNERS SHOULD TAUGHT THE NEXT STAGE OF ASANAS. ASANAS CAN BE CLASSIFIED INTO THREE GROUPS AS FOLLOWS:

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

YOGASANAS

CULTURAL ASANAS

RELAXATION ASANAS

MEDITATION ASANAS

Cultural Asanas

Standing Asanas

Forward bending Asanas

Backward bending Asanas

Spinal twisting Asanas

Inverted Asanas

Balancing Asanas

I. CULTURAL ASANAS CAN BE CLASSIFIED AS FOLLOWS 1. STANDING ASANAS: This series of asana has a stretching and strengthening effect on the back, shoulders and the leg muscles. They are particularly useful for those who spend a lot of time sitting down or who have stiffness or pain in the back. They improve posture, balance and muscular co-ordination. Some of the standing Asanas include: Natarajasana, Vrikshasana, Tadasana, Utkatasana, Garudasana, Trikonasana, Parivritta Trikonasana, Parswa Konasana, Veera Badrasana, Ardha Chandrasana, Pada Uttanasana 2. FORWARD BENDING ASANAS : Forward bending Asanas loosen up the back, maintaining good health and increasing vitality. These practices move the spine into the position known as the primary curve, the shape it takes in the womb. During a forward bending asana each of the vertebrae is separated, stimulating the nerves, improving circulation around the spine and nourishing the spinal cord. This has a positive impact on the organs of the body generally and on the brain specifically. This group of Asanas is also very important for making the back muscles supple and strong, compressing and massaging the abdominal organs, including the liver, kidneys, pancreas and intestine and stretching the leg muscles. The followings are some of the forward bending Asanas: Paschimottanasana, Janu sirshasana, Pada

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

hastasana, Utthitha janu sirshasana, Pada angusthasana, Vajra mutrasana, Upavishta konasana, Koormasana 3. BACK BENDING ASANAS: Back bending Asanas are postures which turn the body out to face the world. They are stimulating and extro verting. Because they expand the chest and encourage inhalation, they are associated with the attitude of embarrassing life. The practice backward bending Asanas can correct postural defects and neuro-muscular imbalances of the vertebral column. These Asanas help to circulate, purify and enrich the blood in the back region. This series of Asanas create a negative pressure in the abdomen and pelvis, helping neuro-circulatory toning of all the related organs and also massage the abdomen and pelvic organs. The followings are some of the backward bending Asanas: Bhujangasana, Laghu Vajrasana, Salabhasana, Dhanurasana, Sedhu Bandhasana, Chakrasana, Ushtrasana 4. SPINAL TWISTING ASANA: Spinal twisting asana are important for spinal health. The twist imposed on the spine and the whole trunk exercises the muscles, make the spinal column more flexible and stimulate the spinal nerves. It also has a strong influence on the abdominal muscles, alternatively stretching and compressing them as the body twists from one direction to the others. The followings are some of the spinal twisting Asanas: Meru wakrasana, Artha matsyendrasana, Parivritti janu sirshasana, Bharadvajasana, Pashasana, Privritta trikonasana, Privritta parshva konasana. 5. INVERTED ASANAS: Inverted Asanas reverse the action of gravity on the body; instead of everything towards the feet, the orientation shift towards the head. Similarly on the emotional on the Psych level inverted Asanas turns everything upside down, throwing a new light on the old pattern of behavior and being. Generally these practices improve health, reduce anxieties and stress and increase self confidence. These Asanas encourage a rich supply of blood flow to the brain and nourishing the neurons and flushing out the toxins. Blood and limb, accumulated in the lower limbs and abdomen, are drained back to the heart, then circulated to the lungs, purified and re-circulated to all parts of the body. This process nourishes the cells of the whole human organisms. They enrich blood flow also allows the pituitary gland to operate more efficiently. The followings are some of the inverted Asanas: Bhumi pada uttasana, Vipareeta karani asana, Sarvangasana, Padma sarvangasana, Halasana, Sirshasana, Oordhwa padmasana. 6. BALANCING ASANAS: Balancing Asanas develops the cerebellum, the brain centre that controls how the body works in motion. These Asanas induce physical balance, stilling unconscious movements. This group of practice develops a balanced mind and a more matured outlook on life. It also balances the novel system and removing stress and anxiety. At the beginning these Asanas may be difficult to perform however the body is very adoptable and progress will quickly be made with few weeks of regular practice. The following are some of the balancing Asanas: Garudasana, Natarajasana, Vatayanasana, Bakasana, Kukutasana, Hamsasana, Mayurasana.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

