In the 10-day yoga intensive class, we went over some of the  sitting postures (asanas) that are most commonly used for meditation and pranayama practice. In order to provide a ready reference for the participants of the program, as well as for the benefit of all the readers of this blog, I am giving a brief overview of these sitting postures here.

Before diving into a discussion of the different postures, let us just reflect on the word "asana" for a moment. The Sanskrit word "asanam – आसनम्" is derived from the root word "aas – आस्" which means to sit or rest in one place. In the classical yoga texts (Hatha Yoga Pradeepika, for example), there several asanas described. Some of the more commonly practiced asanas are – sukhasana, padmasana, swastikasana, siddhasana, vajrasana, virasana, bhadrasana etc. The word asana is not just the sitting posture, but is also applied to the seat on which one sits. So, if you are sitting on a yoga mat for meditation, then the mat is also called an asana. Likewise, a stool, chair, bench etc where one sits becomes an asana.

In the classical yoga text "Yoga Sutras of Patanjali", the word asana is applied to sitting postures that are used for meditation. Patanajali describes it as "sthira-sukham-asanam (स्थिरसुखमासनम्)" which means "a sitting posture is one which is firm/steady and comfortable". In the science of Hatha Yoga which was developed much later, the meaning of the word asana was extended to include all the physical postures (e.g., sarvangasana (shoulder stand), halasana (plough pose etc) used in a Hatha Yoga practice.

Sukhasana (Easy Posture)

Sukhasana (सुखासन) is the most common sitting posture that people use for sitting on the floor. In this posture, you sit cross-legged with one ankle crossing over the other ankle and the heels hidden under the opposite thighs. The spine should remain erect and the body maintained still during meditation/pranayama practice. If it is uncomfortable for you to sit on the floor, you may like to sit on a cushion. A cushion provides support both for the knees and the spine. You may also like to rest your back against the wall, keeping the spine straight.

Siddhasana (सिद्धासन) – Adept Pose

• Sit on your mat with the legs stretched out in front.
• Bend the left knee and place the heel of the left foot under the perineum. The sole of the left foot is against the right thigh.
• Bend the right knee and place the right ankle on top of the left ankle. Slide the toes (except the big toe) under the fold of the left knee (between the left thigh and the calf muscles).
• Keep the spine upright, eyes closed and body relaxed during pranayama/meditation

Swastikasana (स्वस्तिकासन) – Auspicious Pose

Swastikasana is a very minor variation on the Siddhasana mentioned above. While in the Siddhasana pose, reach for the right big toe and pull it up. In the final pose, both the big toes are showing above the fold under the opposite knees.

Ardha-Padmasana (अर्ध पद्मासन) – Half Lotus

• Place the left foot under the opposite thigh
• Place the right foot on top of the left thigh. Try to bring the heel of the right foot as close to the abdomen as possible.
• Keep the spine upright, eyes closed and body relaxed during pranayama/meditation
• Reverse the position of the two feet and practice on the other side

Padmasana (पद्मासन) – Lotus Pose

Padmasana is a popular pose and is the one most frequently seen in traditional yoga texts. In his meditations, Lord Shiva  is normally shown sitting in this pose.

• In this pose you place both the feet on top of the opposite thighs, with the heels as close to the abdomen as possible
• There should be no strain in the knees, ankles or thighs while maintaining the pose. If needed, relax the position of the feet.
• Keep the spine upright, eyes closed and body relaxed during pranayama/meditation

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The second 10-day intensive on Pranayama and Meditation will start tomorrow. Based on the very positive and encouraging feedback that I received after the first session held in May, I have decided to hold these sessions on a periodic basis. More detailed information about these programs is available here.

When I first launched the program, I was very skeptical about how many people might sign up. I wasn’t sure if people would make the commitment to wake up that early (6 AM start) to come for the sessions on a daily basis for 10 days in a row. Moreover, my feeling was that most yoga practitioners are interested primarily in physical yoga (asana-based) and have very little, if any, interest in pranayama and meditation. I was pleasantly surprised when within less than a week of the original announcement, I had fifteen people signed up. At the end of the program, everyone provided their feedback about their experience of the program. There was unanimous agreement that the program was very informative and beneficial. They really enjoyed the fact that they could practice daily for 10 days at a stretch. Moreover, with the sessions finishing at 7:30 AM, that still gave them enough time to get to work on time.

