1. Come to a squatting position with the knees into the chest.

2. Come up on to the balls of your feet and bring your palms flat on the floor in front of you about shoulder’s distance apart.

3. Keeping the palms in place, turn your knees to face the right side.

4. Start to lean forward, keeping the head lifted, and place your hips on top of the left arm and your knees on top of the right arm.

5. Take one foot and then the other off the floor so you come to balance with both feet up.

6. Come down and try the other side.

Beginners: Try lifting one foot up at a time to get a feel for how far forward you need to bring yourself. Do not let your head drop! This will cause you to tip forward and lose balance. Put a blanket in front of you so you won’t be afraid of hitting your head if you fall.

Advanced: Try the following variations:

Straighten both legs, keeping the feet in line with the hips.

Straighten both legs, and move the right leg to the back (see photo).

Come down and this time center the thighs on the left arm bringing all your weight onto the left arm when you come up.

Jump back to chaturanga.

Type of pose: Arm balance
Benefits: Strengthens the wrists, forearms and abdomen; stretches the hamstrings

I often felt that I could easier find calmness of the mind while practicing Asana. It took me many sits, but the bliss of a quiet meditation practice is a different kind of stillness that I eventually came to appreciate as uniquely beautiful. However, on days when my mind is going a million miles a minute, I sometimes find it easier to attain that deeper sense of focus while twisted up in Garudasana than I do with japa (repetitive) mantra on my pillow. It frustrates me that this is the case, but often it takes my body and my breath moving in unison to physically pull me into that meditative space.  My mind can be such a little chatterbox. When I find myself in Savasana, I work on bringing my awareness to my chakra system and try to focus on my mantra practice. Though these feelings can’t compare to the stillness I have felt on my pillow, the brief reprieve from the world and the effort towards self care always feels to me like a triumph.

People don’t realize it, but they want meditation. They want an exit or a freedom from the hectic ways of their everyday lives. I firmly believe that is why yoga has become so popular in recent years. Life in the modern age can be incessant, trying, nagging, and paralyzing. People need an outlet to relieve stress, to bring their focus to the purely physical experience of challenging the strength and flexibility of their bodies. People need to forget the noise, the distraction, the need to always be working and pleasing others, at least for some period of time out of the day. I have seen asana practice provide that outlet for many. And for a few, this glimpse at peace can spark an interest in a contemplative or silent meditative practice.

Techniques involving seated meditation are difficult for some. The heat building element of asana practice, called Tapasia, assists in cleansing the physical body of impurities. It brings a physical shift and a sense of relief, which is a form of instant gratification. The happiness that comes from a regular seated meditation practice does not come so instantly, but it is worth the time and the effort. Meditation can find you when you aren’t really looking for it, at times. Perhaps the next time you get to the studio and the class is full or you find yourself with a bum knee and stuck at home, monitor your reaction and make an effort towards your spiritual growth. Turn off everything, find some quiet, and sit still, listening to your breath.

The true goal of yoga and a meditative practice is ultimately to find a sense of union between the finite and the infinite self. The tangible work that we do on a physical level in asana can bring us into the present moment, helping us discover a place of stillness and quiet inside of our very selves. In such moments of silence, there exists a feeling of vastness within that is said to connect all beings and bring about an expanded sense of awareness beyond the physical body. Attaining such an experience takes practice, discipline, and focus. Many people who practice asana may never have such an experience. For those who do, a greater sense of silence and awareness is realized, and it takes one beyond the realm of asana and pranayama. This may happen for a fleeting moment, but these moments become more available the more they are reached for and intended upon. In such a moment, it becomes apparent that the world of yoga goes far beyond the physical practice, beyond the breath, beyond the heart. Meditation, asana, and pranayama have the potential to bring us further than we have the capacity to even understand. Tangible results of such realizations can manifest as feelings of joy, openness, vastness, and compassion. It is here we discover that asana is not the end, but the means. These tools are here for us as mere vehicles, designed to take us to a far greater level of awareness and consciousness.