II. RELAXATION ASANAS: The relaxation Asanas should be performed before and after the asana session and at any time when the body become tired. The followings are some of the important relaxation Asanas: Shavasana (corpse pose), Advasana(reversed corpse pose), Makarasana(crocodile pose), Jyestikasana(superior pose) and, Matsya Kridasana(flapping fish pose). III. MEDITATION ASANAS: The meditative Asanas needs to hold the body in a steady position without conscious effort. It is essential to remain awake and alert while going to various stages which lead to successful meditation. Initially most people will find it difficult to sit in one asana for a long time. However, through regular practice of the pre meditation posture, the legs and hips will become flexible enough comfortably maintain a steady posture. The followings are some of the Asanas prescribed for meditation. They are Padmasana, Bhadrasana, Siddhasana and Vajrasana. GENERAL NOTE FOR THE YOGA PRACTITIONERS: The following practice notes should be thoroughly understood before teaching and practicing yoga. Breathing: Always breathe through the nose unless specific instructions are given. Awareness: Awareness has many connotations, in this context, it may be understood as consciously noting the physical movement, the postures itself, breath control and synchronization, mental counting, sensations in the body, movement of Prana, concentration on an area of the body or chakra and most important, any thoughts or feelings that may arise during the practice of Asanas. This awareness is essential in order to receive optimum benefits from the practices. Relaxation: Shavasana may be performed at any point during asana practice, especially when feeling physically or mentally tired. Shavasana should also be practiced on completion of the Yogasanas programme. Sequence: After completing shat karma, asana should be practiced, followed by Pranayama, pratyahara, dharana and then meditation. Counter pose: The concept of counter pose is necessary to bring the body back to a balance state. It is important that the asana practice should be structured so that backward bends are followed by forward bends and vice-versa. Time: Asana may be practiced at any time of the day after meals. The best time, however is the 2hrs before and including sun rise. This period of day is known in Sanskrit as Brahmamuhurta and is most conducive to the higher practice of yoga. Place: Practice in a well-ventilated room where it is calm and quiet. Asanas may also be practiced outdoors but the surrounding be pleasant, a beautiful garden with trees and flowers. Blanket: Use a folded blanket of natural material preferably white in colour for the practice of Asanas.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

Clothes: During the practice of Asanas it is better to wear loose, light and comfortable clothing. During the practice of Asanas spectacles, watches and jewelries should be removed. Bathing: Try to take a cold shower before starting Yogasanas. Emptying the bowels: Before commencing the Asanas programme the bladder and intestine should preferably be emptied Diet: there are no special dietary rules for asana practitioners, although it is better to eat natural food and in moderation. At meal time it is advised to half fill the stomach with food, 1/4th of water and leave the remaining 1/4th empty. Eat only to satisfy hunger and not so much that a feeling of heaviness or laziness occurs. Eat to live rather than live to eat. Food which causes or gas in the digestive system, which are heavy, oily and spicy should be avoided, especially when Asanas are practiced with a spiritual aim. No straining: Never exert undue force while doing Asanas. Age: Asanas may be practiced by people of all age groups, male or female. Contra-indication: people with fractured bones or who are suffering from chronic ailments should consult a yoga teacher or doctor before commencing Asanas. Termination of Asanas: If there is excessive pain in any part of the body the asana should be terminated immediately and if necessary medical advice shout.

