Revolved Side Angle or Parivrtta Parsva Konasana

Revolved SIde Angle

Parivrtta means revolved, turned round or back.
Parsva means side or flank.
Kona is an angle.

This is revolved side angle pose. It is a deep twisting posture that forms the foundation of many other twisting poses such as Parsva Bakasana, Side Crow and Eka Pada Koundinyasana I, a twisting arm balance.  As we play with this pose this month, we will see where it leads us.

Parivrtta Parsva Konasana looks like Side Angle Pose with a twist, however, it is more related to Warrior I as the hips are facing the front leg, rather than turned open.  It is a harder twist than Revolved Triangle Pose because of the position of the bent knee.  The bent knee locks the hips in and restricts the twisting action in the lower back. In Revolved Triangle Pose, the twist is more evenly spread over the length of the spine. It is for this reason that Revolved Side Angle Pose can be therapeutic for the low back.  But, it is also a caution to allow the spine to twist organically and not to try to force the twist.  We will use other more open twists to prepare the body to come into Revolved Side Angle Pose.

The nature of twisting poses is that they change energy.  If you are feeling stuck and lethargic, twists can help you get unstuck and energize you.  On the other hand if you’re feeling wound up, twists can release energy and calm you down.

The thing about twists, however, is that when we run into difficulty in this pose we literally run into our self. Our own body gets in our way. How do we sit with the energy of that? What does it bring up for us? Does the judge or critic show up? Do we get mad or frustrated with ourselves? Do we try to use our arms for leverage and try to force ourselves into some external, or preconceived idea about ourselves? This is the interesting, inner work of the pose.

Pay attention to your breath while practicing Parivrtta Parsva Konasana.  We generally use an exhalation to come into a twist and an inhalation to come out.  Once you are in the pose notice your breath.  It will be a little more restricted , but can you still breathe easily?

The Science of Yoga – Divine Sex

Divine Sex

Mr. Broad opens this chapter by stating that sex was never a topic discussed early in his yoga experience.  That same has been true for me.  I knew that in early yoga some sects were completely devoted to the ultimate orgasmic experience.  That was a part of the roots of Tantric yoga and where the Kama Sutra came from.  But that was never a part of the hatha yoga I knew and practiced.

That’s not to say that there weren’t sexual interactions happening between yogis, or between yogis and their teachers.   Is that because yoga heightens sexuality?  Or because people are sexually attracted to each other?  It may not have anything to do with yoga.

There is often an interesting power dynamic between students and their teachers that is especially true when a teacher reaches “guru” status.  A charismatic teacher naturally gathers followers and some devotees go to great lengths to win the favor of their guru sometimes giving up their own agency and powers of discernment to get ever closer to that teacher.  Often this power and adulation corrupts the “guru”.  I’ve seen this happen in Anusara Yoga, I heard it happened at Kripalu and you can watch how it happened in the recent Netflix movie about Bikram.

Mr. Broad mentions that the topic of sex in yoga has become more prevalent recently, again not in my experience, and touches on the science that describes how yoga can induce relaxed states by influencing the parasympathetic nervous system and how that can lead to states of arousal.  While I found this information interesting, it is not something that I find useful for teaching my public classes.

He makes references to a text called the Hatha Yoga Pradipika, is a classic fifteenth century manual of hatha yoga. The work consists of four chapters that include information about purification (satkarma), posture (asana),breath control (prāṇāyāma), spiritual centres in the body (chakra), coiled power (kuṇḍalinī), force postures (bandha), (kriyā), energy (śakti), subtle/gross bodily connections (nāḍī), and symbolic gestures (mudrā), among other topics.  The other topics refered to are esoteric practices like drinking urine and those practices related to enhancing sex.  This text is an interesting reference, but not something I recommend that my students go out and buy.

The Science of Yoga – Healing

Healing

This chapter discusses how yoga has helped two individuals heal and their different paths to teaching yoga.