By Shanti Caiazzo

I recall practicing asana before the training, almost religiously. I was so nervous to be around others who were going for their certification, I felt like I had to be in prime shape and be able to hold a headstand for twenty minutes. I envisioned arriving and everyone stretched out on their mats, contorting into twisted inversions and intricate arm balances. It was a great motivation, because it helped me bring my practice to a central part of my day and my life. But when I got to the training, I came across six other individuals who were at the same level as me, everyone completely free from judgment and eager to learn from one another. I still use some of the cues from the people I went through training with.

Over the course of the training, I could feel my body responding to the immense amount of asana practice we had been doing. Learning how to cue the postures helped me to more fully understand them. There were a lot of “A ha!” moments in realizing the relationship between my body and the postures. When I would go to a yoga class prior to the training, I didn’t have as much awareness of physical alignment and the flow of energy. I think part of it, too, is the first few months (or even years) that you are doing yoga, you are just trying to get your body into these positions that feel somewhat unnatural. Once your practice reaches a level where you have postural understanding, the asanas change completely. There is more opportunity to grow in asana practice by steadying the gaze, breathing deeper, and feeling the parts of your body that are getting stretched and strengthened. Small details like spreading my toes and pressing down with the lower half of my body helped me feel more grounded in my asana practice. The notion of trying to keep a sense of lifting in the upper half of my body encouraged me to bring awareness to my spine and core muscles, as well as open through my chest and shoulders. Learning about anatomy and seeing how my own body was affected by the postures, I began noticing where I would feel more open or sore after practice. I also began to understand why I didn’t like certain postures. Usually, it was because I needed to strengthen my core, admittedly. But, practice makes practice!

I started to become familiar with the balance of flexibility, strength, and patterns of holding. Something that became central to my asana practice, and eventually my teaching style, is the notion of always stretching in at least two directions. I began to understand things like oppositional force (pressing down through the base to lift up) and static contraction (holding difficult postures while focusing on breath flow). I strive to get my students to match their strength with flexibility, and vice versa. Many people can bend into a pretzel, but if they don’t have strength to back it up the risk of injury, like pulling a hamstring or a ligament, is far more likely. Likewise, those people who have strength from cardio or weight training exercises require stretch and flexibility to prevent their muscles from over-contracting and to prevent their joints from becoming tight to the point of inhibition.

Once I became a certified instructor, I again felt my practice change. I had a lot more confidence in my abilities and felt eager to take the challenges that a lot of teachers offered in the classes I would take. I also found myself being a bit more critical of instructors. This is not necessarily judgmental or unkind, just contemplative.  I still peak out of the corner of my eye as they adjust students and modify physical or breathing cues that don’t feel right for my body. Sometimes I think to myself, “Shouldn’t we be inhaling here?” But these are all examples of how we can learn to let go, which is another central aim of taking a yoga class. In essence, it is important to shed all thoughts and preconceived notions, and to strive to remain present no matter what the teacher is doing, what the students around you are doing, or what the brain inside of you is doing. It is in this state that one can not only attain more benefits from the class, but also give the self an opportunity to learn in a way that is not anticipated or expected.

I still find it difficult to get out of my ‘teacher’s mind’ while practicing asana. Sometimes I can’t help but look at other students and want to tell them to relax their neck in uttanasana (standing forward bend), or track the knee to the outer edge of the foot in virabhadrasana (warrior) poses. I am also constantly absorbing the cues of the instructor, playing with them physically, and then adapting or adding them onto my repertoire of cues that I use while teaching. I have a notebook that I keep at home, filled with sequences and cues from other teachers that I enjoyed while taking their class. I think it is imperative as an instructor to always take yoga classes with a variety of teachers, for it is an ancient practice that belongs to no one, and all we can do is learn from one another, share it, and pass it along.