SHATKRIYAS: THE SIX PURIFICATORY ACTIONS Yoga Chemmal Smt Meena Ramanathan Senior Faculty Yognat and Coordinator Yoga Courses Pondicherry University Community College, Pondicherry The term Shat Karma or Shat Kriya translates as ‘six actions’, each ‘action’ has several practices. Each one is powerfully purifying, profoundly cleansing at all levels of ‘being’ and induces self-study (Swadhyaya) that subtly alters aspects of the manipulative ego-personality. The ancient Rishis considered them as essential to the practice of Yoga as they have manifold, wondrous result and are held in high esteem. These Kriyas have powerful effects within both the physical and energy bodies (Koshas) and have a dynamic impact on the Doshas. Therefore, the aims of Hatha Yoga and of the Shat Kriyas are to cleanse the internal organs and thereby create harmony between the major Pranic flows, Ida and Pingala, and attaining physical and mental purification and balance. They help develop immunity by eliminating the toxins and stimulate the mind by removing lethargy (Tamas). Stimulates vitality and helps in retardation of ageing, increasing the awareness.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

These Kriyas are listed in Shloka 12 of Gherenda-Samhita,(a classic text of Hatha Yoga) DHAUTIR-VASTIS-TATHA NETIR, TRATAKAM, NAULI KAPAL-BHATIS-C-AITANI, SAT-KARMANI SAMACARET Which means, “The body is cleaned with the help of the six following process” 1. Dhauti- Cleanses the upper GIT up to stomach. 2. Basti - Cleanses the lower part of GIT, especially the rectum. 3. Neti - Cleanses upper nasal tract from nostrils to throat 4. Nauli- Cleanses abdominal organs, strengthens and tones abdominal muscles. 5. Kapalabhati - Refreshes, activates brain cells cleaning the respiratory tract. 6. Trataka- Strengthens and tones the eyes, improves eye sight. When Shat Karmas are used in the very beginning, it unplugs the repression of cultural conditioning, open up the energy channels, activate the energy centers, and also unburden the physical body of accumulated obstructions and toxins. Shat Karmas are NOT simply physical cleansing exercises; rather they utilize specific body mechanics in order to remove emotional and mental blockages and hindrances. They affect the physical body, energy body, mental/emotional body, the creative thought processes and pathways of embodiment in a positive way. They are meant to wake us up and remove obstacles. They are not designed to be used exclusively, but rather are preparatory activities intended to be integrated with the other practices such as Yama / Niyama, Asana, Dhyana, Pranayama, and the rest of the Yoga practices capable of creating a profound synergy and synchronicity (of body, nature, breath, mind, and spirit). These Kriyas create space in the human temple for living spirit -- they detoxify the body, the blood stream, the nervous system, brain, Nadis, mind, thought patterns, and negative tendencies. By opening up these pathways, less distracting energetics are present and more positive, healing, and evolutionary creative energy is able to flow. The Kriyas thus serve as power synergists in the purification of the bodymind, its activation, and integration. PRECAUTIONS •

They look difficult, revolting, unnatural and are definitely not easy.

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There is some risk of harm to the learner if something goes wrong.

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These powerful techniques should never be learned from books or taught by inexperienced people. According to tradition only those instructed by a Guru may teach others.

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It is essential to be personally instructed as to how and when to perform them according to individual needs.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

Hatha Yoga Pradipika Chapter 2 verse 21 – 36, explains the technique, benefits and the precautions of the Shat Karmas 21: “When fat or mucus is excessive, Shatkarma; the six cleansing techniques, should be practiced before (Pranayama). Others, in whom the Doshas, i.e. phlegm, wind and bile are balanced, should not do them. 22: Dhauti, Basti, Neti, Trataka, Nauli and Kapalabhati; these are known as the six cleansing processes. 23: These Shatkarma, which effect the purification of the body, are secret. They have manifold, wondrous results and are held in high esteem by eminent Yogis. 24: A strip of wet cloth four Angulas wide (i.e. 7 – 8 cms) and fifteen hand spans (i.e. 1 ½ m) in length is slowly swallowed and then taken out, as instructed by the Guru. This is known as Dhauti (internal cleansing). 25: There is no doubt that coughs, asthma, diseases of the spleen, leprosy and twenty kinds of diseases caused by excess mucus are destroyed through Dhauti Karma. 26: Sitting in Utkatasana, navel deep in water, insert a tube into the anus and contract the anus. This cleansing with water is called Basti Karma. 27: Enlargement of the spleen and all diseases arising from excess wind, bile and mucus are eliminated from the body through the practice of Basti. 28: By practicing Basti the appetite increases, the body glows, excess Doshas are destroyed and the Dhatu, senses and mind are purified. 29: Insert a soft thread through the nose to a length of one hand span so that it comes out of the mouth. This is called Neti by the Siddhas. 30: Neti cleanses the cranium and bestows clairvoyance. It also destroys all diseases that manifest above the throat. 31: Looking intently with an unwavering gaze at a small point until tears are shed is known as Trataka by the Acharyas (teachers). 32: Trataka eradicates the eye of all diseases, fatigue and sloth and closes the doorway to creating those problems. It should be carefully kept secret like a golden casket. 33: Lean forward, protrude the abdomen and rotate (the muscles) from right to left with speed. This is called Nauli by the Siddhas. 34: Nauli is foremost of the Hatha Yoga practices. It kindles the digestive fire, removing indigestion, sluggish digestion, all disorders of the Doshas and brings about happiness. 35: Perform exhalation and inhalation rapidly like a bellows (of a blacksmith). This is Kapalabhati and destroys all the mucus disorders 36: By the six Karmas (Shatkarma) one is freed from excesses of the Doshas. Then Pranayama is practiced and success is achieved without strain.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

