Bhakti Warrior Teacher Training: Perspectives On Physical Yoga

Bhakti Warrior
Yoga Immersion
Module 1 | Hatha Yoga
With Your Bhakta & Yoga Guide Stuart Rice

Copyright © 2008 Stuart Rice • Bhakti Warrior Yoga
All rights reserved. No portion of this book may be reproduced mechanically,

electronically, or by any other means, including photocopying without written
permission of the publisher. The original purchaser is authorized to make one
printed copy for personal use.
Book design by Calyx Design

Contents
Welcome to Bhakti Warrior Yoga! 1
What is Yoga? 3
Inspirations 3
Key Points 5
Yoga in Context 6
Root Work: Who Am I Exercise 11
The Role of the Teacher and Healer 13
Inspirations 13
Key Points 15
The Six Types of Teachers 16
Root Work: Which Kind of Teacher Are You? 18
The Qualities of an Effective Teacher and Healer 19
Root Work: Finding the Inspirational Teacher 21
Ethics for Teachers and Healers 22
Inspiration 22
Key Points 23
The Essence of Ethics 23
California Yoga Teachers Association Ethics Statement 24
Sample Personal Ethics Statement 32
Root Work: Constructing a Personal Ethics Statement 32
The Integrated Warrior Model 34
Inspirations 34
Key Points 34
Introduction to the Kosha Model 35
Root Work: Kosha Awareness 38
The Body of Food (Annamayakosha) 39
Inspirations 39
Key Points 40
The Role of the Physical Body in Yoga 40
Fundamentals of Anatomy 44
Key Points 44
The Importance of Anatomy 44
Root Work: Describing the Body Position in an Asana 61
The Practice of Asana 62
Inspirations 62
Key Points 62
The Fundamentals of Asana 63
Methods of Instructing and Correcting Asana 69
Root Work: Your Asana Inventory
The Practice of Vinyasa 71
Inspirations 71
Key Points 71
Foundational Vinyasa Concepts 72
Foundations of Multi-Dimensional Vinyasa 78
Root Work: Constructing a One Dimension Sequence 81
Introduction to Ayurveda 82
Inspirations 82
Key Points 83
Essentials of Ayurveda 83
Root Work: Determining Your Dosha and Diet 88
Approaches to Physical Injury 89
Inspirations 89
Key Points 89
The Injured Warrior 89
Yoga Therapy 93
Root Work: Injured Warrior Dialogues 94
Yoga for Children and Pregnancy 95
Inspirations 95
Key Points 95
The Playful Side of Yoga 96
Root Work: New Yoga Games 97
Yoga For Pregnancy 98

Bhakti Warrior Immersion Program | 1
Welcome to Bhakti Warrior Yoga!

Namaste and welcome to Bhakti Warrior Yoga!
Yoga is a system of conscious liberation. As a system, it provides
distinct processes for identifying the way in which we interact with
the world; the way in which those interactions affect us; and the
ways to consciously control how we absorb the outcomes of those
interactions.
Bhakti Warrior Yoga is a distinct and practical interpretation of
classical raja yoga with a cross-cultural and cross-discipline focus.
It focuses on helping individuals and teachers create a map to
their best selves by balancing the five layers (pancamayakosa) of
the human system. These five layers consist of the physical, energy,
sensory, wisdom, and bliss bodies. The four levels of training that
make up the Bhakti Warrior system introduce the tools needs to
effectively work with each of these layers.
The key to all yoga is freedom, but we cannot cultivate freedom
without first taking complete responsibility for all aspect of our
lives. Once we have created a discipline and foundation based on
tending to all four aspect of ourselves, we spontaneously arrived
at freedom—freedom from disease in the body, freedom from deep
swings in our emotions, freedom from attachments to unhelpful
mental structures and addictions.
All spiritual traditions teach us that suffering is inevitable as the
outcome of choices that do not elevate us. It is my supreme wish
for all people in these workshops and in our classes that this infor-
mation creates a spaciousness in which a better and more positive
image of ourselves and our lives can be nurtured and grown. Thank
www.bhaktiwarrior.com Bhakti Warrior Immersion Program | 2
you for your willingness to come on this journey of self-discovery,

and then share your wisdom with others.
Many blessings on your path!
What is Yoga?
Inspirations
Yoga Sutras of Patanjali
The Yoga Sutras of Patanjali (Selections)

1. Yoga: the state of consciousness unmoved by any sense pat-
terns. (see notes, below)
2. Yogic action has three components - discipline, self-study, and
orientation toward the ideal of pure awareness.
3. Its purposes are to disarm the causes of suffering and achieve
integration.
4. The causes of suffering are not seeing things as they are, the
sense of ‘I’, attachment, aversion, and clinging to life.
5. The causes of suffering are the root source of actions; each
action deposits latent impressions deep in the mind, to be acti-
vated and experienced later in this birth, or lie hidden awaiting
a future one.
6. So long as this root source exists, its contents will ripen into a
birth, a life, and experience.
7. This life will be marked by delight or anguish, in proportion
to those good or bad actions that created its store of latent
impressions.
8. The wise see suffering in all experience, whether from the an-
guish of impermanence, or from latent impressions laden with
suffering, or from incessant conflict as the fundamental quali-
ties of nature vie for ascendancy.
9. But suffering that has not yet arisen can be prevented.
10. Both practice and non-reaction are required to still the pattern-
ing of consciousness.
11. Practice is the sustained effort to rest in that stillness.
12. And this practice becomes firmly rooted when it is cultivated
skillfully and continuously for a long time.
13. For all others, faith, energy, mindfulness, integration, and wis-
dom form the path to realization.
14. For those who seek liberation wholeheartedly, realization is
near.
15. Consciousness settles as one radiates friendliness, compassion,
delight, and equanimity toward all things, whether pleasant or
painful, good or bad.
16. Or by pausing after breath flows in or out.
17. Or by steadily observing as new sensations materialize.

18. Or when experiencing thoughts that are luminous and free of
sorrow.
19. Or by focusing on things that do not inspire attachment.
20. Or by reflecting on insights culled from sleep and dreaming.
21. Or through meditative absorption in any desired object.
22. One can become fully absorbed in any object, whether vast or
infinitesimal.
23. Realization may also come if one is oriented toward the ideal of
pure awareness, Isvara.
24. Existing beyond time, Isvara was also the ideal of the ancients.
25. Isvara is a distinct, incorruptible form of pure awareness, ut-

terly independent of cause and effect, and lacking any store of
latent impressions.
26. Self-study deepens communion with one’s personal deity.
27. Freedom is at hand when the fundamental qualities of nature,

each of their transformations witnessed at the moment of its
inception, are recognized as irrelevant to pure awareness; it
stands alone, grounded in its very nature, the power of pure
seeing.
28. As the patterning of consciousness subsides, a transparent way
of seeing, called coalescence, saturates consciousness; like a
jewel, it reflects equally whatever lies before it - whether sub-
ject, object, or act of perceiving.
29. Pure awareness is just seeing, itself; although pure, it usually
appears to operate through the perceiving mind.
30. In essence, the phenomenal world exists to reveal this truth.
Key Points
TT At the heart of classical or raja yoga is the understanding what we
experience as the “real world” is, in fact, a manifestation of divine
consciousness.
TT Based on this, yoga as a practice is the continuous work of dis-
sociating our experience of reality from the preconceptions and
judgments that we apply to our experience. The sustained state
of this is yoga.
TT This practice is developed over the life of the practitioner, with var-
ied degrees of progress, but without any loss of true progress.
Yoga in Context
Yoga is a system of thought developed by Indian philosophers and
spiritual adepts (rishis) during the early stages of vedic civilization
and evolving over the course of 3,000 years. Through direct ob-
servation of their own world, and the internal states of the human
mind and consciousness, these sages came to series of understand-
ings regarding the human condition. The foundational revelation
of these sages was that the human consciousness is capable of
achieving an enstastic state. This enstastic state, or samadhi, oc-
curs when there is a unification with the transcendental reality of
the world. This transcendental reality is expressed as brahman,
which is not God, but rather the fundamental fabric of the uni-
verse itself. While there is a multiplicity of authentic traditions and
schools under the banner of “yoga,” each with their own particular
focus and perspective, all agree on the sustained state of samadhi
as the height of human psychospiritual development.
While rich in philosophical history, there is also a strong focus on
practical tools facilitate the achievement of enstasy. Each school
or tradition focuses on a certain set of practices that moves the
student closer to the conditions under which samadhi can occur.
The most widely known practice from the yoga tradition is asana—
the physical postures. The postures are the basis of most “yoga”
classes, and so it is logical that most people would conflate the
tool and the philosophical system.
However, asana is just one of many tools, and is not necessarily
the best or most appropriate one. The vedic sages recognized that
not all tools or paths would suit all people. Since samadhi is not
itself a practice, but rather a state of being, the way in which the
individual arrives at that state is not a fixed road. Rather, it is a dy-
namic series of choices depending on the individual practitioner’s
evolution. Within this, however, is the sense that, as an individual
progresses, the focus shifts from an external practice (bahiranga
sadhana) to more internal practice (antaranga sadhana). This can
mean a deeper experience within a certain tool (e.g., moving from

an fixation of the physical form in asana to an awareness of the
feeling state created by it); or moving into practice of mental con-
trol or meditation. The way in which this is understood is largely
dependent on the particular school of thought to which the prac-
titioner adheres.
The most well-known text on yoga in the West is the Yoga Sutras of
Patanjali. The word sutra means “thread”, and is the etymological
source of the English word “suture.” Sutras are short, pithy sen-
tences intended to act as a mnemonic touch point for the practi-
tioner. They rarely have practical on their own, as the expectation
is that the teacher will translate and give an application of the
sutra to the student. It is from the Yoga Sutras that we have the
most often quoted definition of yoga: yogas citta vritti nirodhah.
The translation of these four words is often the first crucial step in
establishing how the teacher will explain yoga, and therefore how
the student will receive it.
The text of Chip Hartranft’s translation used in this book presents

the four words as “Yoga is to still the patterning of the conscious-
ness.” I use his translation because I feel that Hartnett does not
attempt to overlay the words of the text with any particular philo-
sophical agenda. And while I like most of Hartnett’s translation,
I have one small correction for this one. For me, to say “Yoga is to
still” implies that the stilling itself is an action that the practitioner
should take. Rather, the stillness is a spontaneous arising from the
disciplined action of the practitioner. Therefore, I would suggest
the following translation:
Yoga: the state of consciousness unmoved by any sense patterns.
In the Yoga Sutras, Patanjali establishes an eight limb (ashtanga)

approach to yoga. These eight limbs are:
1. Yama (external discipline)

2. Niyama (internal discipline)
3. Asana (posture)
4. Pranayama (breath regulation)
5. Pratyahara (sensory control)
6. Dharana (concentration)
7. Dhyana (meditative absorption); and,
8. Samadhi (integration)
Patanjali’s limbs are like a ladder that the aspirant climbs upwards
to samadhi. In order for the practitioner to progress, he or she
must be firmly grounded and consistent in the practices at his or
her current level. The lessons learned at a previous level become
critical for the next. For example, the practitioner must be steady
and comfortable in asana before breath regulation can truly be
successful. In this way, the practice builds upon itself, with success
in a previous level setting the stage for success in the next.
As a young boy, I was constantly frustrated by having to do the

“boring” basics of anything. One of my middle school teachers
wrote: “Stuart must learn to master the foundation before at-
tempting more challenging material.”
It is definitely common for all of us to want “shortcuts.” One of

the key things that studying and living yoga has taught me is
that it is the strength of our roots that determine how high we
can climb. If a tree’s roots are weak, it will topple during even
the lightest wind. In that same way, if our roots are weak, we
will topple at the slightest difficulty.
Throughout this workshop, you will be asked to do “Root Work”

as a way to establish your footing and grounding. Don’t skip
this work! It is critical to your success and growth.
The other aspect of Patanjali’s eight limbs is that they are as much
categories as distinct practices. For example, Patanjali’s yamas
and niyamas are simply statements of moral and ethical liveli-
hood. It is not necessary to adopt the specific, 10 examples that
Patanjali gives in the Yoga Sutras if the practitioner already lives
under a self- or externally developed code of conduct. While it
may be helpful for the practitioner to compare his or her conduct
to the classical yamas and niyamas, Patanjali’s moral and ethical
compass does not, ipso facto, have more value. As another ex-
ample, while Patanjali mentions asana, the category can be more
broadly understood as the quality and condition of the physical
body. Indian sages developed asana as a way to tone and purify
the body; this same culture also developed one of the first martial
arts forms, kalari, with much the same purpose. Western physical
culture practice such as weightlifting, running, and stretching can
be used to strengthen and purify the body, when performed with
the intention to do so.
The essential point is that yoga is not anyone thing bound by any
cultural or metaphysical system. Rather, it is structured technology
designed to assist practitioners in achieving superconsciouness.
As such, it does not reject any practice that is authentically
concerned with the achievement of this goal. At the same time,
any practice that is authentically concerned with this goal requires
a strong commitment from the practitioner. One of the key tests of
any system is how much it demands of its students, and one of the
key tests of the student is the firmness of his or her resolve in the
face of the demands of the system. True progress is not possible
in a system in which the teacher is lenient with the student’s con-
duct and, more importantly, when the student feels that progress
should come without work.
One of the most commonly asked questions is “does yoga con-

flict with my religion”. The simple answer is “no” if the person
asking is primarily considering taking an asana class. And while
many people won’t like this next part, I think it’s rather essential
to say it: the complete answer is “most likely.”
Why is this the case? Many people, far more steeped in the yoga
tradition than I am, have suggested exactly the opposite. My
answer is based not on any formal study of religion, but rather
on the observation that the goal of most religions and the goal
of yoga are, in fact, diametrically opposed. Most mainstreams
religions, I would say, have as their primary goal the creation of
a community that sacrifices individual development for the suc-
cess of the community. Not everyone in a spiritual community
is “allowed” to talk with God, to set the spiritual direction of the
community, or to have experiences outside the “normal.” When
they do, these people are either heretics or saints.
Yoga, on the other hand, is completely focused on individual de-

velopment. According to yoga, we are all capable of achieving
enlightened states of consciousness and are encouraged to do
so. While all students of yoga are expected to find a teacher,
the goal of the teacher is to guide the student’s development
according to the student’s own path. As I said above, self-devel-
opment within yoga is a deeply personal and unique experience
for each individual.
As a student progresses in yoga, it is likely that there will be a

conflict between the religious views that the student receives
from his or her community, and the burgeoning awareness in-
side of them. It is at this point that the student must chose in
which direction he or she will move. Neither choice is right or
wrong, as long as choice is made consciously and with at-
tention to his or her own spiritual development.
In teaching the Yoga Sutras, I often refer to them as the “psycho-

logical manual” of the yoga tradition. What the sutras primarily
identify is that the process of life is taking in and processing
sensory and non-sensory impressions. Each impression can root
itself in our mind in such a way that it produces actions.
These actions are largely unconscious, in that we do not stop

to question why we perform such an action in response to a
certain stimulus. For example, a person, every time they see a
dog, crosses the street to get as far away from it as possible. The
reason for this is that a dog bit this person when he or she was
young. From that day forward, the person has been afraid of
dogs. From the perspective presented in the sutras, this aversion
to dogs is founded in this one incident, and this aversion will
continually re-present itself unless the person examines the root
thought and plucks it from the consciousness.
When dealing with ourselves and others, it is essential to go to

the root cause. Life is like gardening in this sense. When we
weed a garden, if we simply cut down the plant, the roots will
generate another stalk. But when we dislodge the whole plant—
stalk, roots, and seed—another one cannot grow in its place. It
does not matter if we are discussing a small addiction or habit
or a huge, consistent pattern. The only way to alleviate the suf-
fering caused by this pattern is to dislodge the root.
Root Work: Who Am I Exercise

With thanks to Katyayani Poole for reminding me of the impor-
tance of this root work.
Getting to the root of yourself is difficult work. This is why we

have created this small, supportive community to help you in this
process. The following exercise is intended to start the process.
Throughout the training, you will have multiple opportunities to

practice similar exercises, and to bring the new tools you have
learned to the exercises.
TT Create a space for yourself where you will not be disturbed for 15
minutes. You will need a sheet of paper, a pen, and a comfort-
able place to sit.
TT On a sheet of paper, write down the words “Who am I?”
TT List all of things that come to mind for one minute—do not censor
yourself.
TT Read through the list once—notice if you have an immediate men-
tal response to any of them. Write down the mental response.
TT Go through the list again and cross out any answers that could
also be a response to “What am I”.
TT Read the list again—notice any mental responses. Write them
down.
TT Sit with your list for five minutes, simply breathing in and out and
repeating “Who am I?”
TT Journal your reactions to this exercise.
The Role of the Teacher and Healer

Inspirations
Kula Arnava Tantra
The Soul of Rumi
Kula Arnava Tantra 13.104 - 110, 126 ff.

