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Yoga“The mastery of Yoga must not be measured simply by the ability to master the techniques of Yoga, like asana and pranayama, but how it influences our day to day living, how it enhances our relationships and how it promotes clarity and peace of mind.” -Sri T.K.V. Desikachar

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Definition of Yoga

Yoga means to “yoke,” join together. In modern Hatha Yoga, this is represented by the combination of “ha” – sun (right) and tha – moon (left) sides of the body. Recall the symbol from modern medicine of the two snakes intertwining: This evokes an image of the two sides joining at the seven chakras. Yoga is the combination of body, mind, and spirit through breath, asanas (poses), and meditation. Yoga is also a state of being – being present without distraction in whatever you are doing. Patanjali describes this in The Yoga Sutras: “Yogas Chitta Vritti Nirodha – Yoga is the cessation of the fluctuations of the mind.”

Yoga is a philosophy and a science that, through practice, facilitates a connection with the spiritual aspects of the self. It is not a religion, although it is associated with Hinduism and Buddhism.

Yoga is a path to self-discovery, beginning with the acceptance of where you are. The journey of Yoga begins at a different place for everyone because each of us is unique. Yoga is not about competition or being perfect – There is a reason it is called a “practice.” It’s about meeting and accepting yourself exactly as you are, and cultivating an awareness of your self – your light and your shadow.

The wisdom of the ancient yogis recognized that we humans have different personalities, and so would benefit from different approaches on the path to self-discovery. Some people are reflective, some are active, some are emotional, and some are systematic in their approach to life.

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There are four major paths of Yoga:

Jnana Yoga – the path of wisdom. Jnana Yoga appeals to those who are reflective by nature. It is the path of knowledge, but not factual information. Rather, it is about the wisdom that comes from self-study, from the study of the scriptures, and through meditation and detachment.

Karma Yoga – the path of selfless service. This is an active path in which the practitioner performs service to others without expectation of receiving anything in return. Mother Teresa and Mahatma Ghandi were Karma yogis.

Bhakti Yoga – the Yoga of love and devotion. This appeals to those of an emotional nature. The Bhakti yogi is motivated chiefly by the power of love and sees God as the embodiment that love. Through prayer, worship, and ritual, the Bhakti surrenders himself through the repeated chanting and singing of God’s name, which he believes will bring him closer to the god of his own understanding.

Raja Yoga – the path of the mind and senses, of which Hatha Yoga is a branch. Also known as Classical Yoga, it consists of an eight-fold path – Ashtanga, in Sanskrit. The ultimate purpose of Raja Yoga is to understand our true nature as an infinite, eternal being. Often called the “royal road,” it offers a comprehensive method for controlling thought by turning our mental and physical energy into spiritual energy. The chief practice of Raja Yoga is meditation. It also includes all other methods, which help to control one’s body, energy, senses, and mind. The most common poses are of Hatha Yoga. The Hatha means “force” and usually refers to the practice of physical postures (asanas); these postures may lead to relaxation, but relaxation itself isn’t the method. When body and energy are under control, meditation comes naturally.

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Who can practice Yoga?

Yoga only requires you to show up. If you can breathe, you can practice Yoga. The beauty of Yoga is that it is available to anyone, regardless of age, gender, or physical limitations. Yoga is a deeply personal practice based on the concept of being in the present moment. It is a practice without judgment of any kind, and without competition. The whole point is to only do what feels good – every pose can be modified to fit specific needs, injuries, or ailments. It doesn’t matter what the person next to you is doing, nor does it matter what you used to be able to do five years ago or even yesterday! It’s all about the here and the now, about honoring where you are in this moment.

Everyone can benefit from Yoga. It will help you gain more strength, balance, and flexibility, while improving concentration and focus. It can help you sleep better at night and have more energy during the day. Yoga calms the mind, reduces stress and has been linked to a myriad health benefits.