TYPES OF THE SHAT KARMAS DHAUTI -Types of Dhauti: (HYP describes Vatsara Dhauti only; the other Dhauti practices are described in the Gherenda Samhita.) •

ANTAR DHAUTI (internal): Vatsara (wind), Varisara (water), Danda (stick), Vaman (Kunjal) , Bahiskrita (anal cleaning)

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DANTA DHAUTI (teeth), Jihva (tongue), Karna (ear), Kapalrandhra (frontal sinuses), Kapal (head), Chakshu (eyes), Danta (teeth)

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HRID DHAUTI: Vastra (cloth), Danda (stick), Vaman (Kunjal)

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MOOLA SHODANA (base purification)

BASTI - active enema process •

Jala Basti (Water is sucked into the colon through the anus and expelled)

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Sthala Basti (Air is sucked in this case)

NETI -Nasal irrigation technique (Neti destroys Kapha-Doshas, and is said to bestow clairvoyance (Divya Drishti) •

Jala Neti (passing warm saline water through the nose)

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Sutra Neti (passing a soft thread through the nose)

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Ghrta Neti (passing ghee through the nose)

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Dugdha Neti (passing of milk through the nose)

TRATAKA- A Yogic exercise for the eyes, it involves steady and continuous gazing at a point of concentration. •

Antara Trataka, (internal) and

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Bahira Trataka (external )

NAULI -In this the abdominal muscles are isolated and churned. •

Dakshina Nauli (when muscles are isolated to the right)

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Vama Nauli (left)

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Madhyama Nauli (middle)

KAPALABHATI - Detoxification technique of Yoga •

Vatakrama Kapalabhati (similar to Bhastrika Pranayama)

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Vyutkrama Kapalabhati (sucking water in through the nose and expelling it through the mouth)

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Seetkrama Kapalabhati (in through mouth and out through nose.)

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

PRANAYAMA: EXPANDING THE MOTHER ENERGY Yoga Chemmal Yogacharini Dr Nalini Devi Senior Faculty ICYER and Director Gitananda Yogalayam, Spain

THE ART AND SCIENCE OF CONTROL AND EXPANSION OF THE MOTHER ENERGY OF THE UNIVERSE THAT HOLDS EVERYTHING TOGETHER We can absorb Prana directly from the sun, through the breath, water, earth, other people, food and cultivating healthy emotions and high thinking. CLASSIFICATIONS OF PRANAYAMA 1. Adhama or Yoga Pranayamas (Tamas) - Correction of breathing difficulties - Cleansing of the respiratory system - Toning up the nervous system - Strengthening the mind Examples: Vibhaga Pranayama, Bhastrika, Shetali Pranayamas 2. Samyama or Madyama Pranayamas (Rajas) - Sensory control - Sensory withdrawal - Concentration - Meditation Examples: Bhramari, Pranava and Savitri Pranayamas 3. Shakti or Uttana Pranayamas (Sattvas) The Uttanas are the higher Pranayamas that are useful in the arousal of Kundalini Shakti Eg: Ujjayi and Surya Bhedana Kevala Khumbaka or Nirguna