There are many gurus, like lamps in house after house, but hard to
find, O Devi, is the guru who lights up all like the sun. There are
many gurus on Earth who give what is other than the Self, but hard
to find in all the worlds, O Devi, is the guru who reveals the Self.
Many are the gurus who rob the disciple of this wealth, but rare is
the guru who removes the afflictions of the disciple.
The six types of gurus:
1. Preraka (Impeller)
2. Sucaka (Indicator)
3. Vacaka (Explainer)
4. Darshaka (Revealer)
5. Shikshaka (Teacher)
6. Bodhaka (Illuminator)
The Soul of Rumi (“Cleansing Conflict”)

What is a saint? One whose wine has turned into vinegar.
If you’re still wine-drunkenly

brave, don’t step forward. When your sheep becomes a lion,
then come. It is said
of hypocrites, “They have considerable valor among themselves!”
But they scatter when
a real enemy appears. Muhammad told his young soldiers, “There
is no courage before
an engagement.” A drunk foams at the mouth talking about what
he will do when he gets his sword
drawn, but the chance arrives, and he remains sheathed as
an onion. Premeditating,
he’s eager for wounds. Then his bag gets touched by a needle,
and he deflates. What sort of
person says that he or she wants to be polished and pure,
then complains about being
handled roughly? Love is a lawsuit where harsh evidence must
be brought in. To settle
the case, the judge must see the evidence. You’ve heard that every
buried treasure has a snake
guarding it. Kiss the snake to discover the treasure! The
severe treatment is not toward
you, but the qualities that block your growth. A rug beater
doesn’t beat the rug, but
rather the dirt. A horse trainer switches not the horse, but
the going wrong. Imprison

your mash in a dark vat, so that it can become wine. Someone
asks, “Don’t you worry
about God’s wrath when you spank your child?” “I’m not
spanking my child, but the demon
in him.” When a mother screams, “Get out of here!” she means
the mean part of the child.
Don’t run from those who scold you, and don’t turn away from
cleansing conflict, or you will
remain weak. Also, don’t listen to bragging. If you go along
with self-importance, the work
collapses. Better a small modest team. Sift almonds. Discard
the bitter. Sour and sweet
sound alike when you pour them out on the rattling tray, but
inside they’re very different.
Key Points
TT The primary role of the teacher is to empower the student through
his or her knowledge and experience gained from living a practice
of yoga.
TT The quality of the teacher is reflected in the students that the
teacher attracts; we learn a good deal from who comes to us for
instruction.
TT The shadow side of teaching involves an unhealthy attraction to
being worshipped by the student, or teaching to satisfy the ego’s
desire for approval.
The Six Types of Teachers

What does it mean to be a yoga teacher? As we discussed in the
first chapter of the manual, yoga is a multi-faceted technology
that, when correctly applies, leads the practitioner to a state of
super-consciousness, a continuous enstastic state. Yet we know
that most mainstream yoga teachers teach mostly asana, with per-
haps some chanting, meditation, or breathwork, and with only a
scattering of philosophical input or background.
In my first workshop with Gary Kraftsow, a viniyoga practitioner

and student of Krishnamachrya and his son T.K.V. Deskichar, he
proceeded to tell the entire audience that they most certainly
did not teach yoga, but taught asana. It was, in fact, a lightbulb
moment for me in terms of how I described what I do, but also
how much I needed to grow in my knowledge and practice of the
tools of yoga.
In order to understand what it means to be a yoga teacher, it is im-

portant to first ask what kinds of teachers there are. For example,
the how of teaching asana is fairly simple to grasp, and takes time
to master. However, who will come to us for teaching and there-
fore what we will have to teach them is important to our success
as a teacher.
In the Kula Arnava Tantra, Shiva explains to Shakti the nature of
the guru. In his explanation, Shiva describes six types of gurus
that the student (adhikara or sadhaka) will need in their pursuit of
enlightenment. As with the limbs of raja yoga, these six types are
arranged hierarchically, with each level moving the sadhaka along
to a certain point. The six types, and their associated function, is
given as follows:
1. Preraka Guru. He who starts the interest and impels the stu-
dent to achieve the objectives.
This first level of guru is the person who “turns on” the student.
For some people, this person may be the friend who forces the
student to his or her first yoga class. It may be you talking with
a potential student. This is the person who awakens in the stu-
dent the desire to follow the path of yoga as we have earlier de-
fined it. However, this teacher is not capable of actually giving
the student a path to follow or guiding them deeper.
2. Suchaka Guru. He who indicates the path to be followed by

the sadhaka and guides him in the crisis.
This second level of guru can articulate for the student what kind
of practice that he or she should follow. This guru is also able
to help the student through his or her physical, emotional, and
spiritual recognitions, which often make the student distraught
or troubled. This guru is limited by his or her own knowledge,
which is not complete enough to deeply inform the student.
3. Vachaka Guru. He who explains the process of the wisdom

and the knowledge.
This third level of guru is capable of explaining how the process
of sadhana (spiritual practice) works, and is the teacher with
whom the student will probably study for a period of time. This
knowledge and wisdom is not necessarily lived knowledge and
wisdom; it is “textbook” knowledge that does not awaken the
student to his or her transcendental nature.
4. Darshaka Guru. He who makes the sadhaka see the truth and
the reality of the phenomenon.
This fourth level of guru is capable of awakening the student to

his or her own true nature. This is the level at which true spiri-
tual transformation begins. However, this teacher may not be
capable of actually teaching the process of achieving the super-
conscious state.
5. Sikshaka Guru. Teacher who actually teaches the process of

the sadhana and teaches how to attain the sadhana.
This fifth level guru is capable of actually guiding the student

on the path of spiritual wisdom. This is actually the first teacher
within the hierarchy who can truly bring the student to the state
of samadhi. However, this guru is not capable of bringing the
student instantly to the state of awareness.
6. Bodhaka Guru. He who illuminates the wisdom directly in the

student.
This sixth level guru is the one about whom Shiva is talking when
he says, “There are many gurus, like lamps in house after house,
but hard to find, O Devi, is the guru who lights up all like the
sun.” This is the true guru who awakens the student through his
or her own intense spiritual power. Even without instruction or
action on the part of the student, the bodhaka guru can awaken
the kundalini shakti of the student and spark spiritual growth.
Root Work: Which Kind of Teacher Are You?

While none of us are bodhaka gurus, each of us falls within the
spectrum of gurus articulated by Shiva. It is important to know
what kind of teacher we are because certain students will be drawn
to us based on how deeply we can work with them. It is also im-
portant to realize that all 6 types of gurus are needed; the preraka
guru is not less than the bodhaka guru.
Sit with each of the definitions, and your notes from any group
discussion, and then journal about the guru type that best fits your
current level of awareness and development as a teacher.
The Qualities of an Effective Teacher and Healer

The most important quality that teacher and healers can possess is
a deep respect for the life path (dharma) and life lessons (karma)
of their students, and a desire to help students realize their path.
This inherently means that the role of the teacher is to deepen the
student’s self-awareness of his or her individual path and purpose.
In this way, the teacher and healer assists the student to his or her
highest good, and can never bring harm to the student.
On a less esoteric level, effective teachers share a number of similar
qualities. These qualities include:
1. Respect for the value of human life, and the inherent goodness
inside of all people (philanthropic).
2. Desire to continuously learn, informally and formally, from
everything they experience; continuously seek out knowledge.
3. Humility surrounding their own abilities, without false modesty
or self-deprecation.
4. Lived commitment to the subject or subjects that they teach,
providing authenticity in their expression of their knowledge.
5. Clarity, allowing them to communicate meaningfully and di-
rectly regarding the subject.
To these essential qualities, we also add the following for healers:
1. Holding the space for healing. Holding the space involves cre-
ating a recognized, safe environment for emotional and mental
healing. Within the space, the student feels completely com-
fortable releasing and letting go emotionally and physically.
2. Helping the student to reestablish equanimity. Equanimity is
the quality of balanced mind, and is critical during healing.
After an emotional healing or release, the healer must be able
to give the student tools to maintain his or her mental and
emotional balance in what is usually an emotionally raw and
In India, there is saying surrounding students and gurus: Pick,

then stick. In his Mathnawi, Rumi speaks of “spiritual window
shoppers” who “handle a hundred items” and never stick with
one. Throughout history and cultures, there is always a pres-
ence of spiritual eclecticism, as new cultures and systems collide,
merge, and separate. For the adept, all systems are one. But for
the new student it is necessary to select and stick with a single
discipline, and begin to develop a level of competency. Other-
wise, each switch or change brings the student back to start.
I have definitely lived this spiritual window shopping, in my own

way. Part of the reason why Bhakti Warrior Yoga exists is be-
cause of my exposure and integration to several different spiri-
tual traditions. However, what I always find is that, no matter
how far I roam, I always come back to the truths that I find in
the Yoga Sutras, the Hatha Yoga Pradipika, the Bhagavad Gita,
and on my yoga mat.
Spiritual window shopping ultimately weakens the student. As

spiritual teacher Caroline Myss states in her work on archetypes,
“[the] Shadow Student...may never move beyond the Student
role to develop an independent inner wisdom.” “Spirit junkies”
who move from one spiritual high to another are addicted to
the high, but not the necessary discipline of practice. The Rumi
poem at the beginning of this section is to remind us that we
need to stay in the fire, and do the deep (and sometimes, boring)
work of development.
challenging time. Healers who can successfully accomplish this

will have effected a lasting healing for student.
3. Ability to release the energy of the healing. Healers also need
to know how to protect themselves from the mental and emo-
tional energy of their students. These techniques are taught in
our module on the energetic aspects of yoga.
In addition to these qualities, the teacher or healer attracts stu-

dents who resonate with the knowledge, personality, and ability of
the teacher. The quality of the teacher or healer is reflected in the
qualities of his or her students. While we can strive to improve our
fundamental skills in the technologies of yoga, skill alone does not
improve our ability to teach. It is what we are willing to offer to
others that dictates who will come to us, how long they will stay,
and to what extent they will be transformed by their connection
to us.
Root Work: Finding the Inspirational Teacher

One of the tools for achieving samadhi offered in the Yoga Sutras is
to meditate on the lives of great being who freed themselves from
attachment (I.37). One useful tool for new teachers is to recall a
great teacher from his or her past, and to think upon the qualities
that the teacher possesses. Using this, the new teacher can begin
to emulate these qualities as a way to embrace his or her role.
For this root work exercise, select a great teacher that you have
known personally or have admired. It is easier if it is a person that
you know, but what truly matters is the intensity of your connec-
tion. Once you have selected one person, write down the essence
of what you have learned from him or her. This could include quali-
ties, quotes, mannerisms, etc.
After you have done this, take a moment to think about how you
have moved past any previous boundaries or blocks by working
with this teacher. How has this teacher transformed you? From
there, write a thank you note to this person, but address it to your-
self. You are writing the letter that you hope one of your students
will write to you.
Keep this letter and review it from time to time. You are free and
welcome to rewrite it at any point, to reflect changes in your teach-
ing style and your awareness of your role as a teacher or healer.
Ethics for Teachers and Healers

Inspiration
Yoga Sutras
Wiccan Rede
Yoga Sutras: Classical Yamas and Niyamas II.29 ff

1. Ahimsa Non-violence
2. Satya Truthfulness
3. Asteya Non-stealing
4. Brahmacharya Steadiness in Brahma
5. Aparigraha Non-acquisitiveness
6. Sauca Cleanliness
7. Santosha Contentment
8. Tapas Discipline
9. Svadhyaya Self-study
10. Ishvara Pranidhana Alignment with awareness
Wiccan Rede
An it harm none do what ye will.
Key Points
TT Ethicalprinciples are not just for the yoga mat or studio; ethical
principles must extend to every day life.
TT Ethical principles and applied ethics are often two different things;
therefore, your ethical principles should be broad enough to allow
you to explore how you would apply them in certain situations.
TT Above all, ethical conducts implies continuous awareness in action,
not a cessation of action (c.f. Bhagavad Gita).
The Essence of Ethics

The essential component of ethics is summarized in the first yama
and in the Wiccan Rede: do no harm. Everything else is interpreta-
tion of this fundamental rule.
I have very little use, on a personal level, for the ethical postur-
ings of certain schools and yoga teachers who feel that there
are absolute laws proscribed for yogins. The essence of yoga
is conscious evolution through freedom of choice. All ethical
guidelines do is help shape our actions while we work on coming
into greater self-awareness. When self-awareness dawns, all de-
cisions we make spring naturally from our own intuitive aware-
ness of our life path and our relationship to our karma.
“Do no harm” does not inherently mean that we don’t hurt oth-
ers, that we don’t eat meat, or any number of other prohibitions.
Instead, we constantly strive to consciously choose the things
that elevate us and those around us. But most importantly, it
means that all of our actions arise out of compassion and kind-
ness.
California Yoga Teachers Association Ethics Statement

We Americans first learned yoga from Indian masters. Many of the
classical teachings of yoga translated well into our culture, but
some did not. One area in which there was sometimes an unfortu-
nate gap was in the way the ethical teachings of traditional yoga
were understood and practiced by Westerners and sometimes
abandoned by Indian teachers when they taught in the U.S.
In the philosophy of yoga there are 10 major points of ethics; these
are the five yamas and the five niyamas, which can be found in
the second chapter of the Yoga Sutras of Patanjali. The yamas and
the niyamas are the “Ten Commandments” of yoga. They include
such things as nonviolence, nonstealing, ethical sexual conduct,
truth, and purity. Unfortunately, sometimes the personal power of
the teacher or “guru” has been used as an excuse to override both
the letter and the spirit of the yamas and niyamas. In many yoga
groups, the guru/teacher is always right, regardless of whether
his or her behavior is legal, ethical, moral, or beneficial for the
student.
In spite of these traditional proscriptions about ethical conduct,
there have been a surprising number of yoga teachers, Indian as
well as American teachers in the U.S., who have not followed ethi-
cal behavior. Some of those teachers have been written about in
Yoga Journal, most have not. Those of us who are acquainted with
the various systems of yoga know of cases of serious ethical viola-
tions at some level in all of the systems of yoga currently taught in
the U.S. today. These ethical violations include, but are not limited
to, serious cases of emotional, physical, sexual, or verbal abuse.
While this may be surprising and hard to accept, it is true that
the yoga community, like all other communities, has manifested
its share of unprofessional, unethical, and, at times, illegal behav-
ior on the part of teachers. Some of these teachers are quite well
known and even quite financially successful.
Because of the climate of confusion about the application of the

ethics of the yamas and the niyamas in a Western context, the
Board of Directors of the California Yoga Teachers Association de-
cided to write a set of professional standards for yoga teachers
that would unemotionally and clearly express the highest ideals
of conduct for yoga teachers, regardless of the system in which
they practice. The Board wanted to underscore the concept that
there can be no competence in teaching if ethical and profession-
al guidelines are ignored or breached, regardless of how revered,
renowned, or technically able teacher. We felt that we needed a
Western statement of our commitment yama of ahimsa, or non-
harming, to protect the student-teacher relationship in which the
spirit of yoga is transmitted.
These professional standards are a voluntary code which has been
provided to all members of the California Yoga Teachers Associa-
tion. We hope that other yoga groups will use these professional
standards, or ones like them, and that these standards will stimu-
late discussion among teachers about ethics, professional conduct,
and the sanctity of the student-teacher relationship.
During my years of teaching, I have heard numerous discussions
among yoga teachers expressing dismay that, as a group, yoga
teachers are sometimes not respected as efficacious, trained, and
important contributors to the health professions. Perhaps with the
voluntary acceptance of this set of professional standards, or one
like it, yoga teachers as a profession will take an important step
toward clarity and compassion in their teaching behavior. That will
be of great benefit to all teachers. But it will do something more
important. It will protect and inspire our students, the two most
important things we do.
SECTlON 1: Statement of Purpose