As a teacher, I think it is imperative to understand your students and where they are coming from. When I first began taking yoga, I always appreciated that the instructor would ask if there were any injuries in the class. I feel that this gives the initial impression that there is no need to exacerbate your body or overwork yourself, in fact just the opposite. In yoga class, one is meant to accept his or her limitations and incorporate them into the practice, rather than try to ignore them and go beyond one’s limit. When I teach, I often like to ask the students present what they would like to work on, postural or physical, and then tailor my class to the needs of the group. This way, everyone gets a little bit of what they are looking for, as well as some aspects they may not have been expecting. While I am often looking at my students’ posture and alignment, I also try to keep an eye on their faces as well. There’s nothing more telling than a grimace in a posture to hint that one is overexerting oneself. “Slow, steady breath. Relax your shoulders. Relax your face.” I am quite sure I recite these cues in my sleep.

At the start of class I always try to take at least two deep breaths with complete focus. From there, it is funny, sometimes I don’t even know what happens. It is almost as if I am a medium for this ancient practice to come through, the words come out of my mouth without thought, the sequences pop into my brain with little effort. I know that part of this is from practice, but I also feel an innate sense of belonging as I teach, as if it was something I have always been meant to do, and may have even done before. The flow of a class, from breath work (pranayama), to warm up, to standing postures, to inversions, to cool down, to relaxation, seems to uphold itself with only a few glances on my part at the clock. At the end of class I often try to sit in meditation, or put props away quietly and mindfully, as the students let themselves relax. I guide the relaxation by encouraging the students to remain in the present moment and refrain from planning the rest of their day. Again, this is advice I have to take myself when on the mat. Just like anyone, my mind wanders to thoughts, to-do lists, and usually, the planning of meals.

Now that I have been teaching for two years, I am constantly trying to better my practice and become stronger in my physical body. But I have to remember that it is not imperative for the teacher to do any posture perfectly, but rather cue it safely and accurately.  I feel a little pressure from myself to do postures beautifully and flawlessly every time. I notice that I don’t always take my own advice on the mat and try to muscle into postures, sometimes. This has led to injury of my back and my knees, and lots of frustration for myself. I have had to look critically at why I do this in spite of the fact that I know it’s not what yoga is all about. What I often think I am striving for are those “A ha!” moments in more advanced postures like titibasana (firefly) or jumping back to a chaturaga (low plank) from bakasana (crane pose). When I practice ashtanga I try not to stare at the yogis falling back from standing into chakrasana (upward facing backbend), or become impatient with myself as I struggle in kurmasana (tortoise pose) or matsyasana (fish pose). I have to constantly remind myself, as I do my students, that this is a lifelong practice. There is no goal that must be achieved today, there is only the goal of a fit body and mind over time. Sometimes I like to picture an older me, grey and wrinkled, in a beautiful arm balance I have yet to attain, like galavasana. With this image in mind, it becomes easier for me to have patience with myself today, and continue my practice with measured, relaxed, consistent effort.

By Shanti Caiazzo

Having an asana goal to work toward can be a good thing as long as it doesn’t become a distraction, hindrance or obsession in your practice. Building up towards an advanced posture can give a great boost to other elements of your practice and make you physically stronger. As I began to become familiar with headstand, I would notice that postures like Vrksasana and Dolphin would come a little bit easier to me. Dolphin is a great prep for headstand pose because you use your trapezius muscles, deltoids and upper back to support the body as you breathe. It’s a crucial pose to feel comfortable with before you approach headstand. As with most other poses, your core is very active as well. Forearm plank and forearm side plank start to look better aligned, and variations of urdhva danurasana (upward bow or wheel) or pincha mayurasana (forearm stand) begin to become more accessible.

There are some ways that working towards a specific posture in asana class can become a hindrance to your practice. Yoga is meant to bring us closer to a place of acceptance, calmness and contentedness within ourselves as we already are. Of course, the purpose of the practice is ultimately to better ourselves and that requires effort. The frustration that comes from learning and practicing something new can detract from the greater purpose of your yoga practice, but only if you let it.  Frustrations also bring about another opportunity for growth by being reminded to practice patience with yourself as you learn, and by keeping humble in your practice when you don’t attain a goal as soon as you might like. Perhaps even more important is working to remain humble if you do attain the posture on your first attempt or first few attempts.