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

Adham Pranayama

Madhyam Pranayama

Low Chest Breathing

Mid Chest Breathing

Adhyam Pranayama

Mahat Yoga Pranayama

High Chest Breathing

Complete Breath

VIBHAGA PRANAYAMA: SECTIONAL BREATHING

HATHENAS: ASANAS AND KRIYAS TO OPEN THE LUNGS BY FORCING AIR INTO ITS BRONCOPULMONARY SEGMENTS

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

TEACHING YOG TO CHILDREN Prof Dr Madanmohan Director-Professor Physiology, JIPMER, Pondicherry Nowadays, there is a lot controversy about introducing sex education in the schools. Why not instead, introduce non-controversial and highly desirable yog education in the schools? In Vedic India, yog education was a part of ashram life. If we introduce yog in schools, we will surely produce many rishis and Vivekanands. Present day school education is stress-oriented and plagued by the burden of bulky school bags and stress generating examinations. Examination time is stressful not only to the students, but also to the parents and family members. Children need to relax and be happy. But, it is all stress because of high demands on them. Yog is the best means to prevent as well as manage stress. Yog is not “job education” but “self education”. It is an ideal tool for holistic development of our body, mind and soul. Children are malleable and imitative and childhood is the most critical period of growth and development. Hence, school life is the most appropriate time for achieving excellence through yog. Yog can be used to improve not only physical health and physiological functions, but also concentration, memory, will power and discipline at the school level. Children do not need high metaphysical, philosophies, but common sense basic concepts of yog. In the elderly, body is rigid and health problems start appearing. Hence, yog practice should include easy performing non-straining asans, non-taxing pranayams, meditation and relaxation. At the college level, yog training can be research oriented. School children are quite flexible and they can take to asans like ducklings to water. Primary school children can enjoy suryanamaskar and AUM chanting. Children need to be taught how to concentrate. At high school level, meditation (dhyan) and self study and introspection (swadhay) can effectively control the negative emotions and restlessness of mind. If dhyan is difficult, dharana (concentration) can be developed by conscious breathing, tratak and nasikagr mudra. This will help in developing awareness in every action. The result will be desirable effect on children’s emotional health and studies. Nadishuddhi with breath awareness and AUM chanting can effectively reduce the stress levels of children. Violence is in the air. Terrorists are having a field day. Cinema glorifies violence. And we give our children water pistols and guns as toys! Emphasizing yam-niyam will inculcate virtues that will make children peaceful, humane and happy. It is clear that yog will make our children physically strong, emotionally balanced, mentally peaceful and spiritually advanced. Thus, yog is the best answer for children’s psychological problems and all round development. TEACHING YOG TO WOMEN From the yogic point of view, childhood and postmenopausal periods of women are not different from men. On the other hand, the periods of adolescence (~11 – 18 years), womanhood (19-45 years) and menopause (~46-56 years) are unique to women.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

During the adolescent period, there is increase in the production of female sex hormones resulting in profound physiological and psychological changes. Girls may experience mood swings and are vulnerable to sexual abuse if they are ignorant. Hence, the emphasis should be on understanding (jnan yog) and moral-ethical values (yam-niyam). Regular yog practice will be of great help to cope with the situation. Relaxation techniques like shavasan and slow rhythmic breathing should be emphasized. Abdominal (adham) breathing, mool bandh, ashwini mudra, agnisar kriya and vipareetakarani are good for pelvic health. For antenatal and postnatal care, abdominal breathing, shavasan and non-taxing asans can be used to improve general health and reduce the pregnancy-related complaints. Regular practice of yog will go a long way to reduce the incidence of surgeries and load on our health care delivery system. Post - menopausal women may have the feeling of loss of womanhood and general emptiness. Disciplined yogbhyas is an ideal way to improve personality and general well being to manage such cases. FOR THE YOG TEACHER Rather than a teacher, you should be a guru, an acharya. Guru is an accomplished one, an expert in the field. Acharya is one who teaches by his personal example. Acharya is the best teacher because he inspires while good teacher explains and a bad teacher complains. Vedic India was on top of the world in every field—science, philosophy, art and craftmanship. This was because of the gurus, acharyas and rishis (seers, mantr drishtas) who, as nishkamakarmayogis, worked selflessly for the benefit of humanity. Nowadays, teachers are devoid of noble thoughts and attitudes. They work for their salary and lack commitment, noble qualities and dedication to their work. Come exams and they go on strike! How can such teachers inspire the students? As a yog teacher, you should be an acharya, a guru and strive to become a rishi. Then you can impart knowledge of material sciences (apara vidya) as well as the spiritual knowledge (para vidya / brahm vidya). Spiritual background will help students to do better in material sciences as well and they will progress in their profession. In Vedic India, gurukul system of education gave equal importance to material as well as spiritual knowledge. Treat all students equal, irrespective of social or economic status. Remember that the great Yogeshwar Krishn and his buddy, humble Sudama (Kuselan) studied together in the same gurukul. As a role model, you should strictly observe yogic codes of conduct (yam-niyam) and embrace a simple and intellectual life that is based on regular self-appraisal (swadhay). If you are blessed with these qualities you will be able to produce distinguished citizens who will be an asset to the society.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