Benefits of Yoga:

• Reduces mental and emotional stress• Improves muscle tone• Relieves physical tension• May reduce back pain• Helps with strength, flexibility,

range of motion, and balance• Calms the mind, reduces stress and anxiety• Increases metabolism and energy• Can help reduce depression, panic

attacks, and insomnia• Strengthens the immune system• Slows heart rate• Lowers blood pressure• Increases blood circulation• Helps to detoxify the system• Improves function and tone of internal organs,

including digestion and elimination• Promotes a state of relaxation and inner contentment

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Ancient Roots of Yoga

Vedic Yoga

Despite over 100 years of research, the exact origins of Yoga are still unknown, as it predates written history. We do know that soapstone seals depicting figures in Yoga positions have been found in archeological sites in the Indus Valley dating back to 5,000 BCE (Before Common Era). These yogic postures resemble Lord Shiva and Paravathi performing various asanas (poses) and practicing meditation. According to mythical lore, Shiva is said to be the founder of Yoga, and Paravathi was his first disciple. The Indus-Sarasvati civilization is named after two great rivers that once flowed through northern India; today, only the Indus river remains, in what is now Pakistan. The drying up of the Sarasvati occurred around 1900 BCE (Before Common Era), forcing the population to migrate east toward the Ganges and South into central India and Tamilnadu. This river is referred to throughout the Rig-Veda, which is the oldest text of any Indo-European language, dating to 3,000-2,000 BCE. It is composed in Sanskrit, the language of most of the Yoga scriptures; a language very much alive today. This collection of hymns, known as the Vedas, contains the four spiritual texts of India and is considered the fountainhead of Hinduism. The Vedas touch on yogic themes and practices, ritual, sacrifice, sacred sounds, and devotion to the gods. This is considered the period of Vedic Yoga, according to Georg Feuerstein.1

Pre-Classical Yoga 2,000 BCE to 2nd century CE

This period produced the Upanishads – “wisdom that must be learned at the foot of the guru,” 2 which became a source for Yoga tradition as we know it today. There are over 200 of these scriptures, and they contain the best-known and best-loved yogic text in India – the Bhagavad-Gita (Lord’s Song) – in which Krishna teaches selfless action (karma Yoga), devotion (bhakti Yoga), and wisdom (jnana Yoga).3

Classical Yoga 5th century CE

This phase represents the period of Raja Yoga (eightfold Yoga). Vyasa crafted a very important text, Patanjali’s Yoga Sutras, as early as the 2nd century, though it was not transcribed until the 5th century.

3,000-2,000 BCE

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Post Post-Classical Yoga: - Vendanta 900-1800 CE

According to Feuerstein, the core teaching of Vedanta occurred in the postclassical era, and is a philosophical system based on the teachings of the Upanishads. In 900 CE, Swami Swatmarama wrote the Hatha Yoga Pradipika (Light on Yoga) in Sanskrit, describing the various asana (poses) and breathing exercises that form the basis of the modern practice of posture-based hatha Yoga. The yogi Matsyendranath taught that before begin-ning the practice of meditation, the body and its elements needed purifying, and he and his student Goraksha are often considered the founders of Hatha Yoga.4 This was revolutionary, because prior yogis were concerned solely with contempla-tion to the point where they could exit the body consciously and leave the world behind to merge with the formless reality, the spirit. Now, this new breed of Yoga masters created a system of practic-es designed to rejuvenate the body and prolong its life, regarding the body as a temple, not merely a container to be discarded at the first opportunity.

Modern Yoga 1893 CE

The last category of Feuerstein’s Yoga history began with the Parliament of Religions held in Chicago in 1893, where Swami Vivekananda proclaimed “America is the place, the people, the opportunity for everything new.”5 His first speech began with the words “sisters and brothers of America,”6 and the audience was on their feet, giving him a standing ovation and making him the most popular diplomat – not because he was the only representative from India, but because he was the only one who spoke unreservedly for universal tolerance; an omnist acceptance among all religions. He then traveled extensively and attracted many students to Raja (ashtanga, eight-limbed) and Vedanta (jnana, raja, karma, and bhakti Yoga), opening the door for eastern gurus in the west. Vivekananda’s second tour of America in 1899 saw the founding of the New York Vedanta Society (still open), which lay the groundwork for the subsequent openings of ashrams and the Hindu Vedanta on the west coast in the early 1900s.