For the program starting tomorrow, I already have 15 people signed up and there are four on the waiting list. Once again I am truly grateful to the participants for making the time and commitment for the next ten days. I am sure that we will have an exciting journey together. 

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For most people, the word "yoga" brings to mind the image of someone twisted in the shape of a pretzel or some similar yoga pose. For the most part, yoga is associated with ‘asana’ (physical postures). In many of the fitness centers and gyms where ‘yoga’ is taught, it is the physical aspect that is emphasized. However, when we take a closer look at the deeper meaning of yoga we find that yoga involves much more than just physical stretching postures. In the classical text called the Yoga Sutras, the author, Patanjali, has provided the complete philosophy and methodology for the practice of yoga. In the first four sutras of chapter 1, Patanjali has given us a very clear and concise definition of yoga which serves as the foundation for the rest of his exposition on yoga. In this article, I will be discussing these four sutras in some detail. When we develop an understanding of the basic definition, we can start viewing our own yoga practice with a different perspective.

To listen to an audio rendition of each sutra, please click on the small blue button at the beginning of the sutra.

Sutra 1.1

अथ योगानुशासनम्॥१॥

Atha yogAnushAsanaM

Here now is the exposition/discipline of Yoga (1.1)

The word "atha" (here, now) is commonly used at the beginning of all ancient texts in Sanskrit. It signifies the following:

• It establishes the authority of the teacher as one who is uniquely qualified to impart this knowledge
• It qualifies the student as one who is deserving to receive the knowledge. This, in most cases, is based on the fact that the student has already spent a long time (several years, perhaps) with this teacher and has gained all the knowledge necessary as preparation for this special knowledge about yoga.
• It is also used as an auspicious commencement of the subject at hand

The word yoga is derived from the Sanskrit root word "yuj" which, depending upon the context, can have one of two different meanings. One meaning is ‘samadhi’  which is defined as total absorption leading to a fully controlled state of the mind. The other meaning is  ‘union’. According to Vyasa,  the most authoritative commentator on the sutras, the word yoga means ‘samadhi’ in the current context. In many other systems of philosophy, Vedanta for example, yoga means ‘union’ where it implies the union of the individual self and the supreme consciousness called Brahman.

The word "anushasanam" means exposition or discipline. In essence, then, Patanjali is telling his ‘chosen’  set of students to get ready to receive the knowledge on the subject of "yoga".

Sutra I.2

योगश्चित्तवृत्तिनिरोधः॥२॥

yogashchittavRuttinirodhaH

Yoga is the control (nirodhaH) of the modifications (vrittis) of the mind-field (chitta) (1.2)

The word ‘chitta’ is usually translated as "mind field" or "mind-stuff" and is regarded as a composite of the following:

‘Manas’ (cognitive mind)

This is the part of the ‘chitta’ which is connected with the external world through the five senses. So, it receives input through the senses and creates a composite ‘image’ of what is received. ‘Manas’ is also responsible for all the emotions, desires, likes and dislikes, ambitions etc.

‘Buddhi’ (intellect)

This is the discriminative component of ‘chitta’ which has the ability to make decisions based on the input received from the ‘manas’ and has the ability to discriminate between the pairs of opposites, like good and bad, hot and cold etc.

‘Chitta’ (memory)

This part of ‘chitta’ is the storehouse of all past memories, past impressions (called ‘samskaras’), hidden desires (called ‘vasana’), past karmas and the fruits thereof.

‘Ahamkara’ (ego)

Ego is the ‘template’ for the individual personality and is responsible for the identification with the body, mind and intellect. This is the part of ‘chitta’ which makes one think, "I am the father/ mother" or "I am good/bad", "handsome/ugly" etc. In the yoga sutras, the word "asmita" is also used in some places to indicate "ahamkara".

In the normal functioning of the mind, it receives input from the five senses (or pulls it from the memory) and feeds it to the ‘intellect’. The intellect, in consultation with the ego, digs deep into the memory and pulls out all the necessary past impressions and makes the appropriate decision. This decision goes back to the mind which can either store it back in the memory or direct the appropriate motor action through the organs of action. 

‘Vrittis’ are the fluctuations or modifications in the mind that are constantly going on as new information is being received by the mind, either through the senses or pulled from the memory. Subsequently, Patanjali describes five types of vrittis (but we need not go into them here). When the mind takes on the same form as the object of perception, it is called a ‘vritti’.

As per this sutra, yoga is defined as the ability to control all these fluctuations (vrittis) that are constantly happening in the mind and bring the mind to a perfectly stable, controlled state.