There are dozens of benefits to practicing headstand. It stimulates circulation and the lymphatic and immune systems, gives your heart a break from pumping the blood upwards towards your head, and brings fluids that gravity pulls earthwards back upwards into parts of the body they couldn’t get to on their own. Ancient yogis said that the fire of life burns in the belly, and that turning the body upside down temporarily decreases the fuel or life force being fed to the fire, thus prolonging life when practiced consistently over time. Headstand can help with the common headache, rejuvenate the flow of blood to the glands in your brain, and reverse the downward pressure on your skeletal system. Headstand has many benefits that we are unable to feel physically, which is another beautiful part of the mystery of yoga.

It is imperative to be sure that you are very energetically centered and focused before attempting headstand, for it has the potential for injury if not done properly. Sirsasana builds your focus just by practicing it. It is so precarious a position that it becomes quite difficult to think of anything else as you are working with it. It is important to practice with a spotter and an experienced teacher, and to not attempt it unless you feel very strong and active in your own practice. It can be helpful to practice against a wall for the first few times you do it so you don’t become distracted by the fear of falling backwards.  It is also imperative NOT TO KICK UP INTO HEADSTAND. Never kick up into headstand. Do not kick. Did I mention never, ever to kick up into headstand? This puts unnecessary pressure on your neck, which could end up supporting the weight of your body if you kick. You must have the core strength to be able to lift your legs together at the same time. This is absolutely the only way to ensure you will get into the posture safely. Ideally, when you are in headstand, you are pressing down through the upper arms so that you don’t have as much weight, or eventually any weight, on your neck and head.

Starting on all fours, take your hands to opposite elbows to properly align your arms. Then clasp hands and tuck your bottom pinky inside the hands so it doesn’t get squished. Find the very tip top of your head – usually people think this is closer to your forehead but it’s actually on the higher end so imagine drawing a line out of your neck straight up and that’s your crown. Place the crown between your hands and press firmly down with your arms so you have little to no pressure on your head. Tuck your toes and lift your knees off the floor, like downward facing dog. This is your headstand prep pose. Feel free to work here. Perhaps you lift one leg up, not to kick but just to work strength, for a few breaths and then take it down. Then lift the other for the same amount of breaths before taking it down. Take child’s pose. Come back into headstand prep. Tiptoe your feet in towards your elbows, ensuring that your elbows are still drawing towards each other as they press downward.  Squeeze your inner thighs together and see if you can draw your legs off the floor. Be mindful of your neck as you do this, pressing down through the arms. Perhaps you will work here for awhile, floating the feet an inch or two off the floor, eventually a little higher, and eventually all the way up over your hips.  It takes a little while to have the strength and courage to keep those feet up as they want to splay forward. This is natural.

Once you feel aligned and comfortable in Sirsasana, see if you can find a finer alignment within the pose. Hone your awareness again on the many muscle groups of the body, striving to keep all of them active. Notice how energizing different muscles can make the pose easier in some ways. Pressing down through the upper arms and forearms relieves pressure on the neck. Activating the entire core, the sides of the torso, and tucking the tail further aligns the joints and stabilizes the posture, enabling it to be held for a longer period of time. Glutes, quads, hamstrings, every muscle is active. ­­­Try also to really imagine the skeletal structure of your body coming into perfect vertical alignment. Flexing the feet, spreading the toes, reaching up through the heels, pressing up at the arches of the feet, and activating the inner calves and thighs as you continue to press downward with the upper arms can give this posture more lift. This tiny effort taken over and over again within your posture makes the body almost lighter and easier to hold up. The act of focusing and strengthening through all of the different parts of your body is not possible without being completely focused on, absorbed by, and present in the pose.  Once you feel still and in your best alignment, take your awareness to your breath just as you would in any other pose. That feeling of complete stillness and a subtle union between a still body and a still mind may even become apparent for a fraction of a second. If you are diligent, you can maintain this stillness for a few rounds of breath or eventually for minutes at a time.