The members of the California Yoga Teachers Association recog-

nize the sensitive nature of the student-teacher relationship. We
believe that it is the responsibility of the yoga teacher to ensure
a safe and protected environment in which a student can grow
physically, mentally, and spiritually.
SECTION 2: Principles
In order to protect the student in this potentially vulnerable rela-
tionship, as well as to uphold the highest professional standards
for yoga teachers, we agree to accept the following foundational
principles:
1. To avoid discriminating against or refusing professional help to
anyone on the basis of race, gender, sexual orientation, reli-
gion, or national origin.
2. To stay abreast of new developments in the field of yoga
through educational activities and studies.
3. To seek out and engage in collegial relationships, recognizing
that isolation can lead to a loss of perspective and judgment.
4. To manage our personal lives in a healthful fashion and to
seek appropriate assistance for our own personal problems or
conflicts.
5. To provide rehabilitative instruction only for those problems or
issues that are within the reasonable boundaries of our compe-
tence.
6. To establish and maintain appropriate professional relationship
boundaries.
7. To cultivate an attitude of humanity in our teaching, we dedi-
cate our work to something greater than ourselves.
SECTION 3: Professional Practices

1. In all professional matters, we maintain practices and teaching
procedures that protect the public and advance the profession.
2. We use our knowledge and professional associations for the
benefit of the people we serve and not to secure unfair per-
sonal advantage.
3. Fees and financial arrangements, as with all contractual mat-
ters, are always discussed without hesitation or equivocation at
the onset and are established in a straightforward, professional
manner.
4. We may at times render service to individuals or groups in need
without regard to financial remuneration.
5. We neither receive nor pay a commission for referral of a stu-
dent.
6. We conduct our fiscal affairs with due regard to recognized
business and accounting procedures.
7. We are careful to represent facts truthfully to students, refer-
ral sources, and third party payers regarding credentials and
services rendered. We will correct any misrepresentation of our
professional qualifications.
8. We do not malign colleagues or other professionals.
SECTION 4: Student Relationships

It is our responsibility to maintain relationships with students on a
professional basis.
1. We do not abandon or neglect students. If we are unable, or
unwilling for appropriate reasons, to provide professional help
or continue a professional relationship, every reasonable effort
is made to arrange for continuation of instruction with another
teacher.
2. We make only realistic statements regarding the benefits of

yoga.
3. We show sensitive regard for the moral, social, and religious
standards of students and groups. We avoid imposing our
beliefs on others, although we may express them when appro-
priate in the yoga class.
4. We recognize the trust placed in and unique power of the
student-teacher relationship. While acknowledging the com-
plexity of some yoga relationships, we avoid exploiting the trust
and dependency of students. We avoid those dual relationships
with students (e.g., business, close personal, or sexual relation-
ships) that could impair our professional judgement, compro-
mise the integrity of our instruction, and/or use the relation-
ship for our own gain.
5. We do not engage in harassment, abusive words or actions, or
exploitative coercion of students or former students.
6. All forms of sexual behavior or harassment with students are
unethical, even when a student invites or consents to such
behavior involvement. Sexual behavior is defined as, but not
limited to all forms of overt and covert seductive speech,
gestures, and behavior as well as physical contact of a sexual
nature; harassment is defined as, but not limited to, repeated
comments, gestures, or physical contacts of a sexual nature.
7. We recognize that the teacher-student relationship involves
a power imbalance, the residual effects of which can remain
after the student is no longer studying with the teacher. There-
fore, we suggest extreme caution if you choose to enter into a
personal relationship with a former student.
SECTION 5: Confidentiality
1. We respect the integrity and protect the welfare of all persons
with whom we are working and have an obligation to safe-
guard information about them that has been obtained in the

course of the instruction process.
2. All records kept on a student are stored or disposed of in a
manner that assures security and confidentiality.
3. We treat all communications from students with professional
confidence.
4. When supervising apprentices or consulting with other yoga
teachers, we use only the first names of our students, except
in those situations where the identity of the student is neces-
sary to the understanding of the case. It is our responsibility to
convey the importance of confidentiality to the apprentice or
consultant. We do not disclose student confidences to anyone,
except: as mandated by law; to prevent a clear and immediate
danger to someone; in the course of a civil, criminal, or disci-
plinary action arising from the instruction where the teacher
is a defendant; for purposes of supervision or consultation
by previously obtained written permission. In cases involving
more than one person (as student), written permission must be
obtained from all legally accountable persons who have been
present during the instruction before any disclosure can be
made.
5. We obtain written consent of students before audio and/or
video tape recording or permitting third party observation of
their sessions.
6. When current or former students are referred to in a publica-
tion, while teaching, or in a public presentation, their identity is
thoroughly disguised.
Section 6: Assistant, Student, and Employee Relationships

As yoga teachers, we have an ethical concern for the integrity and
welfare of our assistants, students, and employees. These relation-
ships are maintained on a professional and confidential basis. We
recognize our influential position with regard to current and former

assistants, students, and employees, and avoid exploiting their trust
and dependency. We make every effort to avoid dual relationships
with such persons that could impair our judgement or increase the
risk of personal and/or financial exploitation.
1. We do not engage in sexual or other harassment of current as-
sistants, students, employees, or colleagues.
2. All forms of sexual behavior, as defined in Section 4.6, with our
assistants, students, and employees are unethical.
3. We advise our assistants, students, and employees against of-
fering or engaging in, or holding themselves out as competent
to engage in, professional services beyond their training, level
of experience, and competence.
4. We do not harass or dismiss an assistant or employee who
has acted in a reasonable, responsible, and ethical manner to
protect, or intervene on behalf of, a student or other member of
the public or another employee.
SECTION 7: Interprofessional Relationships

As yoga teachers, we relate to and cooperate with other profes-
sional persons in our immediate community and beyond. We are
part of a network of health care professionals and are expected to
develop and maintain interdisciplinary and interprofessional rela-
tionships.
1. Knowingly soliciting another teacher’s students is unethical.
2. Speaking of other teachers with disrespect is unethical.
SECTION 8: Advertising
Any advertising, including announcements, public statements,
and promotional activities, done by us or for us is undertaken for
the purpose of helping the public make informed judgements and

choices.
1. We do not misrepresent our professional qualifications, affilia-
tions, and functions, or falsely imply sponsorship, or certifica-
tion by any organization.
2. Announcements and brochures promoting our services describe
them with accuracy and dignity. These promotional materi-
als should be devoid of exaggerated claims about the effects
of yoga. We may send them to professional persons, religious
institutions, and other agencies, but to prospective individual
students only in response to inquiries or as long as that pro-
motional material is sent to a reasonable audience in a non-
invasive way.
3. We do not make public statements which contain any of the
following:
TT A false, fraudulent, misleading, deceptive or unfair state-
ment.
TT A misrepresentation of fact or a statement likely to mis-
lead or deceive because in context it makes only a partial
disclosure of relevant facts.
TT A statement implying unusual, unique, or one-of-a-kind
abilities, including misrepresentation through sensation-
alism, exaggeration, or superficiality.
TT A statement intended or likely to exploit a student’s fears,
anxieties, or emotions.
TT A statement concerning the comparative desirability of
offered services.
4. Advertisements or announcements by us of workshops, clinics,
seminars, growth groups, or similar services or endeavors, are to
give a clear statement of purpose and a clear description of the
experiences to be provided. The education, training, and experi-

ence of the provider involved are to be appropriately specified.
Sample Personal Ethics Statement

In keeping with the spirit of honoring the reality that the Divine is
manifest in all beings, I will:
TT Conduct myself in the spirit of ahimsa, doing no harm and ac-
tively inquiring into how I can reduce the experience of pain in the
world.
TT Practice satya by being truthful about my credentials and abilities,
as an instructor and person, and honor those in the way in I teach
and present myself to others.
TT Honor brahmacharya by avoiding sexual relationship with my stu-
dents, and practicing moderation in all relationships to preserve
my energy for the purpose of my evolution.
TT Existin aparigraha by recognizing the abundance in my life and
releasing a competitive greed with other individuals.
TT Practice daya by letting go of insensitivity towards the suffering of
others, and allowing my practice of yoga and life to be a way of
developing compassion.
TT Honor ishvara pranidhana by submitting all of my efforts to the
Divine will and recognizing the diverse paths to the one Truth.
Root Work: Constructing a Personal Ethics Statement

Every Bhakti Warrior practitioner or teacher is required to develop
a personal ethics statement. In keeping with the spirit of personal
evolution, your statement should give you room to explore the liv-
ing of your ethical principles, while providing practical guidance in
how you will conduct yourself on a daily basis.
The following process is provided as a guideline for developing a

personal ethics statement.
TT First,
write down what you hold to be the highest truth regarding
humanity and yourself.
TT Notice how you conduct yourself in your actions with people.
What
are your motivations? What makes you feel content? What gives
you a twinge of guilt when you do it (and from where does that
guilt come)?
TT Now, consult existing code of conduct and ethical statements, and
your chosen source texts for guidance.
TT Compare and contrast your actions with people and how they cor-
respond to the ethical statements that resonate with you.
TT Draft an actual statement like the one above that encapsulates
your code of ethics in clear, straightforward language.
TT Sitwith the code of ethics for a time, and see how it manifests in
your life.
The Integrated Warrior Model

Inspirations
Taittiriya Upanishad
Taittiriya Upanishad II.1.3

From that very Atman (Self), which has been referred to as Brah-
man, ether came into existence; from ether, air; from air, fire; from
fire, water; from water, earth; from the earth, herbs; from herbs,
food; and from food was born man. II.1.3
Key Points
TT The pancamayakosha are the five-fold (panca) sheaths (mayako-
sha). Conceptually, they are the five aspects of human beings en-
veloping the atman, from gross to subtle: our body, breath/energy,
mind, the Witness Consciousness, and the connection to the source
(bliss).
TT In Bhakti Warrior Yoga, the pancamayakosha is the foundation for
creating an integrated practice of yoga using the full spectrum of
technologies available to the yoga practitioner.
Introduction to the Kosha Model

In the vedic conception of life, the soul, or atman, is a component
of the imperishable brahman, or all pervading reality. When we
come into being—incarnate—the soul is wrapped in five koshas.
The word kosha in Sanskrit means, among other things, a “case or
covering.” These five casings obscure the soul and separate our
awareness from our true nature.
Physical Body
Energy Body
Sensory Body
Wisdom Body
Bliss Body
The Kosha Model and Raja Yoga

The five casings are defined in Tattiriya Upanishad as follows:
1. Annamayakosha, the body of food (anna). Annamayakosha is
the physical structure of the body, arising from and sustained
by food. It is connected to the five physical elements: earth,
water, fire, air, and ether.
2. Pranamayakosha, the body of energy (prana). Pranamayako-
sha is the energetic structure of the body, arising from and sus-
tained by the breath. It is connected to the five movements of
prana: inward, downward, upwards, expanding, and circulating.
3. Manomayakosha, the body of the mind (manas). Manomaya-
kosha is the mental structure of the body, and specifically, the
mental body responsible for sensing and receiving input about
the world. It is connected to the five senses: touch, smell, sight,

sound, and taste; and the five actions: voice, hand, feet, elimi-
nation, and reproduction.
4. Vijnanamayakosha, the body of wisdom (vijnana). Vijnana-
mayakosha is the wisdom structure of the body, and forms the
conscience of the individual. It is associated with the five types
of intelligence: ignorant, distracted, scattered, closely attentive,
and controlled.
5. Anandamayakosha, the body of bliss (ananda). Anandamaya-
kosha is the bliss body, the link to the ultimate soul reality of
brahman (but not brahman itself). It is associated with the five
types of samadhi: gross, gross without identification, subtle,
bliss, and undistinguished.
Each layer, or kosha, can be strengthened or purified through par-
ticular actions and practices. The purification of each kosha allows
for greater ease in the layer itself, and also in the more subtle ko-
shas. We have already seen this concept at work in the Yoga Sutras
and, indeed, there is a connection between the limbs of raja yoga
and each of the koshas. If we look more closely we will see that:
1. Annamayakosha is purified by asana.
2. Pranamayakosha is purified by pranayama.
3. Manomayakosha is purified by pratyahara.
4. Vijnanamayakosha is purified by dharana.
5. Anandamayakosha is purified by dhyana.
We can continue the analogy by aligning the koshas with each of
yamas and niyamas:
1. Annamayakosha is cleansed through non-violence and through
cleanliness.
2. Pranamayakosha is cleansed through truthfulness and through

contentment.
3. Manomayakosha is cleansed through non-stealing and through
austerity.
4. Vijnanamayakosha is cleansed through brahmacharya and self-
study.
5. Anandamayakosha is cleansed through non-possessiveness and
surrender.
Fundamentally, the practice of yoga is intended to address all lev-
els of the body, and to reduce and remove the suffering in each
aspect of the human condition. We clearly see from even this short
discussion how thoroughly the vedic wisdom teachers conceived
and laid out the dimensions of human existence.
Defining the Integrated Warrior Model

The pancamayakosha model is the basis for the Integrated Warrior
Model (IWM). The IWM is an open-ended structure that allows the
Bhakti Warrior practitioner to identify gross and subtle imbalances
in the body and apply appropriate tools and technologies to ad-
dress them. As with the five koshas, the five elements of IWM are
physical, energetic, mental, wisdom, and bliss. These five elements
of the IWM are covered in each of the Bhakti Warrior immersion
modules.
The IWM, in keeping with the spirit of the Bhakti Warrior system,
is not a proscriptive model; it does not dictate how the practitioner
should work on each layer, or what constitutes the “outer limits”
of the practitioner’s growth. Instead, the model encourages self-
exploration and experimentation with each layer. The model can
also be extended to the design of group yoga classes, and indi-
vidual sessions with students. When fully understood and applied
in a way consistent with your teaching potential, the model can
also be used to guide others along an evolutionary path of growth

and self-improvement.
Root Work: Kosha Awareness

The koshas exist both as a conceptual model and as a realized
aspect of the human existence. In order to build our awareness
of the koshas, we can begin with the annamayakosha, the least
subtle and most accessible layer of the body. This root work exer-
cise with also be fairly pleasurable to do. It involves eating!
TT Choose a food you crave—an indulgent food rich in sensory value.
TT First,there is a hard part first. Prepare or purchase your favorite

food and sit with it near your body. It is likely that you will begin to
react in physical way. Notice your physical reaction to the presence
of your craved food.
TT Now, slowly eat a bite of the food. Notice your reactions to the
food on a physical level. Try to extend your awareness into your
body by paying attention to things like the surface of your skin.
What has physically changed now that you’ve eaten this food?
This is a challenging exercise because you will need to separate
your mental satisfaction and sensory input (smell, taste, etc.) from
the actual impact on your body. Even though the annamayakosha
is the least subtle layer, it is amazing how little awareness most
people have about their physical body. Continue to work on this
exercise and see how aware you can become of the impact of this
food on your body.
The Body of Food (Annamayakosha)