Sutra I.3

तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
tadA drashtuH svarUpe&vasthAnaM

Then the seer rests in its own true nature (1.3)

The word ‘tada’ (then) refers to the fully stabilized state of the mind described in the previous sutra.

The word ‘drashtuh’  means a ‘seer’ or an ‘observer’ and needs a little more explanation. In the ‘Samkhya’ philosophy, two entities have been defined – ‘Purusha’ and ‘Prakriti’. Purusha is usually translated as ‘soul’, ‘atma’, ‘self’ etc. In its purest form, Purusha is ever-pure, ever-free, unblemished, untouched, without regard to time, space or association with matter. Prakriti is the material aspect of this creation which is inert in itself and needs the reflection of consciousness from Purusha for its functioning. It includes not only the external side of the material world, but also our body, mind, intellect complex. Even thgough Purusha is ever-pure, it appears to be ‘colored’ by its identification with the body/mind complex. In this ‘impure’ state, it loses its true identity.

The sutra states that when the mind has been made steady in ‘yoga’, then the ‘seer’ or the Purusha can get established in its own true nature (svarupa) which is complete non-identification with any of the material entities – mind/body/intellect.  This state has been defined as ‘kaivalya’ by Patanjalil which means complete non-identification.

Sutra 1.4

वृत्तिसारूप्यमितरत्र॥४॥
vRuttisArUpyamitaratra

Otherwise, one remains identified with the modifications of the mind-field (1.4)

"itaratra" means ‘otherwise’, ‘or else’. ‘vritti-sarupyam’ implies identification with the vrittis or modifications of the mind-field. The sutra states that when the mind has not been brought into a state of steadiness (in yoga), then the purusha gets identified (through the faculty of the mind) with the fluctuations happening in the mind.

We can look upon this sutra as a form of warning from Patanjali, "hey guys, either learn how to control your mind and remain ever peaceful and joyful, or allow the mind to control you and remain forever in a state of suffering." So, Patanjali is giving us a choice between us controlling the mind or letting it control us. He is also making us fully aware of the consequences in each of the two cases. Even though the choice may seem obvious to us, it is still a hard choice to make because our ego continues to force us to maintain that identification with the mind/body complex.

In summary, in these four sutras in Chapter 1 of the yoga sutras, Patanjali has given us not just the basic definition of yoga, but has shown us a path to choose if we want to become peaceful and full of inner joy all the time.

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The second 21-day yoga challenge program concluded successfully on Saturday, June 26. It is quite remarkable that all the 15 participants kept their commitment to come in every morning at 6 AM for the entire 21 days. A few students who missed a day or two had to do that due to circumstances beyond their control – a sudden emergency at work/home, health problems etc.

On the last day we had a session where we shared our individual experience during the program. Here is a summary of what the participants shared:

• Most found it difficult to  wake up early during the first few days of the program. However, gradually, getting up early became more natural as time went by.
• Many of them enjoyed the gentle pace of the routine each day.
• Even though we maintained the same basic routine (based on the Integral Yoga program) every day, we practiced several variations of the poses or some new poses every day. The participants really enjoyed the variety and the structure of the program.
• Most expressed improvement in flexibility, strength etc which are usually associated with a regular yoga program.
• Most of them bought my video DVD of a typical session. They are planning to use it to keep the commitment to continue their individual practice for at least 21 more days.
• There was one suggestion that I need to spend more time on meditation. In particular, while going through the guided meditation related to ‘sense withdrawal (pratyahara)’ , it would be helpful if I could spend more time focusing on individual senses.
• Many enjoyed the introduction of the Five Tibetan Rites which we practiced on a couple of occasions.
• Many found the discussion of yoga philosophy very helpful

I was personally delighted to see the enthusiasm and energy of all the participants throughout the program. Their appreciation and joy of attending the program was obvious at the two breakfast sessions that we had following the class. During these breakfast sessions, we truly enjoyed the variety of healthy, vegetarian food that everyone brought to share with all.

Given the very positive and encouraging response from the students, I plan to continue to offer these programs on a periodic basis. If you are interested in attending a future program, or would like more information, please do contact me.

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As many of you are aware, the next 21-day yoga challenge program will begin on June 6. Based on the very positive and encouraging response from those who participated in the 21-day program n April, I plan to hold similar programs approximately every two months in the near future. At the present time, all fifteen spots for the June program have been filled. However, if you would like to join one of the future programs, or would like more information, please contact me.