Focusing in Sirsasana will enable you to build a sense of deeper inward focus when you are going about your daily, right-side-up life. Finding a sense of meditative stillness when in such a challenging and vulnerable position is a milestone in one’s spiritual practice and can further encourage a sense of calmness and clarity in the world off the mat. It can be easy to become excited by a success or get caught up in the surface element of the way the posture looks externally once attained. The very moment the ego gets involved, the sense of purity and the fruits of all effort are lost.

Deepening your understanding and familiarity with a specific asana posture is a practice in personal growth. There are dozens of opportunities to get discouraged with the posture, the practice, and even ourselves. Working towards something without the desired result for years can be wearing, but that’s the practice. There are things we can’t control, and it takes work to find a sense of equanimity in the midst of all effort and challenges, even in goals we may never be able to attain. Practice being patient with yourself. Take a break from the posture every so often, and then visit it again with a beginner’s mind. Remind yourself that this is a lifelong practice, applaud your efforts no matter what the result, and then rest humbly in the grace of balasana (child’s pose).

By Shanti Caiazzo

The yoga postures called asanas improve respiration through focused breathing techniques while the body maintains the specific poses. Meditation clears the mind and allows one to focus on the important things in life and channel out negativity. Yoga teaches people to be aware of their mind and body as well as the needs of both.

Asanas are most effective when the mind and body work in unison. A person should only perform the asanas to the best of their ability. Not one yoga instructor or fellow yogi will ever ask a yoga student to cause distress to their body. The point of yoga is to make oneself feel better, not worse than before they began. For this reason, each movement is performed slowly with a heightened consciousness of what is happening during this time. There are many asanas, especially now since many new types of yoga are surfacing as part of the phenomenon, but most can be categorized into groups of similar asanas.

Standing asanas promote joint and muscle flexibility. Ardha Chandrasana and Tadasana are two examples of standing positions. Standing yoga asanas also promote an increase in stamina, and they feel the most natural of all the positions. They are great asanas to begin with if you have not practiced yoga before.

Forward and backward bending asanas are a different stage of yoga. Many people find these asanas difficult to perform until they become more limber with the help of other postures. The mind helps a great deal when attempting these poses; one should remain focused and steady. The Paschimotanasana yoga posture greatly reduces back aches and pains if practiced on a regular basis. This yoga pose is a forward bending pose.

The yoga asanas that require back bending work the body in the opposite way by elongating the front area of the spinal chord. The two bending positions complement each other. The Bhujangasana yoga posture is a back bending position, so when performed before or after the Paschimotanasana, these positions are more effective to the body. The spine moves with most of our movements, and most exercise programs do not work to specifically target the area. Flexibility of the spine is imperative for healthy daily movements and the key to the body’s overall plasticity.

Twisting positions also work the muscles in the core of the body – the chest and abdomen – and the spinal chord. By focusing on this portion of the body, certain movements reach the body’s internal organs, which are exercised as well. The Matsyendrasana yoga position should be combined with the above bending positions for the greatest body elasticity and ultimate functions of those joints, bones, and organs.

Posture is yet one more thing that can stress the back, and over time affects other areas of the body. During youth, the body is often neglected and when people reach older ages they make health excuses as to why they cannot improve their health. This can create poor posture which redirects the alignment of the body so muscles become stiff and less useful to the body. Three yoga positions that a person performs either sitting or laying down are Simhasana, Padmasana, and Vajrasana. These three positions promote correct posture, while also toning and strengthening the body so it becomes able to hold the upright position.

The abdomen also plays a key role in good posture. You may be able to keep your spine straight and shoulders back, but if your stomach lands over your pants; your body can be thrown off balance, which renders the other actions ineffective. Asanas that work the abdominal and loins, for example the yoga posture called Marichyasana, work these body parts as well as the organs the outside body harbors. The pelvis also greatly benefits from these exercises both in form and function.

Yogasanas that work the arms and hands include the yoga postures Sirasana and Sarvangasana, two exercises that strengthen the arms as well as benefit the organs of the abdomen. Many asanas are performed by putting weight on the arms and hands to balance the body, but these parts also need the attention of specific asanas. Yoga is all about balance, and working every area of the body.