The first is Loren Fishman, an MD in New York.  Fishman went to India before becoming a doctor.  While there, he studied with BKS Iyengar for a year at the end of which Mr. Iyengar sent Loren back to the US to teach yoga.  It was Loren’s quest to heal an ailing world that led him to yoga and eventually into medicine.  Dr. Fishman discovered that practicing yoga helped him recover from a rotator cuff tear.  He was scheduled to have surgery for his injury, but the actions of the arm work in the Head Stands he practiced helped him recover his strength and range of movement without that intervention.  Dr. Fishman also discovered that particular yoga poses helped his patients in a low cost, non-invasive way.  He leads yoga classes in his office after hours.  Because of his medical expertise Dr. Fishman mostly works with students who have specific issues.

(In this chapter, Dr. Fishman mentions a few of the Iyengar techniques that help people with some specific problems:  toe stretches for bunions, Head Stand for rotator cuff injuries, yoga stretches for osteoarthritis, exercises for osteoporosis, and although it is not stated in this book, Dr. Fishman also uses Side Plank for Scoliosis.  Before trying any of these, make sure you understand how to do them safely, or you could be exacerbating your condition!  I’d be happy to show you.)

And the other is Larry Payne who could be said to be the founding president of the Intenational Association of Yoga Therapists.  Mr. Payne is a former West Coast marketing executive who found that yoga cured the back pain he experienced from the stress of his career.  He quit marketing and became a yoga teacher.  He too, went to India and studied with a prominent teacher.  He founded a yoga center in LA.  Payne taught regular yoga.  But he also toiled to advance the kind of healing that he himself had experienced and to integrate it into western medicine. Mr. Broad says: “If nothing else, that was an astute business move that that helped distinguish his enterprise from the region’s growing number of yoga teachers.”

“The credential he needed for credibility in his new calling was a medical degree.  But for a man of forty who was trying to reinvent himself, the amount of time and money required to earn that degree was staggering.  He found a different route in an alternative, online college.  Mr. Payne has published books with his PhD prominently featured to lend his work an air of credibility in the hopes that you assume that his degree is a college accredited in the usual way.

The rest of the chapter talks about the process of becoming a yoga teacher and a yoga therapist.  In the US, there is no governing board that regulates yoga teachers or therapists.

Several years ago, I had a friend who attended yoga classes with me.  I decided to take a yoga teacher training program.  I guess because we hung out together, she felt that she learned how to teach yoga through osmosis.  So, she applied to be a yoga teacher at a school.  I was relieved when she didn’t get the job.  I couldn’t believe that she felt that she could just qualify herself to teach yoga!  Unfortunately, there is nothing to stop anyone from calling themselves a yoga teacher.  There is an organization called Yoga Alliance that “registers” yoga teachers.  It sets minimum standards and recommendations but it does not “certify” yoga teachers.  It is up to the individual teacher who runs the school to “certify” students.

This leads to great variety in the quality of teachers.  Most teacher training programs are about 200 hours, or approximately 4 to 5 weeks of training.  As Mr. Broad pointed out in the last chapter: “would you study with a violin teacher who had trained for a month? A sculptor? A basketball player?”  One interesting question I often get asked by potential students who are looking at my teacher training program : “Can it be done quicker?”

This is not to say that all yoga teachers are unqualified.  There are many teachers out there who have labored for years and decades to hone their healing expertise and have helped countless people.  The problem is finding them is a process of trial and error.  This, however, may also be true in professions where the credentials are regulated and inspected.

The Science of Yoga – Injury

Injury

In this chapter, William Broad dives into the risks of practicing yoga.    He claims that most of the well-known yoga gurus tend to describe yoga as a nearly miraculous agent of renewal and they never admit to injuries.  They don’t want to tarnish yoga’s image as a panacea to cure what ails you, even though as with any physical activity, there is always the risk of getting hurt.  As more and more people are now doing yoga people with yoga related injuries are showing up in doctor’s offices and emergency rooms.  This causes some doctors to see yoga as dangerous and caution against it while there are other doctors who have seen the benefits encourage their patients to do yoga.  What to do?