It is really heartening to see that the participants are making such a deep commitment to attend the yoga class for 21 days at a stretch. Many of the participants have told me that to wake up that early to start the class at 6 AM is in itself a big challenge for them. In addition to attending for these 21 days, I am also recommending that they continue to practice on their own for 21 additional days after this session is over. According to many experts, it takes 21 days of regular practice to start realizing the benefits of any new change in your life and further 21 days to finally convert the practice into a habit. Once it becomes a habit, it is easy to see how this can become a lifestyle instead of an effort or a chore. To see some of the anticipated benefits, please visit my original blog post on the first 21-day program here.

I would truly welcome your feedback and comments. The program participants may like to use the comments section below to discuss any questions, thoughts or experiences that they have before, during or after the session.

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If you attend a yoga class, it is very likely that the teacher starts the class by reciting the sound of OM three times. Most teachers like to chant OM at the end of the class as wll. That’s how I start and end the classes tha I teach. So, the natural question that comes up is, "why chant OM and what is the significance of this sound?". Here is a brief explanation of the meaning and significance of OM.

OM is considered to be the ‘primordial sound’. Even before the material creation came into existence there was only the natural humming energy which resembled the sound of OM. Today, we know that one form of energy can be converted to another form – electricity to sound, electricity to heat, heat to electricity etc. According to the famous equation by Einstein – E=mc2, all matter is nothing but waves of energy. So, when the ‘powers that be’ decided to create this material universe, they were able to use the ever-present humming sound vibration of OM to manifest this creation. This same vibration continues to exist all around us and even inside us. The inner sound is given the name "antar-naada" (the inner sound) which can be heard when we can tune in to our pure inner self.

The OM mantra has been mentioned in many of the ancient texts related to yoga. In many of the Upanishads, it is revered as representing everything that is manifest and yet has its roots in the unmanifest. The Mandukya Upanishad (MU), in particular, is fully devoted to the discussion of OM. In the Upanishads, OM is mentioned as being the same as Brahman (the supreme consciousness).

Meaning of OM

The Sanskrit word OM (also written as AUM) is a composite of three letters "A" (? - like the first sound in ‘aware’ , "U" (? -as in ‘foot’ and "M" (?? - as the last sound in ‘mum’). According to MU, the three letters A, U and M represent the waking, dream and deep sleep states. The silence between successive repetitions of the mantra represents the fourth state called ‘turiya’ (literally the ‘fourth’ in Sanskrit), a state that transcends these three states. These three states correspond to the conscious, sub-conscious and unconscious states of the mind. A few other commonly mentioned interpretations of the letters A, U and M are given below:

• A = tamas (darkness, inertia, ignorance)
• U = rajas (passion, activity, dynamism)
• M = Sattva (purity, truth, light)

The silence between the two AUM sounds represents the pure consciousness, a state which transcends the three gunas (called ‘trigunaatit’ – beyond gunas)

• sutra 1.27: "The word expressive of Ishvara is the mystic sound OM (pranava)"
• sutra 1.28: "To repeat it with reflection upon its meaning is an aid."
• sutra 1.29: "From this practice all the obstacles disappear and simultaneously dawns knowledge of the inner Self."
• sutra 1.30: "Disease, dullness, doubt, carelessness, laziness, sensuality, false perception, failure to reach firm ground and slipping from ground gained – these distractions of the mind-stuff are the obstacles."
• sutra 1.31: "Accompaniments to the mental distractions include distress, despair, trembling of the body, and disturbed breathing."

As we can see from these sutras by Patanjali, chanting of OM can make us free from obstacles (defined in sutra 1.30) and provide us a glimpse of the inner self.

Even though chanting of OM as a mantra by itself is advocated in the above sutras, it is common to use OM in conjunction with other mantras. In some cases, it is added at the beginning of a shloka ; for example – "OM namo shivaya, OM bhur, bhuvah, svaha" etc. In other cases it is also added at the end of a phrase – e.g., Hari OM. Most of the mantras in the vedas also start with OM. In the spiritual tradition, those who wish to meditate on a regular basis get a personal mantra from their spiritual teacher. This personal mantra may or may not include OM as a part of the mantra.