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Recent Yoga 1919–1970 CE

In 1919, Yogendra Mastamani established the first American branch of Kaivalyadhama in Long Island, and began to work with the medical community, particularly alternative physicians, introducing the discipline of Hatha Yoga to the northeast United States. The guru Babaji asked his disciple Paramahansa Yogananda to “spread the message of kriya Yoga to the West,”7 and in 1920 he addressed the Conference of Religious Liberals in Boston. Yogananada began a national tour in 1924, and founded the Self-Realization Fellowship in Los Angeles. The Los Angeles Times called him “a Hindu invading the United States to bring God in the midst of a Christian community.” Later, in 1946, he published the spiritual classic Autobiography of a Yogi. Meanwhile, Yogananda’s brother, Bishnu Charan Ghosh, began to work with his disciple Bikram Choudhury in Ranchi, India. The United States immigration service imposed a quota on Indian immigration in 1924, rendering it necessary for Westerners to travel to the east to seek teachings.

During this time, Sri Krishnamacharya opened a Yoga school in Mysore, India that would be the wellspring of several major currents of American Hatha Yoga. Today, it is difficult to find an asana tradition that he has not influenced. By combining pranayama and asana, he made the postures an integral part of meditation instead of just a step leading to it.8 According to biographical notes Krishnamacharya made near the end of his life (he lived to 101), his father introduced him to Yoga at age five, beginning with Patanjali’s Yoga Sutras, and told him that their family descended from the revered 9th century yogi Nathamuni. Obtaining degrees in philosophy, Ayurveda, divinity, music, and a Ph.D. in Sanskrit, Krishnamacharya then sought out Sri Ramamohana Brahmachari, one of the few remaining Hatha Yoga masters. He spent seven years with his teacher, living in a remote Himalayan cave, memorizing the Yoga sutra of Patanjali, learning asanas (including vinyasas, which are the flowing sequences of Yoga practices) and pranayama; studying the therapeutic aspects of Yoga, and developing some of his most remarkable skills, such as stopping his pulse. In exchange for instruction, Brahmachari asked his loyal student to return to his homeland to teach Yoga and establish a household, breaking away from the time-honored

tradition of ancient renunciate yogis, who lived in the forest without home or family.9 In 1930, the Maharaja of Mysore appointed Krishnamacharya as his personal Yoga teacher; and in 1934, asked him to preside over his Yoga shala (Yoga academy) at the royal palace, a position that he held until 1950.

He began to teach 12-year-old Pattabhi Jois in what is now known as Ashtanga Yoga. Jois has often said the concept of vinyasa came from an ancient text called the Yoga Kurunta. Unfortunately, the text has been lost: no one living has seen it. When asked if he had ever read the text, Jois answered “No, only Krishnamacharya.”10 Studying with the great master for years, Jois preserved Krishnamacharya’s work with great devotion, refining the asana sequences without significant modification. In Jois’s Ashtanga, the six series of asanas are mastered sequentially, and there are few who have been able to complete the series. Coming to America in 1975, Jois brought with him the influential components of Krishnamacharya’s legacy and started the Ashtanga practice that continues to grow in popularity today.

In 1937, Krishnamacharya admitted Indira Devi into his school, making her the first woman chela (pupil) and the first Western woman ever in an Indian ashram. This was groundbreaking, as women had previously been excluded from Yoga teachings. In 1947, Indira returned to the US and opened a Yoga studio in Hollywood, making her the first person to bring Krishnamacharya’s lineage to the West.

The most significant role in bringing Hatha Yoga to the West belongs to B. K. S. Iyengar.11 As a teenager in the early 1930s, Iyengar studied for just about one year with Krishnamacharya, who happened to be his brother-in-law. After a Yoga demonstration in northern Karnataka Province, a group of women asked Krishnamacharya for instruction. Krishnamacharya assigned Iyengar to this task, and his teaching impressed them. At their request, Krishnamacharya assigned Iyengar to go to Pune and remain their instructor. Abandoning his mentor’s style of Yoga, Iyengar created a precisely detailed, systematic articulation of each asana, researched therapeutic applications, and developed a multi-tiered, rigorous training system, which has produced many influential teachers today.

