Chapter 16 - The Asanas - Yoga Postures

We have already briefly referred to one of the fundamental differences between any system of western physical culture and the body exercises which form a part of the system of Hatha Yoga. All of these exercises, including the Asanas or Postures, are closely connected with a certain direction of the consciousness and the control of breath. It must never be forgotten that apart from the purely physiological effects of the Yoga exercise they are chiefly meant the develop the mutual interplay of the forces between body and soul. The mental effect is increased if the exercises are performed with eyes closed.

The Asanas should preferably be executed on a fairly hard surface, a small mat or carpet, exclusively used for this purpose. The Yogi begins his exercises with prayer and meditation.

We have already spoken of the sitting postures in our chapter on "How to Sit", but since these postures properly belong to the Asanas, we shall repeat and complete their description here.


1.  Padmasana (Lotus Seat) (Fig. 1) - We sit on the floor, right foot on the left thigh, left foot across the right on the thigh. The more we press the foot backward against the groin, the more easily we shall succeed. This sitting posture is not an easy one for western men and women, but children learn it rapidly and women more easily than men. Practice and patience will overcome the difficulties, however, and once achieved, the Padmasana posture will be found most restful.

In India the lotus is the symbol of purity and self assurance. Padmasana represents the perfect balance of the lotus flower floating in white splendour on the waters of a silent pond. The perfect symmetry of this posture increases the harmony of the distribution of forces, maintains the balance of the positive and negative currents and, combined with breathing exercises regulates the effect of these currents. Padmasana is the best posture for all breathing exercises which are performed in a sitting position. We concentrate on the heart, sit motionless and straight, close the eyes and subject our thoughts to our will, breathing evenly. In this way we store a supply of free energy. The effect can be compared to the damming up of a great stream, the dammed up waters of which represent immense power. Regular practice of this posture will insure mental and physical stability and quiet the nervous system. Its effect, of course, varies with the breathing exercises which are performed at the same time.

If you do not succeed in placing both the feet on the thighs at the start, keep one foot on one thigh for a while and change. Or you can place the right foot on the left thigh and the left foot underneath the right thigh, a more comfortable posture. Yet another variation consists in placing the left heel at the beginning of the right thigh and the right heel at the beginning of the left thigh. This is called Samasana.


2.  Sidhasana - This is sometimes called The Perfect Pose and comes next to Padmasana in importance. It is easier than Padmasana and can be practised in its place if Padmasana should prove impossible or too tiring. Sidhasana is considered the ideal posture for meditation and contemplation. It is practised by Siddhas, perfect yogis, whence its name.

Execution: We sit on the floor, the left foot in front of us, then pull the right foot across the left so that it comes to rest on the left thigh.


3.  Vajrasana - This is called the Adamantine Pose; it resembles somewhat the Nimaz posture in which Moslems sit for prayer. To do it we kneel, then sit on the heels so that the calves touch the thighs. The whole weight of the body is put on knees and ankles which maks it rather difficult to execute at first. But the pain in the knees and ankle joints will soon disappear and in time they become very elastic.


4.  Yoga-Mudra (Fig. 4) - Mudra is the Sanskrit word for Symbol and Yoga-Mudra symbolizes in its pose the prostration of man before the Creator.

We sit in lotus-seat, Sidhasana, or Vajrasana. We take a complete breath and, exhaling, we bend slowly forward as far as we can, if possible until the head touches the ground. In this position we remain as long as we can without taking breath and then, inhaling, return slowly to sitting position and exhale. With the left hand we grasp the right wrist behind our back. The exercise is repeated two or three times.

The principal effect of the Yoga-Mudra is the gradual re-placement of the organs of the intestinal cavity which have lost their proper place through constipation and degeneration of the stomach and intestinal nerves, into their proper places. This is achieved by means of outer and inner abdominal pressure. Yoga-Mudra also develops the stomach muscles and strengthens the nerves of the loin. Its mental effect is considerable; it promotes humility and submission under the divine will.


5.  Supta-Vajrasana - This exercise is really a variation of the sitting posture Vajrasana and is called the "sleeping posture". In order to do it well, it is necessary to master Vajrasana because the strain on the knees is considerable.

With feet backwrad, knees on the ground, we sit between the two heels. With the use of the elbows we bend backwards until the head comes to rest on the hands locked behind the neck. We breathe quietly and remain in this position as long as we can without undue tension. Attention is concentrated on the solar plexus.

Supta-Vajrasana makes the spine elastic, stretches the stomach muscles and stimulates the nervous system. It is a regenerating exercise of excellent effect for people with dulled nerves and sluggish glands.


6.  Ardha-Matsyendrasana - Ardha means half, indicating that the exercise was adapted from an original posture which proved too difficult to be incorporated into the system of Hatha Yoga. It takes its name from the Yoga Matsyendra who is said to have been a disciple of Lord Shiva. A legend says that once Shiva went to a lonely island. There he instructed Parvathi, another of his disciples, in the mysteries of Yoga. A fish that happened to be near watched the teachings. When Lord Shiva saw this, his heart was touched and he changed the fish into a perfect Yogi and called him Matsyendra.

This is probably the only exercise specially devised to strengthen the spine by means of a left and right twisting movement. Even the adapted half posture presents certain difficulties for the beginner and for this reason a variation has been developed known as Vakrasana (screw posture), which we shall describe later. The Ardha Matsyendrasana exercise is executed as follows:

Sitting on the floor, we place the right heel against the beginning of the left thigh. The right leg rests horizontally on the ground. Now the left foot is set over the right thigh. The spine is turned right, the right arm is placed before the left knee and the right hand seizes the left ankle. Now we turn spine and head slowly to the left. With the left arm we reach backwards and with the left hand we seize the left knee. We concentrate attention on the spine and breathe rhythmically. We stay in this posture until we instinctively feel that it is enough. The exercise is then repeated in the opposite direction.