How to chant OM

As Patanjali states in sutra 1.28, OM should be chanted keeping its meaning and significance in mind. Since OM is the representative sound and symbol for Ishvara, it is important to keep the essence of Ishvara (sutra 1.24) in mind while chanting OM. The technique for chanting OM is given below:

Sit in a comfortable cross-legged seated posture with the spine upright, head, neck and spine in a vertical (if comfortable) alignment. Close the eyes and take a deep inhalation. While exhaling start uttering the OM sound. Begin by feeling the vibration of the "O" sound building up in the navel area and traveling upward. As you continue the chant, feel the vibration moving upward toward the base of the throat. When the vibration reaches the throat area, convert the sound to a deep humming sound of "M". Continue to feel the vibration moving upward until it reaches the crown of the head (called Sahasrara Chakra). You may repeat this process two or more times. At the end of the final chant, continue to sit still and feel the vibration of the OM sound permeating the whole body – every single cell of the body.

Benefits of chanting OM

The continued recitation of OM (called Udgita Pranayama) fills one with peace, calmness, tranquility and serenity. When we recite it with the understanding that OM is nothing but a representation of Ishvara, it brings us closer to our true nature, our own pure self. As mentioned above, OM is the primordial sound and this entire creation is a manifestation of this mystic sound. It represents the cosmic prana (the vital energy) and the air we breathe. Meditating on these thoughts can bring us closer to other human beings and lift the veil of separateness.

Do you chant the sound of OM in your yoga practice? If so, do you chant OM by itself or in association with other mantras? I would love to get your feedback on this article and also would like to know about your own meditation practice. Please leave me a comment below.

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Recently I received this link from a friend of mine about an article in NYT describing research on creativity conducted at the University of New Mexico. The research utilized f-MRI technology to study and "measure" creativity under different conditions. On reading the article I noticed striking parallel between the findings of this research and yoga philosophy as given in Patanjali’s Yoga Sutras. In order to point out the similarities to the author of the article, Patricia Cohen, I have written her the following letter:

Dear Patricia,

I read with great interest you article titled, "Charting Creativity". It is great to see this emerging research in the field of brain and creativity.

I am a student of yoga and I found it really interesting that the findings related to creativity in your article find a close parallel with the philosophy of yoga as given by Sage Patanjali in his Yoga Sutras. Patanjali provides an 8-fold path called Ashtanga Yoga (eight limbs of yoga) as a means to attain perfect stillness of the mind. These 8 limbs are: Yama (social restraints), Niyama (personal commitments), Asana (physical postures), Pranayama (breathing techniques), Pratyahara (sense withdrawal), Dharana (concentration), Dhyana (meditation), Samadhi (total absorption). I am giving below some excerpts from your article and how they relate so closely with the yoga philosophy.

Excerpt from the article – " The brains of those who got a flash of creative insight, by contrast, prepared by automatically shutting down activity in the visual cortex for an instant � the equivalent of closing your eyes to block out distractions so that you can concentrate better. In this case, Dr. Kounios said that the brain was �cutting out other sensory input and boosting the signal-to-noise ratio� to retrieve the answer from the subconscious."

My response - "cutting out other sensory input" � is the same as the yoga concept of pratyahara (the fifth limb of yoga). In pratyahara, the mind is shut off from any influence by the five senses. A couple of popular techniques to achieve this state of mind are – yoga nidra (yogic deep relaxation) and breath awareness while breathing deeply.

Excerpt from the article - �creativity not only involves coming up with something new, but also with shutting down the brain�s habitual response, or letting go of conventional solutions.�

My response -� the concept of memory and ‘samskaras’ or past impressions appears frequently in the yoga sutras. Our ego likes to feed on these samskaras and drive the mind crazy in the process. These control our brain’s habitual responses which lead to conventional responses (as mentioned in your article). So, with the practice of yoga one is able to keep the samaskaras under check (keep the ego at bay).

Excerpt from the article - �That�s why creative connections often occur when people are most peaceful � relaxing under a tree, like Isaac Newton, or in a dream state, like Coleridge when he thought up �Kubla Khan.�

My response - Attaining a state of peace and tranquility of the mind is the prime objective of yoga practice. In Yoga Sutras, the last three limbs of concentration, meditation and total absorption are provided as means of achieving stillness of the mind. When the mind becomes still, the intuitive wisdom shines through since we are not driven by the ego (habitual responses) any more. In that state we are able to "see" things clearly as they are, not as our ego projects them to be. In sutras (chapter 2) 2.26 and 2.27, Patanjali states that by practicing the 8 limbs of yoga one can achieve discriminative knowledge which leads to the highest state of intuitive wisdom. Once we are in that state, our creativity will find its highest level of expression.  