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In the 1960s, as Yoga was becoming a part of world culture, Iyengar was recognized as one of its chief ambassadors. In 1964, he published the “Yoga bible,” Light on Yoga. Americans’ love affair with the “lion of Pune”12 began in 1974, when he came to California for the first time. Nearly every Western teacher has been influenced by his emphasis on anatomical precision.

Krishnmacharya would complete the trio of his legacy with his student and son, T. K. V. Desikachar. Born to a family immersed in Yoga tradition, the young Desikachar found Yoga to be so boring, he once climbed a coconut tree to avoid practicing. Their work together gave birth to the hallmark of Krishnamacharya’s teaching: ViniYoga. Varying the length, frequency, and sequencing of asanas to help students achieve specific short-term goals, Krishnamacharya helped students move from a Yoga that adapted to their limitations to a Yoga that stretched their abilities. Desikachar realized his father felt every action should be an act of devotion, and every asana should lead toward inner calm. Desikachar traveled to Switzerland and England with J. Krishnamurti between 1966 and 1969, and came to the United States in January of 1976 to give his first course at Colgate University in Hamilton, New York.

Also in 1976, he founded the Krishnamacharya Yoga Mandiram, a Yoga center in Madras, India, where all of Krishnamacharya’s contrasting approaches to Yoga are taught, and where his writings are translated and published. Even though he never crossed an ocean, Krishnamacharya has become the “grandfather of American Yoga.”13

New Millennium Yoga

Yoga was established on the West Coast in the mid 1950s with Walt and Magana Baptiste’s San Francisco studio, with the family dynasty continuing today through their children Baron and Sherri. In 1960, The Complete Illustrated book of Yoga, written by Indian-born swami Vishnu-devananda, became an essential guidebook for many practitioners.

Yoga exploded across America in the early 1960s when an unassuming yogi “came out of the Himalayas to spiritually regenerate the world.”14 Maharishi Mahesh Yogi’s Transcendental Meditation program now boasts 40,000 teachers and more than four million practitioners, with 1,200 centers in 108 countries. Richard Hittleman captured the hearts and minds of thousands of Americans in 1961, when he pioneered Yoga on television, presenting a non-religious Yoga for the American mainstream with an emphasis on the physical benefits.

A 1965 revision of US law removed the 1924 quota on Indian immigration, opening our shores to a new wave of Eastern teachers. In 1966, swami Satchidananda arrived in New York and stayed in America to open the Woodstock Festival in 1969, and founded the Integral Yoga Institute, which now has 40 branches worldwide.

By the mid 1970s, there were hundreds of Yoga books in print; and in 1975, the first edition of Yoga Journal was published, following in the footsteps of Yoga International, established in 1969.

The 1980s saw the advent of the Yoga convention, and a whole new generation of Yoga teachers without Indian heritage. Most had studied with Indian masters and gone on to devise their own style of Yoga: David Life and Sharon Gannon’s Jivamukti Yoga; Bryan Kest and Beryl Bender Birch’s power Yoga; are a few examples.

The 1990s and first part of the new millennium have continued the trend of Yoga expansion. According to Time magazine, over twenty million Americans include some form of Yoga in their fitness regimen – twice as many as five years ago – and 80% of all US fitness clubs offer Yoga classes, bringing Yoga out of the ashrams and into the neighborhood.

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Western Yoga

What brings people to Yoga?

Anne Cushman asked the questions, “What are the unique characteristics of Yoga’s newest incarnation? What are the perils and promises that sincere practitioners face as Yoga surfs on a tsunami of popularity into twenty-first century America?” Her conclusion was an observation of three main characteristics that distinguish the way Americans practice Yoga from its traditional history in India: the prominence of asana (postures) practice; the emphasis on lay, nonsectarian practice; and the incorporation of other Eastern contemplative traditions, Western psychology, and mind-body disciplines.15

The vast majority of Americans initially approach Yoga as exercise. As a culture that constantly places the attainment of buff bodies on everyone’s to-do list, the recent celebrity endorsement of Yoga shines a light on the Hatha Yoga path. Many students find their initial quest for physical transformation broadens into the spiritual. Stephen Cope, author of Yoga and the Quest for Self, described two categories of students: “One is the middle-aged 40-60- somethings, dealing with disillusionment about what our culture holds up as the goals of life – money, status, achievement. The other is the younger 20-somethings, looking for something solid to base their lives on.”16 Cushman observed: “If you look closely at the serious Yoga practitioner – the person who does it on a regular basis for more than a year or so – you’ll often find that asana has not become just an end to itself, but the medium through which he or she begins to explore other yogic teachings. For us in the West, the body has become the meditation hall in which we first learn to practice the basic contem-plative arts of concentration, insight, and mindfulness.”17

How do they practice?