Inspirations
Tattiriya Upanishad
Siva Samhita
Book of Genesis
Tattiriya Upanishad II.2.1

Whatsoever living beings live on this earth, truly they are born from
food, also they remain alive on food alone, and in the same way
they return into it at the end. Food is verily the first among all
that is created; therefore, it is said to be medicine for all. One who
meditates on food as Brahman surely obtains all food. Verily, food
is the first among all, hence it is the universal remedy. All creatures
are born from food, they grow by food. All beings consume it and
are consumed by it, hence it is regarded as food.
Siva Samhita I.89-90

From the annamayakosha of the father, and in accordance with its
past karma, the human soul is re-incarnated; therefore, the wise
consider this beautiful body as a punishment, for the suffering of
the effects of past karma. This temple of suffering and enjoyment,
made up of flesh, bones, nerves, marrow, blood, and intersected
with blood vessels etc., is only for the sake of suffering of sorrow.
Book of Genesis 2:7

And the Lord God formed man [of] the dust of the ground.
Key Points
TT It is almost universal that cultures identify the source of man to be
the earth, formed out of the products of the earth.
TT The first principle of sustaining the physical body is the application
of appropriate food, which is the basis of this kosha.
TT The second principle of sustaining the physical body is the applica-
tion of appropriate exercise, which helps to maintain the physical
structure and destroy impurities.
The Role of the Physical Body in Yoga

The Shiva Samhita reflects the spiritual traditions of most culture in
the declaring the body to be a trap for the suffering and unhappi-
ness. It is said the renowned buddha, Gautama Siddhartha, began
his spiritual quest in response to seeing a sickly old man outside of
the palace walls where he enjoyed princely, sensual pleasures. The
fear of the body as a prison gave the vedic seers the perspective
that the body was something to be transcended.
The Tantric Embrace of the Physical: Hatha Yoga

However, the annamayakosha (the physical body, or “food sheath”)
is a key part of the human experience, and the transcendental
leanings of vedic seers began to be eclipsed by the development of
tantra. Rather than seeing the body as a hindrance to the practi-
tioner, the tantric yogins saw the mundane body as a valid vehicle
for exploring the infinite. While associated with kinky sex practices
in the West, the tantric perspective is really one about the utter
extraordinariness revealed through the mundane.
Out of the tantra model came hatha yoga, which is catalogued most
completely in the Hatha Yoga Pradipika of Swatmarama. Hatha
yoga is an eclectic set of practices that are intended to cleanse the
physical body by “baking” it in the fire of practice. Hatha yoga
expanded on the concept of asana, expanding its definition from
“meditative posture” to a set of physical exercises that created flex-
ibility and strength in the body. Many of the classical hatha yoga
postures are reflected in today’s yoga classes, albeit with some
modification. In the Hatha Yoga Pradipika, Swatmarama men-
tions 84 asanas, mainly seated postures, but also including poses
like the peacock (mayurasana) and the rooster (kukkutasana).
Hatha yoga also introduced the concepts of locks (bandhas) that
trapped and maintained energy within the body. Mudras, man-
tras, and pranayamas were also greatly expanded. Hatha yoga
also proposes the six cleansing actions (shatkarma kriya) that in-
cludes specific physical, breathing, and mental exercises.
Tending to the Physical Body: Ayurveda

The vedic seers recognized that poor health and deterioration of
the physical body posed a substantial threat to not only the health
of an individual, but also the capacity to carry out a spiritual prac-
tice. For that reason, according to the Charaka Samhita, a group
of sages gathered to hear the wisdom of the god Brahma. Brahma,
at the sages’ request, imparted the “wisdom of life” or ayurveda.
Ayurveda continues to be practiced in India today, and has spread
across the globe as a holistic model of health care.
The fundamental tenet of ayurveda is expressed in the following
sutra from the Charaka Samhita: Samadosha samagnischa sa-
madhatu malakriya Prasanna atma manah swastha itih abhidhi-
yate. Loosely translated, it states that “happiness and health in
mind and body is the outcome of cultivating balance.” As with
yoga, the main focus of ayurvedic medicine is to bring the body
back into homeostasis by strengthening weakened systems and

pacifying overactive ones.
One of the most important aspects of ayurveda is diet. Ayurveda
stresses the appropriate consumption of appropriate foods as the
key to over physical health. This should come as no surprise, as the
Tattiriya Upanishad states all things arise from food. In ayurveda,
the appropriate diet is determined by a person’s individual consti-
tution (prakruti) and current state of health (vikruti). The goal is to
bring the current state of health as close a possible to the person’s
natural state of balance. Ayurvedic nutrition is therefore a dynam-
ic practice, as particular dietary practices shift with the individual,
as well as environmental factors, such as time of day or year.
Ayurveda also stresses the importance of daily routine of caring for
the body. This routine includes cleansing the various openings of
the body (e.g. eyes, mouth, etc.), oiling the body, and engaging in
a specific physical exercises. Through the daily routine and proper
diet, the person who follows ayurvedic principles is said to have a
greater lifespan and vitality than the common man.
Western Physical Culture: The Intelligent Body

In the West, the concept of “physical culture” arose as an integra-
tive view of physical health, athletic prowess, and spiritual devel-
opment. The Greeks and Romans culturally emphasized the im-
portance of physical ability, and immortalized their icons through
religion (e.g. the demi-god Hercules, thought to be the son of Zeus)
and through organized sporting events such as the Olympics and
the events of the Coliseum. The gymnasiums of ancient Greece
served as a physical training ground as well as place for the discus-
sion of philosophy. Roman physicians believed that exercise and
proper diet released energies in the physical body that promoted
health and wellness.
While the physical cultural movement took a strong turn towards
ethnic and racial discrimination in the early 1900s, at its heart it
remained focused on the cultivation of mental and physical ability.

Joseph Pilates, the creator of the Pilates movement system (which
he named “Contrology”), was a strong believer in physical culture,
and both his exercise system and his many inventions reflect this.
The core of Pilates is the cultivation of conscious control of the
body, correcting imbalances and increasing strength. Just as In-
dian yogins claim vastly increased vitality and lifespans, Joseph
Pilates is often show fit, strong, and vital even in his later years.
Pilates is an exemplar of the physical cultural movement in both
his philosophy and his application of it.
Western resistance training and other physical training models
can play an important role in training the annamayakosha, as it
can provide strengthening for muscles that are difficult to access
through a yoga practice. Muscles such as the biceps and latissimus
are very difficult to train through yoga, which are easily strength-
ened through external resistance training. In addition, for West-
erners, resistance training is a familiar and recognizable form of
training.
Annamayakosha in the IWM

The annamayakosha is first layer that most practitioners want to
harmonize. To harmonize this kosha, a practitioner will need to
identify the following elements:
TT Dietarypractices, including but not limited to the adoption of a
diet consist with individual constitution.
TT Identificationof musculoskeletal imbalances, including areas of
over- and under-development, and the appropriate application of
physical training modes.
TT Cultivation
of conduct consist with the yamas and niyamas, as a
way to maintain the physical benefits gained through practice.
Fundamentals of Anatomy
Key Points
TT Anunderstanding of anatomy is essential to the creation of bal-
anced sequences within an asana class.
TT Basic movement terminology is also critical for the yoga instructor
to grasp.
The Importance of Anatomy

For the asana teacher, a knowledge of anatomy is essential for
many reasons. At the most basic level, awareness of the construc-
tion and mechanics of the body in stillness and movement gives
the instructor a respect for the complexity inherent in even the
most basic body movements. Practically, the construction of asana
sequences becomes much richer when there is an awareness of
how the body moves, and therefore a better cultivation of balance
in the overall class.
On a personal note, I do not think that I would have been able

to create the yoga classes that I can now without learning a
great deal of anatomy. With the addition of anatomy to my
vocabulary, I was able to create much more exciting, but also
more physically balanced, sequences. While I could design very
physically demanding classes, they did not have a sense of com-
pleteness. Post-anatomy, the classes could be physically chal-
lenging, while still leaving the class feeling as if that the body
was brought back into center.
While learning anatomy is daunting, once mastered its vocabulary

is indispensable. Every Bhakti Warrior instructor is encouraged
to fully embrace the language of anatomy to enrich their asana
classes.
The Effect of Techniques on the Body

In many yoga books and publications, the discussion of yogic tech-
niques often includes a statement regarding their effects on the
physical body. Texts such on hatha yoga, such as Hatha Yoga
Pradipika or Gheranda Samhita, often refer to the physical benefits
of asana in fantastical ways. For example, the pose mayurasana is
said to kindle the “gastric fire” to such a degree that the practitio-
ner will not be effected by any kind of poison. These statements
are meant literally and figuratively. Mayurasana, for example, re-
quires great strength in the abdomen and also involves a deep
pressure on the intestines that will stimulate the nerve endings in
the gastric and solar plexus areas of the body. On a figurative level,
the poison referred to in the ancient texts is the spiritual poison of
laziness, lack of attention, and other mental weakness that derails
practice. The intensity of the asana helps to cure this by increasing
the intangible mental qualities of the practitioner.
The effect of asana on the physical level of the body is obvious.
Krishnamacharya, the father of modern vinyasa yoga, used asana
as a therapeutic tool with his clients, an approach that his son
Desikachar and student B.K.S. Iyengar adopted in the viniyoga and
Iyengar styles. As a physical form of exercise, asana can clearly tone
the musculature, thereby improving a number of different physical
ailments. Multiple studies have been conducted that have demon-
strated that yoga is an effective treatment for low back pain and,
in India, yoga therapy is applied for many conditions. While proper
sequencing of the asanas and proper form are critical to success in
addressing physical issues, yoga has clear support from the West-
ern medical community as a tool for overall muscular health.
The physiological benefits of yoga are a little less clear. Many yogis
claim that a practice of yoga can be beneficial for many physical
ailments, such as cancer, poor digestion, and low thyroid. The sci-
entific research on these benefits is much less clear. Many studies
of the efficacy of yoga in treating health conditions have been
conducted in India. These studies, while relevant, have often been
plagued by poor research design and inadequate follow-up to meet
the standards of Western researchers. In addition, research has
tended to focus on lifestyle diseases, such as cardiovascular con-
ditions and diabetes mellitus, which are very responsive to most
physical training regimens. The more extraordinary claims, such as
reducing the symptoms of cancer or curing infertility, do not have
rigorous scientific support in the West.
One of the key ways in which yoga may work on the body as a
whole is that it tends to activate the parasympathetic nervous
system (PSN). The PSN is responsible for bringing the body to a
relaxed state by secreting hormones that cause a depression in
the heart and breathing rate, allows for increased digestive and
peristaltic activity, and reduces the presence of hormones related
to stress. The anecdotal statistic often cited is that 80% of visits to
either a doctor or hospital are stress-related or stress-induced. For
As we progress deeper into the tradition and tools of yoga, we

will begin to discover how yoga affects the energy of an individ-
ual. By manipulating this energy, we can create an opportunity
for healing that is beyond the physical.
In my own teaching and experience with yoga asana, there are

just some poses, or combinations thereof, that crack us open and
help create the opportunities for deep physical and emotional
healing. While inexplicable to Western science, these healings
are incredibly potent and long lasting. At the outset we will
focus only on very simple techniques, but the potential exists to
expand your ability to embrace energetic medicine.
Full Body Anatomical Line Drawings
Skeletal System - Anterior View Click here to print line drawing
Skull
Mandible
(jaw bone) Clavicle
(collar bone)
Sternum Scapula
(shoulder blade)
Rib cage
Humerus
Radius
Spine
Pelvis Ulna
Sacrum Carpals
Metacarpals
Phalanges
Femur
Patella
(knee cap)
Tibia
Fibula
Tarsals
Metatarsals
Phalanges
Copyright © 2000 Healtheon/WebMD Corporation - All rights reserved. visit us at www.webmd.com
visit us at www.webmd.com
Musculoskeletal Anatomical Line Drawings
Spine - lateral View

Click here to print line drawing
C1 (Atlas)
C2 (Axis)
Cervical
nerves
C7
T1
Thoracic
nerves
T12
L1
Lumbar
nerves
L5
Sacral Sacrum
nerves
Coccyx
opyright © 2000 WebMD Corporation - All rights reserved. visit us at www.webmd.com
Musculoskeletal Anatomical Line Drawing
Muscular System - Anterior View

Frontalis
Orbicularis oculi
Masseter
Levators
Sternocleidomastoid Orbicularis oris
Trapezius Mentalis
Deltoid
Pectoralis
Biceps
Ant. serratus
Brachialis
Ext. oblique
Brachioradialis
Rectus abdominis
Flexors
Adductors
Quadriceps
Sartorius
Peroneus
Anterior tibial
Copyright © 2000 WebMD Corporation - All rights reserved. visit us at www.webmd.com
Musculoskeletal Anatomical Line Drawings
Muscular System - Posterior View