What are the dangers of doing yoga?  A survey published in 2009, taken from 1,300 yogis from around the world, reported the most frequent injuries in order of frequency:  low back (231 reports), the shoulder (219 incidents), the knee (174) and the neck (110).  Other specific accounts detailed herniated disks, fractured bones and heart problems.  Four cases of stroke were reported.

These same injuries are common to beauty parlors, yoga and chiropractic.  The incidence is rare, annually a person and a half out of every hundred thousand. What this means is that if twenty million people in the US do yoga and if yogis suffered the same injury rate as the general population then 300 people face the threat of stroke each year, or three thousand over a decade.  Not high numbers, unless you are one of those people injured. There also could be a genetic disposition to things like osteoporosis, heart attack and stroke that perhaps look like yoga caused the injury when, in fact, the injury might have occurred while the person was doing a different activity.

There is a serious injury called a basilar arterial stroke that can happen when the neck is moved into ranges that exceed physiological tolerances.  The neck can stretch backward 75 degrees, forward 40 degrees, sideways 45 degrees and can rotate on its axis 50 degrees.  This type of injury can (and has) happened to a few people while doing yoga postures such as Cobra and Shoulder Stand.  This is why I always teach Shoulder Stand on blankets, which prevents the neck from flexing too much.  This is also why you are never to turn your head while in Shoulder Stand.  But before yoga became popular this type of injury was called beauty parlor syndrome and happened mostly in the elderly when their head was tipped back while being shampooed.

Mr. Broad then looks at why yoga can be dangerous.

Teaching to many people in one class is challenging to say the least and can be hazardous as students try to fit into a one size fits all class plan.  Originally, yoga was taught to one individual at a time.  Each person has different issues and conditions that need to be addressed.  These could range from tightness from a sedentary job, an old injury or accident (car accident, broken leg, ACL tear), specific postural issues (hunch back, knock knees, hyper mobility) or body proportions (long torso and short arms or vice versa).

One well known yoga teacher, Glenn Black, is quoted as saying that most students injure themselves because they are totally unprepared for the rigors of yoga.  He goes on to say that “99% of students have underlying physical weaknesses and problems that make serious injury all but inevitable.”  Instead of doing yoga, “they need to be doing a specific range of motion exercises for joint articulation and organ condition.  “Yoga in general is for people in good physical condition.  Or, it can be used therapeutically.  It’s controversial to say, but it really shouldn’t be used for a general class.  There’s such a variety and range of possibilities.  Everybody has a different problem.”

Another issue is inexperienced teachers.  I lead a teacher training program that starts in September and goes until May.  We meet approximately 2 weekends a month for a total of 200 hours, which has become an industry minimum standard.  I often get calls from potential students who are disappointed that the program takes so long.  They want to be up and teaching sooner. As William Broad points out in his book: a 200 hour program  is the equivalent of 5 forty-hour weeks.  He asks, “would you study with a violin teacher who had trained for a month? A sculptor? A basketball player?”

Most teacher training programs are like mine, but there are immersion programs that prepare you to teach yoga in 30 days.  Or, if you are a personal trainer, you can take a weekend workshop for CEU’s to learn how to teach yoga.  Personally, I have 3 of these 200 hour training programs under my belt, but I have also done and continue to be in an Iyengar training program.  This is one of the most rigorous training programs in yoga and takes years.  At the end of every stage you have to demonstrate your teaching skills to an assessment group.  A lot of students fail and have to retake the exams.  It is serious, exacting and precise.  But, Iyengar teachers are some of the most knowledgeable and experienced.

There is also ego and competition in public classes.  People tend to push themselves more in public than they do in private.  Students are sometimes resistant to using a prop or backing off in class because they don’t want to be seen as incompetent or weak.  I think it takes and advanced practitioner to know when they need to back off and use a prop.  Internationally known yoga teacher Seane Corn once said that most of her students are not as advanced as they think they are.  Often, what students see as important in a posture is not what is really important.  For example: in Down Dog most students try to get their heels to the floor, so they shorten their stance and round their backs, not knowing that the shape and extension of the spine are the most important features of the pose.  Pushing the heels to the floor can contribute to low back issues.  Raising the heels can be therapeutic for low back problems.

