Adi Yoga Gate 1

ADI-YOGA
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First Gate Practitioners Manual


Adi-Yoga First Gate Practitioners Manual

All materials by DHARMA INC. Photographs, editing, design, and translation by the Adi-Yoga Publishing Group.
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Copyright 1999 Adi-Yoga
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Matsyendranatha, by Dinesh Shrestha
Dedication
The teachings of the ancient and unbroken tradition of Adi-Yoga are dedicated to those sincere practitioners seeking realization of their true nature and an end to confused suffering and endless rounds of rebirth. Infinite gratitude to the adepts of this tradition who preserved and transmitted this treasury of spiritual knowledge so that beings in future times would benefit from this path of self-liberation. May Shiva, Lord of Yoga, shine his light upon us. May the great emanation of Lord Shiva, immortal Mahasiddha Matsyendranatha be our guide and bless us with fruition of the path. A special prayer of thanks and long-life to my great gurus, Paramahamsa Satyananda Sarasvati and Paramahamsa Niranjanananda Sarasvati, who taught me the way back to Source. May their light continue to shine for all beings.

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Table of Contents
Introduction........................................................................................................ 8 What is Adi-Yoga .................................................................................................. 9 Orientation to the First Gate of Adi-Yoga .................................................................. 16 Part 1: The Awarenesses ......................................................................................... 18 Part 2: Pranayama ................................................................................................ 22 Part 3: Mudras .................................................................................................... 23 Part 4: Chanting.................................................................................................. 24 Part 5: Asana ...................................................................................................... 25 The Pavanamuktasana 1 Series ................................................................................. 28 1. Base Position (prarambhik sthiti) .................................................................. 28 2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman) ................. 29 3. Ankle Rotation (gulpha cakra) ..................................................................... 31 4. Ankle Churning (gulpha ghurnan)................................................................ 32 5. Knee Cap Contraction (januphalak akarsana) .................................................. 32 6. Knee Bending (janu naman) ....................................................................... 33 7. Drawing Circles in Air with Foot (janu cakra) .................................................. 35 8. Half Buttery (ardha titaliasana) .................................................................. 36 9. Hip Rotation (sroni cakra) .......................................................................... 37 10. Full Buttery (purna titaliasana) ................................................................. 38 11. Hand Clenching (mustika bandhana) ............................................................ 39 12. Wrist Bending (manibandha naman) ........................................................... 40 13. Wrist Rotation (manibandha cakra) ............................................................. 41 14. Elbow Bending (kehuni naman) .................................................................. 42 15. Shoulder Socket Rotations (skandha cakra) .................................................... 43 16. Shoulder Shrug ...................................................................................... 44 17. Neck Movements (griva sancalana) ............................................................... 45 The Pavanmuktasana 2 Series .................................................................................. 47 1. Leg Raising (utthanapadasana) ..................................................................... 47 2. Leg Rotation (cakra padasana) ..................................................................... 48 3. Pedaling ................................................................................................ 49 4. Supine Wind Releaser (supta pavamuktasana) .................................................. 50 5. Rocking and Rolling (jhulana lurkanasana) ..................................................... 51 6. Twisting Abdominal Massage (supta udarakarsanasana) ...................................... 52 www.dharmainc.org
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7. Supine Spinal Twist (sava udarakarsanasana) ................................................... 53 8. Boat Pose (naukasana) ............................................................................... 54 9. The Good-Space Pose (sukhasana) ................................................................ 55 The Pavanmuktasana 3 Series .................................................................................. 56 1. Rope Pulling (rajju karsanasana) ................................................................... 56 2. Dynamic Spinal Twist (gatyatmak meru vakrasana) ............................................ 57 3. Churning the Mill (cakki calanasana) ............................................................. 58 4. Rowing the Boat (naukasancalanasana)........................................................... 59 5. Chopping Wood (kastha taksanasana) ............................................................60 6. Salutation Pose (namaskarasana) .................................................................. 61 7. Wind Releasing Pose (vayu niskasana) ............................................................ 62 8. Swinging Bridge....................................................................................... 63 9. Deep Squatting (utthanasana) ...................................................................... 64 10. Dynamic Staff Pose Basic (dandasana) ........................................................ 65 11. Crow Walking (kawa calasana) ..................................................................... 66 12. Abdominal Stretch Pose (udarakarsanasana)................................................... 67 13. Pendulum Pose (dolasana) ......................................................................... 68 14. Corpse Pose (savasana) ............................................................................. 69 First Gate Asana .................................................................................................. 70 1. Corpse Pose (savasana) ............................................................................... 70 2. Animal Pose (saithalyasana) ........................................................................ 70 3. Right Angle Pose (samakonasana) ................................................................. 71 4. Foot to Hand Pose (padahastasana) ............................................................... 72 5. Plank Pose (santolanasana) ......................................................................... 73 6. 4-Point Pose (caturanga)............................................................................ 74 7. Boat Pose (naukasana) ............................................................................... 75 8. Serpent Pose (sarpasana) ............................................................................ 76 9. The Good-Space Pose (sukhasana) ................................................................ 78 Appendix A: Chanting ..........................................................................................80 Appendix B: Practice Advice ................................................................................... 81 Appendix C: About the Teacher............................................................................... 84 Appendix D: About Kailash Akhara .......................................................................... 85 Alphabetical Listing of Asana .................................................................................. 86