The spine can only be kept in perfect condition if it is exercised in every direction, forward, backward, right and left. A number of Yoga postures, as we shall see, exercise it in all these directions. The foregoing exercise twists and bends it from side to side. It corrects deviation from the spine, has a beneficial effect on the whole nervous system, on liver, pancreas, kidneys and intestine. Circulation in the spine and its nerve centres is stimulated. It is one of the most useful exercises in the rich collection of the Asanas.

Easier variations are known under the names of


7.  Vakrasana (Fig. 5) - With outstretched legs we sit on the floor. We pull in the right leg so that the thigh and knee are pressed firmly against the stomach and thorax. The right foot is lifted over the outstretched left leg and placed on the ground next to it. The two palms, fingers outwards, are placed on the floor. Concentrating the mind on the spine, we take three complete breaths and change feet. This is repeated several times. The main effect of this exercise is the same as that of Ardha-Matsyendrasana.

In another variation the position is the same as in the foregoing, right leg pulled up and placed across the left. But here the head turns to the right, so that the spine participates also in this slightly twisting movement. The outstretched right arm is placed behind the back, the left arm and hand before the right knee. The left hand placed lightly on the ground so that the upper arm presses the right leg backwards. Concentrating on the spine, we take three full breaths and change feet, repeating opposite direction.


8.  Matsyasana (Fig. 6) - This is the fish posture. We sit in Padmasana or Sidhasana and with the aid of the elbows lie backwards, arching the chest so that the crown of the head comes to rest on the ground. Hands behind the head, we breathe easily, avoiding all tension. Concentration is on the thyroid.

Matsyasana eliminates stiffness of the neck and exercises muscles of the neck and back. Circulation in the neck and its organs is increased, making this exercise valuable in case of colds and inflammation of the tonsils.


9.  Pashimottana - Lying on back, we bend the arms backward. Inhaling, we rise slowly, holding arms above head, then, exhaling, we bend slowly forward as far as possible. The knees must remain rigid. Head is bent on knees, elbows to the ground. Inhaling again, we raise ourselves and return to original position. (See Fig. 7). Exhaling, we place arms next to body. We concentrate attention on the solar plexus.

Young people with very supple spines can touch the knees with the forehead. For older people with more rigid spines, it may take a little while before they can bend that far forward. Those who find it too difficult to do the full Pashimottana can do a half posture with one leg and one hand and then with the other leg and hand. As soon as the spine has become more supple, the complete posture should prove much easier.

This exercise is a wonderful gymnastics of the intestinal organs; the stomach muscles are strengthened, as they remain contracted during the entire exercise. The functioning of the organs of the abdomen, the loins, small of the back is controlled by a nerve centre called lumbo sacralis and two other small plexi. All these are exercised by Pashimottana. It prevents functional disturbances of the stomach, liver, kidneys and intestines. It is invaluable as a preventative of constipation. Liver and kidneys are stimulated and with them, the appetite. It is almost as specific against obesity and reduces the abdomen and develops slender hips. The sexual organs, rectum, prostate, uterus and bladder, respecively their nerves are amply supplied with blood and stimulated thereby. The spine becomes supple.

The exercise is rather difficult to begin with, especially for men. But practice will render the spine gradually more elastic. In view of its manifold advantages and the unrivalled gymnastic of the abdominal muscles, Pashimottana is rightly called a source of vitality. The same exercise can be performed standing and is then called Padahastasana.


10.  Uddiyana-Bandha (Contraction of Abdomen). Standing, with legs apart, body bent slightly forward, hands with outstretched arms put on thighs, we take a complete breath and slowly exhale. The abdomen is then contracted as though the intestinal organs had to be lifted up to the diaphragm. Pressing the hands on the thighs, tensing the upper back muscles will be of help in this lifting movement. Continuous practice will bring proficiency. This exercise is to be performed with an empty stomach only.

Practically all of the Yoga postures are at the same time exercises in combatting intestinal sluggishness. It must not be forgotten that in most cases constipation is the consequence of chronic intestinal catarrh. Against this "fashionable illness" of modern civilisation, India has given us the sovereign remedy of the two Asanas: Uddiyana Bandha and its variation, Nauli. In these postures, the intestines and diaphragm are lifted, the intestinal contents are compressed thereby favouring peristalsis, the nerves regulating intestinal movement are stimulated. This exercise is also a preventive of a lapse of stomach, of the intestines and uterus. It can be practised in a sitting posture (Sidhasana) as well.

Of Uddiyana Bandha, Swami Sivananda, who conducts a famous Yoga school near Rishikesh in the himalays, says: "Uddiyana is a blessing to humanity. It imparts health, strength, vigour and vitality to the practitioner. Uddiyana and Nauli stand unrivalled amongst all systems of physical culture in the east and west."


11.  Nauli - This posture is a variation of Uddiyana Bandha, the isolation of the rectus muscle of the stomach. There are really four variations, isolation of the central rectus, right rectus, left rectus and finally a turning, circular movement of the rectus called Nauli Kria.

All these exercises belong to the more difficult ones. The rectus abdominis and the other stomach muscles have to be contracted and then pressed forward until they protrude, which is a difficult thing to do, as these muscles are not ordinarily subject to our will. The exercises are practised like Uddiyana. We inhale a full breath and exhale strongly. We then do Uddiyana, at the same time contracting the stomach muscles, the two recti, pushing them out and forward. In order to isolate the right or left rectus we bend to the right or left. If necessary, we can help the isolation of the muscles with a pressure of the hand on the abdomen.