Ego also comes into play for teachers, as well, as we feel we have to demonstrate every pose perfectly.  I once tore a hamstring demonstrating Triangle Pose to a class.  I felt so open and flexible that I pushed it further than I usually did and felt a sickening pop at the hamstring attachment at my sit bone.  That was embarrassing and humbling and I learned to never do that again!  This is primarily why I don’t practice with my classes.  Practicing yoga is very much a right-brain activity and teaching is primarily a left-brain activity.  I don’t feel that I can be in my body and feel when I am teaching.  Plus, I feel that if I am doing my own practice that I am not “teaching”, I am simply playing “Simon Says”.

Then there is the importance of warming up and never showing off.  Mr. Broad describes an incident where a yoga teacher was being filmed for national television and tore her hamstring while lifting her leg into Hand-to-Big-Toe pose. Ouch!  But, doesn’t the show have to go on?

Last year we were practicing One-Armed Handstand, which one of my students loved.  One day while working, she felt she needed a break and decided to pop into the pose.  She felt a pop in her elbow followed by some crunching noises.  I’m not sure exactly what she injured as she didn’t go to the doctor and decided to let it heal by itself which, fortunately, it did.  However, will that lead to arthritic problems in that joint in the future?  I asked her “Where, in the 90-minute class, did we get to One-Armed Handstand? She admitted that it was about 30 to 40 minutes into class.   By then we had warmed up the hand, arms and shoulders and prepared the arms to take the body weight by doing Down Dog as well as other poses.  We didn’t do the posture “cold”.

An article in Yoga Journal entitled “Proceed with Caution” (which I looked for but couldn't find)  proclaimed Doctors had identified five risky poses:  Headstand, Shoulder Stand, Plow, Side Angle and Triangle.  Judith Hanson Lasater, physical therapist and president of the CYTA (California Yoga Teachers Association), says that most poses hold subtle menace.  The inherent risks can become quite palpable because you may not have the necessary knowledge, flexibility, strength and subtle awareness to proceed safely.  Which is why it is important to study with an experienced teacher, take you time and proceed with caution.

I'm not sure I agree with the article in Yoga Journal about five risky poses.  I see Triangle as more risky than Side Angle Pose for sure, but I am surprised that Lotus is not listed.  Perhaps that just points to the subjective side of what is considered risky.  To someone with open hips, lotus is not a problem but to someone with tight hips it could be a pose that they should never attempt.  What would you consider the 5 most dangerous yoga postures?

The Science of Yoga – Moods

Moods

In the early 2000’s I trained in Anusara yoga, a type of yoga that was characterized by “Opening the Heart”.  In the teacher training manual, its founder – John Friend, stated that there were two main reasons that people did yoga: the first was because they felt great and enjoyed expressing themselves physically through the practice of yoga, and the second was that they didn’t feel good and that they did yoga to help themselves feel better physically as well as mentally and emotionally. In the ensuing years I have always looked at why people do yoga and the answers always seem to fit into one of these two categories.

This chapter examines many inquiries into how yoga can lift moods and refresh the human spirit. These studies begin with the muscles and how yoga can relax them, goes on to study the blood and how yoga breathing can reset its chemical balance and eventually zeroes in on the subtleties of the nervous system and how yoga can fine tune its status.

Relaxing the muscles

One of the things I have observed in my years of teaching yoga is that people generally have a hard time relaxing.  If I adjust a student in Savasana, I often find that they have an inability to let go of their muscles; there is a stiffness in the body, a tension in the muscles.

In 1929 Edmund Jacobson, a physiologist, wrote a book called Progressive Relaxation.  He developed a machine to measure tonus – the normal state of slight muscular contraction that aids posture and readies the body for action.  His technique centered on patients sequentially tensing and relaxing each body part, concentrating on the contrast. This helped people to feel where they were holding tension and consciously allowed them to learn to relax those muscles.