These many asanas may seem overwhelming to practice all at once, and thankfully they are not intended to be. You can alternate different asanas daily or practice different sets of asanas on alternating days. Yogasanas remove toxins from the body, and after each session you will notice you feel a great deal better than when began. Long term improvements of the body include a happier spirit, toned muscles, better digestion, and a deeper love for your body. Yoga is an ideal practice for that looking to better their bodies and lives, and no one is happier to teach you the techniques than your local yoga instructor or fellow yogi.

Yoga has also recently attracted a large group of pregnant women. It has been proved that Yoga increases their energy, and rids their bodies of the pain and nausea commonly associated with pregnancy. Unlike some workouts, Yoga should never harm the body or cause it pain.  Practicing Yoga is a healthy way to stay fit during the ninth month of pregnancy. Breathing techniques and meditation used in Yoga are beneficial during labor.

During a woman’s pregnancy, the body changes dramatically.  Yoga can help women to welcome these changes, and take the time to live in the “now” of pregnancy, rather than feeling as if pregnancy is a waiting period before birth.  Meditation calms the mind and reduces negative thoughts of one about oneself, and others around them, thus improving the Yogis mental health.

Although Yoga can improve a woman’s health during pregnancy, there are Yoga postures that should not be performed, specifically when they call for the woman to lie on her stomach. Yoga during pregnancy, should be performed under the instruction of a video or Yoga teacher.  These experienced Yogis can direct you to poses that reduce pain and swelling of the lower body, and correct the issues that weight gain presents to a woman’s posture.  Specific postures, such as squats, can better prepare the body for childbirth. As a woman’s pregnancy progresses, her joints will loosen (some women even require a larger size of shoes!), but Yoga allows the strengthening and flexibility of these joints.

The nervous system (sympathetic and parasympathetic) causes entirely different reactions in the body. The sympathetic nervous system works to prepare the body for distress by raising the blood pressure, and releasing stress hormones into the blood stream. The breaths will increase in numbers per minute to accommodate the other fast-paced functions. This “fight or flight” response was originally designed for protecting our bodies against dangerous predators. However, more recently, these symptoms may come about for a number of reasons; stress, anger, and frustration, which are all negative feelings. The sympathetic nervous system can cause health issues such as ulcers and migraines because of its negative energy. During a pregnancy, this energy also affects the baby, as it feels the same effects as the mother during times of distress.

The parasympathetic nervous system controls different functions that basically undo the symptoms brought on by the sympathetic nervous system. Blood pressure and breathing return to normal. Blood once again travels to vital organs as well as the whole body. Studies support the idea that deep breathing promotes overall health in the body, by causing a state of relaxation, thus allowing it to heal.

By harboring a baby in your belly, you are allowing a being to grow safely under your care. However, many women do not realize the variety of things that can actually affect their pregnancy. The oxygen you breath is shared by the baby. Also, the baby can feel the same emotions that the mother feels. Yoga can help ease the minds of the two, and you can relax during this sometimes difficult state.  A child learns many things inside the womb that it would not otherwise learn on earth.

Neither perception is entirely true because Yoga is comprised of many separate entities. Most of us know the 21^st century version of Yoga, but we may not fully understand the intentions of those who created Yoga many, many years ago. If more people fully knew the foundation of Yoga – from beginning to present -many might be more inclined to take up the practice.

One misconception of Yoga is that this historical practice dates back to the beginning of human civilization. In truth, the evidence of Yoga poses illustrated on rocks shows us that Yoga was developed close to the year 3000 B.C.  However, academics suspect that Yoga’s roots began in Shamanism during the Stone Age. This is thought because of the similarities between Shamanism and Yoga. Both practices focused on the health and well-being of humans, while inserting certain religious ideals within the customs that were intended to reach a broad range of humans. When first invented, Yogic rituals were directed towardsentire communities rather than used as a means of self improvement. Yoga’s history can be divided into four time periods, including the Vedic Period, the Pre-Classical Period, the Classical Period, and finally the Post-Classical Period.

