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ADI-YOGA RETURN TO SOURCE
First Gate Practitioner’s Manual
First Gate Practitioner’s Manual
www.dharmainc.org Copyright © 1999 Adi-Yoga 2
Adi-Yoga First Gate
Practitioner’s Manual
All materials by DHARMA INC.
Photographs, editing, design, and translation by the
Adi-Yoga Publishing Group.
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Matsyendranatha, by Dinesh Shrestha
Dedication
The teachings of the ancient and unbroken tradition of Adi-Yoga are dedicated to those sincere practitioners seeking realization of their true nature and an end to confused suffering and endless rounds of rebirth.
Infinite gratitude to the adepts of this tradition who preserved and transmitted this treasury of spiritual knowledge so that beings in future times would benefit from this path of self-liberation.
May Shiva, Lord of Yoga, shine his light upon us.
May the great emanation of Lord Shiva, immortal Mahasiddha Matsyendranatha be our guide and bless us with fruition of the path.
A special prayer of thanks and long-life to my great gurus, Paramahamsa Satyananda Sarasvati and Paramahamsa Niranjanananda Sarasvati, who taught me the way back to Source.
May their light continue to shine for all beings.
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Table of Contents
Introduction ........................................................................................................ 8
What is Adi-Yoga .................................................................................................. 9
Orientation to the First Gate of Adi-Yoga .................................................................. 16
Part 1: The Awarenesses ......................................................................................... 18
Part 2: Pranayama ................................................................................................ 22
Part 3: Mudras .................................................................................................... 23
Part 4: Chanting .................................................................................................. 24
Part 5: Asana ...................................................................................................... 25
The Pavanamuktasana 1 Series ................................................................................. 28
1. Base Position (prarambhik sthiti) .................................................................. 28
2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman) ................. 29
3. Ankle Rotation (gulpha cakra) ..................................................................... 31
4. Ankle Churning (gulpha ghurnan) ................................................................ 32
5. Knee Cap Contraction (januphalak akarsana) .................................................. 32
6. Knee Bending (janu naman) ....................................................................... 33
7. Drawing Circles in Air with Foot (janu cakra) .................................................. 35
8. Half Butterfly (ardha titaliasana) .................................................................. 36
9. Hip Rotation (sroni cakra) .......................................................................... 37
10. Full Butterfly (purna titaliasana) ................................................................. 38
11. Hand Clenching (mustika bandhana) ............................................................ 39
12. Wrist Bending (manibandha naman) ........................................................... 40
13. Wrist Rotation (manibandha cakra) ............................................................. 41
14. Elbow Bending (kehuni naman) .................................................................. 42
15. Shoulder Socket Rotations (skandha cakra) .................................................... 43
16. Shoulder Shrug ...................................................................................... 44
17. Neck Movements (griva sancalana) ............................................................... 45
The Pavanmuktasana 2 Series .................................................................................. 47
1. Leg Raising (utthanapadasana) ..................................................................... 47
2. Leg Rotation (cakra padasana) ..................................................................... 48
3. Pedaling ................................................................................................ 49
4. Supine Wind Releaser (supta pavamuktasana) .................................................. 50
5. Rocking and Rolling (jhulana lurkanasana) ..................................................... 51
6. Twisting Abdominal Massage (supta udarakarsanasana) ...................................... 52
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7. Supine Spinal Twist (sava udarakarsanasana) ................................................... 53
8. Boat Pose (naukasana) ............................................................................... 54
9. The Good-Space Pose (sukhasana) ................................................................ 55
The Pavanmuktasana 3 Series .................................................................................. 56
1. Rope Pulling (rajju karsanasana) ................................................................... 56
2. Dynamic Spinal Twist (gatyatmak meru vakrasana) ............................................ 57
3. Churning the Mill (cakki calanasana) ............................................................. 58
4. Rowing the Boat (naukasancalanasana) ........................................................... 59
5. Chopping Wood (kastha taksanasana) ............................................................ 60
6. Salutation Pose (namaskarasana) .................................................................. 61
7. Wind Releasing Pose (vayu niskasana) ............................................................ 62
8. Swinging Bridge ....................................................................................... 63
9. Deep Squatting (utthanasana) ...................................................................... 64
10. Dynamic Staff Pose – Basic (dandasana) ........................................................ 65
11. Crow Walking (kawa calasana) ..................................................................... 66
12. Abdominal Stretch Pose (udarakarsanasana) ................................................... 67
13. Pendulum Pose (dolasana) ......................................................................... 68
14. Corpse Pose (savasana) ............................................................................. 69
First Gate Asana .................................................................................................. 70
1. Corpse Pose (savasana) ............................................................................... 70
2. Animal Pose (saithalyasana) ........................................................................ 70
3. Right Angle Pose (samakonasana) ................................................................. 71
4. Foot to Hand Pose (padahastasana) ............................................................... 72
5. Plank Pose (santolanasana) ......................................................................... 73
6. 4-Point Pose (caturanga) ............................................................................ 74
7. Boat Pose (naukasana) ............................................................................... 75
8. Serpent Pose (sarpasana) ............................................................................ 76
9. The Good-Space Pose (sukhasana) ................................................................ 78
Appendix A: Chanting .......................................................................................... 80
Appendix B: Practice Advice ................................................................................... 81
Appendix C: About the Teacher ............................................................................... 84
Appendix D: About Kailash Akhara .......................................................................... 85
Alphabetical Listing of Asana .................................................................................. 86
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Introduction
Hatha Yoga is the path of realizing your True Nature through the use of the physical body and its
gross and subtle energies. Through the practice of Hatha Yoga, the body, energy and mind will
attain a steady state of harmony, health and relaxation wherein the practitioner will realize the
essential unity of the three as one. This unity, brought to an expansive state, reveals the
indivisibility of your self and the Universe. This experience of borderless totality and freedom is
what the tradition of yoga terms enlightenment: the end of limited self-concept.
“Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the
present. It is the essential need of today and the culture of tomorrow.”
– Paramahamsa Satyananda Saraswati
Tantrik Hatha Yoga developed thousands of years ago in pre-Buddhist, pre-Upanishadic India. It
has been transmitted in the guru-disciple tradition until only recently in its history. In the early
1900s, the quality of transmission of the yoga tradition began to falter until the lines were almost
all broken. No longer maintaining the guru-disciple method of transmission, yoga slowly became
a system of exercise and health cultivation resembling little of its original form and spiritual
grandeur.
Health cultivation is an important aspect of Hatha Yoga practice, but it is not the main purpose.
The main purpose of the practice is to end confused suffering and experience liberation. It is
ultimately a spiritual science.
If you are new to the practice of yoga you may be more interested in its health benefits, which is a
fine motive for beginning the practice. Remain open to the possibilities of Hatha Yoga and you
might discover, as one ancient text proclaims: “…know the truth of the body, know the truth of
the Universe”.
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What is Adi-Yoga The Definition of Adi-Yoga
Adi: primordial, source, first, original
Yoga: union, method, path
Adi-Yoga is a comprehensive system of Hatha Yoga. It is called “Adi,” which in Sanskrit means
“primordial, or source” because it is Yoga in its original form as it was practiced and transmitted
by the Himalayan masters of the tradition.
The Sanskrit word “Yoga” in Adi-Yoga has three meanings. First, the word yoga means “union,
or joining together”. This refers to the Yogic view that when the world of opposites is unified in
your experience of self and Universe, a bliss that is your true Nature is revealed.
Yoga teaches that the suffering you experience is due to being bounced between the poles of
pleasure and pain, desiring and rejecting, happiness and sadness, control and chaos, etc. By
practicing the path of yoga (its 2nd meaning is “path”), dualities are resolved and the inherent,
uncreated and non-dual bliss and freedom of your true nature is discovered. Classical, authentic
Hatha Yoga as presented in the Adi-Yoga system is a complete path of spiritual cultivation. It has
been practiced since before the Upanishads were written and the Buddha was born.
The 3rd relevant definition of yoga is “technique, or method.” Adi-Yoga has an incredible
amount of techniques available for the practitioner to work with. In the traditional practice of
Hatha Yoga it is considered very important for you, the student, to find the right combination of
methods that is appropriate for your capacity, competency and emotional-mental disposition
(adhikara, bhumikara, svabhava in Sanskrit). Adi-Yoga has what are considered “outer” and
“inner” methods of practice.
The modern impressions of yoga come almost entirely from the outer practices such as postures
(asana), breathing practices (pranayama) and concentration exercises (trataka), but the tradition
has a well-developed range of inner methods, as well. These include, but are not limited to:
meditation with and without form (sapeksa and nirpeksa dhyanam), using the subtle channels and
energy centers (kriya), purifying the five elements of being (tattva suddhi), working with deities
(deva yoga), sleep and dream practices (susupta yoga, svapna yoga), the method of transferring
consciousness at the time of death (muncara), etc.
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Adi-Yoga is the Way of the Mahasiddhas
Mahasiddhas were the great adepts of the original Tantrik system of yoga. Originally they were
Indian Saivists, but as Tantra spread to Tibet and Bhutan, Tantrik Buddhism also began to
develop a Mahasiddha tradition. In appearance as well as practice, the Mahasiddhas of Saivite and
Buddhist origin were virtually indistinguishable.
They lived a philosophy, practice and lifestyle that was beyond religious definitions and
affiliations. They were beyond restrictions of caste, sect and socially accepted mores.
Though they never formed a formal school, the live experience of their raw awakened state was
passed on via oral instruction and direct transmission. With some notable exceptions, most
Mahasiddhas ridiculed harsh disciplines, asceticism, empty rituals, study of texts, etc. though
most made extensive use of these methods in their pre-enlightenment years of training. The
focus of their way was: 1. Simple living close to nature, 2. Inner Yoga, 3. Esoteric rituals, 4. A
mystical ideology that sought to resolve all polar opposites into a union of concept-less, ultimate
freedom and unbounded joy.
Adi-Yoga is a system of spiritual cultivation handed down intact from generation to generation
from the Mahasiddhas, without dilution or corruption.
Adi-Yoga and Kashmir Saivism
Adi-Yoga is informed by the non-dual philosophy of Kashmir Saivism. Arguably, the greatest
Indian philosopher-yogin to ever live was Abhinavagupta, who formed the Trika school of non-
dual Saivite Tantra. Abhinavagupta refers to Mahasiddha Matsyendrantha as the founder of
Kashmir Saivism.
It is Sri Matsyendranatha that is credited with refining and systematizing most of the Hatha Yoga
presented in the Adi-Yoga system.