I would love to receive any comments or feedback that you might have.

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Gomukhasana – गोमुखासन (Cow-face Pose) is one of the popular sitting postures. It is called "cow-face" because in this pose the lower limbs resemble the face of the cow. The two knees with the gap in between look like the mouth and, the shin, the side of the face. The feet look like the ears of the cow.

Step-by-Step

(click on the blue arrow for audio instructions)

1. Start in a cross-legged sitting posture
2. Bring the right foot on the outside of the left thing and slide the foot close to the left hip
3. Bring the left ankle by the side of the right hip. Try to make sure that both the knees are one over the other.
4. Make the effort to slide both the feet as far back as comfortable
5. Try to keep the spine straight and vertical and the head facing forward
6. Raise the right arm and bring the hand over the shoulder
7. Wrap the left arm behind the back. Try to grasp the left hand with the right hand behind the back, joining the fingers of the two hands together.
8. In the beginning you may find it difficult to hold the two hands together; however, with practice, you should gradually be able to do so. In case you are unable to hold the hands, you may like to use a strap holding it with the two hands and trying to close the gap between the two hands.




9. Stay in the final pose for about 10-12 breaths.
10. Release the hands and stretch the legs straight, bounce the knees a few times.
11. Repeat the asana in the other direction, this time folding the left leg and placing the left foot on the outside of the right thigh.
12. Bring the right ankle by the side of the left hip. Make sure that the knees are above each other. Try to slide the feet as far back as comfortable.
13. Raise the left arm and place the hand over the left shoulder
14. Wrap the right arm behind the back. Try to grasp the left hand with the right hand behind the back, joining the fingers of the two hands together.
15. Straighten the back and hold the head upright and facing the front
16. Remain in the final pose for about 10-12 breaths
17. Finally release the post and relax in a comfortable cross-legged sitting posture

Variations

1. In the final pose, you may bend forward and try to bring the chest close to the knees
2. In a slightly different variation, you may keep the position of the knees the same, stretch the arms overhead and then bend forward bringing the forearms on the floor and chest close to the knees
3. Stay in the forward bend for about 4-5 breaths

Benefits

• Gomukhasana helps induce relaxation.When you feel tired, tense or worried, practicing this asana can help release the tension.
• Stimulates the kidneys
• Helpful in relieving ailments like diabetes, high blood pressure, and sexual malfunction
• Helps remove stiffness in the spine, neck and shoulders.
• Develops the chest and improves breathing
• Stretches the muscles of the lower back, buttocks and the knees and helps with backache, sciatica and rheumatism

Contraindications

Avoid the pose if you have serious back or shoulder problems. Also, if there is pain in the knees or hips, try not to extend the feet too far back.

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As we know, pranayama (breathing techniques) and meditation are two of the key ingredients of an integrated yoga routine. Patanjali, in his Yoga Sutras, has given us these 8 "tools", called the eight limbs of yoga (Ashtanga Yoga) to achieve stillness of the mind – yamas, niyamas, asana, pranayama, pratyahara, dharana, dhyana, samadhi. Many of the yoga practitioners tend to limit their practice to only the 3rd limb, asana, the physical postures. Even though the practice of asana will make the body more flexible and stronger, by practicing only asanas we are limiting ourselves to a small subset of the benefits that yoga can provide. If we want to achieve the full complement of benefits of yoga, we need to avail of all the "tools" that are given to us.

In an effort to encourage the students to include pranayama and meditation as part of their daily yoga routine, I will be offering a 7-day session as follows:

When: May 23-29, 2010

Time: 6:15 – 7:30 AM

Location: my home-based yoga studio

Schedule: light stretching and Sun Salutation (15 minutes), Pranayama (25 min), Relaxation (5 min), Yoga philosophy (10 min), meditation (20 min).

Commitment: For the program to be successful I strongly urge you to make a firm commitment to follow this schedule and attend every day

Fee: $30

During these sessions, we will cover the techniques and benefits of many different types of pranayama that are given in the yoga literature. For meditation, we will go through a few guided meditation routines. .

Strongly recommended

In addition to committing to the routine as outlined above, I also recommend that you commit to the following for the duration of the program (not mandatory but strongly recommended):

• ‘sattvic’, light, nutritious, VEGETARIAN food
• No alcohol, drugs, tobacco or any other item of similar nature
• A personal commitment to continue the practice after the program is over

Please contact me if you have any questions or would like to attend.

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