Most Americans develop their practice as an addition to their lives, which are already full of family and career, and very few have the time or availability to spend many hours a day studying and practicing. As such, instead of influencing the actions of the day, Yoga is something many Westerners use as a lay practice to counteract the effects and stresses of modern life.

Instead of devoting oneself to a particular lineage, many American students attend a variety of classes with instruction from a diverse array of yogic paths. Modern yogis have also inevitably begun to cross-pollinate Yoga

with Western approaches to spirituality, psychology, bodywork, and mind-body healing. Joel Kramer and Diana Alstad, authors of Playing the Edge of Mind and Body: A New Look at Yoga, offered this advice: “It is necessary for all serious practitioners of Yoga to take from other people’s experience that which can be helpful to create a personal expression of Yoga.”18 The result is a creation of new forms of Yoga that meet the specific spiritual and psychological needs of our Western culture.

Yoga in America

The teaching of American Yoga has also evolved much differently than its Indian counterpart. Historically, in India, a person practiced for 20 years, then apprenticed for five more years, before becoming a teacher. In the United States, things are a little different. “Ideally, instructors here have 10 years of practice followed by two to three years of apprenticeship,” said Mark Stephens, author of Teaching Yoga: Essential Foundations and Techniques & Yoga Sequencing – Designing Transformative Yoga Classes.19 Most of the leading instructors of our day have studied with Indian masters, including B. K. S. Iyengar, K. Pattabhi Jois, and Sri T. K. V. Desikachar, and bring those lineages, infused with their own personality, to America. Unfortunately, only Desikachar remains alive today. The current crop of teachers are opting to study by attending teacher training courses, retreats, and workshops, and are developing an increasingly varied blend of Yoga styles. Mikel Burley, author of Yoga in the Modern World: Questions of Authenticity and Purpose, said “… it is incumbent upon teachers of the discipline to pay attention to their own particular approach, and to recognize that, while there is nothing inherently wrong with diluting or modifying traditional teachings to better suit the requirements of modern practitioners, we might be in danger of deluding ourselves if we fail to acknowledge that this is indeed what we are doing.”20

“There’s been an inheritance of the Yoga by the Americans themselves,” said Kathryn Arnold, former editor of Yoga Journal, “And so we are redefining it.”21

Each course has a unique set of requirements for completion, as there is no present national standard for certification. In 1999, the Yoga Alliance set minimum standards for Yoga teacher training, and currently has registrations for 200 and 500 hours, though there is debate as to how beneficial registration is. Instead of telling trainers what should be taught, Yoga Alliance simply requires that a certain number of hours be spent covering each of five areas of study, with no specificity given on

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how to fill those hours. As listed on their website, registered 200-hour trainings (the level that 85% of their registered Yoga teachers hold) must include 100 hours of practice, 25 hours of teaching methodology, 20 hours of anatomy, 30 hours of philosophy and ethics, and 10 hours of practice teaching. But, the content of each area of study is left up to the school. As there are so many different styles of Yoga, it is very difficult to set a standard that covers all schools.

In the article Yoga American Style, the author Prem Prakash stated “My personal opinion is that one becomes a Yoga teacher when his teacher gives him permission to teach. This is how transmission of spiritual authority is generated, and this is how the energy of the teachers is passed down through a lineage.”22

Styles of YogaThere are many, many styles of Yoga.

Here are some of the most popular in the United States.