The mastery of the exercises may take weeks or even months and the help of a teacher may be necessary. The most difficult one is Nauli Kria, the circular movement of the stomach muscles. After having done Uddiyana, we move the hips like in a hula-hula dance and transfer this slow movement of the stomach to the isolated rectus muscles. The exercise is performed after exhalation and without breathing. Take a full breath after completion.

The effects of Nauli are those of Uddiyana. All thes organs of the intestinal cavity receive an automatic massage and their activity is stimulated. Involuntary ejaculation is prevented.


12.  Trikonasana (Triangle Posture). We stand erect and keep legs two feet apart. We lift the arms sidewars to shoulder height, palms turned upward and inhale. The arms should be parallel to the ground. Now bend slowly to the right and exhale. The left knee must be kept straight and stiff. This is important. Touch the right foot with the fingers of the right hand. In this position the arms are stretched out vertically, face is turned upwards. Inhaling, we raise the body and exhaling, we turn to the left. We repeat a few times and finally lower arms, exhaling. The attention throughout is concentrated on the spine.

Trikonasana gives very good lateral exercise to the spine. Yoga pays particular attention to the health of the spine, since a healthy spine favours the sitting postures and meditation. This Asana tonifies the spinal nerves and the abdominal organs and is a help in the relief of constipation.


13.  Bhujangasana (Fig. 8)- Bhujanga in Sanskrit means cobra. In this posture, the raised head and body resemble the raised hood of a cobra, whence the name.

Lying flat on the stomach, we place both hands, palms downard, just below the shoulders and elbows and relax all muscles and are at ease. We then take a complete breath, slowly lifting our head as far as we can. We then lift and bend shoulders and body steadily backwards without the aid of the arms which are used as supports. Now we feel the pressure from the neck slowly descending the spine as we bend even farther back. In the last phase of the movement it is permissable to help with the arms, but the lower part of the body must stay close to the ground. Holding our breath we stay in this position for a few seconds and then glide back down to the original position while we exhale. We concentrate attention first on the neck, then following the spine down th small of back. Repeat several times.

This posture increases inter-abdominal pressure and stretches the rectus muscles of the abdomen. The spine and the sympathetic nerve cells receive a fresh supply of blood. The spine gradually becomes more supple and in time curvatures of the spine are corrected. The effect also extends to the lower abdominal back muscles. All the vertebrae and ligaments are stretched and put to work. On the nerve chains situated near the spine, this exercise has a powerfully stimulating effect. The blood circulation in the kidneys is quickened and kidney stone formation is prevented. During the exercise the blood is pressed out of the kidney basin and when the body returns to the original position, a stream of blood floods the kidneys and eventual deposits are washed away. The thyroid is stimulated. Bhujangasana, like most of the Hatha Yoga postures differs from the usual western physical culture exercises in that it requires a "holding out" for a certain length of time in a given positions.


14.  Ardha-Bhujangasana - We rest on the left knee, put the right foot forward until the leg stands straight. Full Yoga breath. Exhaling, we put the weight from the left knee on the right foot and lower the body until hands touch the ground. The spine is held stiff. We remain in this position for a few seconds without drawing breath. Then we rise, inhaling. This we repeat three times and change feet. In a variation of this exercise, body and head are turned to left and right. This Asana is designed to maintain and enhance flexibility of the bone structure and to prevent fatty deposits on the hips.


15.  Salabhasana - This posture resembles a locust and its name derives from the Sanskrit wordd for locust which is Salabh. Lying flat on the stomach we make fists and place them on the ground next to the legs. Forehead and nose touch the ground. Now we inhale deeply, hold our breath, press the outstreched arms and fists firmly against the ground and lift the legs from the hips as high as we can. We keep this posture for a few seconds and then bring the legs down slowly and exhale. (See Fig. 9). A considerable effort is necessary to execute this exercise and it should only be done gradually and without forcing. The mind should be concentrated on the lower vertebrae.

The effect of this posture is surprising. As a result of the unnatural way of life of most people, and ever increasing number are suffering from chronic constipation. Lack of exercises causes a relaxation of the intestinal walls, due to insufficient blood circulation in these parts and enervates the intestinal nerves. Most of the Yoga postures have a beneficial influence on the intestinal activity, but among them, Salabhasana is probably the most effective and will radically do away with the most obdurate cause of constipation. The concentrated contraction of the abdominal muscles affects also the digestive glands and increases the blood supply of the mucous membranes. At the same time, Salabhasana greatly strengthens all the back muscles. Incidentally, it does away with lumbago.

There is a variation of Salabhasana which requires less effort and which can be practised if Salab proves too arduous or as training for it. It is called Ardha-Salabhasana (Fig. 10). As the name indicates, (ardha meanding half) it is executed in the same way as Salabhasana except that instead of lifting both feet together, we alternate lifting of the feet. The effects are about the same.


16.  Dhanurasana - This is the bow posture, from dhanur, which means bow. The body in this exercise resembles a bent bow. Lying flat on the stomach, we reach back with both hands, after having bent the legs, and seize the ankles. We arch the back inwards and remain in this position as long as we comfortably can, breathing slowly and concentrating on the lower back. The knees should be kept close together. The whole body rests on the abdomen and the Dhanura posture should therefore be assumed with an empty stomach only. Once we have gained some proficiency, we can impart a sideways and forward and backward movement to the body. (See Fig. 11).

