Introduction

In yoga asanas thus work in many ways. Asanas work to awaken and empower one’s innate but dormant nervous/psychic systems (often referred to as the nadis, chakras, energy, body, subtle body, etc.) so that even greater conscious integration and realization can occur through consistent effort. .

In this sense what appears and manifests as the physical body (annamaya kosha) is a reflection of the energy body (pranamaya kosha), and to an extent the reverse is true; i.e., the state and characteristics of the energy body reflects what is happening in the physical. Both influence the mental/emotional functions (manomaya kosha) and both in turn are influenced by the mental emotional functions.

So at one point in asana practice we bring conscious energy awareness to bear in utilizing breath awareness to open up the energy body as well as the physical body, as well as the mental/emotional body as a wholistic system so that such a conscious integrity is established in what is called the wisdom body (vijnanamaya kosha).

All this happens simultaneously in functional and authentic asana practice. As a result the energy and subtle bodies are capable of holding more of a charge (like a battery) and the foundational but previously dormant circuitry (nadis) become activated thus animating all four bodies. This is a palpable situation and can happen spontaneously as well as can be practiced/perfected. With increased awareness it can be repeated consciously – reversed engineered.

For example once one experiences this unity/harmony through practice, we have am imbedded memory of it or imprint which can be recalled later. Then we can scan the four bodies and become aware/conscious whether or not that the energy has become distracted/dissipated or distorted or on the other hand if it is freely flowing/bubbling. This way functional and natural self regulation becomes integrated at the core. If disharmony exists then we can consciously open the pathways, untangle the knots, and charge up the system using asana, pranayama, bandha, mudra, pratyahara, visualization, focusing, meditation, or other yogic methods.

In asana, there are many basic ways to move, stretch, and open up. Here the physical body being the coarse/gross representative of the energy/subtle bodies it is an excellent starting place for sensitivity training. All the tensions, distortions, traumas, samskaras, kleshas, fears, etc., of the manomaya kosha are stored in the physical body via the neurophysiology and hence can be accessed as well. This storage imposes a serious drain, imposition, and obfuscation upon the energy body. So here on a very elementary but powerful level we can release these dysfunctional holding patterns via asana with in many cases immediate positive effects. Eventually this can remove the dysfunctional mechanism, habit, vasana, imprint, samskara, trauma, and so forth while bringing in new energy and awareness.

Ashtanga yoga is based on the mutual synergy between all its limbs. They all reflect the same wisdom and light and are all pathways toward it as well as reflections from it.

Since asana is the most coarse physical limb, it is the easiest to start with. Thus we can learn about all the of the yoga practices to an extent through asana practice, just as learning the other limbs would be synergistic to the asana practice.

Ahimsa

Ahimsa, non-violence, is considered by the sages to be the essence of all the yams. Ahimsa is general translated as non-violence to self and others. When it is honored and intimately understood inside as the specific personal manifestation of the universal life force, prana; then we can also acknowledge it more readily outside in the honoring and respectfulness toward the universal life force in general, Prana.

If Prana is the intelligent universal life force then recognizing and honoring the prana in one's own body, helps us to recognize, acknowledge it, honor, and respect it in others – in all things and beings -- in all our relations.

So asana can be an inquiry to liberate locked up prana in the nadis or activate living spirit through breath awareness. Using asana practice as a means to run the life energy, heal, invigorate, and remove harm as a devotional practice as well as an energy practice combing shakti with bhakti combines nicely. Such can be the dominant bhava or intent.

Similarly this can be done with the other nine yams/niyams with a little contemplation/imagination. Isvara pranidhana (as surrender) especially lends itself to asana practice as a surrender practice, moving into our higher potential. Self study (swadhyaya) is the inquiry of what is going – who am I. That also is an amazing bhava/focus. Creating more heat (tapas) and building up enthusiasm by moving into greater absorption are the three niyams which constitute kriya yoga. Equally inspiring is integrity and aligned nonattachment (asteya and aparigraha) which all lend themselves as well as themes. They all work very nicely together.

Brahmacharya

Likewise, if we take Brahmacharya in its original literal sense as moving in integrity with the creative/generative force (Brahma) then the practice will be very invigorating experientially. Asana practice as a purification practice (saucha), as moving into truth (satya), etc., all are fair game, functional, and fun to work with whole breathing and moving. All the limbs reflect the overall connectedness of who we are as the Natural Self (swarupa).