BASIC QUESTIONS IN TEACHING YOGA Yogacharya Srikant Assistant Faculty ICYER and Representative of Gitananda Yoga, Canada What do you wish to be, an instructor or a teacher? The reason for this question is simple. An instructor is one who gives instructions, who gives technique but is not capable or has no interest in teaching in the real sense of the term. On the other hand, a teacher is one who is qualified to share whatever knowledge he/she has and is constantly active in the following process. He/she is interested in the unfolding of the student and should be to the best of his/her capabilities an embodiment of the teachings. The present document addresses these persons. There are three elements that compose the process in which we consciously teach. They are separated here for the sake of clarity but are in reality one continuous process and are cyclic in nature as the three elements are pondered and reassessed continuously. We might have to go through this cycle a million of times, and so we should since we change, our students change and with this, the teaching structure should equally adapt to these new realities though the core concepts of a tradition are eternal. This is a dynamic process and any stagnation of the mind should be avoided.

1. Content This can be understood as what we have, what we know, what we have access to and what we are able to teach. They can be seen as: • The practices: we need to understand them technically but we need to understand the bigger picture, the rationale behind these Asanas, Pranayamas, Mudras or Jattis. Both are equally essential as there can be no valid teaching without both. • The Yogic concepts: there is pure theory but especially in Yoga, that in itself is meaningless without implementing, even in the most simple practices. • Our personal experiences: these practices should be taught by one who has actually has done some Sadhana and has actualised or gone deep into some aspects. • Swaguru: The Guru can but point the way. We need also to rely on our own understanding to give life to what we teach. This can only be had through conscious living and teaching. • The guidance of Guru: these teachings have not been invented. We need to remember the source and go to it as often as possible. These sources are Swamiji, Amma, Dr. Ananda. The books, manuals and DVD’s that they have produced are essential references.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

2. Objectives This can be interpreted as what we are interested in sharing, what we think we want to emphasise in terms of personal preference and our own state of being at that time. It is important to keep these ideals quite high since we often fall short. If our ideals very low, falling short of that would be something but far away from our potential. If our ideals are high, falling short of that still is a very good step. The following questions arise: • What are our ideals? These can be personal but should be always put in the context of a tradition and in the deeper sense of what Yoga truly is: conscious spiritual evolution or Union with the Divine. • What teaching methods are we to use? This depends a little on our personality and on the structure of a set tradition. • Does the teacher learn from his/her students? A point to always keep in mind: teaching is an exchange and not a one way process. It is not that the teacher receives the same lessons as the student, but it is a dynamic process for both, or it should be to qualify as teaching. A good teacher learns at least as much as his students. The following question should be contemplated by the discriminate mind and not the Ego: what do we think we gain from teaching?

3. Situational realities This is the part where our ideals are brought down to earth and where we can actually learn the most since we have to adapt and develop “skill in action”. We must assess the realities of our students, of the structure in which we will teach and the needs of the students. These realities are to be assessed: • The type of students: motivations to being there, age group, level of understanding, physical condition, cultural background, homogenous group or not, etc. • Physical structure: windows, A/C, sunlight, ground level, access to the outdoors, close to a green area, outdoors, indoors. Basically, is the structure conducive to Yogic principles? We do our best and leave the rest. Yoga is also learning sweet adjustment, that as true for the student as it is for the teacher. • Time constraints: this will influence the students understanding of the teachings and their awareness (duration of the class, moment in the day the class is given, etc.), it can also be understood as our own time constraints as not all teachers can survive on teaching Yoga alone • Support given by Guru: as always, the Guru can guide us through these challenges and are manifested in this Paramparai through Amma and Dr. Ananda.