Adi-Yoga is Pan-Himalayan and Central Asian
During the last 6,000 years, there has been a lot of transfer of spiritual ideas and techniques by
masters throughout the Central Asian and Himalayan regions.
The Mahasiddha, Kashmir Saivite, Tibetan Buddhist and Adi-Yoga traditions are the products of
a tremendous amount of cross-fertilization. It does not seem likely that there was one single
origin to the yoga of the Mahasiddhas. There are many similarities and even identical practices
among the yoga systems of the Indian Saivas, Nathas, the Zhang-Zhung Bon, Tibetan Buddhist,
Chinese Chan and Daoists. Adi-Yoga shares many of the same yoga practices found in these
systems.
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Discovering the Unity of Body, Mind and Speech
One common ideological theme to the practices of the above listed systems is that they are
decidedly not transcendental. The body, energy and mind are worked with to realize their
fundamental unity and indivisibility with the universe. Reality is discovered within your actual
situation and is not a transcendental experience; hence working with the body and its energies is
of primary importance in Adi-Yoga.
The 11 Limbs of Adi-Yoga
Adi-Yoga can be likened to a pie with 11 slices. All 11 slices or aspects of Adi-Yoga point to, and
can potentially reveal the “center”: your Source, or True Nature.
1. Asana – training in the classical postures of Hatha Yoga to cultivate the experience of the
body and its energies as manifestations of essence.
2. Pranayama – training energy cultivation via the breath.
3. Mudra – training in the physical placement and gestures of the hands, eyes, and whole body
to control movement of energy in the subtle channels of the body.
4. Bandha – training in directing, concentrating and liberating the subtle energies of the
body.
5. Meditation – detailed instruction in both conceptual (visualizations, mantra,
concentrations, etc.) and non-conceptual methods of meditation.
6. Kriya – training the inner movement of consciousness and energy.
7. Sastra – studying the texts of the yoga tradition as aids to practice.
8. Ayurveda – the principles and practices of Ayurveda (Tantrik science of life and healing)
support the practice path of the Adi-Yogin
9. Transmission – the supra-mental method of teaching that maintains the freshness of the
experience of awakening. Transmission preserves the essential fruit of the teachings and
practices and is the beginner’s link to the primordial masters’ state of realization.
Transmission is grace. Grace is the unqualified gift that the enlightened masters of this
tradition bestow upon those with pure hearts and minds.
10. Initiation – formal initiation is given to Adi-Yoga acaryas, hermits and those undertaking
practice retreats to master a vidya.
11. Integration – training yourself to recognize your True Nature in each moment regardless
of the difficulty or ease of the situation you find yourself in. Applying the 21 precepts of
conduct as gateways to integration practice.
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Re-‐Invigorating the Hatha Yoga Tradition Presently, the once sacred system of Hatha Yoga is in a state of dishevelment and dilution, similar
to the situation that prompted the famous yogi Svatmarama to pen the text called The Hatha Yoga
Pradipika wherein he says:
“The highest state of yoga is unknown due to darkness created by varying ideas and concepts.
In good will and as a blessing, Svatmarama offers light on Hatha Yoga.”
Ch 1, v.3, HYP
Adding to the general confusion about Hatha Yoga as a science, our modern yoga scene has
broken the guru-disciple chain, which is the ancient form of quality control, and turned the
teaching of Yoga into a commercial venture.
The system of Adi-Yoga is neither diluted nor modernized to make it more palatable to the
general public or to make it commercially competitive with modern renderings of yoga. In the
ancient world that still informs Adi-Yoga today, the number of adherents did not prove the
efficacy or legitimacy of a school. This is still true today.
Adi-Yoga is firmly rooted in the original intention of the masters: to preserve and make available
a path for those who want to end their suffering and realize their True Nature. It is hoped that
Adi-Yoga and other classical approaches to Hatha Yoga can re-invigorate the tradition and that
people will realize the unique value of a path of spiritual cultivation that has the body and our
immediate experience as its base.
How is Adi-‐Yoga Taught?
Format of teachings Adi-Yoga is taught in regular group yoga classes, Gate trainings, workshops that focus on specific
unique aspects of Adi-Yoga, to Adi-Yoga retreats, one-on-one with a personal Adi-Yoga
instructor and open practice classes where students can show up any time within a 2-4 hour
period to work on their own practice in a group setting.
Each level of Adi-Yoga has a Gate, where you are introduced to the techniques and concepts of
that level, enabling you to practice solo or with others in a group class of the proper Gate.
In Adi-Yoga, the emphasis is on personal practice. Group classes are used to refresh and inspire
you, as well as for you to enjoy the larger energy that the community generates when Adi-Yogins
practice together. In Adi-Yoga group class, the instructor leads the practice with minimal
teachings because the class material has already been learned in the Gate. This approach allows
you to go deeply into your experience.
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One-on-one instruction is also available and will allow you and your Adi-Yoga instructor to fine
tune what you learn and pace it appropriately for you. This is the way yoga has been taught for
thousands of years and Adi-Yoga wants to preserve this important aspect of learning yoga.
For the First, Second and Third Gates all physical technique, philosophy, chanting etc. are
taught together. From the Fourth Gate onward, each aspect of Adi-Yoga has its own individual
Gate. For example, you may have studied asana up to the Third Gate and may therefore practice
in an Adi-Yoga Third Gate level class. And you may not want to learn more extreme postures yet
still desire to learn more philosophy or more expanded awarenesses that you can apply to your
present level of asana. You are able to do this by taking the higher philosophy Gates and
awareness Gates, while not having to take the next asana Gate.
Retreats There are annual retreats in Adi-Yoga practice held at Kailash Akhara, the Adi-Yoga center in
Thailand and in the United States. The general Adi-Yoga curriculum is offered on retreat, as
well as other courses and teachings.
How are Adi-Yoga teachers certified? There are different levels of authorization in the Adi-Yoga system: Instructors, Senior
Instructors, Teachers and Acaryas.
Instructors are responsible for knowing the foundational practices and theory of the Adi-Yoga
system. They can hold a firm understanding of the material from the Gate 1 up to the Gate 3.
They have authorization to teach general Adi-Yoga classes. As pre-requisites, the instructors are
required to have a personal Adi-Yoga practice for a minimum of 1 year before attending an Adi-
Yoga Instructor Training Course. Attendance to Instructor Training Courses does not
guarantee authorization.
Senior Instructors are responsible for the same information as Instructors, also up to Gate 3, but
require a longer length of practice and study. Senior Instructors are authorized to teach general
Adi-Yoga classes as well as Adi-Yoga Gate Trainings (up to Gate 3). Before applying for Senior
Instructor level, one must be an authorized instructor who has been teaching Adi-Yoga regularly
for a minimum of 1 year. Attendance of Instructor Training Courses does not guarantee
authorization.
Adi-Yoga Teachers have the authorization to teach general Adi-Yoga classes as well as Gate
trainings up to Gate 5. Adi-Yoga Teachers have taken formal initiation and are junior
representatives of the lineage. Their authorization process is rigorous and lengthy. They must be
practicing and teaching in the Adi-Yoga system as a Senior Instructors for a minimum of 2 years
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before applying to enter the Adi-Yoga Teacher Training. Attendance of Teacher Training
Courses does not guarantee authorization.
Adi-Yoga Acaryas are responsible for the entire Adi-Yoga system, including the more advanced
and secret teachings of the Adi-Yoga Gates. Acaryas must have a firm foundation of
the physical as well as the esoteric aspects of Adi-Yoga.
An Acarya holds a select body of the essential teachings of the lineage AND is obligated to
transmit them. The training period will be a minimum of 7 years and graduation depends on the
following three things:
1. Attainment of the knowledge.
2. Realization of one’s essential nature.
3. Ability to transmit the knowledge academically and experientially.
Authorization
Only authorized Adi-Yoga Instructors, Senior Instructors, Teachers and Acaryas are certified to
teach Adi-Yoga. The system of Adi-Yoga presented by DHARMA INC is distinct and can only be
learned from one of our certified faculty. Our certification procedure is rigorous and demands a
high level of knowledge and experience. For the purity and integrity of the system, and for your
own personal safety in practice, we recommend learning Adi-Yoga from one of our authorized
Faculty only. All authorized Adi-Yoga Faculty are listed by name, location and authorization level
on the Adi-Yoga Faculty page on www.dharmainc.org.
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Orientation to the First Gate of Adi-Yoga
1. Hatha Yoga is Not a Form of Exercise
Adi-Yoga is the original Hatha Yoga of the Mahasiddha tradition. It is the branch of Tantra that
uses the physical body, breath (pranayama), subtle energy centers (cakra) and channels (nadi),
awareness spells (mantra) and meditation as the vehicles for discovering your true nature:
uncreated enlightenment.
The system of Hatha Yoga is not a form of exercise. The physical practices are the main emphasis
in the beginning of the path. In the middle stage of the path the practices become subtilized and
interiorized
and finally in the completion stage, the emphasis of Adi-Yoga training is placed on integration
practice.
Therefore, all students who want to learn Adi-Yoga must begin with the First Gate and continue
from there. It does not matter if you can perform the most extraordinary physical postures or
have memorized the sacred texts of the tradition; you must begin at the beginning or you will not
have a proper foundation for the middle and completion stages.
If you have never practiced yoga before or are in poor physical condition you must also start with
the First Gate.
Because the emphasis in authentic Hatha Yoga is not placed on creating ever-higher levels of
athleticism, the beginner should take heart. In the practice of Adi-Yoga you will explore your
body, its energies and their interdependence with the mind. This can be done without aiming to
transform your physique into that of an athlete.
2. Linking Your Movements with Your Breath
In the First Gate you learn that movement and breath go together. It is very important to read
and apply the “Awarenesses” taught in each gate. In Adi-Yoga it is taught that movements cannot
take place without the “inner winds” commencing and maintaining them. As a beginner, you
connect to your inner wind through its grosser manifestation – your breath. Through consistent
practice your movement and breath will become so linked, that discomfort will arise when you do
not have them synchronized. This essential unity was present at birth, and through the practice of
Adi-Yoga it will be re-discovered.
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3. Sensing Our Life Force Energy (Prana)
Another important focus for the First Gate, is to begin the process of awakening your energy
body. This process is begun by first imagining and then sensing that each breath enters the nose
or mouth and its energy (prana) fills the entire body. Over time you will begin to experience an
enlivening presence in your body in the form of prana. An intimacy with this sensation will be
established, allowing you to determine if it is replete, deplete, agitated, harmonious, etc.