Sternocleidomastoid
Trapezius
Infraspinatus Deltoid
Teres major
Triceps
Latissimus dorsi Brachioradialis
Extensors
Flexors
Abductors
Adductors
Gluteus maximus�
Hamstrings
Popliteus
Gastrocnemius
Soleus
Achilles tendon
Copyright © 2000 WebMD Corporation - All rights reserved. visit us at www.webmd.com
Cardiovascular Anatomical Line Drawings
Arterial Supply - Anterior View Click Here. . .to print line drawing
Carotid Aorta
Subclavian
Brachiocephalic
Axillary
Internal Mammary
Brachial
Coronary
Aorta Right gastric
Celiac Splenic
Right renal Left renal
Radial
Superior
mesenteric
Ulnar
Iliac
Arterial
arches
Femoral
Deep
femoral
Popliteal
Anterior
tibial
Posterior
tibial
Copyright © 2000 Healtheon/WebMD Corporation - All rights reserved. visit us at www.webmd.com
this reason alone, any physical practice that reduces or eliminates

stress can have an substantial impact on the health of an individ-
ual. Coincidentally this is why both Western medicine and ancient
yogis suggest that the most important class element is shavasana,
the final resting posture in a yoga class.
Anatomy and Kinesiology Terminology

abduction Lateral movement away from the midline of the trunk,
as in raising the arms or legs to the side horizontally.
adduction Movement medially toward the midline of the trunk,
as in lowering the arms to the side or legs back to the anatomical
position.
agonist A muscle or muscle group that is described as being pri-
marily responsible for a specific joint movement when contract-
ing.
amphiarthrodial joints Joints that functionally allow only a
very slight amount of movement such as synchondrosis (ex. cos-
tochondral joint of the ribs with sternum), syndesmosis (ex. distal
tibiofibular), and symphysis (ex. symphysis pubis) joints.
anatomical position The position of reference in which the sub-
ject is in the standing position, with feet together and palms of
hands facing forward.
antagonist A muscle or muscle group that counteracts or opposes
the contraction of another muscle or muscle group.
appendicular skeleton The appendages, or the upper and low-
er extremities, and the shoulder and pelvic girdles. dynamics The
study of mechanics involving systems in motion with acceleration.
arthrodial joints Joints in which bones glide on each other in
limited movement, as in the bones of the wrist (carpal) or the
bones of the foot (tarsal).
axial skeleton The skull, vertebral column, ribs, and sternum. axis
of rotation The point in a joint about which a bone moves or turns
to accomplish joint motion.
balance The ability to control equilibrium, either static or dynam-
ic.
center of gravity The point at which all of the body’s mass and
weight are equally balanced or equally distributed in all direc-
tions.
central nervous system (CNS) The cerebral cortex, basal gan-
glia, cerebellum, brain stem, and spinal cord.
circumduction Circular movement of a bone at the joint, as in
movement of the hip, shoulder, or trunk around a fixed point. Com-
bination of flexion, extension, abduction, and adduction.
closed kinetic chain When the distal end of an extremity is fixed,
preventing movement of any one joint unless predictable move-
ments of the other joints in the extremity occur.
concentric contraction A contraction in which there is a short-
ening of the muscle that causes motion to occur at the joints it
crosses.
contractility The ability of muscle to contract and develop ten-
sion or internal force against resistance when stimulated.
crest Prominent, narrow, ridgelike projection of bone, such as the
iliac crest of the pelvis.
depression Inferior movement of the shoulder girdle, as in return-
ing to the normal position from a shoulder shrug.
dorsal flexion (dorsiflexion) Flexion movement of the ankle
resulting in the top of foot moving toward the anterior tibia.
eccentric contraction A contraction in which the muscle length-
ens in an attempt to control the motion occurring at the joints
which it crosses, characterized by the force of gravity or applied
resistance being greater than the contractile force.
elasticity The ability of muscle to return to its original length fol-
lowing stretching.
elevation Superior movement of the shoulder girdle, as in shrug-

ging the shoulders.
equilibrium State of zero acceleration in which there is no change
in the speed or direction of the body.
eversion Turning of the sole of the foot outward or laterally, as in
standing with the weight on the inner edge of the foot.
extension Straightening movement resulting in an increase of the
angle in a joint by moving bones apart, as when the hand moves
away from shoulder during extension of the elbow joint.
external rotation Rotary movement around the longitudinal
axis of a bone away from the midline of the body. Also known as
rotation laterally, outward rotation, and lateral rotation.
extrinsic muscles Muscles that arise or originate outside of
(proximal to) the body part on which they act.
fascia Fibrous membrane covering, supporting, connecting, and
separating muscles.
first-class lever A lever in which the axis (fulcrum) is between the
force and the resistance, as in the extension of the elbow joint.
flexion Movement of the bones toward each other at a joint by
decreasing the angle, as in moving the hand toward the shoulder
during elbow flexion.
Golgi tendon organ (GTO) A proprioceptor, sensitive to both
muscle tension and active contraction, found in the tendon close
to the muscle tendon junction.
hamstrings A common name given to the group of posterior thigh
muscles: biceps femoris, semitendinosus, and semimembranosus.
horizontal abduction Movement of the humerus in the horizon-
tal plane away from the midline of the body.
horizontal adduction Movement of the humerus in the horizon-

tal plane toward the midline of the body.
inertia Resistance to action or change; resistance to acceleration
or deceleration. Inertia is the tendency for the current state of mo-
tion to be maintained, regardless of whether the body segment is
moving at a particular velocity or is motionless.
innervation The supplying of a muscle, organ, or body part with
nerves.
insertion The distal attachment or point of attachment of a mus-
cle farthest from the midline or center of the body, generally con-
sidered the most movable part.
internal rotation Rotary movement around the longitudinal axis
of a bone toward the midline of the body. Also known as rotation
medially, inward rotation, and medial rotation.
intrinsic muscles Muscles that are entirely contained within a
specified body part; usually refers to the small, deep muscles found
in the foot and hand.
inversion Turning of the sole of the foot inward or medially, as in
standing with the weight on the outer edge of the foot.
isokinetic Type of dynamic exercise usually using concentric and/
or eccentric muscle contractions in which the speed (or velocity) of
movement is constant and muscular contraction (usually maximal
contraction) occurs throughout the movement.
isometric contraction A type of contraction with little or no
shortening of the muscle resulting in no appreciable change in the
joint angle.
isotonic Contraction occurring in which there is either shorten-
ing or lengthening in the muscle under tension; also known as a
dynamic contraction, and classified as being either concentric or
eccentric.
kinesiology The science of movement, which includes anatomi-

cal (structural) and biomechanical (mechanical) aspects of move-
ment.
kyphosis Increased anterior concavity of the normal thoracic
curve. The lumbar spine may have a reduction of its normal lordo-
tic curve, resulting in a flat-back appearance referred to as lumbar
kyphosis.
lateral axis Axis that has the same directional orientation as the
frontal plane of motion and runs from side to side at a right angle
to the sagittal plane of motion. Also known as the frontal or coro-
nal axis.
lateral flexion Movement of the head and/or trunk laterally
away from the midline; abduction of spine.
lever A rigid bar (bone) that moves about an axis.
ligament A type of tough connective tissue that attaches bone to
bone to provide static stability to joints.
lordosis Increased posterior concavity of the lumbar and cervical
curves.
mass The amount of matter in a body.
movement phase The action part of a skill, sometimes known
as the acceleration, action, motion, or contact phase. Phase physi-
ological movement Normal movements of joints such as flexion,
extension, abduction, adduction, and rotation, accomplished by
bones moving through planes of motion about an axis of rotation
at the joint.
muscle spindle A proprioceptor sensitive to stretch and the rate
of stretch that is concentrated primarily in the muscle belly be-
tween the fibers.
neuron Nerve cell that is the basic functional unit of the nervous
system responsible for generating and transmitting impulses.
neutralizers Muscles that counteract or neutralize the action of
other muscles to prevent undesirable movements; referred to as
neutralizing, they contract to resist specific actions of other mus-
cles.
open kinetic chain When the distal end of an extremity is not
fixed to any surface, allowing any one joint in the extremity to
move or function separately without necessitating movement of
other joints in the extremity.
opposition Diagonal movement of the thumb across the palmar
surface of the hand to make contact with the fingers.
origin The proximal attachment or point of attachment of a mus-
cle closest to the midline or center of the body, generally consid-
ered the least movable part.
osteoblasts Specialized cells that form new bone.
osteoclasts Specialized cells that resorb new bone.
palpation Using the sense of touch to feel or examine a muscle
or other tissue.
peripheral nervous system (PNS) Portion of the nervous sys-
tem containing the sensory and motor divisions of all the nerves
throughout the body except those found in the central nervous
system.
plantar flexion Extension movement of the ankle, resulting in the
foot and/or toes moving away from the body. preparatory phase
Skill analysis phase, often referred to as the cocking or wind-up
phase, used to lengthen the appropriate muscles so that they will
be in position to generate more force and momentum as they con-
centrically contract in the next phase.
pronation Internally rotating the radius so that it lies diagonally

across the ulna, resulting in the palm-down position of the fore-
arm; term also refers to the combined movements of eversion, ab-
duction, and external rotation of the foot and ankle.
protraction Forward movement of the shoulder girdle away from
the spine; abduction of the scapula.
proximal Nearest to the midline or point of reference; the forearm
is proximal to the hand.
quadriceps A common name given to the four muscles of the
anterior aspect of the thigh: rectus femoris, vastus medialis, vastus
intermedius, and vastus lateralis.
reciprocal inhibition Activation of the motor units of the ago-
nists, causing a reciprocal neural inhibition of the motor units of
the antagonists, which allows them to subsequently lengthen un-
der less tension. Also referred to as reciprocal innervation.
retraction Backward movement of the shoulder girdle toward the
spine; adduction of the scapula.
rotation Movement around the axis of a bone, such as the turning
inward, outward, downward, or upward of a bone.
rotator cuff Group of muscles intrinsic to the glenohumeral joint,
consisting of the subscapularis, supraspinatus, infraspinatus, and
teres minor, that is critical in maintaining dynamic stability of the
joint.
sagittal plane Plane that bisects the body from front to back,
dividing it into right and left symmetrical halves. Also known as
the anteroposterior, or AP plane.
scoliosis Lateral curvatures or sideward deviations of the spine.
second-class lever A lever in which the resistance is between the
axis (fulcrum) and the force (effort), as in plantar flexing the foot
to raise up on the toes.
sensory neurons Neurons that transmit impulses to the spinal

cord and brain from all parts of the body.
somatic nerves (voluntary) Afferent nerves, which are under
conscious control and carry impulses to skeletal muscles. speed
How fast an object is moving, or the distance an object travels in a
specific amount of time.
spinal cord The common pathway between the central nervous
system and the peripheral nervous system.
spinal nerves The group of 31 pairs of nerves that originate from
the spinal cord and exit the spinal column on each side through
openings between the vertebrae. They run directly to specific ana-
tomical locations, form different plexuses, and eventually become
peripheral nerve braches.
stability The resistance to a change in the body’s acceleration;
the resistance to a disturbance of the body’s equilibrium.
stabilizers Muscles that surround the joint or body part and con-
tract to fixate or stabilize the area to enable another limb or body
segment to exert force and move; known as fixators, they are essen-
tial in establishing a relatively firm base for the more distal joints
to work from when carrying out movements.
supination Externally rotating the radius to where it lies parallel
to the ulna, resulting in the palm-up position of the forearm; term
is also used in referring to the combined movements of inversion,
adduction, and internal rotation of the foot and ankle.
synergist Muscles that assist in the action of the agonists but are
not primarily responsible for the action; known as guiding muscles,
they assist in refined movement and rule out undesired motions.
synovial joints Freely movable diarthrodial joints containing
a joint capsule and hyaline cartilage and lubricated by synovial
fluid.
tendon Fibrous connective tissue, often cordlike in appearance,

that connects muscles to bones and other structures.
third-class lever A lever in which the force (effort) is between the
axis (fulcrum) and the resistance, as in flexion of the elbow joint.
torque Moment of force. The turning effect of an eccentric force.
transverse plane Plane that divides the body horizontally into
superior and inferior halves; also known as horizontal plane.
velocity Includes the direction and describes the rate of displace-
ment.
Root Work: Describing the Body Position in an Asana

Developing familiarity and facility with movement terminology
requires a good deal of patience and practice. In order to make
this process easier, we will be incorporating this language into our
training. However, as on-going exercise, try to think of each asana
in terms of its anatomic position. As you learn each pose, focus on
how the actions work in terms of anatomical language. Although
it may be difficult at first, you will find that continuous exposure
and work with the language will help.
The Practice of Asana

Inspirations
Hatha Yoga Pradipika
Gheranda Samhita
Hatha Yoga Pradipika 1.10, 17

Hatha is the sanctuary for those suffering every type of pain. It is
the foundation for those practicing every type of Yoga. Asanas are
described first because they are the first step of Hatha. They give
steadiness, health, and lightness of body.
Gheranda Samhita 1.4, 1.8, 1.9

There is no fetter like illusion, no force greater than Yoga, no friend
greater than knowledge, and no enemy greater than ego. Like an
unbaked pot in water, the body is always decaying. One should
bake it with the fire of Yoga and make it pure. Purification, strength,
steadiness, calmness, lightness, realization, and abstraction are the
seven means of perfecting the body.
Key Points
TT Asana is the tool of purifying the physical body, “baking” it into
firmness through the heat of practice.
TT In
the IWM, asana helps to address physiological imbalance and
improves strength, flexibility, coordination, balance, and control.
TT Alignment is critical to the overall success of achieving the goal of

the asana and, by extension, the asana practice.
The Fundamentals of Asana

In Sanskrit, the word asana is literally “seat.” The earliest definition
of asana was the meditative posture assumed by yogins. Later, dur-
ing the rise of tantra, asana came to include specific body positions
that were used to cultivate readiness for seated meditation. When
Krishnamacharya reintroduced the practice of asana, he drew from
Tibetan physical movement practices; traditional hatha yoga pos-
tures; and the content of the Srittattvanidhi and Vyayama Dipika,
two manuals of physical movement from the palace of Mysore.
What is an Asana?
What constitutes an asana is open to interpretation. The asanas
mentioned in the classical yoga texts are a combination of seated
postures, twists, basic forward bends and backbends. However,
there are only 84 asanas mentioned in these texts. According to
T.K.V. Desikachar, Krishnamacharya’s guru in Tibet knew around
5,000 asanas, and Krishnamacharya himself was reputed to know
3,000. Tradition states that the Lord Shiva, when demonstrating
the first asanas, produced 8,400,0000 asanas, representing the
complete spectrum of all living things.
In essence, all positions of the body, when fixed, are an asana. The
classical and modern Indian asanas reflect the traditional dance,
martial arts, gymnastic, and wrestling movements of its culture.
The movements of tai chi, Brazilian capoeira, Japanese karate kata,
and other martial systems all contain movements or positions that
call to mind Indian asanas. As evidenced by the animal names
of several asanas, the ancient Indian yogis also drew from their
natural environment; the same is found in Chinese martial arts,
where styles are named after animal influences (e.g. crane, mon-
key, tiger).
Within Bhakti Warrior Yoga, asana is a static position of the limbs

that cultivate certain physical qualities. There are 108 asanas that
we focus on in our workshops as exemplars of the possibilities with-
in asana, and because of their applicability to creating the quali-
ties of strength, flexibility, balance, coordination, and control. They
also represent a broad range of complexity, providing challenge as
a practitioner’s capacity grows. These 108 asanas are a starting
point for the creativity of the practitioner, not the end point.
The Directions of Mobility

In discussing asana, yogacharya Andrey Lappa proposes a model
of physical asana that begins from the multiple movement direc-
tions presented at all joints in the body. Lappa identifies 9 basic
mobility potentials for each joint:
1. Neutral
2. Forward bend (Flexion)
3. Back bend (Extension)
4. Bending to the right (Lateral Flexion)
5. Bending to the left (Lateral Flexion)
6. Twisting to the right (Rotation)
7. Twisting to the left (Rotation)
8. Increasing the space within the joint capsule (extension)
9. Decreasing the space within the joint capsule (compression)
In Lappa’s system, these 9 movements can be combined, creating
bi- and tri-directional combinations.
There are approximately 230 joints in the body, with varying de-
grees of movement. These include the joints that make up the
skull and pelvis that are functionally unmovable without external
manipulation. After we remove these joints, we are left with the

following synovial joints:
1. Toes
2. Ankles
3. Knees
4. Hips
5. Lower Spine
6. Middle Spine
7. Neck
8. Shoulders
9. Elbows
10. Wrists
11. Fingers
The fingers we will return to in later discussions, as they are

important part of mudras. Mudras are specific positions of the
body that create specific mental effects on the body.
These 11 zones have multiple mobilities with which we can form

body positions. We will exclude the fingers and toes for now, leav-
ing us with 9 zones of multiple mobility.
Each of these 9 zones of mobility have specific possible movements.
For example, the neck can perform all 9 directions of movement,
whereas the knee can only perform 6, and only does 4 in common
practice.
To complete our understanding of the directions of mobility, we
must also add the basic starting positions. These are:
1. Standing (Head Up)

2. Inverted (Head Down)
3. Lying on the right side (Laterally Recumbent)
4. Lying on the left side (Laterally Recumbent)
5. Lying on the belly (Prone)
6. Lying on the back (Supine)
These six positions combined with the joints and directions of mo-
bility create the complete palette for the creation of asana.
Universal Alignment within Asanas