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

METHODOLOGY FOR YOGA TEACHERS TO SUPPORT DEVELOPMENT OF INNER ASPECTS OF YOGA Yogacharini Shobana Assistant Faculty ICYER and Representative of Gitananda Yoga, Czech Republic Before we start to teach and share inner aspect of Yoga there should be: •

Higher realization and motivation WHY + HOW we wish to share yogic way of life.

•

Awareness that: Inner aspect of Yoga is possible to teach and learn safely step by step ONLY within the structure of ancient Yoga tradition, Paramparai (Guru Kula atmosphere), which is the source of inner knowledge necessary for transcendence of consciousness to higher divine level. THAT IS THE SAFEST WAY OF THE INNER TRANSFORMATION.

•

Always connection with the Paramparai, with Guru, who is our lighthouse showing us the way of right Yoga Sadhana. Than we can safely and wisely support, lead and share inner Yoga principles with others.

•

Always GRATEFULNESS TO PARAMPARAI, TO THE GURU, TO DIVINE FORCE. BLESSING OF THE GURU IS THE POWER FOR SUCCESFUL MISSION IN TEACHING OF INNER ASPECT OF YOGA. “To become a good teacher first we have to be a good student” Amma

•

Understanding the right meaning of title Yogacharya, Yogacharini. It gives responsible to behave consciously as yogic example for others in all ways of our life. (not only in Yoga classes). The presence of good example of Yogacharya, Yogacharini always naturally uplifts other souls to higher consciousness. To become Yogacharya, Yogacharini means that we got blessing to walk on the right path of inner transformation. BUT we are still at the beginning, we must be extremely careful and always check ourselves if our way of thinking, feeling, acting is according the cosmic law, according to Yoga principles. Swadhyaya is always very important. Swadhyaya should become our main company in every moment.

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Effort to lead Yoga students in responsibility of their own life. (Avoid the risk of dependence of students on teacher).

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Teacher should do his best to teach by his own example according the cosmic law (Yama, Niyama principles), should not tried to safe everyone !

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009

HOW CAN WE SHARE AND CREATE ATMOSPHERE OF ANCIENT YOGA TRADITION IN CLASSES OUTSIDE OF THE ASHRAM STRUCTURE (GURU KULA SYSTEM) ? All powers are created by 3 Rs (repetition, rhythm, regularity). Following rituals using in Paramparai bring us stability create certain uplifting divine atmosphere in the class which helps us to direct Yoga lessons in the teaching of Paramparai. •

Greeting Namaste at the beginning and end of the class

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Calm sitting at the beginning and end of the class concentrating on breath

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Chanting Om and mantra at the beginning and at the end of the class

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Teaching in the clean simple place with fresh air

Following the structure of teaching in Paramparai will attract mainly serious Yoga students seeking the higher true. USEFUL METHODS OF YOGA TEACHING •

Application form at the beginning of the course helps to the teacher get know more about the Yoga student (personality, character, health condition, Yoga aspiration)

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For perfection in 3 Rs and in Swadhyaya student can work every day on personal diary of his Yoga Sadhana. Example of such a diary which we used last year with Czech students is on following page.

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Written form of Svadhyaya (writing essays) seems to be excellent tool in Yoga teaching and inner development of the student.

For development of inner aspect of Yoga is important to conduct: •

Regular Satsangha with Bhajans and discussions on the basic topic Yama and Niyama which are the pillars for development of inner aspect of Yoga

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Conducting at least week-end seminars for deeper experience of Yoga Study sheets, books and other recommended material can be also valuable

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Personal contact of the teacher and the student is at the beginning very important. Student should feel safe and supported. Health relationship with trust, gratitude and love between teacher and student is very important on the way of inner transformation.

Wishing you all the best in your Yoga teaching experience and sincere Yoga seekers around you. May we all grow together and support each other on our way towards higher goals. OM SAHANA VAVATHU SAHA NAU BHUNAKTU SAHA VEERYAM KARAVAVAHAI TEJASWI NAVADHITHAM ASTHU MAVIDHVISHAVAHAI OM SHANTHI SHANTI SHANTHI OM

Pondicherry Yogasana Association’s Workshop on Yoga Teaching Methods. January 25th 2009