In yoga class, different muscles are engaged and released as we move into and out of postures creating a similar effect.  Often students need this in order to be able to let go and be still for Savasana.

Blood – Pranayama

In the 1930’s Kovoor T. Behanan studied religion, philosophy and psychology at Yale.  He moved back to his native India to study yoga at Gune’s ashram (see chapter 1).  He was interested in studying the breath.

Resting adults breathe anywhere from 10 to 20 times a minute.  But yoga breathing practices such as Ujjayi, are much slower.

Behanan studied how slow breathing increases calm alertness and raw awareness and fast styles of breathing tend to excite.  He proved what the ancient yogis knew: you can use the breath to alter your state of mind.

Interestingly, the slowing down of the breath calmed the mind, but it also causes a retardation of mental function.  It does not induce superhuman powers as the ancient yogis claimed, but it does produce an extremely pleasant feeling of quietude.  Repetition of mantra also slows the breath and produces similar feelings.

Slow yogic breathing does not increase the level of oxygen in the blood, it is aerobic exercise that changes the oxygen levels.

Fast breathing can create feelings of exhilaration, but it can also upset the carbon dioxide balance in the blood which can cause light-headedness, blurred vision, tingling in the hands, spasms in the muscles and can make some people pass out.  It should be done with care.

Nervous system – The accelerator and brake

Our autonomic nervous system is bifurcated:  the sympathetic side excites us to fight or take flight, this could be called our accelerator, the parasympathetic side encourages us to rest and digest, this could be called the brake.  A yoga practice should be a combination of applying the accelerator and the brake.  This is similar to the technique of progressive relaxation, first tense and then relax the muscles to compare and contrast the two states of being.  Postures such as Standing Poses, Handstand, Headstands and Backbends excite; Seated Poses, Forward Bends and Shoulder Stand relaxes.  A well balanced yoga class can create a sense of relaxation and well being.  Most people live in a state of stress and tension with an inability to relax. The demands of survival mean that the body favors the accelerator.

There are studies on a neurotransmitter called GABA, or gamma-aminobutyric acid.  Low levels of Gaba have been linked to depression.  A study published in 2007 showed that GABA levels tended to be higher in yoga practitioners as compared to people who walked for exercise – which was seen as having the same metabolic expenditure as yoga.  Gaba levels were higher in those yoga practitioners who were experienced and who practiced regularly showing that yoga has some benefit in uplifting moods.

Amy Weintraub, a well-known yoga teacher wrote a book called:   Yoga for Depression.  In it, she describes how her yoga practice  saved her life.

Yoga is a discipline that succeeds at smoothing the ups and downs of emotional life.  It uses relaxation, breathing and postures to bring about an environment of inner bending and stretching.  The current evidence suggests that yoga can reduce despair and hopelessness to the point of saving lives.

This is the upside of yoga.  The downside is that it can do great harm.  That is the subject of the next chapter.

The Science of Yoga by William Broad – Fit Perfection

Fit Perfection

Many yoga teachers purport yoga as the only form of exercise you need to do.  And they often see their way of yoga as the only way.

In his book Bikram Yoga, Bikram Choudry (The founder of Hot Yoga), is quoted:  “So many Americans ruin their bodies by blindly running around ‘exercising’ and playing sports.  I tell my students, ‘No barbells, no dumbbells, no racket.’  Games are ok for children, for recreation and to teach them sportsmanship.  But after that, you must give up trying to put a little round ball in a hole all the time.”

Unfortunately, Bikram is not a reliable witness to anything at this time as he is charged with financial fraud and sexual misconduct.   The last news I read about Bikram suggests that he is hiding from prosecution and that his location is unknown.  But still, he has made superlative claims about what yoga can do for you.  I love what Bikram says, not because I think he is right, but I find the boldness of his claims laughable and the superlatives he uses immediately make me suspicious of anything he says.  But there is a part of me that understands how those same bold claims inspire people and remove any ambiguity.  Often we are so tired of making and weighing decisions that it is a breath of fresh air when someone says, unequivocally, “Do this”!  The danger here, however, is always one step away from the Dixie cup with the Kool-Aid!