In the mind of the beginner, the most important question regard-
ing asana is, “Am I doing the pose correctly?” For the advanced
practitioner, “correctly” is determined by the desired effect upon
the various layers of the body. However, the beginner requires
definite guidance on how to place their limbs in position, and how
to sustain the posture.
While every asana has its own unique elements from a physical ex-
ecution perspective, there are some universal alignment principles
that can be applied to almost all asanas. These universal align-
ment principles are:
1. Begin with relaxation.
2. Maximally extend the spine in all positions.
3. Allow all poses to lift out their base by pushing downward.
4. Square the knee and hip joints.
5. Discomfort is expected, but pain is not.
The first principle reminds students that the body needs to begin
in a state of relaxed awareness. Beginners typically over tense
the body, leading to discomfort and exaggerated activation of the
muscles. Over time, this results in either injury or imbalance. Areas

that are usually overactivated include the shoulders, neck, hands,
and feet. Reminding students to begin with relaxation reduces the
risk of injury and improves the effectiveness of the practice.
Maximally extending the spine in all positions is an important part
of preventing injury to all segments of the back. The health of the
spine is considered the indicator of an individual’s age, and yogins
work to maintain the suppleness of the spine well past the average
point at which Westerners begin to complain of back problems.
While incredibly well designed and strong, the spine is easily dam-
aged and eventually destroyed by actions such as excessive spinal
flexion, or combining flexion with rotation. For that reason, even in
positions of flexion, practitioners should be encouraged to create
as much space between the vertebrae as possible.
All poses should have a sense of buoyancy to them. This buoyancy
is created by pressing down through the base of the pose, an ac-
tion that lifts the body up from its base. Many new students to
yoga will passively hold a pose, either by allowing gravity to drag
the frame of the body down or by locking joints (such as the elbows
and knees). Neither is desirable. Students should learn to stamp
down through the feet, press down through the hands, or similar
actions to activate the pose. This pressing down creates a lift in
the pose that gives it both strength and grace.
Squaring the knee and hip joints creates additional stability and
support in poses. In lunge poses, particularly those with back knee
lifted, the student should be encouraged to create a square under-
neath the forward knee joint to maintain the knee over the ankle.
Because of the relationship between the pelvis and the spine, when
the hip bones are not placed in the correct position there can be
excessive stress placed on the spine. For that reason, practitioners
should be encouraged to square the hip bones in the appropriate
direction (this includes poses in the prone and supine position).
Finally, new students will typically wonder what the appropriate

level of sensation should be. Students with low body awareness
will have a particular problem with this, as they may not be able
to differentiate between discomfort and pain. Many new students
will complain that “yoga hurts” because it challenges their physical
limits in unexpected ways. However, this is completely normal and
not a cause for alarm. Students will learn to tolerate the discom-
fort of the poses and differentiate between the physical challenges
of the practice. Students should never feel pain inside a joint—this
indicates a potential joint misalignment in a pose. These pains
can usually be corrected by following the first four principles.
When instructing an asana class, the instructor should take care to
remind new students often of these principles and encourage the
creation of sensation in a pose that is devoid of pain. Advanced
students and classes should focus on generating the maximum lev-
el of sensation in a pose, playing the edge in a way that is difficult
or impossible for new students.
The Bhakti Warrior 108

Bhakti Warrior Yoga focuses on an approximately 108 poses that
help to develop the asana vocabulary of the student. They repre-
sent each of the major categories of asana, including poses that
develop strength, flexibility, balance, and coordination. They also
provide the foundation for our later investigation of the more eso-
teric aspects of yoga.
As indicated in the above discussion, the ultimate vocabulary of
asana is limited only by the imagination and capacity of the teach-
er and his or her students. The creation of new variations of asanas
is an important part of investigating our own physical, mental, and
energetic capacities.
Methods of Instructing and Correcting Asana

When teaching asana either as standalone exercises or part of a
vinyasa (see below), it is important to be clear and concise when
instructing alignment. New instructors have polar tendencies
when first instructing alignment: they are either so nervous that
they say nothing, or they attempt to communicate every nuance of
the pose, by which time the student has held the pose for a good
deal of time without internally integrating it. The best option is a
happy medium between the two.
Visual and Auditory Input

Most students need visual input in order to perform the pose, and
will mimic the teacher’s body position. For this reason, it is impor-
tant to do the asana or vinyasa practice with your class. You will
save valuable time and words providing students with this visual
information regarding a pose. Words can then be used to explore
nuances of the pose that are not visible to the naked eye.
When describing aspects of the pose, avoid overly technical jargon
or “yoga-like” phrases that have no practical meaning to the stu-
dent. For example, if the mid-back needs to move in a certain way,
some teachers will say “inflate the kidneys.” The kidneys cannot be
inflated, nor are the kidneys the primary focus of the pose. While
these flowery metaphors may appeal to the mind or humor of the
student, they are not truly useful.
Particularly with beginners, it is important to emphasize the macro-
scopic actions in the pose. If we are cueing a plank position, then
we might focus on pressing the hands into the floor to straighten
the arms, while drawing the belly up and into the body. This cre-
ates the alignment sought by the phrase “inflate the kidneys,” but
in a much more accessible and precise way.
Criteria for Choosing to Address Misalignments

Many styles emphasize alignment, and the critical aspect of cor-
recting students who are not in proper alignment. If the primary
concern of the student in coming to yoga is to master the poses,
then this is important. However, many students come to yoga
classes for the enjoyment of the group movement and energy, not
for personal evolution. In the case of yoga for pleasure (bhoga),
correcting alignment in students is only necessary if it endangers
the health of their joints.
When students come to the practice of yoga seeking greater ben-
efits to their health and well-being, then the correction of misalign-
ments is both recommended and helpful. We will know these stu-
dents because they will seek us out after class, asking questions
about the practice and about what they can do to improve it. With
these students, it is important to emphasize the universal align-
ment principles. This will help them to begin to detect and remove
common and easily corrected misalignments, leaving you as the
instructor to provide the more nuanced corrections.
Visual Corrections
When correcting a student who is grossly misaligned, you should
begin by demonstrating the pose next to the student so that they
can again see the general blueprint of the pose. Encourage the
student to look at your body and then his or her own to determi-
nate where changes need to take place. This is the fastest way of
making alignment changes, and requires no touching.
Verbal Corrections
For smaller misalignments, a quick verbal correction is usually all
that is necessary. Verbal corrections need to be clear and concise.
“Raise the arm higher” is concise, but not at all clear. A better cor-
rection would be “lift your front arm to shoulder height and press
forward through your fingertips.” This statement is both clear
The Practice of Vinyasa

Inspirations
The Complete Book of Vinyasa Yoga
The Complete Book of Vinyasa Yoga pg. xvii

Vinyasa krama yoga is an ancient practice of physical and spiritual
development. It is a systematic method to study, practice, teach,
and adapt yoga. [Through t]his vinyasa krama (movement and
sequence methodology)...a practitioner will experience the real joy
of yoga practice.
Key Points
TT BhaktiWarrior Yoga asana classes use a blueprint that combines
a functional training approach with the pratikriyasana concept of
Krishnamacharya to create balanced sequences.
TT Multi-dimensionalvinyasa begins with the concept that the body
can be moved in space in multiple ways, and that use of all these
dimensions is essential in a balanced yoga class.
TT More than one mat, a specially designed round mat, or no mat may
be used to accommodate the multi-dimensional vinyasa flows.
Foundational Vinyasa Concepts

The word vinyasa means “to place in special way” and krama is
defined as “a course of action” or “in the proper order.” While we
typically hear the word vinyasa applied to asana classes, vinyasa
krama encompasses a much larger perspective. The natural flow
of any system, from the macrocosmic universe to the microcosmic
innerverse of the human body, is governed by specific inherent
rhythms and processes that proceed in dynamic relationship to
changes and fluctuations. We see these rhythms most profoundly
expressed in nature, where plants and animals exist in a continu-
ous and harmonious cycle of mutual influence. As Lao Tzu writes
in the Tao Te Ching regarding this natural order:
Tao gives life to all beings.
Nature nourishes them.
Fellow creatures shape them.
Circumstances complete them.
Everything in existence respects Tao

and honors nature—
not by decree, but spontaneously.
Observing and being in harmony with this natural rhythm is the

deepest expression of vinyasa krama. As is obvious from our own
experience, however, human beings have the rare ability to con-
sciously choose behaviors. This freedom of choice means that we
must work to achieve a modicum of integration within ourselves,
our communities, and our environment.
When we apply the philosophy of vinyasa krama to our physical
practice, the qualities of our internal and external environment
dictate the nature of our activity. Many or most people perform
the same physical movements for exercise regardless of the time of
day, the season, the physical condition of the body, to name only
a few factors. At the initial level of practice, utilizing the same
practice makes it easy for students to integrate the elements of the

practice. However, once a practitioner has mastered an extensive
vocabulary of exercise and understands how to form them into a
coherent sequence, practice is ideally a spontaneous response to
the condition of the body. Realistically, this level of awareness
does not arise for most practitioners unless they have been taught
to choose their practices out of a deep awareness of their bodies
and its inherent needs.
Conceptual Models for Designing Physical Practices

There are many conceptual models and rules to describe how one
should design a physical practice. To ignite our thinking regarding
this topic, the following is a list of concepts with short descrip-
tions.
1. Preset Practices. As discussed above, the simplest form of vin-
yasa practices are those that are preset. A classic example of
this is the Ashtanga Vinyasa system of Pattabhi Jois. Ashtanga
yoga consists of six sequences of increasing complexity that are
taught in a fixed manner. All Asthanga classes begin with a
series of sun salutation variations, followed by a series of warm-
up poses, and ending with standard sequence of backbends,
inversions, and lotus pose variations. In between these is the
main sequence, identified as First Series, Second Series, Third
Series, and so on. Traditionally, the practice is not changed or
adapted for the individual, based on the mindset that the stu-
dent practices what they can, and pauses in a certain posture
before moving on to the next.
2. Pratikriyasana. Prati means “in opposition to” and kriya means
“action.” Pratikriyasana, which is the basis of Krishnamacha-
rya later method of physical practice, involves a balancing of
physical actions of asanas. At its simplest level, this means
that each pose in the sequence must have a pose that creates
the opposite effect (e.g. a backbend followed by forward fold).
At a higher level of complexity, the concept of pratikriyasana is

applied to the entire arc of a sequence, implying that there is
an overall balance. This requires more awareness on the part
of the teacher and the practitioner.
3. Rasa Vinyasas. Rasa means “juice” and also refers to the taste
in food and human emotional states. Developed by Shiva Rea,
rasa vinyasa provides a framework for choosing poses based on
the overall physical quality of the practice. For example, “hero”
practices (vira rasa) have a number of arm balances, standing
poses, and other asanas that build strength and endurance in
the body. “Peace” practices (shanti rasa) cultivate relaxation
and internal tranquility through forward bend, hip openers,
and other “meditative” asanas. In her practices, Rea combines
her self-developed style with Krishnamachrya’s pratikriyasana
concept.
4. Functional Classification. Andrey Lappa proposes a functional
classification for asanas and by extension vinyasa. Instead
of the commonly used categories such as “forward bends” or
“standing poses,” Lappa proposes categories that relate to
the function of the poses. His categories include: stretching
asana, strengthening asanas, asana for coordination, asanas
for balance, and exercise for reaction. Based on this model,
the overall design of a class can be thought of in terms of this
functional focus. For example, a vinyasa practice focused on
strengthening would incorporate many poses for strength de-
velopment, while less of the poses in other categories. Lappa
further adds the ideas of dynamic and static to each category.
For example, strength may be developed statically (by holding
plank position) or dynamically (performing push-ups). This
model is highly useful for Western students, as it can connect
an asana practice to specific goals of the practitioner.
5. Spontaneous. In the spontaneous model, the practitioner
responds dynamically to the signals of his or her body. In this
advanced level of practice, there is no pre-planning. This form

is highly useful in personal practice, but practically impossible
in group classes.
The General Arc of a Bhakti Warrior Vinyasa Class

Bhakti Warrior vinyasa classes embrace the functional training
model with the conscious application of pratikriyasana for overall
structural balancing. The goal of every vinyasa class is to touch on
all components of physical development, with or without a specific
focus in the individual vinyasa class.
A general Bhakti Warrior vinyasa class follow a general template
in order to provide the student and the teacher with a consistent
approach to achieving the goals of the class. The overall elements
are:
1. Tuning-in. During tuning-in, the instructor encourages the
students to connect with their bodies. Techniques and focuses
such as body scanning, following the flow of the breath, notic-
ing where the body feels steady or in need, etc. are ways to
guide the student into the initial stage of physical awareness.
2. Breath activation through OM. All Bhakti Warrior Vinyasa
classes include the invocation of Om as a unifying experi-
ence for the class. Since chanting or singing also represents a
spontaneous and powerful form of pranayama, it also helps to
activate the breath and increase breath awareness.
3. Self-massage. Ayurveda recommends self-massage as a power-
ful tool for self-awareness and healing. Students can be en-
couraged to either do self-massage of the limbs, surface of the
chest, and belly using a squeezing or milking action with the
hand, or by tapping the limbs. Tapping involves an open hand
slap moving from the proximal to distal end of a limb and back
again. Tapping is a more invigorating and energizing practice,
and should be used as such.
4. Dynamic kriya. After the grounding exercises, students then

are taken through a series of dynamic kriyas to awaken the
body. Unlike asanas, kriyas are typically more free-form and do
not have a fixed or “correct” alignment. Even though they are
dynamic, these kriyas help the student to identify imbalances
and sensations throughout the whole body. This information is
then used as input to the rest of the practice. Several different
types of dynamic kriya are possible, and many of the Bhakti
Warrior kriyas are drawn from various movement systems from
around the world.
5. Grounding namaskars. Once students have achieved full-body
awakening and embodiment from the kriyas, this energy is
infused in the body through a series of grounding namaskars,
or honoring sequences. Surya Namaskar, the Sun Salute, is
perhaps the most well-known namaskar, but any consistent
sequence of poses or movements that cultivates a specific
awareness and honors an aspect of the world or life experience
can be considered a namaskar. These namaskars are rhythmic
in approach, but should focus on steadying the practitioner.
6. Core cultivation. Consciously developing the musculature of
trunk is a key component of Western yoga, and creates psycho-
spiritual benefits as well. After grounding namaskars, students
are taken through a series of exercises the strengthen and open
the abdominal muscles, the lower back, chest, and upper back.
Traditional sit-ups and other Western physical culture exercises
can be used here in addition to, or as a substitute for, asanas
and specific pranayamas and kriyas.
7. Multi-dimensional vinyasa sequences. In this segment, the
instructor leads students through the main focus on the class.
This may consist of one or more sequences developed by the
instructor in advance or spontaneously. This sequence uses the
specific functional and pratikriyasana focus described above.
8. Pranayama. After the completion of the main vinyasa se-

quences, time is taken to cultivate one or more pranayamas.
At the beginning level, the basic pranayamas of nadi shod-
hana (alternate nostril breathing), bhastrika (bellows breath),
or kapalabhati (skull-cleaning breath, “breath of fire”) should
be taught and practiced. As students become better able to
perform these basic pranayamas, instructors can introduce
advanced pranayamas involving combinations or more chal-
lenging techniques.
9. Dharana/Shavasana. Following pranayama, students will
cultivate either a practice of dharana or recline into sha-
vasana. During this period, students should be encouraged to
completely release both physical and mental strain and learn
to rest in the body as it is. This may go on for only a few to
several minutes depending on the class. As stated above, this
is the most important segment of class, and must always be
incorporated. When bringing students out of shavasana, the
transition should be gradual and should not disturb the quality
of mind and body.
10. Closing. Students who are on their backs should be brought
back to seated, preferably without rolling onto their sides.
Once the entire class has come to seated, the class as a whole
intones a final Om, connecting the beginning and end of the
class. After this, the students and instructor salute each other
with a bow and the word namaste.
All Bhakti Warrior instructors should follow this general class blue-
print. There is complete freedom in how the instructor conducts
each segment; however, each segment should be included in every
class.
This class format evolved overall several years of practice and

study of multiple styles of yoga. In designing the blueprint, I
wanted to ensure that I included asana, pranayama, chanting,
and meditation. I also wanted to consistently and consciously
include dynamic, free-form movement. In my time teaching, I
have found that many students have lost a sense of joy in be-
ing in their own bodies and trusting their movement instincts.
The dynamic kriyas are intended to bring people back into this
awareness, and encourage them to experience joy within them-
selves. The kriyas and free-form movement are particularly valu-
able for students who become frustrated by difficulty in getting
into the asanas. One of my students who became a teacher told
me she always includes dancing in her classes, and she notices
that the less fit and capable students find it incredibly freeing
and rewarding.
Foundations of Multi-Dimensional Vinyasa