4. Clearing Excess Wind, Fire and Water Elements
There are many ways to clear the excess wind, fire and water from the tissues and mind. In the
practice of Adi-Yoga, you will learn to reduce excess elements. This is very important to your
long-term practice.
Excess wind, fire or water in any of your body’s tissues will create problems over time. In the case
of yoga practice, you should not perform postures if you have excess wind in your joints. Most
people who begin practicing yoga do have excess wind in their joints, possibly fire and water as
well. When the joint is put through load-bearing motions, as in yoga posture practice, the wind
in the joint is aggravated and cavitation, desiccation and injury ultimately result. It may take
years, but it will eventually manifest joint pain, stiffness, dysfunction and injury.
You should not practice yoga with excess fire in the tissues because you will “burn” your tissues,
which can cause inflammations and other “fire” disharmonies. The “burning” effect of fire
aggravated by yoga practice can also manifest in not being nourished by the foods eaten, heating
up your liver, etc. Water can cause its own problems too.
The main point here is that you have the means to clear excess wind, fire and water in the First
Gate. Take the time to lay down a solid foundation, which includes harmonizing the elements
that make up your body.
Do not think of the wind-releasing series as preliminary, but as foundational. Given the
appropriate amount of time and attention, these simple movements synchronized with the
breath, create a safe and strong condition in your body and mind that will allow you to reap long-
term benefits from your practice.
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5.“Arriving” in Your Body
You will want to think of your practice in the beginning stage as “arriving.” Today most people
are very disconnected from themselves, others and the life circumstances that they are in. The
very foundation of self-understanding is self-intimacy and this is built upon a connection to your
body and breath. If you are not intimately connected to your own body and breath, it is not
possible to be truly connected to others and your surrounding environment.
Adi-Yoga practice gives you a great opportunity to truly inhabit your life by first inhabiting your
body. Our mind and energy cannot connect to our situation without the body as the connector.
Our ability to relate is fundamentally connected to our body sense.
So cultivate a sense of presence in the practice of the First Gate’s techniques and you will have
“arrived”!
6. Exploration and Fun
Though Adi-Yoga is an ancient and profound path for discovering your True Nature, this does
not mean that it is tedium and seriousness. In fact, if that is your approach you will have no
success at all with the practice. Instead, approach practice with the anticipation of discovery and a
sense of celebration. Practice, though a form of discipline, can and will be fun at times. Enjoy it.
7. Q: How long should I practice with the First Gate material before I take the Second
Gate?
A: The first question to ask yourself is, “Do I want or need to try the Second Gate?” Remember,
if you are looking for the deepest spiritual experience through the practice of Hatha Yoga, you
need not learn to perform more extreme physical postures. You can practice the simple postures
learned in the First Gate and then apply the more expanded awarenesses that can be learned
separately in other Adi-Yoga courses. Ask your Adi-Yoga instructor which course would give you
what you need.
If, on the other hand, you enjoy learning more just for the sake of saturating yourself in the
Hatha Yoga tradition, then practice with the material from the First Gate for between 3 months
to 2 years before you take the Second Gate of Adi-Yoga. This is just a general guideline. If you
have been relatively inactive for years and have some health challenges, you are advised to work at
the First Gate material for a longer period than the person who has been active in exercise or yoga
and has no health problems.
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But even individuals embarking on the path of learning Adi- Yoga, who are very fit and already
practicing yoga are advised to “empty their cup” and really focus on the postures and awarenesses
of the First Gate for a minimum of 3 months. Though the movements are very simple, the
cumulative harmonizing experience of practicing the First Gate series will not be evident for
months, due to the subtle nature of the energies they cultivate.
It is important to remember that you are laying the foundation for a lifetime of Hatha Yoga
practice.
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Part 1: The Awarenesses
It can be said that the entire path of yoga is aimed at expanding our limited awareness until it
realizes itself as Ultimate Awareness. Therefore each successive level of Adi-Yoga invokes a
deeper, more expansive awareness generated by the practitioner. Instead of a progressive increase
in the difficulty of the physical postures at each successive level of Adi-Yoga, the demand is more
on the practitioner’s awareness.
1. Breath:
Linked with all movements – In Adi-Yoga practice, one should always be consciously
connected to the breath. The majority of postures in the First and Second Gates of Adi-
Yoga are dynamic. The breath should begin and end as each movement begins and ends.
For example: inhale as you come upright in dynamic Foot to Hand Pose, reaching the end
of inhalation at the very end of the movement upwards. The breath should be completely
exhaled when the body has bent forward as far as possible.
Filling and enlivening the body structure – Be aware of the energy of each inhalation filling
the entire interior space of the body structure. Become aware that the energy (prana)
carried by the breath is distributed to every area of the body, even to the tips of your hair
and nails, and that this life-force is enlivening your experience.
2. Body Structure:
Become aware of the position of the body. Be aware of how the joints are relating to each
other and how safely the forces of the movements and static postures are being transmitted
through the joints. Let the awareness softly scan the whole body structure sensing
unnatural tensions related to improper positioning. Re-adjust the body position and sense
the release of the unnatural tension. It is these unnatural tensions in the joints, muscles
and organs that cause injury when they go unnoticed or are ignored.
Maintain awareness of the whole body’s shape – Interspersed with scanning the position of
the body’s tissues and joint alignment for unnatural tension, take a moment to become
aware of the whole body at once. Sense the shape of the body, especially in the static
postures. In dynamic postures, become aware of the body’s track in space during
movement.
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3. Energy:
Become aware of the expansion of energy, especially in the form of warmth, openness and
suppleness. There is the sense that the body is changing from hard and dense to soft and
flowing. It may feel like melting or becoming gushy or rubbery.
4. Complete Relaxation in Savasana
When taking Corpse Pose in between a series of active postures, invoke an instant and
complete relaxation of all tissues, body parts, mental processes and breathing. Surrender
all control and mental analysis while being fully aware of the body’s deepening relaxation.
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Part 2: Pranayama
The Sanskrit word for yogic breath practice is composed of two roots, “prana” and “ayama.”
Prana is the energy of the Universe and is actually what the Universe is made of. Prana, in our
own experience, is the “life-force,” without which the body is dead.
“Ayama” means to expand. Therefore, yogic breath practice is aimed at expanding our life-force
energy.
Natural Breathing
If you have ever observed a baby’s breathing you most likely have noticed how the abdomen
expands on inhalation and contracts on exhalation. Through becoming tense we lose touch with
this simple and natural way of breathing. Lie down or sit and release any tensions from the chest,
abdomen and pelvis. On inhalation, allow the incoming air to feel as though it is filling the
abdomen before it comes to the chest. The abdomen will expand. When exhaling, notice the
abdomen pulling back towards the spine.
In the beginning this will be a set practice to perform during a yoga practice session. In time it
will become the normal way of breathing at all times, replacing chest breathing.
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Part 3: Mudras
Mudras are used in Adi-Yoga practice to control the movement of energy in the subtle channels
of the body. There are mudras that concern the hands, the mouth and tongue, the eyes, the whole
body, even your state of consciousness.
Anjali Mudra
Anjali mudra is formed by placing the palms and fingers of the two hands together. This mudra
has 2 main forms. In the first, the palms and fingers touch completely with no space between the
palms or in between the fingers. In the second form, a space is created between the palms and
roots of the fingers while the fingertips and heel of the palm remain touching. The 2 thumbs
touching move slightly into this space. The hands look almost as if they were holding a small bird
that one did not want to have fly away.
The first form is used in salutations and in some chanting and prayers. The hands are usually
brought to the head, eyes or heart when using anjali mudra as a salute.
When performing the classic Hindu salute of “namaste”, the hands are held at the chest, thumbs
touching the heart, and the tips of the fingers are tilted slightly towards the person you are
saluting.
When using the mudra for yogic purposes the fingers point upwards, thumbs touch the heart and
elbows are lifted slightly to make space between the arms and torso.
This mudra activates the heart-mind and balances the left and right subtle channels and the 5
elements.
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Part 4: Chanting
The Hatha Yoga tradition contains numerous chants. There are prayers to begin and end a
practice session, which we will focus on, as well as entire texts composed in chantable verse. Yogic
rituals also incorporate chanting.
In the First gate, you will begin your practice by chanting three OMs. This enlivens the
enlightened capacities of body, speech and mind by activating the 3 centers - the pelvic floor, the
heart space and the center of the head.
You will close your practice with Santi Path mantra. These verses offer the merit of the practice
for the benefit of all beings.
Instructions for OM chanting and the Santi Path mantras can be found in Appendix A of this
manual.
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Part 5: Asana
Asana, or the physical postures of Yoga, play an important role in the early stages of the path of
Adi-Yoga. A seminal text on Hatha Yoga, written by a direct descendant of Matsyendranatha
declares:
“Prior to everything, asana is spoken of as the first part of Hatha Yoga. Having done asana one
gets steadiness/firmness of body and mind; freedom from disease and lightness/flexibility of the
limbs.”
- HYP ch.1 v.17
The asana of the First Gate of Adi-Yoga include the Pavanamuktasana Dynamic Series (P1, P2
and P3) as well as a number of static poses. These postures produce a well-rounded result for the
physical body and the main subtle channels. It does not matter if you are out of shape physically
or very weak or inflexible when you begin. By daily practice, you can transform your body and
mind without strenuous effort.
Learn all of the asana of the First Gate and tailor your personal practice to your needs.
The Pavanamuktasana Dynamic Series
The factors coming to bear on a situation or undertaking in the beginning, play a large role in
determining the course of the undertaking and its end result. Nowhere is this more readily
observable, perhaps, than in constructing a large building. A faulty design or inferior materials in
a foundation will ultimately limit the possible size of the building, the amount of maintenance it
will need, how safe it will be for the occupants and how long it will endure.
This is also true for the practice of Hatha Yoga. For you to engage in Hatha Yoga practice without
a good foundation would be to court injury, illness and diminished spiritual attainment.
Many modern approaches to Hatha Yoga do not contain the preliminary and foundational
practices necessary to provide seamless health cultivation and continuous spiritual benefit
throughout your entire lifetime. Excess wind, water and fire in the tissues and mind of the yogin
damage the body and mind during yoga practice. Toxic buildup in the tissues from impaired
digestive fire and inappropriate diet cause toxins to be circulated and driven deeper into the
tissues during the Yoga practice.