Ananda - For those who aspire to more than simply building a hard body, Ananda Yoga provides a tool for spiritual growth while releasing unwanted tensions. During the 1960s, swami Kriyananda developed the Ananda style on his return to California following a period of intense Yoga training under guru Paramahansa Yogananda (author of Autobiography of a Yogi). “The most unique part of this system is the use of silent affirmations while holding a pose,” said Rich McCord, director of Ananda Yoga’s teacher-training program at the Expanding Light retreat center in Nevada City, California.23 In a typical class, instructors guide their students through a series of gentle Hatha postures designed to move energy upward to the brain, preparing the body for meditation. Classes also focus on proper alignment, easeful posture transitions, and controlled breathing exercises (pranayama).

Anusara - Anusara means “to step into the current of divine will.” Founded in 1997 by John Friend, Anusara combines a strong emphasis on physical alignment with a positive philosophy expressing the intrinsic goodness of all beings. Classes are usually light-hearted and accessible, often with a focus on heart opening. Anusara is now a teacher-led Yoga school, and is often described as Iyengar with a sense of humor. Instead of trying to fit everyone into standard cookie-cutter positions, students are guided to express themselves through the poses to their fullest ability. It can be therapeutically effective and physically transformative. The central philosophy of this Yoga is that each person is equally divine in every part – body, mind, and spirit.

Ashtanga - Ashtanga means “eight limbs” in Sanskrit, and is a fast-paced, intense Yoga style. Six established and strenuous pose sequences – the primary series, second series, third series, etc. – are practiced sequentially as progress is made. Ashtangis move rapidly, flowing from one pose to the next with each inhale and exhale. The series of asanas increase in difficulty, allowing students to work at their own pace. In class, you’ll be led nonstop through one or more of the series. There’s no time for adjustments – you’ll be encouraged to breathe as you move from pose to pose. Very often the arrangement of the mats is “Mysore style,” with two rows of mats down the room facing each other.

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Forrest - Headquartered in Santa Monica, California, and gaining popularity across the US, Forrest Yoga is the method taught by Ana Forrest. These are vigorous asana sequences intended to strengthen and purify the body, and release pent-up emotions and pain to encourage healing of physical and emotional wounds. Expect an intense workout with an emphasis on abdominal strengthening, inversions, and deep breathing.

Hatha - By definition, Hatha is a physical Yoga practice, which is pretty much all Yoga you’ll find in this hemisphere. One of the six original branches of Yoga, “Hatha” encompasses nearly all types of modern Yoga. Today, classes described as “Hatha” on studio schedules are typically a basic, classical approach to yogic breathing exercises and postures.

Hot Yoga - Hot Yoga can refer to any Yoga class in a heated room. The room is usually maintained at a temperature of 95-100 degrees Fahrenheit. Most often, hot Yoga tends to be a flowing, Vinyasa-style practice in which the teacher instructs a series of linked poses, and is free to vary the poses used in each class.

Integral - Integral is a gentle Yoga style based on the ideas and principles of Sri Swami Satchidananda, who sought to give followers guidelines on how to improve their lives. In an attempt to integrate mind, body, and spirit, classes include pranayama, chanting, and meditation. “Integral Yoga uses classical Hatha postures, which are meant to be performed as a meditation, balancing physical effort and relaxation,” said Swami Ramananda, president of the New York Integral Yoga Institute in Manhattan.

Iyengar - This is a purist style named after founder B. K. S. Iyengar. Akin to “romper room style”this style of Yoga uses many props, such as blocks, straps, harnesses, and incline boards, to place the practice more precisely into positions. Appropriate for all ages and abilities, this style is all about precise alignment and deliberate sequencing. Iyengar practice usually emphasizes holding poses over long periods versus moving quickly from one pose to the next (flow).

Jivamukti - A physical, limit-pushing flow practice that also teaches Western practitioners in Yoga’s traditional spiritual elements. There are themes for each class, Sanskrit chants, and references to ancient scripture. Created by Sharon Gannon and David Life in 1984 in New York City, jivamukti translates to “a liberated soul.”

Kripalu - Kripalu is both a Yoga style and a retreat center in Stockbridge, Massachusetts. Kripalu adopts a compassionate approach and places emphasis on meditation, physical healing, and spir-itual transformation. It also focuses on looking inward and moving at your own pace, mak-ing it a good practice for people with limited mobility due to age, weight, or injury.