The yoga mat has come to define the limits of a traditional yoga
practice. The standard yoga mat measures about three feet wide
and can be between five and seven feet long. Most vinyasa prac-
tices begin “at the top of the mat,” meaning that most of the mat
is behind the student. From here, the student usually steps forward
and back into various positions, as instructed by the teacher. Cer-
tain advanced practitioners may incorporate gymnastic transitions
(such as rolling from the back into Downward Facing Dog, a com-
mon movement in Ashtanga Yoga). However, it rarely occurs to
most practitioners to question the space restriction that the mat
creates.
The term “multi-dimensional vinyasa” has many layers of meaning.
The first meaning and the one on which we will focus for the time
being is that asanas and their associated vinyasas occur in three-
dimensional space. For sake of ease, we can define these three
dimensions as:
1. Forward-and-back. Characterized by moving from the “front” of

the mat to the back of the mat and forward again. An exam-
ple of this sequence would be stepping back from uttanasana
into adho mukha svanasana and back again. This is the most
common movement pattern in vinyasa classes.
2. Side-to-Side. Characterized by moving laterally on the mat.
Because of limitations of the standard mat formation, most
students come in to side-to-side movements by stepping back,
rotating to face the “long edge” of the mat, then moving later-
ally. However, this can also be achieved by stepping or jump-
ing wide “off the mat” and coming into the same movement.
3. Up-and-down. Characterized by moving vertically up-or-down.
This occurs in most vinyasa classes by coming from a head
down to a head up position (e.g. uttanasana to tadasana).
However, advanced practitioners can also achieve this through
somersaults (forward or back) or using inverted positions (such
as Handstand) to transit directly into head up positions.
To these three dimensions, we need to add the concept of rotation
or spin. In three dimensional space, all objects can spin along its
axis, or central point. As we all know, the earth rotates around its
axis creating, among other things, day and night. For the human
body, the central axis is the spine and our center of gravity, the
imaginary line of force that keeps us fixed to earth and is integral
to our sense of balance.
One Dimension Practice: Basic Concept

These four elements—the three dimensions and rota-
tion—are the conceptual foundation for a multi-dimen-
sional practice. In order to both simplify the concept
and give it a practical focus, we can speak of one, two,
or three-dimension vinyasa flows. At this time, we will
focus on the idea of a one dimension vinyasa flow.
In one dimension vinyasa flow, we use one yoga mat. Within the
structural limit of the mat, we have one dimension of movement—
forward-and-back—with rotation. The simplest example of a one
dimension vinyasa is the Sun Salutation, in which we start and end
at the front of the mat, and use steps forward and back to transi-
tion between the two points.
In addition to forward and back steps, we can also use rotation to
change the orientation of the class. The following is a sequence
that uses rotation to transition from one side in an asana sequence
to another:
1. Tadasana
2. Uttanasana
3. Anjaneyasana (left foot back)
4. Prasarita Padottanasana (90° degree rotation to the left)
5. Anjaneyasana (90° degree rotation to the left)
6. Parvritta Jagghika Prasarita Padottanasana (90° degree rota-
tion to the left) [literally, twisted legs spread out foot pose,
where the thighs are crossed and feet are wide, hands come to
the floor]
This is a simplistic sequence that utilizes 90° degree rotations to
come to each pose. It is also possible to use 180° rotations from
lunges to change sides in a pose. For example, in virabhadrasana
II/B we can start the pose with left foot back, right foot at front; to
change sides, we can simply rotate to face the back of the mat.
One Dimension Practice: Asana Selection

In all levels of practice, the instructor selects asana based on the
functional outcome of the practice. In a one dimension practice,
asana selection is also governed by the relative ease of transit from
one pose to another. The general rule in this matter is that poses
that share the same base can be linked together. For example, the
base in utthita trikonasana is the feet with the legs in a spread

position. Poses with a similar base include virabhadrasana I and II,
utthita parsvakonasana, parsva virabhadrasana II, among others.
All of these poses could be possibilities for the next pose following
uttihita trikonasana.
In performing the asanas within a one dimension vinyasa practice,
the only additional recommendation for new instructors is to en-
sure that the sequence is balanced between the right and left sides
of the body.
Root Work: Constructing a One Dimension Sequence

As a practical exercise, you will create a one dimension vinyasa
sequence using a minimum of 10 asanas. You may begin the se-
quence from any starting point. As you construct the sequence,
remember to select a particular focus (strengthening, stretching,
balance, etc.) so that the sequence of poses has internal consis-
tency and resonance.
Introduction to Ayurveda
Inspirations
Charaka Samhita
Susruta Samhita
Ashtañga Samgraha of Vagbhata
Charaka Samhita I.41, I.15-17

Ayurveda is that which deals with good, bad, happy and unhappy
life, its promoters and non-promoters, measurement and nature.
Disease-free condition is the best source of virtue, wealth, gratifi-
cation and emancipation while the disease are destroyers of this
(source), welfare and life itself.
Susruta Samhita I.14

Ayurveda has two objectives—alleviation of disorders in the dis-
eased and maintenance of the healthy.
Ashtañga Samgraha of Vaghata I.3

Persons who are desirous of a life which is the means (cause,
source, instrument) to obtain dharma (religious merit, righteous-
ness), artha (wealth) and sukha (happiness), should bestow utmost
faith in the teachings of ayurveda.
Key Points
TT Maintenance of the digestive and integrative fire of the body, or
agni, is the focus of ayurveda.
TT Proper diet and exercise, determined by the constitution or dosha
of the individual, is central to the maintenance of agni.
TT Thecultivation of daily routine, including a practice of yoga, is
important for the establishment of a balanced life.
Essentials of Ayurveda
Ayurveda has existed as fully developed system of preventative
and curative medicine since before the modern era, and has roots
stretching back thousands of years. Within its own textual records,
ayurveda is described as a gift from the god Brahman in response
to the suffering of mankind. The main wisdom of ayurveda is
contained in three still existing and available texts: the Charaka
Samhita, the Sushruta Samhita, and the Ashtanga Samgraha of
Vagbhata. Each text contains an extraordinary level of insight
regarding the human body, its condition in health and disease, and
the promoters and detractors of good health.
The Doshas
The ancient ayurvedic physicians believed that the human body
was comprised of the same elements that formed the universe.
This belief is part of Samkhya philosophy, which is one of the most
influential systems of thought from vedic times. According to Kap-
ila, the developer of the Samkhya school, the universe is comprised
of five elements, which were born as a progressive evolution of the
previous element. These five elements are:
1. Ether. The most subtle of the five elements, ether represents
unused potential. It is the space within things that allows
them to be filled with something else.
2. Air. As ether began to move, it created air. Air represents

movement and fluidity without shape or substance.
3. Fire. As air began to move, it created friction, which sparked
fire. Fire is the principle of warmth and radiance of light.
4. Water. The heat of fire created water. Water is the principle of
fluid movement with shape and substance.
5. Earth. When slowed, water became earth. Earth is the prin-
ciple of stability and solidness.
The ancient ayurvedic physicians felt that these five elements exist
in all human beings. They perceived these five elements combin-
ing into specific pairs of elements known as doshas. The three
doshas are:
1. Vata. The principle of movement, comprised of air and ether.
2. Pitta. The principle of heat, comprised of fire and water.
3. Kapha. The principle of stability and structure, comprised of
earth and water.
Each of the principles is further described by various gunas, or
qualities, that relate to the elemental make-up of the dosha. For
example, vata, which is comprised of air and ether, relates to the
qualities of dry, rough, mobile, and cold (much like wind itself);
pitta, in contrast, relates to the qualities of hot, oily, sharp, and
mobile.
All human beings have distinct combinations of these elements. In
ayurveda, this constitution is known as prakriti (the original form).
Due to choices of diet, exercise, and other lifestyle elements, the
doshas increase or decrease from their original state, leading to
vikriti (altered form). The goal of ayurvedic treatment is to bring
the patient back to their prakriti, which is the patient’s natural
state of health and wellness.
Agni: The Key Element of Ayurveda

Almost all cultures held the fire element in high regard and revered
it as the source of life and comfort. In India, the vedic seers wor-
shipped the fire element as agni, which is both a cosmic principle
and personifying deity. Agni is the fire element at all levels of
the universe, from the sun down to the individual human fire. In
humans there are several different types of agni, all of which are
responsible for transformation. For example, the ayurvedic seers
considered the act of digesting food to be an action of the gastric
fire. In the ayurvedic conception of the body, there is a fire for each
of the five elements that is responsible for breaking down that
element in food; there is also a fire for each of the seven types of
tissue in the body.
The purpose of ayurvedic treatment is to protect and preserve
agni. Substances added to the body, such as food, water, and
those things applied to the skin, all must pass through agni. If the
substance cannot be consumed by agni, it will leave behind large
amounts of waste. In ayurveda, this waste is known as ama, or
toxins. When these toxins accumulate, disease occurs.
Ayurvedic Healing Methods: Diet, Herbs, and Panchakarma

Ayurveda has an incredibly rich set of tools and medical proce-
dures for returning a client to health, including invasive surgical
techniques. Most ayurvedic healing methods respect the natu-
ral mechanisms of the body, so most treatments revolve around
assisting the healing process, rather than aggressively attacking
the source of the disease. Also, because of its antiquity, many
ayurvedic medicines are based in the components of plants, al-
though there are some very complex, and controversial, techniques
involving metals, gems, and other materials that are powdered and
combined to create healing salves and ingested substances.
Three major components of ayurvedic healing are diet, herbs, and
panchakarma, or the five cleansing actions. While many people
studying yoga state that they follow an “ayurvedic diet,” the ge-
nius of ayurveda is that there is no standard dietary practices. Al-
though ayurveda emphasizes a diet rich in unprocessed, natural
foods, the specific foods that an individual should eat is entirely
based on his or her prakriti or vikriti. For example, cooked carrots
would be a poor choice for someone with an over development of
pitta (because carrots are warming, and cooking them adds ad-
ditional heat), but may be perfect for kaphas (as the cold, damp
earth elements is balanced with warmth). Therefore an ayurvedic
diet consists of dynamic choices based on the current constitution
and need of the individual, a choice that alters depending on the
season, the time of day, and the other foods that a person may eat
as part of their meal.
Herbs and spices are an important component of ayurvedic heal-
ing. Physicians differentiate herbs from spices, since spices are pre-
dominantly used to change the effects of cooked food. Herbs are
seen as healing tools that can be taken alone or in combination to
achieve a desired effect. Through meticulous observation of the ef-
fects of certain herbs or herbal combinations, ayurvedic physicians
discovered centuries ago what modern science is now confirming
with molecular analysis: the naturally occurring elements in plants
confer immense healing benefits in the human body.
There is a vast number of herbals used in ayurveda. The most
common ayurvedic formulation used in healing is triphala, or the
three fruits. Consisting of parts of three plants (haritaki, bibitaki,
and amalaki), triphala is considered a key element in healing and
caring for the internal organs. In a study on the effects of radiation
on mice, doses of triphala helped to reduce the extent of cellular
death and formation of free radicals. Triphala is rich in vitamin C
and several other active compounds, including those with anti-HIV,
cancer, and anti-mutagenic.
Panchakarma is the third most common ayurvedic treatment. It
consists of several days of cleansing diet and treatments that can
include vomiting, blood-letting, massage, enemas, sweating, and

nasal medications. Panchakarma is an intense procedure that
must be performed under the care of an experienced practitioner
or physician, and is only appropriate for those strong enough to un-
dergo the treatments. The purpose of the treatment is to cleanse
the three doshas and rid the body of ama, thus strengthening agni
and removing the symptoms of disease. Prior to panchakarma, the
patient performs several days of preparatory procedures, including
internal oleation to help move ama during the procedure. Once
the procedure is begun, the patient typically eats kitchari, a light
and nourishing soup of mung beans and rice. After the panch-
karma process, the body should feel light, balanced, and healthy.
The Daily Routine

Ayurveda stresses a daily routine that helps to cultivate physical
and mental health. The following daily routine is recommended
by Vasant Lad, and is very similar to the daily routines proposed by
other ayurvedic practitioners.
1. Wake Up Early in the Morning.
2. Say a Prayer before Leaving the Bed.
3. Clean the Face, Mouth, and Eyes.
4. Drink Water in the Morning.
5. Evacuation.
6. Scrape your Tongue.
7. Clean your Teeth.
8. Gargling.
9. Chewing.
10. Nasal Drops (Nasya).
11. Oil Drops in the Ears (Karana purana).