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The proper foundation for the practice of traditional Hatha Yoga of the Tantrik tradition is
achieved through the use of any combination of the following 5 methods, based on the needs of
the student:
1. Foundation asana (P1, P2 and P3);
2. Internal cleansing practices of Hatha Yoga;
3. Ayurvedic treatment, especially the expert administration of “pancakarma”;
4. Certain breath practices;
5. Specific meditation techniques, which “cleanse” and relax the mind.
Ideally, in the practice of Adi-Yoga, it is recommended to receive pancakarma treatment before
beginning the practice. If this is not possible, you may want to see a qualified practitioner of
Ayurveda, Chinese Medicine or another holistic health practitioner to help balance any excess
elements in your body. Fortunately, the 3 sets of dynamic asana in the Pavamuktasana Series are
very effective in removing excess wind element (classical medical texts call excess wind the
“spearhead of a thousand diseases…”) and raising digestive fire, thereby controlling excess water,
wind and overproduction of toxins and removing energy blockages in the physical and energy
bodies. This process achieves the same result as completing pancakarma and the internal
cleansing processes, but takes a much longer time.
From the Yoga perspective, we cannot perform the inner cleansing techniques of Hatha Yoga in a
classroom format. We can and do perform them on Adi-Yoga residential retreats. You are not
recommended to try them without instruction as you may easily injure yourself. Once the 3 series
are learned, the asana in P1, P2 and P3 series can be practiced to suit your individual needs:
For increasing flexibility in a very stiff body, focus on P1, P2, Foot to Hand Pose (both
dynamic and static) and Animal Pose. Higher repetitions are more effective.
For losing weight, focus on P2 and P3, Plank Pose and Foot to Hand Pose. Build towards
higher repetitions and cycle back to movements from P2 during performance of the P3
movements.
For decreasing stiffness and pain in the joints, focus on P1 and Foot to Hand pose, being sure
to perform some or all of P1 before going to sleep. Perform smoothly, slow to medium speed
with awareness on joint alignment.
For eliminating toxicity in the tissues, give attention to the whole First Gate series of postures
with emphasis on P3 and P2. Allow yourself to break a sweat but do not sweat profusely.
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For building strength in a body that is weak overall, perform a good general series of First
Gate asana for roughly half of your allotted practice time and then focus on increasing the
time you are able to hold Plank Pose, Serpent Pose, 4-Point Pose and Boat Pose. Try to
lengthen your breath in the static postures and slowly increase the number of breaths in each
posture. Once you are able to hold the static postures for 9-18 breaths you will be sufficiently
strengthened.
For relieving mental agitation, stress, fatigue and anxiety, perform the First Gate series
smoothly with relaxed awareness. Place emphasis on P1 and intersperse Corpse Pose
frequently during your asana practice. End your session in Good-Space Pose and allow your
mind to be absorbed in the movement of breath at the nostrils or abdomen.
Pavanamuktasana 1 – Releasing Wind Series In Pavanamuktasana 1 (P1), you will perform smooth movements synchronized with the breath in
order to remove excess wind from the joints of the body. First, learn the movements well. Then,
perform the first few repetitions of each movement slowly, gradually speeding up while
maintaining control of your form, awareness of your breath and awareness of the sensations
occurring and moving throughout body. Try to be complete in your practice of P1. Habitually
ignoring certain movements will cause accumulation of wind element in the related joints.
Credit for bringing these beneficial series to the public goes to Paramahamsa Satyananda
Sarasvati. Before Paramahamsaji brought his teaching of Hatha Yoga to the public, these practices
were unknown. Now they are taking their rightful place as important practices in Hatha Yoga.
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The Pavanamuktasana 1 Series
1. Base Position (prarambhik sthiti) - 2 versions
Easy Recovery Position Active Position
Spine is straight, head lifting, arms
supporting, chest not collapsed, eyes
closed and mind relaxing. Palms on
floor, fingers pointing backwards. Use
this position to rest in when needed
in the P1 series
Spine straight, head and sacrum are
pulling away from each other, eyes open,
equal inner and outer awareness, palms on
floor, fingers pointing forward
Notes:
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2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman)
In the Base Position, alternately flex and extend the toes, try not to bend the ankles. Inhale as
the toes bend forward and exhale as they bend back. After this breath pattern is learned it may
be reversed for variety.
In the Base Position, alternately flex and extend the ankles. Inhale as the feet bend forward,
exhale as the feet bend backwards. After learning this breath pattern you may reverse it for
variety.
Note on the breath: Inhaling as the toes and ankles bend forward takes the prana from the
navel center to the tips of the toes and opens the front channels of the leg/foot energy.
Inhaling as the toes and ankles bend backwards brings strength into the tissues and the front
channels of the leg and foot, which produces a deep relaxation when the movement stops.
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2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman) (continued)
Variation: In the Base Position alternately spread and clench the toes. Inhale on the
spreading movement and exhale on the clenching movement. Do not curl toes on the forward
clenching action.
Notes:
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3. Ankle Rotation (gulpha cakra)
• In the Base Position, keep the knees straight as you attempt to make large circles with your feet,
extending your ankle on each rotation. Turn both together clockwise and counter-clockwise, then
separate your feet a little and perform rotations as mirror movements of each other, first one
way, then the other. Breathe in as your toes move away from you and out as your toes come
towards you. Reverse the breath pattern later for variety as in numbers 1 and 2.
* Note: Though this movement brings prana to the ankles, its greater importance is in opening
all the channels down the legs from constriction at the hip joints. Be aware of the rotation taking
place deep in the hip joint that is expressed at the ankle with foot rotation.
Notes:
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4. Ankle Churning (gulpha ghurnan)
• Bring the foot in towards the groin by bending the knee, then allow the knee to fall to the side as
you place the leg across the opposite thigh. Grasp the ankle with the same hand as the knee that is
bent, grasp the foot by the toes with the other hand and rotate the foot clockwise and counter-
clockwise an equal number of times. Try to make the rotations large and keep the bent knee stable
in space.
Notes:
5. Knee Cap Contraction (januphalak akarsana)
In the Base Position, contract the thigh muscles, pulling the kneecap towards the body and
down against the bone. Pause in the contraction for a few seconds, then relax the thigh
muscles. Perform separately, then together.
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6. Knee Bending (janu naman)
In the Base Position, grasp a thigh by interlocking the fingers underneath it and keeping the
foot, calf and thigh aloft. Draw the thigh toward the chest, bending the knee as it draws
towards you. Then return the leg to the starting position by straightening the knee and
lowering the leg.
Inhale as the knee is brought to the chest and keep the spine erect; there will be slight
pressure created around the belt-line of the body - this is normal and aids release of tense
tissues.
Attempt to minimally engage the thigh muscles, holding the lower leg aloft. This aids
cartilage, ligament and tendon alignment and healing.
Attempt to “float” the foot just above the floor. The foot does not touch the floor until all the
repetitions are completed.
Notes:
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6. Knee Bending (janu naman) (continued)
Variation 1: From the “Active Position” version of the Base Position, lift both legs and draw
the knees to the chest, keeping the spine erect and head up. Pause for a moment and return
the feet to their original place by straightening the knees. Inhale as the legs bend and exhale
as they straighten.
Variation 2: Perform single knee bending or double knee bending, but this time after the
knee is pulled into the chest, pause and then briskly kick, straightening the leg as much as
your muscles will allow. Do not lower the knee as you kick. After the kick, lower the
straightened leg to its starting position. Try to keep the spine erect and head up and directly
over the torso.
Notes:
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7. Drawing Circles in Air with Foot (janu cakra)
In the Base Position, clasp the hands by interlocking the fingers under the thigh and bring the
knee close to the chest. Circle the foot in both directions as if tracing a large circle in the air.
The rotation will take place mostly at the hip joint. Try to keep the spine erect and the head
held up and in-line with the torso. Focus on keeping the knee in one place in space while
drawing circles with the foot. Inhale as the foot moves up. Exhale as it moves toward the
ground.
Notes:
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8. Half Butterfly (ardha titaliasana)
From the Base Position, draw a knee to the chest then allow the knee to lower to the floor to
the side while the ankle is placed on the thigh just above the kneecap. Use the buttock muscles
of the bent leg in conjunction with hand pressure to attempt bringing the knee to the floor.
Try not to push the knee down against resistance, letting it pop up upon letting go; rather,
pulse the knee down with successive hand pushes assisted by the buttock muscles.
Note: If there is any knee joint discomfort do not push as hard. If it persists even on light
pressure, discontinue the movement and talk to your Adi-Yoga instructor about it.
When pulsing slowly, breathe in as the knee comes up and out as you press the knee down.
After completing the movement, bring the knee to the chest and heel to the buttocks.
Straighten and bend the leg a few times to make sure the soft tissue of the hip and knee are
properly aligned.
Notes:
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9. Hip Rotation (sroni cakra)
Starting Position Knee to Shoulder - Same Side Knee to Shoulder – Opposite Site
Knee Close to Knee Return to Starting Position
From the Base Position, grasp the knee and the foot of the crossed leg. Keep the leg that is
rotated inactive; let the arms do all the work. Make as large a circle as possible in the air with
the knee while keeping the ankle in contact with the thigh. Rotate the knee in both directions.
You may wish to start with small circles and enlarge them as the hip opens up. When you have
finished the movement, straighten and bend your knee out in front of you, a few times, to
realign any misaligned knee or hip soft tissue as you did after the half butterfly. If there is
persistent knee pain during the movement, then discontinue the movement and talk to your
Adi-Yoga instructor about it. Breathe in as the knee comes toward the chest and out as the
knee falls away from the body.
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10. Full Butterfly (purna titaliasana)
From the Base Position, bend the knees to bring the soles of the feet together at the groin,
allowing the knees to fall gently towards the floor. Take a few breaths and mentally connect
with relaxing the inner thigh muscles (adductors). The knees may lower a bit simply by
connecting to the tension mentally and releasing it. Then, slowly at first, gently pulse the
knees up and down about 3-8cm. If there is no pain in the knees you may pulse them more
rapidly. Inhale as you raise the knees and exhale as the knees come towards the floor.
Note: The movement of the knees toward the floor should be actively produced by the
buttocks muscles. Do not passively bounce the knees as this makes the joints less stable during
the movement and more prone to injury. A lot of damage can be done to the knee cartilage
(meniscus) if this movement is performed heroically. Please be satisfied with a slow, but
gradual opening of the hips. Do your best to keep your spine erect and “roll” your genitals
towards the floor. And, as always, if there is persistent pain in the knee or hip, talk to your
Adi-Yoga teacher about it.