William Broad on Bikram:

“In great detail, Choudhury explains why his yoga is superior to every other type of physical workout and why it deserves your attention – and perhaps most important – your money.  Remarkably, he rejects all other styles of yoga.  A standard estimate for the number of people who do yoga is twenty million (as of 2012), and Choudhury happily cites that number as representing a world of misguided souls.

“’Bogus Yoga’ is what he calls their practice.  He ridicules other approaches as watered down to accommodate American weakness and inflexibility.  Among the competition he scoffs at Kundalini, Ashtanga and Vinyasa (“which never existed in India”), as well as Iyengar (“he uses so many props in his method that his method is called ‘The Furniture Yoga’ in India’)  The newer brands, he added, are even more ridiculous. You’ve got Easy Yoga, Sit-at-Your-Desk Yoga, Yoga for Beginners, Yoga for Dummies, Yoga for Pets, and Babaar Yoga. It’s all Mickey Mouse Yoga to me.”

“The false prophets, he charges, shirk their responsibilities to ancient tradition and cheat students out of the ‘perfect life’ keeping them from the rewards of ‘optimum health and maximum function’.  In contrast, he portrays his own style in cartoonish superlatives:  ’You’ll become a superman or a superwoman.’” 

Will Bikram yoga make you a superman or a super woman?  Is Yoga all you need to keep fit?  This is the question William Broad seeks to answer in this chapter.  First he defines the question as to how do you measure fitness.  He quotes the studies and the scientists and institutions that did the work.  He follows the evolution of how science defined physical fitness.  It starts with vital capacity and vital index to VO2 max and aerobic capacity.  He talks about how hard it is to study yoga primarily because there is no money in it for large institutions and also because of the vast differences in the various styles of yoga.  He describes some of the studies that were done and are widely quoted but which have very little real scientific significance either because of the small size of the sample, the lack of a control group in the study and/or because some of the studies have been hailed as fact even though they were self published and not submitted to peer reviewed journals.  He doesn’t state this, but it is so easy to find an article on the internet that supports whatever claim you would like to believe.  Very often we read these things but don’t necessarily vet their veracity.

At the end of all of this, the conclusion is that yoga equaled or surpassed exercise in such things as: improving balance, reducing fatigue, decreasing anxiety, cutting stress, lifting moods, improving sleep, reducing pain, lowering cholesterol and raising the quality of life both socially and on the job.

But the scientists also spoke of a conspicuous limitation for an activity that had long billed itself as a path to physical superiority.  They noted that the benefits of yoga ran through all categories “except those improving physical fitness.”

While yoga may not be the only form of physical exercise you need, it’s most important benefit may be the fact that it can alter your moods.  And that is the subject of the next chapter.

Poses for the Month of December - The Year in Review

2019 Poses in Review

The time between Thanksgiving and New Year’s are so jam packed and busy, I often feel compelled to teach restorative poses just so people can have a few minutes of relaxation.  That doesn’t mean that the entire class will be restorative, it just means that we might start or end with a restorative pose or two.  In the middle, I plan on reviewing the poses that we went over this year.  Here they are in the order in which we did them:

January – Sarvangasana or Shoulder Stand

Read about Shoulder Stand here.

February – Sirsasana I or Head Stand on forearms

Read about Head Stand here.

March – Navasana or Boat Pose

Read about Boat Pose here.

April – Bakasana or Crow

Read about Crow Pose here.

May – Svarga Dvijasana or Bird of Paradise

Read about Bird of Paradise here.

June – Hanumanasana or Split

Read about Split here.

July – Parivrtta Parsva Konasana or Revolved Side Angle Pose

Read about Revolved Side Angle Pose here.

August- Visvamitrasana or Side Plank with lower leg lifted

Read about Visvamitrasana here.

September – Urdhva Dhanurasana or Wheel

Read about Wheel here.

October – Prasarita Padottanasana to Sirsasana II or Wide Leg Forward Fold to Tripod Head Stand

Read about the transition from Wide Legged Forward Fold to Headstand here.