12. Apply Oil to the Head & Body (Abhyanga).
13. Bathing.
14. Dressing.
15. Use of Perfumes.
16. Exercise.
17. Pranayama.
18. Meditation.
19. Eat according to your dosha.
Root Work: Determining Your Dosha and Diet

While adopting an ayurvedic diet is not required for a yoga prac-
titioner, determing your dosha and seeing how it influences your
daily and dietary practices can be an interesting and illuminating
experience. For this root work exercise, you will determine your
dosha through a dosha questionnaire, and see how your current
lifestyle patterns connects to your prakriti. Journal what changes
you might make in your patterns based on this information.
Approaches to Physical Injury

Inspirations
Yoga Rahasya
Yoga Rahasya II.26, 4.31

After having examined the origins of the diseases of the body and
senses, the teacher must apply kriya yoga. Otherwise there will be
no benefits. To destroy the diseases of the body, the body must be
used.
Key Points
TT Theapplication of yoga therapy is an advanced skills that should
not be used except after several years of training.
TT When working with injury, work slowly and conservatively so as to
create a positive evolution towards healing.
The Injured Warrior

It is inevitable that either ourselves or our students will face minor
changes in our physical abilities on a daily basis, prompted by the
physical stress of our yoga and non-yoga practices. When physical
practice is improperly done, either because of overexertion, lack
of attention to the quality of movement or breath, or some other
factor, we open the door to injury. Physical injury may also arise
for many other reasons, including accidents, defects at birth, and

aging.
Within the textual tradition of yoga, injury is often presented as
a karmic outcome of our actions, and therefore an opportunity to
learn from them. This sensibility and perspective is unlikely to be
the initial landing spot of any but the most equanimous yogins,
however. It is far more likely that people injured in physical activ-
ity, including yoga, will experience a predictable pattern of behav-
ior in relationship to injury.
Psychological Stages of Injury

When a person sustains an injury that substantially reduces his or
her ability to perform certain functions, there is a relatively predict-
able pattern of behavior that emerges. The value of knowing this
pattern is that it will give asana instructors insight into communi-
cating with the injured student.
1. Injury-Relevant Information Processing. In this initial phase,
the injured student is coming to understand the nature of the
injury and the extent to which it will limit movement. There
many also be questioning as to why the injury happened (both
on a practical and emotional level) and the emergence of nega-
tive thinking patterns around the injury.
2. Emotional Upheaval and Reactive Behavior. In the following
phase, the student becomes emotionally active in relationship
to the injury. Emotions can include anger, shock, self-pity, de-
nial, and disbelief. (Note that from a psychological perspective,
the emotional responses are rarely presented as positive mental
experiences).
3. Positive Outlook and Coping. In this phase, the student accepts
the injury and begins to develop positive reaction and coping
strategies. At this phase, the student can actually begin to
heal the injury on a physical and mental level.
Responding to the Injured Student

Many students, particularly those with a strong attachment to
their yoga practice, will want to continue to perform poses that
will exacerbate the injury. A common example of this is students
with wrist injuries, particularly those created by carpal tunnel syn-
drome. For these students, poses such as chaturanga dandasana
or downward facing dog may create immense pain and discomfort.
However, they may ignore the pain, feeling that they can “power
through” these pain points or that doing these poses will, over
time, alleviate the pain.
With all students, but especially those with injuries, it is important
to share with them the importance of the first yama, ahimsa. Nat-
urally, those students in the second phase of psychological aware-
ness will not be prepared to hear this kind of lesson. However,
until they recognize that their practice must evolve to address the
injury, the students will continue to experience pain and physical
limitations that will likely resolve far more slowly than it would
with proper care and attention.
While the student is healing, you may want to make it a point of
checking with the student after each class or session to determine
their attitude and relationship with his or her injury. Recalling the
various stages of psychological adjustment, try to encourage the
student to move through the second stage into the third stage of
injury awareness. As discussed below, offering options within a
pose that, while still providing the physical benefits, may prevent
further strain or reinjury can be important. Above all, recognize,
even if only on behalf of the student, that there is a lesson in the
injury.
Modifying the Practice

When dealing with injuries, the first concern is not to exacerbate
the condition. In the first stages of injury, there is usually a good
deal of inflammation and heat in the area, as the body shifts blood
flow to the area to assist with healing. After this stage, the body
begins to lay down new tissue to heal the site of injury. During the
acute stage of inflammation and swelling, some specific asanas
may be recommended, but a complete vinyasa practice may not be
possible or advisable. After the body has begun to heal the injury
site, the student should follow a conservative practice plan that will
gently restore the area to full mobility and ability. For example, if
the student has strained the hamstrings, then poses that stretch or
strengthen the hamstrings should be done with complete mindful-
ness to the sensations in that pose.
In some cases, modifying the practice may involve the complete re-
moval of certain categories of poses. Particularly in group classes
this can be awkward for the teacher as well as the student. While
the best course of action is to encourage the student to follow the
feedback received from his or her body, many students will become
discouraged if a good portion of the class is not accessible to them.
It is up to you as the instructor to determine how best to proceed.
The most practical approach is to continue to teach the class in
a manner that is consistent with your intentions for the group,
and individually encourage those students with injuries to develop
right relationship with the practice.
Students Living with Different Abilities

Another dimension of the injured warrior are those students work-
ing with chronic or permanent differences in ability. Some people
with permanent disabilities may continue to caught a negative
mental cycle regarding themselves and their injury. However,
many people with continuous or lifelong differences have learned
to cope and adapt. The former group of individuals should be
handled as discussed above.
The latter group, however, have likely developed different coping
strategies and activity patterns surrounding their injury or disabil-
ity. For that reason, these students may known how to modify their
physical yoga practice. As with any new movement system or pat-

tern, students will likely need to multiple exposures to best figure
out how to best adapt the pose to their bodies. As an instructor, it
is your role to encourage them to find the appropriate adaptations,
working with them as necessary to insure that the modifications
will give them the same benefit as the original proposed structure
of the pose.
Yoga Therapy
The study of yoga therapy is a deep and extensive subject, and
is outside of the scope of this book. However, a few words on
the subject, as well as some basic techniques, will provide some
grounding for those interested in investigating it further.
Modern yoga therapy is usually considered an offshoot of the work
of T. Krishnamacharya, the teacher to B.K.S. Iyengar, Pattabhi Jois,
and T.K.V. Desikachar. In his later years, Krishnamacharya began
to embrace an adaptive approach to yoga, whereby the poses be-
came a template that the instructor modified to suit the student’s
need. For example, the pose uttihita trikonasana has some spe-
cific structural elements that stretch the hamstrings, strengthen
the muscles of the waist and ribcage, and develop balance. By
changing such things as arm position, the movement of the spine,
or the feet, practice of the pose will generate different benefits.
In the West, Larry Payne, Gary Krafstow, and Mark Whitwell are
some of the best known proponents of yoga therapy (and happen
to be direct students of Krishnamacharya or T.K.V. Desikachar). In
most cases, their approach to yoga therapy present adaptations of
asanas, coordinated with breath, to create specific results. For ex-
ample, to strengthen the back, a student might perform repetitions
of shalabhasana timed with the breath, and then hold the posture;
or, as another example, the student might add or remove the arms
in certain variations to develop greater flexibility and strength.
Because yoga therapy is not a recognized medical practice in the

West, teachers must be very careful when discussing with students
the limits and promises of yoga therapy. It is also important to
note that yoga therapy, to be most effective, must be done one on
one, in a controlled environment with a sequence built specifically
for the student. Finally, yoga therapy, even when done by Krish-
namacharya himself, was and is never presented as a substitute or
replacement for medical attention and supervision. Yoga therapy
is an adjunct and supporter of the medical attention that a student
is already receiving.
Some Simple Principles for Vinyasa Classes

Even though we will not be performing yoga therapy sessions or
classes, the following principles from yoga therapy are imminently
applicable to vinyasa classes:
1. Change the pose to create new effects or challenges in known
poses.
2. Move dynamically in the pose as well as holding it statically.
3. Be continuously mindful of the breath when performing asana.
Root Work: Injured Warrior Dialogues

If you can, teach a basic yoga sequence to someone with a physical
difference or limitation. Make this someone who will be both will-
ing to give feedback and willing to forgive the potential awkward-
ness of the session. After completing the session, discuss with the
student his or her perceptions of the class and recommendations
for improvement. Add this to your journal.
Yoga for Children and Pregnancy

Inspirations
Yoga Education for Children
Yoga Rahasya
Yoga Education for Children 42-44

[I]t is the younger generation who are leading all to a positive path
to mental peace...[having followed a path of yoga, young people
would be] perceptive and understanding, physically and mentally
fit, they would be aware of their own potential and more capable
of its realization.
Yoga Rahasya II.39 - 41

The whole world knows without a doubt, that it is the housewife
who is the protector of the world, for she gifts food, knowledge and
wealth and provides a place to live. They are so busy taking care
of children, grandchildren, relatives, beggars, dependents, cattle
and others, that they find little time to take care of themselves.
Being in this situation, how can these women who are always ac-
tive practice yoga? However, without them, life in this world is like
flowers in the sky.
Key Points
TT Yoga is the true nature of children, and the only thing we can do is
not try and take that from them.
TT Thephysical practice of yoga has wonderful benefits for women

both during and after pregnancy.
The Playful Side of Yoga

We often say that children are natural born yogins. Indeed, the
ancient yogic texts suggest that all children in the womb are aware
of their divine nature and sit in perfect meditation. When we are
born, our memory of our divine past is wiped away from us, creat-
ing the yearning in us for our sacred past. Whether or not this is
true, it is self-evident that children are our link to the future, and
the qualities with which we raise them will set the future path of
our world.
Currently, that future path is not as bright as it could be. Purely on
a physical level alone, the children in Western countries are typi-
cally unfit, disconnected from their bodies, and not given adequate
opportunity to exercise their mind and body together through con-
structive play. The implications of this in terms their immediate
health is staggering, but continued over time will lead to a ma-
jor health crisis that will neither be reversible nor truly treatable
through medical intervention.
Why Yoga Has a Role to Play

The essential element for yoga with children is to encourage a
sense of exploration and fun. This, of course, confers great physical
benefits. However, the other part of yoga is the fact that it teaches
internal awareness, a positive relationship with oneself and others,
and provides a disciplined, yet compassionate, structure.
Teaching the lessons of yoga do not need to heavy handed and
the variety of animal heroes in the yoga tradition provide a very
accessible reference point for children. Naturally, the major ques-
tion that must be asked is whether or not a child’s parents are open
to them being taught these principles. Even though there is no
conflict between the principles of yoga and the principles espoused

by any number of different systems of thinking (religious and non-
religious), the parents must embrace and reinforce this education
at home.
In ayurveda there is a principle that when a baby is ill, the physi-
cian looks to the mother, as the content of her milk affects the
baby. In that same way, parents must be involved in the educating
and counseling of children. If you propose to work with children
through yoga, it is important that the parents participate as well.
This not only bonds the family, but also creates a pervasive rein-
forcement for the principles taught in class.
Yogic Techniques and Games for Children

The following is a short list of techniques and games that can be
used with children of a variety of different ages:
1. “Ha ha” exercise
2. Making a Mandala
3. Stop Exercise
4. Yoga Zoo/Who Lives in the Forest?
5. Name The Pose, Do the Pose
6. Yoga Theater
Root Work: New Yoga Games

Come up with two additional yoga games that will work with chil-
dren. Have fun with this, and get creative!
Yoga For Pregnancy

Physical exercise can be an incredibly important part of a woman’s
pregnancy. The American College of Obstetricians and Gynecolo-
gists (ACOG) has stated that:
Becoming active and exercising at least 30 minutes on most, if not
all, days of the week can benefit your health... Regular activity also
helps keep you fit during pregnancy and may improve your ability
to cope with the pain of labor. This will make it easier for you to
get back in shape after the baby is born. You should not, however,
exercise to lose weight while you are pregnant.
Yoga can be an important part of a woman’s program of health
pregnancy. Yoga helps to maintain strength, create positive chang-
es in flexibility, and encourages a health relationship to the breath.
All of these things can help to alleviate and reduce the symptoms
associated with advancing pregnancy, including low back pain,
morning sickness, cramps, and improve the birthing experience.
Guidelines for Appropriate Practice

Pregnancy is not the time for a woman to start a vigorous practice
of yoga, and while some women are able to maintain a vigorous
practice up until their third trimester, this is does not reflect an
acceptance of the new role into which these women are moving.
Yoga should help support the health and well-being of a pregnant
woman. In addition, certain hormonal changes make overexertion
unwise and even potentially dangerous.
There are no universally contraindicated postures or movements.
Common sense dictates that as pregnancy progresses, poses that
are performed prone become out of the question. There is not a
substantial amount of evidence that some poses in and of them-
selves increase the risk of problems for expectant mothers. Howev-
er, some general guidelines adapted from the ACOG are presented
below:
TT After the first trimester of pregnancy, avoid doing any exercises on

the back.
TT Avoid having a pregnant women practice in a heated or humid
room.
TT Advisestudents to wear comfortable clothing that will help them
to keep cool, including wearing a bra that fits well and gives lots of
support to help protect the breasts.
TT Encourage students to drink plenty of water to help keep them
from overheating and dehydrating.
Certain poses such as backbends and twists will need to be done
in a way that accommodates the increased size of the abdominal
region and the increased strain on the low back.
In general, prenatal classes are a wonderful space for women to
share their experiences with pregnancy; to receive mutual support;
and to enjoy the physical and mental benefits of a yoga practice.
Most hospitals are willing and excited about hosting healthy preg-
nancy programs. If you are interested in teaching yoga to preg-
nant women, or partner yoga for expecting parents, you will want
to reach out to community partners to grow your classes.

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Bhakti Warrior

With Your Bhakta & Yoga Guide Stuart Rice

All rights reserved. No portion of this book may be reproduced mechanically,

Book design by Calyx Design

Root Work: Who Am I Exercise 11

The Role of the Teacher and Healer 13

The Six Types of Teachers 16

Root Work: Which Kind of Teacher Are You? 18

The Qualities of an Effective Teacher and Healer 19

Root Work: Finding the Inspirational Teacher 21

Ethics for Teachers and Healers 22

The Essence of Ethics 23

California Yoga Teachers Association Ethics Statement 24

Sample Personal Ethics Statement 32

Root Work: Constructing a Personal Ethics Statement 32

The Integrated Warrior Model 34

Introduction to the Kosha Model 35

Root Work: Kosha Awareness 38

The Body of Food (Annamayakosha) 39

The Role of the Physical Body in Yoga 40

Root Work: Describing the Body Position in an Asana 61

The Practice of Asana 62

The Fundamentals of Asana 63

Methods of Instructing and Correcting Asana 69

Root Work: Your Asana Inventory

The Practice of Vinyasa 71

Foundational Vinyasa Concepts 72

Foundations of Multi-Dimensional Vinyasa 78

Root Work: Constructing a One Dimension Sequence 81

Root Work: Determining Your Dosha and Diet 88

Approaches to Physical Injury 89

The Injured Warrior 89

Root Work: Injured Warrior Dialogues 94

Yoga for Children and Pregnancy 95

The Playful Side of Yoga 96

Root Work: New Yoga Games 97

Yoga For Pregnancy 98

Welcome to Bhakti Warrior Yoga!

you for your willingness to come on this journey of self-discovery,

The Yoga Sutras of Patanjali (Selections)

17. Or by steadily observing as new sensations materialize.

20. Or by reflecting on insights culled from sleep and dreaming.

21. Or through meditative absorption in any desired object.

25. Isvara is a distinct, incorruptible form of pure awareness, ut-

27. Freedom is at hand when the fundamental qualities of nature,

mean a deeper experience within a certain tool (e.g., moving from

The text of Chip Hartranft’s translation used in this book presents

Yoga: the state of consciousness unmoved by any sense patterns.

In the Yoga Sutras, Patanjali establishes an eight limb (ashtanga)

1. Yama (external discipline)

As a young boy, I was constantly frustrated by having to do the

It is definitely common for all of us to want “shortcuts.” One of

Throughout this workshop, you will be asked to do “Root Work”

One of the most commonly asked questions is “does yoga con-

Yoga, on the other hand, is completely focused on individual de-

As a student progresses in yoga, it is likely that there will be a

In teaching the Yoga Sutras, I often refer to them as the “psycho-

These actions are largely unconscious, in that we do not stop

When dealing with ourselves and others, it is essential to go to

Root Work: Who Am I Exercise

Getting to the root of yourself is difficult work. This is why we

Throughout the training, you will have multiple opportunities to

The Role of the Teacher and Healer

Root Work: Who Am I Exercise 11

The Role of the Teacher and Healer 13

The Six Types of Teachers 16

Root Work: Which Kind of Teacher Are You? 18

The Qualities of an Effective Teacher and Healer 19

Root Work: Finding the Inspirational Teacher 21

Ethics for Teachers and Healers 22

The Essence of Ethics 23

California Yoga Teachers Association Ethics Statement 24

Sample Personal Ethics Statement 32

Root Work: Constructing a Personal Ethics Statement 32

The Integrated Warrior Model 34

Introduction to the Kosha Model 35

Root Work: Kosha Awareness 38

The Body of Food (Annamayakosha) 39

The Role of the Physical Body in Yoga 40

Root Work: Describing the Body Position in an Asana 61

The Practice of Asana 62

The Fundamentals of Asana 63

Methods of Instructing and Correcting Asana 69

Root Work: Your Asana Inventory

The Practice of Vinyasa 71

Foundational Vinyasa Concepts 72

Foundations of Multi-Dimensional Vinyasa 78

Root Work: Constructing a One Dimension Sequence 81

Root Work: Determining Your Dosha and Diet 88

Approaches to Physical Injury 89

The Injured Warrior 89

Root Work: Injured Warrior Dialogues 94

Yoga for Children and Pregnancy 95

The Playful Side of Yoga 96

Root Work: New Yoga Games 97

Yoga For Pregnancy 98