Kundalini - The practice of Kundalini Yoga features constantly moving, invigorating poses. The fluidity of the practice is intended to release the kundalini (serpent) energy in your body. Kundalini Yoga incorporates postures, dynamic breathing techniques, chanting, and meditating on mantras such as “sat nam” (meaning “I am truth”). Practitioners concentrate on awakening the energy at the base of the spine and drawing it upward through each of the seven chakras.

Prenatal - Yoga postures carefully adapted for expectant mothers. Prenatal Yoga is tailored to help women in all stages of pregnancy, even those getting back in shape post-birth.

Restorative - Less work, more relaxation. You’ll spend as long as 20 minutes each in just four or five simple poses (often they’re modifications of standard asanas), using strategically placed props like blankets, bolsters, and eye pillows to help you sink into deep relaxation. The idea is to stay in each pose long enough to encourage passive stretching and to move into the corrective tissues.

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Viniyoga - ViniYoga is term used by T. K. V. Desikachar to describe the methodology that his father the revered teacher T.K.V. Krishnamacharya, developed late in his life. It is a highly in-dividualized practice in which yogis learn to adapt poses and goals to their own needs and abil-ities. Vini actually means differentiation, adaptation, and appropriate application.

Vinyasa/Power Yoga - An active and athletic style of Yoga adapted in the late 1980s from the traditional Ashtanga system. After having studied with Pattabhi Jois, Beryl Bender Birch and Bryan Kest independently pioneered this Westernized Ashtanga on the East and West coasts. Power Yoga doesn’t stick to the same sequence of poses each time, like Ashtanga does, so the style varies with the teacher. Classes called “vinyasa” or “flow” can be vastly different, but in general, stem from this movement and from ashtanga as well. Vinyasa is a general term used to describe many different types of classes, and means breath-synchronized movement. A Vinyasa class will typically start with a number of sun salutations to warm up the body for the more intense stretching done in the rest of class.

Bikram - Bikram Choudhury developed a sequence of 26 poses, repeated twice and performed in a sauna-like room. There is a trademarked script for the teachers to follow. The same 26 poses are repeated in every class, so if you are resistant to change, you know excactly what you are going to get in every practice. The heat is 105 degrees Fahrenheit and 40 percent humidity in official Bikram classes.

Sivananda - An unhurried Yoga practice that typically focuses on the same 12 basic asanas every time, book-ended by sun salutations and savasana (corpse pose). The system is based on the five-point philosophy that proper breathing, relaxation, diet, exercise, and positive thinking work together to form a healthy yogic lifestyle.

Yin - A quiet, meditative Yoga practice, also called Taoist Yoga, Yin Yoga was developed by teacher Paul Grilleryto find a way of stretching and lengthening the body’s connective tissue, particularly a round the joints. In orderto do this, specific poses are held over the course of several minutes. Grilley started this method as a way to findcomfort during long seated meditations. Yin poses are passive meaning you’re supposed to relax muscles and letgravity do the work. And they’re long. You learn to practice patience here, too.

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What do you need to practice Yoga For thousands of years, there was no “Yoga equipment.” Practicing Yoga required only your body, mind, and spirit. And while that’s still all you need, most modern Yoga practitioners feel more comfortable with a few basic items that are easy to obtain.

Your own Yoga mat.Your Yoga studio or gym might have mats you can use, but it’s a good idea to bring your own. Although studios will wash and dry their mats, it can still be hygienically uncomfortable to spread your toes on one that has been shared dozens of times.Additionally, having your own mat means you can take it anywhere and use it anytime

A great incentive to keep up your practice at home or even on vacation! With so many mat options on the market, it can be hard to choose. Here are a few tips to pick the mat that’s right for you:

• Eco-Conscious: There are plenty of mats made from plant-based and renewable materials, like tree rubber and jute; many are also PVC- and latex-free.

• Length: Make sure the mat is long enough. You want to make sure your hands and feet are both on the mat in poses like Downward Dog. Extra-long Yoga mats tend to run from 72 to 84 inches.

• Thickness: Vigorous practices like Ashtanga, Vinyasa, and Power Yoga may warrant a quarter-inch-thick mat so you don’t get bruised. You can go with a thinner mat for more gentle classes or those done in a carpeted home. Make sure it’s a Yoga mat, though – thick, squishy fitness mats make it tougher to balance.