This exercise has a stimulating effect on the glandular system, especially also on the sex glands. Men as well as women suffering from reduced sexual activity will greatly benefit by it and will retain their youthful vigour until an advanced age. The stimulation of the thyroid enhances the development of this gland and for this reason children with somewhat retarded mental development should practise this posture daily. It is also recommended in disturbances of menstruation. The whole spine and all of its nerve centres are strengthened thereby and rendered more supple. The stimulating effect of this posture on the glandular system as well as the flexion and contraction of the muscles makes it one of the best reducing exercises. This effect is enhanced, if during the exercise we rock back and forth, or sideways. Dhanurasana seems difficult at first, as the untrained spine is stiff and will not bend at once, but practice will soon overcome the difficulty. For people obliged to sit through most of the day, it is a blessing as it eliminates all pain and fatigue. It should be avoided in cases of excessive glandular functioning of any sort.

For curiosity's sake only, we mention another posture called Akarashana Dhanurasana although the resemblance with the exercise described above is only faint. But its effects are those of Dhanurasana.

In this we spread the legs in a sitting position and catch the right toe with the left hand. We slowly bend the left leg and bring the toes to chin level and the knee near to the left armpit. Now the left thigh will touch the abdominal region. Finally we seize the left toe with the right hand and draw the elbow back as far as possible.


17.  Mayurasana - Mayur means peacock in the Sanskrit. The posture resembles a peacock spreading its tail feathers. It is one of the more difficult Asanas and demands physical strength, corresponding as it does, to a gymnastic exercise on parallel bars.

We kneel on the ground and sit on the toes. Then we raise the heels, join the two forearms and place the palms of the two hands on the ground. The palms are turned outward. This is to steady the forearms which have to support the body in the ensuing elevation of the trunk and legs. The elbows, close together, are pressed against the stomach. Now we lift the head, bring down the abdomen against the joined elbows, stretch the legs, so that the arms are our only support.

Beginners will find it difficult at first to keep the balance. It may be well to place a pillow in front to cushion a fall forward. If it seems to difficult to stretch the two legs at one stroke, we can stretch one leg at a time. When completed, head, trunk, legs and feet will be in one straight line and parallel to the ground. We retain the breath for a moment in raising the body, hold the posture for a few seconds and exhale.

Mayurasana is principally an exercise of balance. It has a regenerating effect on the nerves of the abdomen and the abdominal cavity, stimulates the intestine and combats constipation. It belongs to the exercises increasing inter-abdominal pressure which, together with increased blood circulation, contributes to the strengthening of the abdominal organs. The functioning of the pancreas is stimulated, thereby preventing and even curing diabetes.


18.  Sarvangasana - In Sanskrit "sarva" means whole and "anga" means body. Sarvangasana, therefore, is the posture engaging all parts of the body. Indeed it belongs to the most important Hatha Yoga exercises. Its effects extend to the entire body and it has such a beneficial influence that everybody should perform it several times daily. The secret of its extraordinary effect is partly due to the fact that in this posture, we receive the cosmic radiations in reverse. The earth releases negative radiations while from the cosmos we receive positive rays. In our ordinary posture we therefore receive negative radiation through the soles of our feet and positive radiation through the top of our heads. In the Yoga exercises called Sarvangasana, Viparita-Karani and Sirshasana (which see) the effect is in the reverse. This in part, explains their curative effect.

To execute Sarvangasana we lie on our practice blanket, on the back. The outstretched arms and hands, palms downward, are pressed against the ground. We slowly lift the outstretched legs to a vertical position without bending the knees. Then we lift the body and support it with both hands in the small of the back, until the body and feet are brought into line and stand vertically. The chin is pressed against the chest in what is called Julandra-Bandha, chin-lock. We breathe lightly and remain in this position as long as we feel like it, only a very short time to begin with. Shoulders and neck should touch the ground closely, the legs kept straight. Now we lower the legs slowly and gracefully until we return to original position. We rest for a minute, breathing evenly. During the exercise, concentration is on the thyroid, on the front lower part of the neck. (See Fig. 12 and Fig. 13).

As you can see, this important exercise is so simple that every child can do it. Twice daily practice of Sarvangasana for two months will bring about a decided change for the better in blood circulation, general metabolism and mental attitude. In order to appreciate these effects, we must first take into account the merely physical influence of this posture. As we have mentioned, it transmits to us the earthly and cosmic radiations in reverse order. The same is true for the gravitational forces. The organs which in standing position are above and therefore receive a lesser blood supply, - since the heart has to overcome gravitation and pump the blood into the organs of the neck and head - these organs are now placed below. The blood can thus flow into them without any special effort by the heart. In Sarvangasana, the heart is at rest, such as it enjoys not even in the horizontal position. At the same time the lungs and all the organs of the neck receive a renewed supply of blood. In pressing the chin against the chest we prevent an all too strong influx of blood to the head while abdominal breathing prevents stagnation. Nevertheless, the blood vessels of the neck are filled with blood, so that the hilus, tonsils, thymus and the lungs receive ample nourishment. For this reason, Sarvangasana is the most effective rejuvenator of these organs.

The thyroid is the organ of intercalation in time; it regulates our movements, speech, power of thought etc. People with a defective or poorly functioning thyroid are unable to compete with their fellows. They are always late, because their time-sense is defective. Their heartbeat is slow and all their other functions are retarded. People with excessively functioning thyroids, on the other hand, are always in a hurry, they breathe rapidly; their heartbeat is too rapid and their manner of speech is often unintelligible. These deviations from the normal are corrected through the practice of Sarvangasana and some other Asanas which we shall describe hereafter.