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11. Hand Clenching (mustika bandhana)
Sit in either the Base Position or Good-Space Pose (sukhasana). Extend the arms at shoulder
level with palms facing the floor and the fingers spread as far apart as possible. Close the
fingers rapidly into a fist with the thumb tucked inside (vajra fist), and then open just as
rapidly. Continue the alternating closing and opening of the hands, inhaling on opening and
exhaling on closing. When this breath pattern is comfortable you may reverse it for variety of
sensation and effect. When you open your hand try to lift the thumb into the same plane as
the fingers. The faster you open and close, the more tendency you will have to point the
thumb at the floor.
Note: Remember to sink the shoulders and keep the arms straight without excessive tension.
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12. Wrist Bending (manibandha naman)
In the Base Position or Good-Space Pose, once again extend the arms in front and then
alternately flex and extend the wrists. Inhale on flexion (fingers towards the floor) and exhale
on extension (fingers towards the ceiling, palms facing forward). Imagine that when you
inhale the prana moves from the navel center all the way to the tips of the fingernails and that
on exhalation it returns to the navel center. When you have explored this pattern of
energy/breath movement sufficiently, try the reverse pattern. Try to sense the differences
between the two methods of breathing.
Keep the fingers straight and in-line with the hand. On extension, invoke the feeling that the
last phalange of your finger is reaching up and arching backwards to touch the back of the
forearm.
Notes:
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13. Wrist Rotation (manibandha cakra)
In the Base Position or Good-Space Pose, place the arms in the same position as in
movements 11 and 12. Make the vajra fist and slowly rotate the wrists, first in one direction,
then the other. Keep the shoulders down and the elbows straight. Be especially aware of the
line of sensation that you activate when the wrist bends while laterally flexing. You should feel
it from the base of the thumb down to the wrist. Try to do full circles.
Notes:
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14. Elbow Bending (kehuni naman)
In the base Position or Good-Space Pose, with arms extended in front at shoulder height,
hands open, palms up, exhale bending the elbows without moving the upper arms until the
wrists gently flexes, allowing the fingers to touch the shoulders (elbows pointing straight
ahead). As you inhale, sense that the breath and prana unfold the arms to the straight
position like water pressure straightening a hose. Try to feel the prana from the navel to the
tips of the fingernails. As you exhale, the prana moves back to the navel. Try to perform the
movement as if the breath/prana moves the arms and not the muscles.
After a while move the arms out to the sides and repeat the movement. Elongate from the
armpit and try not to pinch the shoulder blades together. Relax the shoulders.
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15. Shoulder Socket Rotations (skandha cakra)
• In the Base Position or the Good-Space Pose, bring the fingers together in the “union of the 5
elements” hand gesture (mudra). Touch the shoulders and then make as large circles as possible
with the elbows. Try to touch the elbows when in front and attempt to take them behind your
head when pointing at the ceiling. Pinch the shoulder blades together as the elbows come behind
the plane of your torso. Try to make the movement smooth and the arc drawn by the elbows a
circle rather than a zig-zag line. Inhale as the elbows go up and exhale as they come down.
Union of the 5 Elements Mudra
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16. Shoulder Shrug
Neutral Starting Position Full Shoulder Shrug with Head Extension
The muscles of the neck and upper back are chronically tense and weak in most people.
Strengthening them by performing the shoulder shrug with head extension will help them relax.
Perform 15-50 repetitions before going on to the isolated neck movements of #17. Inhale as you
raise your shoulders as high as possible. Think of touching your ears with your shoulders.
Simultaneously bend your neck, allowing the back of the head to come closer to your back. Keep
the spine below the neck as straight as possible. Feel the large upper back muscles (trapezius)
strengthen at the end of the motion, pause for a moment, then exhale returning to the neutral
position.
Note: This movement is very safe, but rheumatoid arthritis patients should be careful to not
overdo it. And though this movement may be helpful in healing certain cervical disc problems
and vertebral misalignments, any person with these problems should proceed with caution and
may wish to consult their health care practitioner before performing movements 16 and 17.
Notes:
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17. Neck Movements (griva sancalana)
In Good-Space Pose, exhale as you slowly bend the neck forward dropping the chin onto the
chest. Inhale and take the head as far back as is comfort able. Keep a slow and steady
movement. Do not exert during the movement. Eyes may be open or closed to deepen the
connection to the vertebral movement and muscular tension. Keep the spine erect and
shoulders down. Let the movement occur in the neck.
Now fully inhale in the neutral position and exhale dropping the ear toward the shoulder
without rotating the face up or down. Inhale back to center and exhale to the other side. Be
relaxed, shoulders down. Make it a smooth, gentle movement.
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Next inhale fully in the neutral position and relax the shoulders. Raise up the head and exhale
as you rotate the head. Go as far as you can without strain and use the eyes to look behind you
a little. This will help you turn farther. Move slowly and smoothly, feeling the strength of the
muscles along the whole neck at the end of the rotation. Inhale as you de-rotate back to the
neutral position, then exhale as you rotate the head to the other side.
The last neck movement is circling of the head, or circumduction. Using a range of motion
that does not cause pain, gently roll the head in a circle. Inhale as the head goes back into
extension and begin exhaling as it rolls to the side (lateral flexion), completing exhalation as
the head pauses to the front (flexion). Resume inhaling as the head continues to roll into
side-bending (lateral flexion) on the opposite side now and complete the inhalation as the
head comes to bend backwards (extension). Complete the same number of unhurried head
circles in each direction.
Note: If a pinching sensation occurs, discontinue the movement; however, it is normal to
hear a “gritty” type of sound as you rotate your head. Do not be alarmed.
Contra-indications: All the neck movements are contra-indicated for rheumatoid arthritis
patients, cervical disc protrusion or prolapse patients and stroke patients. Occasionally,
bending the head forward deeply can cause fainting in people with low blood pressure. The
elderly should start slowly, as well.
A Final Note on the P1 Series
As a beginner, if you are finding these movements very tiring it is advised that you lie down in
savasana for a minute or 2 as needed during your performance of the series.
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The Pavanmuktasana 2 Series
Tonifying Digestive Fire and Releasing Excess Intestinal Wind
Starting Notes: Begin this series with a short Corpse Pose to relax completely. Remind yourself to
make conscious movements without strain. These movements and their variations demonstrated
by your Adi-Yoga instructor appear quite easy, but in fact are quite challenging when performed
correctly. Your heart rate and respiration may increase quite a bit during the movement.
Remember to return to Corpse Pose to allow heart rate and breathing to normalize again (30-60
seconds).
1. Leg Raising (utthanapadasana)
Lie on a yoga mat or blanket with the hands palm down on the floor 7-18cm from the body.
Consciously bring the lower back in contact with the floor by using the abdominal muscles,
and not the leg muscles. Inhale and raise the leg until the foot is pointing to the ceiling. Pause
for a moment and then lower the leg while exhaling. Perform with each leg separately and
then both together. This asana can help heal lower back problems; however, people with
lower-back problems must be careful. As with any asana, discontinue its practice if there is
pain.
Notes:
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2. Leg Rotation (cakra padasana)
In the same lying base position as #1, raise 1 leg several centimeters off the ground and make
as large a circle in the air as possible first in one direction, then the other. Inhale as the leg
comes up toward the face and exhale as the leg moves down away from the body.
Variation 1: Focus on making as wide a circle as possible without lifting or rolling the pelvis.
Do not go so fast that you develop momentum and lose connection to the muscles performing
the circling. This variation is specific for increasing gastric fire of digestion (agni) and
strengthening the front channel as a foundation for later asana.
Variation 2: Let the motion be a little more loose. Allow the hips to roll and lumbar vertebrae
to rotate as you swing your leg(s) smoothly around in a circle. This version is better for
releasing excess wind in the colon and helps to loosen up the lumbar and sacroiliac joints.
Note: You may experience a loud clicking sound and sensation in the pelvis on leg rotations.
If it does not cause pain it is fine, but attempt to find the path of the leg where it is
diminished or absent.
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3. Pedaling
Lying on the floor with the hands several centimeters from the sides for support, inhale as
you raise one leg up towards the head, bending the knee when you reach as high as you can go
with the leg straight. Bring the knee to the chest as you exhale, then continue lowering and
straightening the leg.
o Practice this 1 leg at a time in both directions.
o Then practice the movement with both legs moving alternately or as if riding a bicycle.
Breathing is not linked with specific phases of the movement; breathe naturally.
If and when you feel strong enough you may perform the motion with both legs, keeping
them together throughout as long as you are able to maintain the lower back pressed flat
against the floor. Inhale as you raise your legs and exhale as you lower them.
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4. Supine Wind Releaser (supta pavamuktasana)
Clasp the shin below the knee and bring it to the chest. Inhale as deeply as possible and pause
for a moment, trying to touch the knee with the nose. Exhale as the leg and head return to the
floor. This breath pattern is especially good for creating intra-abdominal pressure that
encourages excess wind to leave the colon. It is also powerful for opening the lower back along
the belt channel as in P1 Series movement #6 (janu naman).
Variation - In this variation the movement is the same, but the breath pattern changes. Inhale
as the knee is raised to the chest and then exhale completely as the head is raised and the nose
brought to the knee. Pause. Inhale again as the leg is brought back to the floor and
straightened. This breath pattern teaches harmony of breath with motion. It is also possible
to stretch the back-line very deeply in this position.
Both breath patterns can be used in the single leg and double leg version.
Notes:
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5. Rocking and Rolling (jhulana lurkanasana)
In the side-rolling movement, start by lying on the back and curling up into a ball, clasping
the hands around the shins near the knees. Roll from side to side, feeling the massage to the
whole back, sides and buttocks. Try to make the movement happen from your core channel
rather than your elbows pushing side to side.
For the backward rolling movement squat with the feet flat if you are able and clasp the hands
by interlocking the fingers on the shin just near the knees. Roll backward, smoothly
transitioning from buttocks/sacrum to upper back, and then attempt to roll back to the squat
position once again. Again be aware of the full spinal massage and the invigoration it
engenders.
It is normal to hear light popping sounds as vertebra and ribs find their way back into
alignment. Be sure to use a thick enough mat or blanket so that the tips of the spinous
processes of the vertebra are not bruised through contact with the floor.
These movements engender a fun and light feeling.