• Texture: Make sure you’re comfortable with the way the mat feels. Yoga mats are sometimes referred to as “sticky mats,” due to their textured grip, which prevents your hands and feet from slipping during poses. Some mats – particularly eco mats – have a nubby, “natural” texture; others are more like the rubber sole of a shoe.

Shop around: If you’re having trouble figuring out which mat features you want, try asking other Yoga students or your Yoga teacher what they prefer. Reading reviews and comparing products online are always helpful too, and can help you find a good price.

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A Mat TowelDepending on your preferred style of Yoga, you may end up sweating quite a bit during your practice. This can make your mat slippery and dangerous. That’s where a good mat towel comes into play.

If you’re dedicated to Ashtanga, Bikram, or Power Yoga, you may want to check out Yoga-specific towels, which fit the entire length of your mat and are made from extra-absorbent material that dries quickly. Some of these Yoga towels even have rubber nubs on the bottom to further prevent slippage.

PropsBesides a mat, essential Yoga props include a block, blanket, and strap. If you plan to do some Yoga at home, it’s a good idea to purchase these props. Otherwise, Yoga studios usually provide props for students to use during class.

Comfortable, Breathable ClothingYou’ll want to wear clothes that allow you to focus on the practice, and not your tugging waistband. I had a client’s child tell me one day “you get to work in your pajamas!” Some practices, like Iyengar, may ask that you wear clothes that don’t hide your form (such as leggings and leotards), so the teacher can easily view your alignment.

Finding a Yoga class/teacherI always tell new students, “try a lot of different classes, with different teachers, and one day you feel like you have come home.” You will have found the style and the teacher you want to study with. There are many different styles and many different personalities, and every teacher has what I call a “nugget;” there will be a treasure of the teaching somewhere in the class. Classes are offered at Yoga studios, fitness centers, gyms, Pilates studios, and the YMCA. You can Google “Yoga classes near me” and a variety of teachers and classes will come up. There are also many online sites that offer classes and subscriptions to download or view streaming. Ask your friends or associates at work to recommend a teacher or school. You’ll be surprised at who practices Yoga!

References

1. Feuerstein, Georg. “A Short History of Yoga.” http:/wwwyrec.org/shorthistory.html (27 November 2001)

2. Jones, Todd. “Hatha Yoga Family Tree.” Yoga Journal, Source 2001, pp. 106-107

3. Ibid.

4. Ibid.

5. Hammond, Holly. “Meet the Innovators!” Yoga Journal September/October 2000, p. 98.

6. Ibid., 82

7. Ibid.

8. Ruiz, Fernando Pages. “Krishnamacharya’s Legacy.” Yoga Journal September/ October 2001, p. 98

9. Ibid., 99

10. Ibid., 101.

11. Ibid., 162.

12. Leviton, Richard. “Celebrating 100 Years of Yoga in America.” Yoga Journal May/June 1993, p. 69.

13. Ruiz, 98.

14. Hammond, 82

15. Cushman, Anne. “The New Yoga.” Yoga Journal, January/ February 2000, p. 71.

16. Ibid., 166

17. Ibid.

18. Kramer, Joel. “Playing the Edge of Mind and Body: A New Look at Yoga.” http:/whitelotus.org/library2/articles/Kramer_alstad/newlook/html December 16,2001.

19. Jameson, Marnell. “In a Bad Position” The Detroit News 5 September 2001 health 6.

20. Burley, Mikel “ Yoga in the Modern World: Questions of Authenticity and Purpose. http://www.spirit-web.org/Yoga/studying/Yoga-in-the-modern-world-questions-of-authenticity-and-purpose

21. Powers, Anne. “American Influences Help Redefine the Practice of Yoga.” The New York Times 1 August 2001 B1 col 1.

22. Prakesh, Prem. “Yoga American Style.” Wysiyg://23http://www.yrec.org/amstyle.html (Nov 27 2001)

23. McCord, Rich. “Yoga in America.” 2009, p. 111

24. Kelly, Alice. “We’ve got Your Back.” Yoga Journal, September/ October 2002, p. 159.

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Module 1: Yoga