November – Astavakrasana or Eight Crooked Places Pose

Read about Astavakrasana here.

December – I hope you enjoy this year in review!  Also, if you have any requests for poses that you would like to work on next year, let me know in the comments below.

Revolved Side Angle Pose as a prep for Astavakrasana

Revolved Side Angle

In order to do this arm balance you need the flexibility to bend your front leg to 90 degrees in Warrior I, get your hand to the floor inside of your front leg in Side Angle Pose, have the strength to do Caturanga and have the rotational flexibility to do a twist.  I have talked about the other aspects of this pose in previous blog posts. This week, I’ll talk about twisting.

Let’s look at Revolved Side Angle as a prep pose for Astavakrasana.  In Revolved Side Angle Pose, just as in Side Angle Pose, it is important to bend the front leg to 90 degrees.   It is much easier to twist and get your elbow or arm to the opposite knee when the front leg is deeply bent. Notice, how in the picture, I have worked to get my bottom arm to the outside of the front leg

Because, Revolved Side Angle Pose is more related to Warrior I than it is to Side Angle Pose, we’ll start with Warrior I as the base.  This has to do with the fact that the hips are square to the front in Revolved Side Angle Pose and Warrior I rather than to the side as they are in Side Angle Pose.

For stability, let’s start with the back knee on the ground.  In this position it is easier to get the front leg bent to 90 degrees with the front thigh parallel to the floor.  Remember that a twist is defined as a movement between the hips and shoulders where one of those body parts stays stationary and the other part turns.  In this pose it’s the hips that are remaining stationary and the shoulders are turning.

From a low lunge position with your right leg forward, place your thumb into the hip crease of the forward leg to remind that hip to stay back and square as you rotate your torso.   On an inhalation, lift the left arm up into the air lengthening the left side of your body and on an exhalation, rotate your torso to the right brining the left elbow to the outside of the right knee.  Reach across your belly and grab your left ribs and encourage them to turn more to the right bringing your left ribs over your right thigh and trying to get your left armpit to your right knee.  Now, lengthen your spine so that the front of the body is as long as the back body, moving your right shoulder as far away from your right hip as possible.  Bring the hands in prayer in front of your heart with your left elbow or armpit outside of your right knee.  Every time you inhale create more length on the front body and every time you exhale explore your ability to rotate a little more.

Notice where your prayer hands are and lift the torso to bring the heart to the hands rather than allowing the hands to push to your right shoulder.

Stay for a few breaths with calm breathing and then try the pose to the other side. If your balance is good and you are ready, try coming into the pose a second time with your back knee lifted off of the floor in Crescent Warrior.  You can always do this version of the pose with your back heel against the wall for stability.

The rotation you develop in Revolved Side Angle Pose will help you with the rotation you need for Astavakrasana.

The Science of Yoga – Health

Health

This post summarizes the second chapter of William J. Broad's book:  The Science of Yoga.  This chapter describes yoga's transformation from a shady and esoteric past to a modern version based on the physical benefits of the practice.

The yoga of old differed from modern yoga in many ways:  Instruction was done in private rather than in group classes and relatively few women did yoga. But the most important difference centered on the lifestyles of the men who did yoga.

• “Yogis and holy men are potentially dangerous and an economic drain on society. “ – So says a sentence in William Broad’s chapter on Health.

• “Yogis were often vagabonds who engaged in ritual sex or showmen who contorted their bodies to win alms – even while dedicating their lives to high spirituality.”

• “Yogis were as much gypsies as circus performers.  They read palms, interpreted dreams and sold charms.  The more pious often sat naked – their beards uncut and hair matted – and smeared themselves with ashes from funeral pyres to emphasize the body’s temporality.”

• “Some sects had reputations as child snatchers.  To obtain new members, they would adopt orphans and, when the opportunity arose, buy or steal children.  Understandably, good families dreaded their presence.  At times bands of yogis would prey on trade caravans and descend on merchants to extort food and money.  When hired as guards, violent orders formed what we now would call protection rackets.”