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6. Twisting Abdominal Massage (supta udarakarsanasana)
Place the hands behind the head and bend the knees, keeping the feet flat on the floor as you
inhale. Exhale and allow the knees to drop to one side as you turn your head in the opposite
direction. Angle the shoulders so that the elbow on the side to which the head turns stretches
diagonally away from the top knee. The tilt of the shoulders brings the other elbow closer to
the knees. Gaze goes up to look beyond the top elbow. This will deepen the abdominal
massage and stretch and activate the side channel. Inhale as the knees return to the starting
position. Try pausing in the twist position with the breath held out for a few seconds for the
first repetitions and then moving smoothly, continuously for the last repetitions.
Notes:
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7. Supine Spinal Twist (sava udarakarsanasana)
Lying on the back with the arms out to the sides at shoulder level, the palms down bend one
leg, putting the sole of the foot against the kneecap. Place the opposite hand on the bent knee.
Inhale into this position and then exhale as the knee comes to the floor by crossing over the
opposite thigh inducing a deep spinal twist. Simultaneously turn the head to the opposite
side. Breathe naturally in the final position. To release the posture inhale as you raise the
knee, de-rotating the pelvis and looking straight up, then exhale as you straighten the leg once
again assuming Corpse Pose.
Notes:
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8. Boat Pose (naukasana)
From the lying position, inhale deeply and press the lower back into the floor using the
abdominal muscles. Roll up the head, neck and torso and look at the toes. Then lift the
straight legs off the ground not higher than 10-15cm. You may pause with the breath in this
position or if holding for extended periods you may breathe naturally into the abdomen.
When the legs are lowered exhalation takes place and you perform a short Corpse Pose.
When the front and back lines are strong you may use a final position which also raises the
lower back off the floor. You then balance on the buttocks.
Variation - Inhale into the posture, but this time clench the vajra fists, press the tongue
against the roof of the mouth, clench the teeth, pull the toes backward, extend the ankles and
attempt to tense every muscle in the body. When you reach maximal tension abruptly relax
into Corpse Pose and release the breath with a long “Ah” sound. Allow the mind and any
emotional tensions to dissolve as you relax into the syllable “Ah”, which is the blissful energy
of your true nature.
Notes:
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9. The Good-Space Pose (sukhasana)
Sit comfortably with the legs crossed at the shins/ankles. This posture is one we are all
familiar with and should not cause any pain once we have practiced the pavanmuktasana series
and the extra asana for a few months. The spine should be erect and the head held aloft. Hold
this posture as best you can. Once the muscles of the spine become strong you will find this
posture excellent for meditation and resting. The Sanskrit name implies that you are in a
good (su) space (kha) when sitting in this posture (asana), so feel a subtle pervading sense of
natural ease and joy when in the Good-Space Pose.
Notes:
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The Pavanmuktasana 3 Series
Releasing Energy Blockages Series
The P3 series is composed of more vigorous movements that rapidly clear energy blockages in the
system. They are relatively simple and easy to perform but, owing to their more dynamic nature,
if practiced without awareness could result in injury. This series is especially aimed at energy
blockages in the belt region and pelvis where our energy tends to stagnate and cause stiffness.
Many of the movements awaken the energy of the whole spine. For the beginner who finds
stiffness causing them to become discouraged in their new practice, the P3 series is ideally
constructed to help bring on flexibility more rapidly by addressing the underlying energy
blockage. The usual precautions one would take before beginning a physically challenging practice
are in place here. Consult your health care practitioner if you have any doubt about your
suitability to benefit from the P3 series.
In the P3 series take time to sense the opening and expansion of energy created by each
movement. Though the P3 series can be performed with vigor, do not let your heart and
respiratory rate get too high and do not sweat profusely.
1. Rope Pulling (rajju karsanasana)
From the Base Position, elongate the spine, raise the head and open the chest. Inhale while
reaching an arm upwards, without bending the elbow, to grasp an imaginary rope. Let your
eyes follow your hand in this movement. While exhaling slowly, powerfully pull the arm down
as if the rope gave strong resistance. Then inhale raising the other arm to the top position.
When the arms are rising they should give resistance to the movement as if moving through
very thick liquid cement.
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2. Dynamic Spinal Twist (gatyatmak meru vakrasana)
Sit on the floor with the legs spread open. Keep the legs straight. Keep the arms straight at
the elbow and in one straight line to each other. Exhale strongly as you rotate the waist and
attempt to slap the sole of the opposite foot. Inhale as you come back to a neutral position. Do
not bend forward too far or you lose the twist aspect of the movement. If you have a past
history of back pain, begin slowly and work up speed over 1-2 months.
Notes:
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3. Churning the Mill (cakki calanasana)
Place the feet about 30cm apart, the knees straight. Interlock the fingers in the axe hand
position and perform large circles with the arms, attempting to go around the feet if possible.
After passing the feet, lean back as far as possible and in a smooth arc bring the hands in
towards the navel and then back out again to the opposite side. Inhale as you lay back and
exhale as you bend forward as far as possible. The eyes follow the hands.
Variation: Same as above except for the legs spread apart.
Notes:
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4. Rowing the Boat (naukasancalanasana)
From the Base Position place the hands as if holding an oar, inhale and lay back as far as
possible, the hands coming to the belly. Bring the hands up the front of the body and
overhead as you pause with the breath. Exhale completely as you bend as far forward as
possible attempting to reach past the toes. Inhale back to begin again. Make sure to row in the
opposite direction too.
Variation - Same as above except the legs are spread apart about 100cm.
Notes:
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5. Chopping Wood (kastha taksanasana)
Squat with the feet about shoulder width and slightly angled out like a duck. The knees and
hips should be comfortable in this position and ideally the feet are flat and the back is erect.
Clasp the hands in the axe position. Straighten the arms and keep them between the legs,
hands toward the floor. Inhale and raise the arms as high as possible. Exhale with a “ha”
sound as you chop down between the legs. The eyes follow the hands. Work strongly to keep
the back erect and the arms coming closer and closer to the upper arm level with the ears or
behind the head in the raised position.
Notes:
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6. Salutation Pose (namaskarasana)
Squat with the feet positioned as in Chopping Wood Pose or slightly wider. Place the hands in
Anjali Mudra at the heart with the elbows touching the inside of the knees. Try to lift the head
and straighten the back. Inhale deeply and take the head back as far as it will go while pressing
the knees with the elbows, spreading them apart. Pause. Then bend the head forward as you
exhale, straighten the arms, try to touch the chin to the chest and press the knees against the
elbows. Pause. Inhale and repeat by coming into extension again.
Keep the pressure coming from the knees to the elbows and the elbows to the knees
isotonically for maximizing the loosening of pelvic tissues and joints.
Try not to place the elbows too low on the shins/calves. Keep them at the inside of the knee
and use the back of the elbow and not the body of the tricep.
Sambhavi Mudra may be beneficial for advanced practitioners.
Notes:
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7. Wind Releasing Pose (vayu niskasana)
Take the same squatting position as for the previous pose but this time reach under the
insides of the soles of the feet to grasp them. Inhale and arch backwards as in Salutation Pose
and then exhale while straightening the legs and bending forward, reaching the head to the
knees or floor. Pause momentarily at the full inhalation and exhalation phases.
Sambhavi Mudra may be beneficial for advanced practitioners.
Notes:
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8. Swinging Bridge
From the base position bend both knees and place the feet on the floor. Place the hands flat a
few inches behind and a little wider then the hips, with the fingers pointing forward. On the
inhalation, lift the hips and on the exhalation swing the hips back between the hands.
In the raised position the knees should be directly over the ankles and the hips lifting parallel
to the earth. Try to raise the buttocks as high as possible without strain.
As the hips swing back, attempt to keep the buttocks off the floor. Lift the buttocks as high as
you can on the exhalation and tuck the chin into the chest.
Notes:
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9. Deep Squatting (utthanasana)
In a wide stance turn the feet out 45 degrees. Interlace the fingers at the pelvis. On the
inhalation, lower the pelvis by bending the knees as deeply as possible. Keep the chest lifted
and the back flat. On the exhalation straighten the legs and raise the body to the starting
position.
In order to keep the back flat, tuck the tailbone strongly.
Be aware of the alignment of the knees – make sure that they remain aligned with the toes
and do not drop inwards. If you are unable to keep the knees from dropping inwards, turn
the toes in more until you can find this alignment.
You can practice this pose dynamically by descending and rising with each breath, or you
can practice a static hold in the squat for multiple breaths.
The femurs should not descend past parallel with the floor until you are able to keep the
knees aligned with the toes and the lower back held fairly flat without leaning the upper
body forward to compensate.
Notes:
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10. Dynamic Staff Pose – Basic (dandasana)
Take a High Mountain Pose with the feet approximately 1½ to 2 times shoulder width apart.
Look at the base cakra and inhale fully. Then begin to exhale, bend the arms and glide the
face and chest over the floor, coming up into the upward facing dog pose looking at the
ceiling. Keep the legs straight through the whole movement.
Sambhavi Mudra may be beneficial for the advanced practitioner.
Notes:
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11. Crow Walking (kawa calasana)
Sit in the squat position and place the hands on the knees. Take small steps. Keep the
buttocks near the heels. As you take each step bring the opposite knee to LIGHTLY touch the
floor. Make the movement as smooth as you are able.
Anyone over 13 years of age should start this movement slowly and with great caution.
Performed incorrectly or by those with lower back and hips that are too tight this movement
can cause knee injuries.
Other movements in the pavanmuktasana series sufficiently open the hips and increase blood
flow. The series is complete in its effect without Crow Walking as a part of it.
It is advisable to perform this movement on soft flooring like a thick mat or on grass to
minimize the concussive force of the knee touching the ground on each stride.
Notes:
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12. Abdominal Stretch Pose (udarakarsanasana)
From a stable squat with the feet apart and the hands on the knees, exhale and bring a knee to
the floor near the opposite foot. Push the upper knee towards the lower one and twist your
upper torso, shoulders and head in the direction of the upper knee to make a deep stretch in
the abdomen. Pause and then inhale as you come back to the starting squat.
Anyone over 13 years of age should begin the practice of this movement slowly and with care.
If you have injured or painful knees you may wish to keep the back foot that has the knee on
the ground on the ball rather than lay it down sideways with the inner ankle and foot on the
floor.
Alternatively you may just skip this movement to avoid further pain or injury.
Notes:
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13. Pendulum Pose (dolasana)
Stand with the feet a little wider than shoulder width and interlock the fingers behind the
neck with the elbows pointing out sideways. Inhale deeply, slightly arch the back and then
rotate, exhaling as you bend forward to bring your face in-line with a knee. Bounce to the
other knee, exhaling, and swing back to the original knee, exhaling again, and then stand up
inhaling into an arch. Repeat the movement, bringing the head to the opposite knee first this
time.