The organs of the abdomen which, in the normal body position, due to the law of gravity are abundantly supplied with blood, are now placed above and thereby, for a while, receive a lesser supply of blood. The blood vessels contract and regain their elasticity. Medical research has shown that the blood vessels have a surprising capacity for regeneration. Sufferers from varicose veins and haemorrhoids will experience great improvement through the practice of this exercise. The enlarged veins are reduced to normal size. People whose work obliges them to stand for long hours will derive great benefit from Sarvangasana.

Sarvangasana is particularly beneficial for women. It rests the reproductive organs, liberating them for a time from an excessive blood supply. For this same reason, Sarvangasana is highly recommended to young people during puberty or for those whishing to live a celibate life as it prevents undesirable erections and ejaculations.

Sarvangasana has no ill effects. Lost youth, vitality and energy gradually return. The functioning of the glands of internal secretion is normalized and the whole organism regenerated.

If you desire healthy mental development for your children, let them practise Sarvangasana daily, morning, noon and night. Their bodily growth depends to a great extent on the thymus gland, on which Sarvangasana has a tonic effect. Adults, on the other hand, practise it in order to maintain a youthful vigour until late in life. Old age does not have to signify sickness and decrepitude. Yogis and their western disciples have proven the contrary. It is indeed possible to maintain a perfect body up to a ripe old age.


19.  Viparita-Karani - Viparita = reverse, Karani = effect. As the name of this exercise indicates, and as already mentioned in the description of Sarvangasana, we receive the cosmic radiations in reverse fashion in performing it. At the same time, the name refers to the reversed position of the body and the reversal of time. In standing on our feet we age, in the Viparita-Karanis position we are getting younger.

Lying on the back, we lift our feet and, supporting the hips with our hands, we slowly raise the body to the height of the shoulders. Then we lower the feet a little above the head - which is what distinguishes this exercise from Sarvangasana - as well as the fact that that in Viparita-Karani we do not support the upper body, but the hips. In breathing slowly (abdominal breath), we prevent too great a slowing down of blood circulation. We remain in this position as long as we can do so without strain and return slowly to original position. We practise a few complete breaths before we rise. (See Fig. 14).

The effects of this posture are very much the same as those of Sarvangasana. In India it is often used as a preventive of Basedow and goitre in children. Illness of the respiratory organs is prevented, especially if Viparita-Karani is practised in conjunction with a tongue exercise called Simhasana (which see). In many exercises, a beginning cold or a tonsil inflammation can be cured in this way. Viparita-Karani is also a beauty treatment and therefore a favourite of women; it prevents and smoothes wrinkles; it irrigates the skin with blood and this natural treatment is worth many an expensive massage or beauty mask.


20.  Sirshasana - This posture is considered as the third in importance among the Asanas. Sirsha in Sanskrit means head and Sirshasana is nothing else but the familiar "standing on the head". In order to do so, Yoga fashion, we kneel down and lay the folded hands in front of us on the ground. Bending forward, we put the head into the open palms. With the aid of the feet we raise the hips, then the feet, bend the knees and, stretching the legs, we bring the body into a straight vertical line. We stand on the head. In this position we stay as long as we can without forcing, breathing evenly. In returning to the original position, we first bend the knees and assume a kneeling posture, finally stretching out on the ground. Any sudden movement must be avoided, as this would nullify the effect of the exercise. For the same reason we should rest a few minutes before rising, so that the blood circulation may readjust itself. (See Figs. 15a, 15b, 15c.)

Sivananda calls this posture "a blessing and a nectar". The brain receives a plentiful influx of blood and Prana. The brain is the seat of our consciousness and a mighty centre of energy on whose perfect functioning depends our human value. Our intellectual faculties, all our senses, the correct functioing of our nervous system, all depend on the quality and soundess of the nerve-centres of the brain. Sirshasana has, for its purpose, the regular functioinng and the development of the brain.

In the normal body position, the heart pumps the blood into the brain against the force of gravity. In a horizontal position, the job of the heart is already made somewhat easier and the blood supply more ample, especially if we take care to lie flat, without pillow. In Sirshasana this is the case to an even higher degree.

Many of the nervous conditions affecting modern man are due to an insufficient blood supply of the brain. The beginning symptoms are rapid fatigue, followed by progressive loss of memory, nervous trembling of hands and feat, weakening of sight and hearing, melancholia, depression etc., all disturbances often due to lack of nourishment of the brain.

The very first attempt at practising Sirshasana floods the brain, the ears, eyes, nose and mouth, tonsils, thyroid etc. with a rich supply of blood. The heart is temporarily relieved and rests. The truly remarkable effects of Sirhasana are almost too numerous to mention. What should by all means be mentioned, however, is that the dangers sometimes ascribed to Sirhasana are purely imaginary. Of course, people with high blood pressure should not attempt to do any of the reverse Asanas, shuch as Sirshasana, Viparita-Karani and Sarvangasana.

Apart from their beneficial influence on the general state of health, these three Asnas share another advantage. The brain contains certain nerve centres, which people of an average degree of development have never used and are existing in a latent condition. These centres are well known to the Indian Yogi and he also knows how to awaken and activate them. All of the Hatha Yoga exercises, but especially Sarvangasana, Viparita-Karani and Sirshasana, have a stimulating effect on these nerve centres and may awaken faculties unknown to the average man or woman, such as clairvoyance, telepathy etc. These can be developed by all serious students of Hatha Yoga. Anyone can develop his nerve centres to a degree unknown to ordinary men and women if he will take the necessary time and pains.