Tapas

Tapas means to heat up or to burn. It is “the burn" --purification by fire -- turning up the heat. It comes up very strongly in a fiery practice, like in ashtanga vinyasa or doing a lot of surya namaskar, etc.

It is very purifying and as such then has to do with saucha which removes the dross impurities. In fact fiery vinyasa practice is very purifying also. Patanjali says that tapas removes impurities (II. 43). But here we really are talking about refocusing our energy and opening up the nadis. Tapas has a physical element, an energetic, and emotional/mental.

Tapas means to turn away from dissipating/distracting our energy and outward into I/it duality (profane passion) while returning it back toward spiritual passion/practice . hence it involves intensifying the focus, clarifying the intent, or refocusing.

First and foremost Patanjali says that tapas, swadhyaya, and isvara pranidhana taken as a whole (as Kriya Yoga) remove the causes of the kleshas (emotional poisons) and thus move the practitioner into samadhi (II.2)

Thus a yogi experiences the very palpable force and energy of tapas when they resist outward spinning temptation/attractions and distraction/dissipation of their prana and awareness toward neurotic subliminal external activities which are governed by the kleshas (chief among them is avidya (ignorance). Withdrawing that outward spinning energy and refocusing it on sadhana (such as hatha yoga practice) is the essential element of the practice of tapas.

This is very practical. For example one may one day (god willing) become aware that one has the habit of zoning out in front of the TV by turning on the TV set. It may dawn upon them that they have a choice then to instead focus their time/energy on sadhana -- like pranayama, meditation, or asana instead. That can be done with almost any habit or addiction. This is also pratyhara on an energetic level. In fact pratyhara and tapas are very closely related.

Tapas is a under utilized, but very effective practice. Indeed it is closely related to isvara pranidhana (surrender) and self study (swadhyaya) and hence is an essential element in Kriya yoga. II.1 in the Yoga Sutras.

So in an asana class, these relationships are easily demonstrated, explored, and realized. there are many ways to practice tapas by ramping up the steam/intensity in the room! Bhastrika (breath of fire), agni sara, the bandhas, and deep ujjayi pranayama all will add to the intensity and heat. The basic direction of pratyhara and tapas is to focus within -- run the energy inside throughout the body/mind so the instructor would remind the student to "listen" and focus more to what the body and energy is saying as much as or more than blind uninformed doingness. That is an excellent way to bring a beginner into the inner dialogue more.

Most of my classes are not very vigorous physically, but one could gradually work up progressively to more intensity combined with physical vinyasa and intensity of breath as well. Sweating gets our attention, while it's best to avoid pushiness or force. the tonality of ahimsa, loving kindness, and gentleness doesn’t have to contradict the tapas at all, but such requires some skill in awareness and sensitivity because every student is coming from a different level of sensitivity/awareness and need and that changes every moment. Beyond the outward appearance of sweat, tapas should trigger the natural enthusiasm/passion and compassion by letting go of the distractions.

In the average "led" vinyasa classes (get the lead out of your (c)lass) many teachers purposely try to give the student as much or more than they can comfortably handle so that they could surrender, but that direction may feed the ego and lead to injury or stress. Thus a balance can be struck in a led class encouraging students to take a break if they need to while discouraging competitiveness. Competitiveness is an external energy and is not tapas which generates natural enthusiasm.

That is why Mysore style ashtanga classes are so appealing because they are self paced with the instructor giving adjustments on an individual basis. One gets the burn and the BREATH "just right" for themselves at that moment.

In any practice, but especially one that has generated a lot of intensity and passion, it is very valuable to end with a focused positive intention such as the dedication of merit (offering it up in gratitude) and receiving it back down through. Ending with a chakra meditation would be very powerful also. Many other possibilities of course exist.

Similarly for each yama and niyama, my friend Lorien had suggested for example; .

“For ahimsa: take rock the cradle pose (seated with knee and foot in the crook of each elbow), conjuring the compassion you would have for a child in your arms and direct it towards yourself;

Aparigraha: take cobra with eyes closed, then open eyes and notice others' poses with curiosity rather than competition.

Ishvara-pranidhana: take savasana and imagine you are in the palm of a giant hand... trust that hand will always hold you and surrender to it, etc.”

All the yams/niyams offer themselves up as themes, bhava, or contemplations.

All Our Relations,