Exhale crisply with a “ha” sound that comes from the gut and pelvis. Have a sense of releasing
all psychophysical emotional tensions.
Notes:
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14. Corpse Pose (savasana)
Lie down. Close the eyes. Place the arms 8-15cm from the side of the body and let the feet
flop out to the sides. Release tension in the face, jaw and around the eyes. Abandon all
control of thoughts, feelings and movements, including breathing. Allow yourself to be in a
state of passive awareness without effort.
Corpse Pose is important to practice during asana sequences as well as at the end. It can
rectify any tensions caused by strenuous efforts of mind, energy or body during asana practice
through total relaxation.
Notes:
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First Gate Asana 1. Corpse Pose (savasana) See Pavanamuktasana Series 3, number 13.
2. Animal Pose (saithalyasana)
Sit on the floor with the legs spread. Bend one leg and place the sole of the foot along the
inner thigh of the other leg. The toes should be near the knee. Sit upright and rotate the
torso so that the lead knee is in the centerline of the body. Place the hands on either side of
the forward knee and lift the pelvis 3-5 cm off the ground. Then swing the buttocks a little bit
in the direction of the lead knee’s hip and place it down again. Raise the arms overhead as you
inhale. Exhale and bend forward, bringing the head nearer to the knee or the floor beyond
the knee. Pause there with normal breath and unwind any tensions. Inhale, rising up to
return to the starting position.
The pose can be made stronger by arching the lower back (flattening it out) and keeping the
head and neck in-line with the rest of the lower spine. The face will hover some centimeters
above the floor.
The same hand as the forward knee may be placed 10-15cm to the side of the forward knee to
aid counter-rotation.
If your back is weak, lower yourself by walking the hands out onto the floor until the back is
strong enough to support your weight without the hands on the descending phase of the
movement.
Notes:
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3. Right Angle Pose (samakonasana)
Stand with the feet parallel and sitting bone distance apart. Inhale and raise the arms
overhead. On an exhalation, bend at the hip with a straight spine until the back is parallel
with the earth. Keep the arms alongside the ears and the shoulders broad. In the final
position, bend the wrists and let the fingers drip towards the earth.
Engage the legs strongly in this position. In the beginning, the weight will shift strongly over
the heels. As you become more adept at holding the posture, begin to bring the weight
forward until it is balanced evenly between toes and heels.
If it is not possible for you to bend to a right angle at the hips without rounding in the spine,
begin- by bending as much as you can with a straight spine. Over time move toward 90
degrees.
Notes:
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4. Foot to Hand Pose (padahastasana)
From the standing position with the feet about 10-25 cm apart, inhale as you raise your arms
above your head. Exhale and bend as far forward as you can and place the fingers and hand up
to the wrist under the foot if flexibility allows. Pause. Breathe naturally and inhale as you
raise up to the starting position.
This pose may be performed dynamically by bending forward during exhalation and coming
up with inhalation as soon so you reach the lowest point on the forward bend.
Try not to become frustrated if you cannot bend forward very far in the beginning. This
asana is amazing in its general benefits both physically and spiritually and you need not bend
fully forward to gain those benefits to a great degree.
This is one of the most important back channel opening asanas in Hatha Yoga. The beauty of
this posture is its naturalness, which allows it to be practiced into old age while
simultaneously increasing longevity.
Notes:
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5. Plank Pose (santolanasana)
From a kneeling position, walk the hands forward on the floor, stopping them when a right
angle is formed at the arm/torso junction and the thigh/torso junction. Spread all the fingers
wide and press the hand evenly into the floor. Keep the spine flat. Inhale activating the chest,
arm, abdominal, thigh, and buttock muscles. Straighten the knees and make one straight line
from the heels to the back of the neck. Pause. Breathe naturally. To return to the kneeling
position, exhale, bending the knees down to the floor, bring the buttocks to the heels and rest
the hands on the thighs.
If the final position is too difficult you may want to build up to it by starting from the knees
and keeping a straight line from the knees to the neck.
Notes:
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6. 4-Point Pose (caturanga)
This pose should only be performed after Plank Pose can be held for at least nine breaths.
Without the proper strength developed in Plank Pose the tendons of the shoulders and elbows
can be injured.
To begin, assume the Plank Pose as described in number 4. Then lower yourself down to a
low position so the body hovers over the floor, maintaining a straight line from the heals to
the back of the neck. As you lower yourself, exhale. Breathe naturally and then exhale to raise
yourself back up to the starting position (Plank Pose).
When lowering the body do not hold the elbows tight against the torso, nor let them flair out
to 90 degrees from the torso.
Notes:
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7. Boat Pose (naukasana)
From the lying position, inhale deeply and press the lower back into the floor using the
abdominal muscles. Roll up the head, neck and torso and look at the toes. Then lift the
straight legs off the ground, but not higher than 10-15cm.You may pause with the breath in
this position or, if holding for extended periods, you may breathe naturally into the
abdomen. When the legs are lowered exhalation takes place and you perform a short Corpse
Pose.
When the front and back lines are strong you may use a final position, which also raises the
lower back off the floor. You balance on the buttocks.
Variation- Inhale into the posture, but this time clench the vajra fists, press the tongue
against the roof of the mouth, clench the teeth, pull the toes backwards, extend the ankles and
attempt to tense every muscle in the body. When you reach maximal tension, abruptly relax
into savasana and release the breath with an “Ah” sound from the lungs. Allow the mind and
any emotional tensions to dissolve as you relax into the syllable “Ah”, which is the blissful
energy of your true nature.
Notes:
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8. Serpent Pose (sarpasana)
arms clasped behind elbows straight, arms front
elbows bent arms at side elbows straight, arms back
Lay on your stomach and bring your hands to the sides of your body next to your chest. Slowly
arch backwards like a snake, rising up as you inhale. Then clasp your hands by interlocking
the fingers, making sure the palms are touching. Roll the shoulders up, back and down,
bringing the shoulder blades closer together, and open the chest. Make space between your
buttocks and hands. Go as high as you can with your hands without inhibiting your neck and
upper back extension. Look up. Rise up as high as your spine will allow. Now squeeze the
hands together and reach back away from you with the hands. Pause in the final position and
breathe normally. Exhale down, unclasp your hands, turn your head to the side, placing it on
the floor, and rest with your arms down along your sides.
The following variations will allow you to work progressively toward full Serpent Pose (sarpasana) if the full posture is too difficult to do for now.
Variation 1: From the prone position inhale and arch the head and upper back, then bring
the arms forward, elbows straight. Reach out and up while arching, but do not shrug the
shoulders. Exhale down, turn the head to the side, lay the arms down along the body and rest.
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Variation 2: Arch up on the inhale and bring the hands to the position in Variation 1, then
bend the elbows bringing them directly to the sides, and try to lift the hands while not
dipping the elbows. Keep the shoulder blades spread.
Variation 3: Inhale as you arch up as in Variations 1 and 2 above and take the arms from the
position in Variation 1, slicing backwards without bending the arms. Bring the fingers to
point at the knee. Rise as high as you are able and look up. Exhale to release and lay down, as
above, to rest.
Progress through Variations 1,2 and then 3.When you are able to hold variation 3 for 9
breaths, you may safely proceed to the full Serpent Pose (sarpasana).When doing this pose
and the variations attempt to place as much of the arch in the upper back and lower neck as
possible.
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9. The Good-Space Pose (sukhasana)
Sit comfortably with the legs crossed at the shins/ankles. This posture is one we are all
familiar with and should not cause any pain once we have practiced the pavanmuktasana series
and the extra asana for a few months. The spine should be erect and the head held aloft. Hold
this posture as best you can. Once the muscles of the spine become strong you will find this
posture excellent for meditation and resting. The Sanskrit name implies that you are in a
good (su) space (kha) when sitting in this posture (asana), so feel a subtle pervading sense of
natural ease and joy when in the Good-Space Pose.
Notes:
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Appendix A: Chanting
Chant the sound “OM” 3 times. Make sure your mouth is open and rounded.
During the first OM, bring your awareness to the moving center, your pelvic floor. See a brilliant
sphere of ruby red light there radiating out in all directions. This sphere, or bindu, represents
the human capacity for enlightened activity.
On the second OM, see a beautiful cobalt blue sphere of light at your heart-space radiating
infinitely out, representing Essence itself.
On the third OM, see a sphere of crystal clear white light in the center of the head also radiating
out in all directions, representing the imaginal capacity of human beings.
At the end of practice, chant the “Santi Path” mantras below. With this chant we offer the merit
of our practice for the benefit of all beings. This reminds us that we do not practice in order to
build up our own personal strength and power, but in order to increase our capacity to be a
beneficial force in the world.
OM asato ma sadgamaya From the unreal lead me to the real
tamaso ma jyotir gamaya From darkness lead me to light
mrityor ma amritam gamaya From death lead me to immortality
sarvesam svasti bhavatu May all beings dwell in happiness
sarvesam santir bhavatu May all beings dwell in peace
sarvesam purnam bhavatu May all beings attain fullness
sarvesam mangalam bhavatu May all beings attain auspiciousness
loka samasta sukhino bhavantu May there be happiness in all the world(s)
OM tryambakam yajamahe We meditate on the three-eyed one (Siva)
sugandhim pustivardhanam Who is fragrant and nourishes all beings
urvarukamiva bandhnan Like a cucumber severed from the vine mrityormuksiya mamritat May he liberate us from death to
immortality
OM santi, santi, santi OM peace peace peace
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Appendix B: Practice Advice
1. The Best Time to Practice
If your situation allows it, the best time of day to practice Hatha Yoga is 4-6am when the energy
of human activity is at its lowest and the spiritual forces found in the atmosphere at pre-dawn are
their highest. But if you cannot practice at this time, then pick whatever works best for you and be
consistent with that time. You should not practice while food is in the stomach. Heavy protein
meals can remain in the stomach for 4 hours or more. So, whenever possible, practice before
eating or at least 4 hours after your last full-size meal or 2 hours after a small snack.
2. Effort vs. Struggle
It is very important to understand the difference between effort and struggle as pertains to your
practice of Adi-Yoga. You are moving your body through space in relation to gravity so there
must obviously be some effort and tension in your body; and some postures do require exertion.
There is nothing wrong with effort or tension in the body if it is appropriate. What you want to
avoid is excessive effort which I call “struggle.”