The first period,titled the Vedic Period, is defined by the holy writings of Brahmanism called the Vedas, which set the tone for present-day Hinduism. The Vedas were a compilation of worship songs that recognized an almighty power and encompassed the most ancient teachings of Yoga. Even today, the lessons taught from the Vedas are recognized as Vedic Yoga. The principals of Vedic Yoga are characterized by the customs and functions that allow the mind to broaden. The Vedic people welcomed rishis (shamans) and Vedic Yogis to instruct them on how to live in order to meet the standards of divinity and togetherness that the Vedas set forth. Rishis also had the power to view the paramount actuality by means of spiritual customs. Yogi’s felt that they could best express themselves by living in a quiet, secluded place close to nature. Therefore they established their domiciles in forests.

The period that followed the Vedic Period was the Pre-Classical Yoga period which was marked by the beginning of the Upanishads. These 200 sacred writings created by the Upanishads speak of the central perception of reality that comes to one who is committed to Brahmanism. There are three separate but related principles which include the highest reality (Brahman), the superior self (atman), and the association between both of these. The Upanishads also extended people’s knowledge of the Vedas and their teachings.

The principles of Yoga are closely related to other Eastern religions, most notably Buddhism and Hinduism. These ties were discovered while tracing back to the roots of Yoga. Buddhism started in 6^th century B.C. when the Buddha began teaching philospohies such as engaging in specific postures, and above all, meditation. Siddharta Gautama was the first Buddhist to study the teachings of Yoga, and he is said to have experienced total enlightenment at the age of thirty-five.

Around  500 B.C., the oldest discovered sacred scripture was composed and named Bhagavad-Gita, which translates to the Lord’s Song. Bhagavad-Gita spoke of Yoga and revealed that it had in fact been around for a while before the scripture was written. However, it does not give an exact date that indicates when Yoga began. The main focus of the Gita emphasized that to stray from hardships people must put their egos aside and let their actions speak for who they are.

Similar to the way in which the Upanishads provided more insight into the teachings of the Vedas, the Gita integrated the teachings of the Upanishads. Found in the Gita are three aspects which allow one to lead the greatest life. These principles are Karma (generous actions), Bhakti (caring dedication), and Jnana (knowledge). The Gita attempted to bring together the three ideals that formed separate Yogas which were Karma , Bhakti, and Jnana Yoga. The Gita was a communication between God-man Krishna and Prince Arjuna that spoke about worldly goodness and the opposition of anything evil.

Post-classical Yoga contrasts to the Yoga of other time periods because Yogis were taught to welcome reality rather than stray from it; to live in the present rather than the past or future.

Yoga found its way to the West in the early 19th century and was reanalyzed after being only characterized as an Eastern philosophy. However, it wasn’t until the 1930’s that Yoga was really practiced and its healthy vegetarian belief system promoted. Thirty years later, Yoga teachers from India began to really explain the teachings of Yoga. Maharishi Mahest focused on Transcendental Meditation and made it popular to practice, while Swami Sivananda opened American and European Yoga schools. Sivananda is considered a Yoga guru, and he began a Yogic system entitled the Five Principles of Yoga. This was created in order to better teach his lessons. They consist of Savasana (relaxation), Asanas (exercise), Pranayama (breathing), Diet, and Dhyana (positive thoughts), as well as Meditation.

Sivananda wrote hundreds of books dedicated to Yoga and Philosophy. He has also taught students who later on formed and  expanded Yoga practice and thought. One of his disciples, Swami Satchitananda, arranged chanting at Woodstock and taught Yoga to the concert goers. Swami Sivananda Radha conducted research and studied the common bonds between Yoga and psychology. While Yogi Bhajan began Kundalini Yoga classes for Westerners in the 1970’s.

SIVANANDA YOGI BHAJAN

Yoga has endured both time and travel, yet it continues to be a world-wide phenomenon. Different practices and techniques have evolved over time, but the original ideals, customs, and movements have remained intact from the original practice. The attitude of Yogis is non-judgmental and accepting, which invites a wide variety of people to seek out the practice of Yoga. There has never before been a practice that has sustained its elements the way that Yoga has.