21.  Halasana - This is the plough posture, hala in sanskrit meaning plough. For this we lie on our practice blanket with outstreched arms, hands next to thighs, palms downwards. Like in Viparita Karani, we lift both feet, but do not remain with the feet in the air. We bend them backward, over the head, until toes reach the ground. The arms remain where they are. This is the first phase. The next one is a little more difficult. While, in the first phase the toes remain close to the head, we must now endeavour to place them farther to the back. At the same time we breathe deeply and keep the knees straight. In this second phase, tension in the spine shifts upwards. In a third phase, we trie to shift the feet still more to the back and at the same time we place the arms back of the neck. We remain thus for a few moments and then return to original position. (See Fig. 16).

In Halasana, the inner side of the spine is pressed together and the other side put under tension. The beneficial effect extends to every vertebra. The nerve centres and nerve cells along the spine are stimulated, as they receive a more abundant supply of blood. The muscles of the back are powerfully exercised and the spine made elastic. He who practises Halasana becomes nimble, agile, energetic and active. Halasana eliminates fatigue and exhaustion and restores fresh vigour almost at once. It affects not only the nerves, but also the vertebrae which are stretched and placed in the correct position. Faulty posture is corrected by Halasana. In deviations of the spine in children, the exercise is especially beneficial. For the organs of the abdominal cavity, the sex glands, pancreas and kidneys it has a rejuvenating effect. It prevents, naturally, any accumulation of fat on abdomen and hips, so that people who take pride in their "line" have every interest in practising Halasana, as it will preserve slimness and elegance of form. Halasana, incidentally, is a wonderful remedy for headaches. For the development of the spine and back muscles is it unsurpassed.

Halasana should be practised cautiously; the bending backwards should be done slowly, carefully and without forcing. With practice, even the stiffest spine will soon become flexible.


22.  Some Eye Exercises - The following exercises are a great help in maintaining a normal sight and developing a power of concentration.

We sit in Sidhasana posture, take a Complete Breath and then, breathing evenly, concentrate the glance of both eyes on the space between the eyes, at the root of the nose. As soon as we get tired, we make the little pause and then continue as before. We finish with the Complete Breath and relax.

Another exercise is excellent for maintaining the eyes in good condition until late in life. We sit in Sidhasana posture and look straight ahead of us. Inhaling deeply, we turn the eyeballs as far as we can to the right. Exhaling slowly, we return to normal position. Again we inhale slowly and deeply and turn the eyes to the left, exhaling, we return eyes to centre. This we repeat three times.

The same effect is obtained in rolling the eyes. We look straight ahead. Exhaling, we lower the eyes. Slowly inhaling, we turn the eyeballs to the right and upwards to centre. We hold the breath for a second, then exhaling, we turn the eyes to the left and downwards to the centre. Again we inhale and turn eyes right etc. until the circle has been completed three times. After a little pause, we do the same exercise in reverse direction. Tired eyes are refreshed and after a few weeks of regular training in this fashion they are regenerated. In all these eye exercises, it is important that the attention be fully concentrated, that we practise consciously and slowly.


23.  Simhasana - Hatha Yoga does not neglect a single important body muscle. It therefore cannot forget the tongue. An exercise has been devised for this organ which will render you practically immune against a number of afflictions of the neck and throat. It is called Simhasana and is practised seated and breathing evenly. The tongue is bent backwards and pressed against the palate. Now the chin is pressed agains the the chest and the tongue stretched out as far as possible. This we repeat a dozen times, each time arching the tongue and pressing it against the palate.

A civilized person of our hemisphere would, of course, consider it exceedingly bad taste to stretch out his tongue. He has not done so since early childhood, except, perhaps, during a medical examination. Too bad! Just as mere walking is not enough to keep leg and thigh muscles in good shape, so the exercise given the tongue in speaking and chewing is not enough. Certain medical experiences undertaken at a Yoga research centre in India have shown that this tongue exercise constitutes an excellent gymnastics of the neck muscles and results in a better blood circulation of the nerves and glands in this region of the body. The throat receives a kind of massage. The thyroid is strengthened; hearing is improved; secretion of saliva becomes more abundant and inflammation of the tonsils is checked. This exercise is usually combined with Viparita-Karani.


24.  Savasana - For the sake of completeness we repeat here the description of Savasana, although we have already discussed it in the chapter on relaxation. As we saidd there, Savasana is an imitation or adaptation of the secret of animal relaxation. Since it is practised as a rest after the Yoga exercises, it properly belongs also here. (See Fig. 3.)

Lying on our back, both arms stretched out near the body, legs outstretched, feet slighly apart, we relax and reduce breathing. We rest. Then, beginning with the feet, we first tense and immediately afterwards relax every muscle and group of muscles. We concentrate our attention on every muscle in turn, first contracting then relaxing it. We start with the muscles of the feet and work up through calves, thighs, abdomen, arms, shoulders, neck and head, forehead, mouth, hands, until the whole body is completely relaxed. We think of nothing except peace and rest.

In this posture the whole nervous system is at rest, the circulation is harmonized, distribution of blood regular. The venous circulation is easier, high blood pressure diminishes. The heart feels at ease. It is said that ten minutes of this complete relaxation, with reduced breathing, with the attention concentrated on the idea of rest is worth a whole night's sleep. ... Savasana might be called active passivity since we draw all activity of the self into the heart and thus obtain somewhat the same condition as in sleep - but fully awake.


24a.  Advasana - This is a variation of Savasana with the same benefits. Instead of lying on the back we lie on the stomach, hands at the sides, abdomen and chest well to the ground. Relax as indicated under Savasana. Keep the right cheek to the ground for a while and then the left cheek.


24b.  Jeshtikasana - This is another exercise for relaxation. The only difference, in this posture we keep the hand by the side of the head instead of placing them alongside the body.


And thus we have come to the end of the Asanas, at least of those which are important and sufficient to attain the goal of Hatha Yoga in preparation for the higher Yogas, of which we shall speak presently. The exercises described can be mastered by all, old or young, man, woman and child. It is, of course, impossible to practise all of them during the same session. A schedule at the end of this chapter will show you the best combinations to follow.