Some signs of struggle in Hatha Yoga practice are:
panting
profuse sweating
making grunting sounds as you move through the asana
intense soreness the following day
prolonged shaking in postures
exhaustion instead of refreshment following your practice session
In the Adi-Yoga system there are more dynamic and vigorous sets such as Salute to the Sun and
Warrior Yoga Series, but proficiency in these must be developed very slowly. Properly practiced,
Hatha yoga should heal and rejuvenate body and mind. If the opposite is occurring you should
reflect on whether you are struggling against your body in practice. A good rule of thumb for Adi-
Yoga practice is to work at 60-80% of the effort you are capable of producing.
The modern approach to exercise –“no pain, no gain” – makes holding yourself back to 60-80%
of what you are capable of feel like you are slacking. You’re not. If you are consistent in your
practice sessions you will progress naturally and without struggle. This is especially true when
your mind and body become one. This takes time.
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3. Frequency and Duration of Practice Sessions How long a session should last and how often you should practice will vary depending on your
unique circumstances.
The golden rule to ensure steady cultivation of your Hatha Yoga practice is CONSISTENCY.
Whether you decide to practice 4 days per week for 1 and ½ hours each session or 6 days per week
for 3 hours, stick to it and you will progress. Change your schedule from week to week and you
will have a much more difficult time feeling the development of a momentum. This often leads to
falling away from practice for periods of time and a sense of frustration and disappointment.
4. Diet The opinion on diet in modern yoga circles is to have strict rules about what you eat, how it is
prepared, when to eat it, etc. By contrast, Adi-Yoga is informed by a pre-Buddhist view of
Ayurveda which states that you should assess what, when, how and where to eat through the lens
of “for whom and when”.
This means that you should judge the real needs of your body at the moment of hunger and
respond appropriately as to what you should eat, how much, how it should be prepared, etc. To
cultivate the Adi-Yoga approach to diet, which is based on an appropriate response, 2 things are
necessary:
1. Knowledge of Ayurveda
2. A deep intimacy with your own body and its ever-changing needs.
Both of these will come with study and practice.
Tantra, the Mother science of Hatha Yoga, teaches that if you harmonize your small nature with
greater Nature you will come to know the truth of the Universe, you will be enlightened. To do
so, you must become acutely sensitive to your body and your situation from moment to moment.
Hard and fast rules in relation to diet may be useful for a short while at the commencement of
your yoga practice, in order to develop some awareness and discipline related to your eating
habits. But adhered to for longer than appropriate, they become damaging to your budding
sensitivity and experimentation with appropriate response. Take, for example, the hard and fast
rule that many yoga groups (and post Buddhist Ayurveda) have about the superiority of
vegetarianism for yogins. The Adi-Yoga way of framing vegetarianism is to ask – “Will this
response to my present condition be appropriate for me or not?” This approach keeps you
actively engaged with your real needs, and without this base level of self-knowledge, there is no
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possibility of dissolving the illusory perception of a separate individual in order to merge with
greater Nature. For the emaciated, nourishment-starved yogin who looks dry, brittle and
ungrounded, a high fat, high protein meal consisting of some type of meat may be an appropriate
response to hunger. And this may be the worst response to hunger for the sedentary individual
with gout.
You must remember that your spiritual ancestors in this tradition sought at all costs to harmonize
with Nature, regardless of societal or religious rules. There are numerous examples of meat
eating Mahasiddhas who realized the highest state of enlightenment possible.
In truth, there really is no shortcut to understanding the correct diet for yourself. You will have
to spend some time reading and experimenting with your diet. Your Adi-Yoga instructor can
recommend some good books with which to start.
Having said this, here are a few guidelines to begin to work with to help you tune into your real
needs:
Eat only when you are hungry.
When thirsty, drink. When hungry, eat. Don’t confuse the urge and feed it incorrectly.
Stop eating before you feel very full.
Eat fresh foods instead of packaged or old foods.
Cook for yourself versus eating out whenever possible.
Take only a small snack after dinner.
Cut down on deep fried foods.
Drink a large glass of fresh water in the morning, after waking and cleaning your mouth.
5. What to Wear When Practicing Yoga
Wear clothing that is loose and warm enough, so that you do not catch a chill when reposing in
between postures. Clothing should not be so loose that your limbs get snagged as you move.
Clothes or undergarments that are too tight can restrict the flow of prana.
In this same vein, it is not recommended that you wear any jewelry when you practice yoga. The
only jewelry that is okay to wear during practice is jewelry that was made for you as an astrological
antidote or talisman. The reason for this is that jewelry that is worn for beauty can interfere with
the subtle energies of the body and, over time, cause problems.
Watches are in the same category and should never be worn during the practice of yoga.
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Appendix C: About the Teacher
Dharma Bodhi was born in Chicago in 1962 and became deeply involved in spirituality, religion
and philosophy at an early age. He first came in contact with Hatha Yoga at age 7 and practiced
for 17 years until he met his Guru, Paramahamsa Satyananda Sarasvati. Through his guru’s
blessings, Dharma Bodhi deepened his training in the methods and oral teachings of Tantrik
Yoga receiving formal initiation in 1987.
In 1997 his Guru’s successor, Paramahamsa Niranjanananda Sarasvati gave him the mandate to
move back to the United States to form a new sect of classical Tantrik Yoga for Westerners, in
order to preserve the lineage teachings and practices which had become debased and
commercialized in the West. In January of 2001, Dharma Bodhi established a center for Tantrik
studies in Berkeley, California and taught there as well as in Canada, Europe, Hong Kong,
Australia and India.
After fulfilling the seven-year mandate given by his Guru to bring the classical Tantrik teachings
to the United States, Dharma Bodhi moved with his family to the mountains of northern
Thailand to establish Kailash Akhara.
He currently serves as the Spiritual Director of DHARMA INC International, teaching his
students and working on the numerous service projects associated with the Dharma
Humanitarian Foundation. Dharma Bodhi leads retreats at Kailash Akhara and travels
extensively teaching programs at DHARMA INC centers in the USA, Japan and Brazil and
works on the translation of ancient Sanskrit and Tibetan texts of Tantra and Dzogchen.
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Appendix D: About Kailash Akhara
Kailash Akhara is a meditation, yoga and learning center in the mountains of Northern Thailand
and is the home of Adi-Yoga. It is the permanent residence of Adi-Yoga’s founder, Dharma
Bodhi, his family and a community of initiated students.
Kailash Akhara, opened in 2008, was conceived as a place for practitioners of Adi-Yoga and
Non-Dual Tantra to go for longer, more in-depth trainings and solo residential retreats and to
live in a community informed by traditional Tantrik culture and principles.
Kailash Akhara features a Matsyendranath Temple, a 75 foot by 6 foot meditation platform, a 75
foot by 50 foot training hall, meditation huts overlooking tranquil ponds and breathtaking
mountain views, a 40 person dormitory, a bath-house, kitchen and residential housing, 40 acres
of natural forest, lychee orchard, ponds and permaculture gardens, as well as goats and chickens.
The natural beauty of the land and its thriving Tantrik community can inspire students from any
walk of life by awakening a feeling of an expansive state of inter-being and a truer vision of the
relationship between the individual-self and Nature.
The Thai center also acts as a permaculture-learning center for local Thai farmers and
international farming enthusiasts. Kailash Akhara currently works with Thai non-profit
environmental protection and agricultural organizations on issues of organic and sustainable
agriculture, water conservation and natural building.
Kailash Akhara holds trainings in yoga, philosophy, jyotish, ayurveda and meditation with master
teachers from around the world and hosts solo and group retreats. For more information on
Kailash Akhara’s upcoming trainings and retreats please visit our website at www.dharmainc.org.
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Alphabetical Listing of Asana
4-Point Pose (caturanga) ....................................................................................... 74 Abdominal Stretch Pose (udarakarsanasana) ............................................................... 67 Animal Pose (saithalyasana) .................................................................................... 70 Ankle Churning (gulpha ghurnan) ........................................................................... 32 Ankle Rotation (gulpha cakra) ................................................................................. 31 Base Position (prarambhik sthiti) ............................................................................. 28 Boat Pose (naukasana) ........................................................................................... 54 Chopping Wood (kastha taksanasana) ........................................................................ 60 Churning the Mill (cakki calanasana) ........................................................................ 58 Corpse Pose (savasana) .......................................................................................... 69 Crow Walking (kawa calasana) ................................................................................. 66 Deep Squatting (utthanasana) ................................................................................. 64 Drawing Circles in Air with Foot (janu cakra) ............................................................. 35 Dynamic Spinal Twist (gatyatmak meru vakrasana) ........................................................ 57 Dynamic Staff Pose – Basic (dandasana) ..................................................................... 65 Elbow Bending (kehuni naman) .............................................................................. 42 Foot to Hand Pose (padahastasana) ........................................................................... 72 Full Butterfly (purna titaliasana) .............................................................................. 38 Good-Space Pose (sukhasana) ................................................................................. 78 Half Butterfly (ardha titaliasana) .............................................................................. 36 Hand Clenching (mustika bandhana) ........................................................................ 39 Hip Rotation (sroni cakra) ..................................................................................... 37 Knee Bending (janu naman) ................................................................................... 33 Knee Cap Contraction (januphalak akarsana) .............................................................. 32 Leg Raising (utthanapadasana) ................................................................................ 47 Leg Rotation (cakra padasana) ................................................................................. 48 Neck Movements (griva sancalana) ............................................................................ 45 Pedaling ............................................................................................................ 49 Pendulum Pose (dolasana) ..................................................................................... 68 Plank Pose (santolanasana) ..................................................................................... 73 Right Angle Pose (samakonasana) ............................................................................. 71 Rocking and Rolling (jhulana lurkanasana) ................................................................. 51 Rope Pulling (rajju karsanasana) .............................................................................. 56 Rowing the Boat (naukasancalanasana) ...................................................................... 59 Salutation Pose (namaskarasana) .............................................................................. 61 Serpent Pose (sarpasana) ....................................................................................... 76 Shoulder Shrug ................................................................................................... 44 Shoulder Socket Rotations (skandha cakra) ................................................................. 43 Supine Spinal Twist (sava udarakarsanasana) ............................................................... 53 Supine Wind Releaser (supta pavamuktasana) .............................................................. 50 Swinging Bridge .................................................................................................. 63 Toe Bending and Ankle Bending (padanguli naman and gulpha naman) ............................ 29 Twisting Abdominal Massage (supta udarakarsanasana) .................................................. 52 Wind Releasing Pose (vayu niskasana) ........................................................................ 62 Wrist Bending (manibandha naman) ........................................................................ 40 Wrist Rotation (manibandha cakra) .......................................................................... 41