• “Some yogis smoked ganja and ate opium.  Some carried begging bowls.  A British census put yogis under the heading of ‘miscellaneous and disreputable vagrants’.”

We all know that the word yoga means “union”.  But part of the yoga tradition centered on sex.  “Spiritually, the objective of the yogi was to achieve a blissful state of consciousness in which the male and female aspects of the universe merged into a realization of oneness.  The ancient yogis sought a divine state of consciousness ‘homologous to the bliss experienced in sexual orgasm’.”  This path was known as Tantra.

There was also a sect that practiced cannibalism.  While this was an exception, not the rule, it is a part of yoga’s past.

Another way that old yoga differs from modern yoga is in the postures, or asanas.  The Hatha Yoga Pradipika, the holy book of the fifteenth century describes the earliest record we have of yoga postures.  Most of the book describes esoteric practices which focused on stimulation of the sexual organs and how to extend the duration of lovemaking.

Mr. Broad makes a distinction between the physical practice of yoga which came to the West and the religious practice of Hinduism.  Further back, in ancient times, postural yoga referred to nothing more than sitting in a relaxed position for meditation.

In the twentieth century, India’s elite became increasingly dissatisfied with British rule and sought to create a national identity that would unify the masses, counter notions of western superiority and forge the popular will to oust the hated foreigners.

This surge in nationalism sought to revive and modernize Hinduism as a foundation for Indian national identity.  Yoga was seen as one of the potential method for this process.  But, first, it’s act needed to be cleaned up.

In 1924, Jaganath G. Gune established something new, an ashram dedicated to the scientific study of yoga.  He began to do experiments on the exaggerated claims that surrounded yoga: stopping the heart, affecting blood pressure, etc.  He also declared that yoga was fit for women.

Gune had many admirers and patrons that helped him further his cause.  One was such patron came from the Mysore palace, a city and state in southern India.  The ruling family played a skillful role in the promotion of Hindu nationalism.  Like Gune, the Mysore palace sponsored a version of yoga that was far removed from the world of Tantra and eroticism.  For decades the royal family practiced an eclectic form of yoga that drew on Indian martial arts and wrestling as well as western gymnastics and physical fitness techniques.

In 1933 the Mysore Palace hired a teacher to run its yoga hall.  This man was Krishnamacharya who is famous for producing a number of gifted students who eventually made him history’s most influential figure in Hatha yoga’s modern rise.  His passion and ideas gave rise to the two most influential yoga teachers of our time:  Patthabi Jois who developed the system of Ashtanga yoga and B.K.S. Iyengar who was known for his attention to precision and alignment.

Mr. Iyengar had been sickly all of his life but used yoga to regain his health.  In 1936 Iyengar formed a relationship with a surgeon who became a friend, supported and a knowledgeable liaison to the world of human anatomy.

In 1947 Krishnamachary took in his first female student, who was also looking to yoga to cure a heart condition.  This woman became known as Indra Devi and was instrumental along with Iyengar and Jois in bringing yoga to the west.

From the influence of men like Gune and Krishnamacharya yoga began to shed the old emphasis on magic and eroticism and to focus instead on science and health.  In 1965 Iyengar published his book Light on Yoga which quickly became the how-to bible of Hatha yoga.

Since Iyengar’s time, yoga has been studied by science and a large number of findings have come out that support some of yoga’s claims:

• The physiological slowing from yoga can reduce stress, the heart rate and blood pressure

• Clinical studies show that patients who do yoga have fewer hospital visits, need less drug therapy and have a smaller number of serious coronary events

• Yoga improves balance which is important for seniors as falls are the leading cause of death by injury

• Yoga can slow the deterioration of the spine and keep it more flexible

• Yoga can have a positive influence on the immune system by stimulating the vagus nerve through the postures and slow breathing

• Yoga also influences the telomeres, the tips of the chromosomes, that have something to do with the aging of the cells.

• Yoga has cardiovascular benefits as studied and popularized by Dean Ornish

Yoga has gone from an ancient obsession with transcendence of the body to a modern crusade for a new kind of physicality.