Merely for the sake of information we shall describe a few Asanas of a more complicated nature, such as are practised by advanced Yogis. It may amuse you to try them as you would an exercise in acrobatics. That is really all they are, and whether you master them or not is of no importance as far as your progress in Yoga is concerned. The exercises given above will assure you of that.

Gomukhasana - The name comes from the sanskrit word Gomukha which means cowface. The posture is said to resemble the face of a cow, although, personally, we do not quite see it that way. Anyway, here is how it is done:

The left leg is turned under and we sit on the left heel. The right leg is placed in such a way that the right knee comes to stand above the left knee and the right foot, sole inwards, is placed in close contact with the left thigh. We sit erect. Now we make a finger-lock of the index and middle fingers of each hand at the back, which is no easy matter! But it can be done, and women and children, as a rule, succeed more quickly than men. The left hand is taken to the back, the left index finger raised, the right index finger is streched down inwards and catches hold of the left index finger. This lock is kept as long as possible while breathing easily. The body should not be turned, head and chest kept straight. Change hands and legs alternately.

It is said that this Asana cures rheumatism and sciatica, muscular pains in the back and neuralgia of the legs and thighs.

Garudasana - Garuda is the eagle and Garudasana the eagle posture. To do this we stand quite straight, placing the right leg firmly on the ground. Now we lift the left leg, so that the left thigh crosses the right thigh. The left calf and foot wind around the right leg "like a creeper winds around a tree", as Sivananda puts it. The same procedure is followed with the arms, one arm winding around the other. The palms of the hands should touch each other. The hands are kept in front of the face. Legs and hands are changed alternately. Some Yogis succeed in bending the leg and touching the ground with the toes of the encircling leg. It is said that the hands and legs are lengthened by this Asana. But it is really an exercise in balance.

Chakrasana - This posture is often demonstrated by Fakirs in Indian streets. It can only be performed by a person with a very flexible spine. As it resembles a circle, it is called Circle posture, Chakrasana in Sanskrit.

Standing, the hands are raised above the head. Slowly we bend backwards. When the hands reach hip level, the legs are slowly bent at the knees. Carefully we bend even more until we are able to touch the ground with our hands. It is evident that anyone practising this posture and succeeding in it will have perfect control of his body. To Indians, elasticity of the spine means everlasting youth.

Having arrived at the conclusion of the description of the Asanas, there will be no doubt readers who have the impression that some of the Hatha Yoga exercises are not very different from western physical culture exercises and that others are mere acrobatic stunts. Such an opinion is not entirely unfounded and even Indians have held or are holding it. The nineteenth century Indian Saint Ramakrishna thought that the purpose of Hatha Yoga was long life and the acquisition of occult powers. He thought that it had to do with the body only in that it tried to subject the power of Prana to the service of the physical organs. He pronounced Hatha Yoga bad and Raja Yoga good, forgetting that Hatha Yoga, properly understood and properly practised, is merely a preparation for the latter. There are, of course, practitioners of Hatha Yoga who practise the art for the sake of physical prowess alone, like the Yogi who prided himself in knowing by heart the dozens of Asanas. Most assuredly, the physical strength imparted to the body by regular practice of the Asanas is by no means to be despised. Remember only that this is not a goal in itself, but merely a means to the development of the whole personality. The body is an instrument. Hatha Yoga tunes it so that God may play on it.

Practical Suggestions to Hatha Yoga Students
The best time to practise is the early morning because, at that time, body and mind are rested, calm and receptive. Be regular in rising, retiring, in practising. Be moderate, moderate in habits, speech and thought. Avoid worry, avoid negative thoughts; be positive and optimistic. Never allow negative feelings, hatred, anger, vanity, jealousy and other low feelings to touch your soul. Negative emotions poison body and soul; positive thinking and feeling will create the things you desire.

Watch your diet. If you have been a meat eater, change gradually to a diet of natural food, greens, vegetables, whole cereals, fruit, milk and milk products, honey. Avoid fabricated and complicated dishes. Drink water or wine; avoid alcohol; avoid tobacco.

Discipline your body to have regular bowel movements. Many of the Asanas will help you to do so, such as Yoga-Mudra, Uddijana, Nauli etc.

Again, be moderate in eating, drinking, sleeping and everything else. The middle path is the safe path. Observe the golden medium, then you will soon become a Yogi. Be scrupulously clean without as within, cultivate serenity and detachment. Always remember that in the skies of your own soul you yourself are the sun!

Each month, at new moon and at full moon keep a day of fasting and a day of silence. The day will increase your energies and your will and your health will profit.

Practise Yoga in a separate room, if possible a retreat all your own. Let it be simple, clean, harmonious. When you enter it, leave the world and its cares outside. Practise on a clean rug or mat, which is used for no other purpose. Your face turned to the east.

Begin your practice with eliminating all sense of discouragement. Look into the future with all confidence and begin your deep breathing with faith in the power of Yoga to give you health, joy and peace. Always keep in mind the goal which is liberation. Asanas are not merely physical exercises, they have a spiritual basis. They will help you in controlling your senses, mind and body. They will awaken in you spiritual powers. Do not think any more of your worldly concerns than is necessary to determine your duty. Do your duty and leave the rest to God. - Sivananda

How to Practise
The Hatha Yoga exercises are to give us control over body and mind. The practice of the Asanas in conjunction with Pranayama will give us control over the body. The concentrated attention fixed upon the part of the body indicated in the description of the various Asanas is meant to teach us watchfulness of a higher order, to discipline our thoughts, our mind.

It would, of course, be impossible to practise all the exercises described in this volume at one session. At the Yoga Ashrams or schools, the Guru supervises the practice of his pupils and prescribes the exercises most suitable for the individual student. There is a number of Asanas and the Pranayama exercises which are fundamental and which should be practised regularly by everyone. The selection of others is, more or less, a matter of personal choice, depending on aptitude and temperament. There are Yogis who think that it is best never to change the Asanas and to adhere tenaciously to the set once chosen. We believe that the best course to follow is to practise all of the exercises contained in this book according to the weekly schedule hereafter and which, in every week, contains the fundamental exercises which should always be included in whatever personal selection you may eventually make. In this way you will gradually evolve a set of exercises which suit you best. This is common sense.

Among the exercises given in the following schedule there is one, always the ninth, which is followed by the relaxation exercise, Savasana. This ninth exercises is one of meditation and is meant to train us in the disciplining of our thoughts. During the few minutes of this exercise, we sit in Sidhasana posture, elminate every thought, concentrate on the heart and regulate the breath until it becomes quite slow and even. We sit straight and still and experience perfect peace. All our attention is fixed on the heart as though our very self were entering into it. Thus we meditate, radiating serene calm and repose. Then, maintaining peace in our hearts, we lie down and terminate the exercise with Savasana.

Schedule of Exercises

1st Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath in Sidhasana Uddjai Vakrasana Yoga Mudra Matsyasana Bhujangasana Viparita-Karani Cleansing Breath (sitting) Meditation Savasana	6 3 2 2 2 3 3 2 5 5		times    "    "    "    "    "    "    " mins.    "

2nd Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath Kapalabhati Bhastrika Vakrasana Halasana Supta-Vajrasana Ardha-Salabhasana Trikonasana Meditation Savasana	6 3 3 2 2 2 2 2 5 5		times    "    "    "    "    "    "    " mins.    "

3rd Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath Cleansing Breath Kumbhaka (8 beats) Uddiyana Bandha Yoga Mudra Pashimottana Viparita-Karani Halasana Meditation Savasana	6 3 3 3 3 2 2 2 5 5		times    "    "    "    "    "    "    " mins.    "

4th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Kapalabhati Bramari Vakrasana Sarvangasana Uddiyana Bandha Bhujangasana Yoga Mudra Meditation Savasana	6 4 3 3 2 3 3 3 5 5		times    "    "    "    "    "    "    " mins.    "

5th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) "Ha" Respiration (standing) "Ha" Respiration (sitting) Ardha-Matsyendrasana or Vakrasana Yoga Mudra Bhujangasana Dhanurasana Viparita-Karani Meditation Savasana	6 2 2 2 3 3 2 2 7 5		times    "    "    "    "    "    "    " mins.    "

6th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Nerve-strengthening Breath Bhastrika Uddiyana Bandha (sitting) Yoga Mudra Ardha-Matsyendrasana Trikonasana Viparita-Karani Meditation Savasana	6 2 2 2 3 3 2 2 7 5		times    "    "    "    "    "    "    " mins.    "

7th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Kapalabhati Cleansing Breath Uddiyana Bandha Yoga Mudra Bhujangasana Vakrasana Dhanurasana Meditation Savasana	6 3 3 3 3 3 3 2 10 10		times    "    "    "    "    "    "    " mins.    "

8th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Bhastrika Uddjai (sitting) Vakrasana Pashimottana Halasana Salabhasana Sirshasana or Viparita-Karani Meditation Savasana	6 3 3 2 2 2 2 2 10 10		times    "    "    "    "    "    "    " mins.    "

9th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Cleansing Breath Kumbhaka (8-10 beats) Yoga Mudra Sarvangasana Uddiyana Bandha (standing) Trikonasana Bhujangasana Meditation Savasana	6 3 2 3 3 3 3 3 10 10		times    "    "    "    "    "    "    " mins.    "

10th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath Bhastrika Kapalabhati Vakrasana Yoga Mudra Uddiyana Bandha Sirshasana Salabhasana Meditation Savasana	6 3 3 3 3 3 2 2 10 10		times    "    "    "    "    "    "    " mins.    "

11th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) "Ha" Respiration (sitting) Uddjai Trikonasana Dhanurasana Pashimottana Mayurasana Halasana Meditation Savasana	6 3 2 3 2 3 2 2 10 10		times    "    "    "    "    "    "    " mins.    "

12th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Nerve-strengthening Breath Bramari Yoga Mudra Vakrasana Ardha-Salabhasana Bhujangasana Sirshasana Meditation Savasana	6 3 3 3 3 3 3 3 10 10		times    "    "    "    "    "    "    " mins.    "

13th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Kapalabhati Uddjai Dhanurasana Uddiyana Bandha, (sitting) or Nauli Supta-Vajrasana Sarvangasana Yoga Mudra Meditation Savasana	6 3 3 3 3 3 3 3 10 10		times    "    "    "    "    "    "    " mins.    "

14th Week
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.		Complete Breath (sitting) Cleansing Breath Bhastrika Ardha-Matsyendrasana Bhujangasana Halasana Salabhasana Sarvangasana Meditation Savasana	6 3 3 3 4 3 3 3 10 10		times    "    "    "    "    "    "    " mins.    "

The schedule has been arranged in such a manner that from fifteen minutes to half an hour should be sufficient for one practice session. From the variety given, you will gradually come to select the exercises which suit you best and therefore allow you to make the most rapid progress. Once you have found these Asanas, you should adhere to them and make them your own. Remember always that the Hatha Yoga exercises are not an end in themselves, but only a means to and end. The following chapters treat this end.

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