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Introduction
Hatha Yoga is the path of realizing your True Nature through the use of the physical body and its gross and subtle energies. Through the practice of Hatha Yoga, the body, energy and mind will attain a steady state of harmony, health and relaxation wherein the practitioner will realize the essential unity of the three as one. This unity, brought to an expansive state, reveals the indivisibility of your self and the Universe. This experience of borderless totality and freedom is what the tradition of yoga terms enlightenment: the end of limited self-concept. Yoga is not an ancient myth buried in oblivion. It is the most valuable inheritance of the present. It is the essential need of today and the culture of tomorrow. Paramahamsa Satyananda Saraswati Tantrik Hatha Yoga developed thousands of years ago in pre-Buddhist, pre-Upanishadic India. It has been transmitted in the guru-disciple tradition until only recently in its history. In the early 1900s, the quality of transmission of the yoga tradition began to falter until the lines were almost all broken. No longer maintaining the guru-disciple method of transmission, yoga slowly became a system of exercise and health cultivation resembling little of its original form and spiritual grandeur. Health cultivation is an important aspect of Hatha Yoga practice, but it is not the main purpose. The main purpose of the practice is to end confused suffering and experience liberation. It is ultimately a spiritual science. If you are new to the practice of yoga you may be more interested in its health benefits, which is a fine motive for beginning the practice. Remain open to the possibilities of Hatha Yoga and you might discover, as one ancient text proclaims: know the truth of the body, know the truth of the Universe.

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What is Adi-Yoga
The Denition of Adi-Yoga Adi: primordial, source, rst, original Yoga: union, method, path Adi-Yoga is a comprehensive system of Hatha Yoga. It is called Adi, which in Sanskrit means primordial, or source because it is Yoga in its original form as it was practiced and transmitted by the Himalayan masters of the tradition. The Sanskrit word Yoga in Adi-Yoga has three meanings. First, the word yoga means union, or joining together. This refers to the Yogic view that when the world of opposites is unied in your experience of self and Universe, a bliss that is your true Nature is revealed. Yoga teaches that the suffering you experience is due to being bounced between the poles of pleasure and pain, desiring and rejecting, happiness and sadness, control and chaos, etc. By practicing the path of yoga (its 2nd meaning is path), dualities are resolved and the inherent, uncreated and non-dual bliss and freedom of your true nature is discovered. Classical, authentic Hatha Yoga as presented in the Adi-Yoga system is a complete path of spiritual cultivation. It has been practiced since before the Upanishads were written and the Buddha was born. The 3rd relevant denition of yoga is technique, or method. Adi-Yoga has an incredible amount of techniques available for the practitioner to work with. In the traditional practice of Hatha Yoga it is considered very important for you, the student, to nd the right combination of methods that is appropriate for your capacity, competency and emotional-mental disposition (adhikara, bhumikara, svabhava in Sanskrit). Adi-Yoga has what are considered outer and inner methods of practice. The modern impressions of yoga come almost entirely from the outer practices such as postures (asana), breathing practices (pranayama) and concentration exercises (trataka), but the tradition has a well-developed range of inner methods, as well. These include, but are not limited to: meditation with and without form (sapeksa and nirpeksa dhyanam), using the subtle channels and energy centers (kriya), purifying the ve elements of being (tattva suddhi), working with deities (deva yoga), sleep and dream practices (susupta yoga, svapna yoga), the method of transferring consciousness at the time of death (muncara), etc.

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Adi-Yoga is the Way of the Mahasiddhas Mahasiddhas were the great adepts of the original Tantrik system of yoga. Originally they were Indian Saivists, but as Tantra spread to Tibet and Bhutan, Tantrik Buddhism also began to develop a Mahasiddha tradition. In appearance as well as practice, the Mahasiddhas of Saivite and Buddhist origin were virtually indistinguishable. They lived a philosophy, practice and lifestyle that was beyond religious denitions and afliations. They were beyond restrictions of caste, sect and socially accepted mores. Though they never formed a formal school, the live experience of their raw awakened state was passed on via oral instruction and direct transmission. With some notable exceptions, most Mahasiddhas ridiculed harsh disciplines, asceticism, empty rituals, study of texts, etc. though most made extensive use of these methods in their pre-enlightenment years of training. The focus of their way was: 1. Simple living close to nature, 2. Inner Yoga, 3. Esoteric rituals, 4. A mystical ideology that sought to resolve all polar opposites into a union of concept-less, ultimate freedom and unbounded joy. Adi-Yoga is a system of spiritual cultivation handed down intact from generation to generation from the Mahasiddhas, without dilution or corruption. Adi-Yoga and Kashmir Saivism Adi-Yoga is informed by the non-dual philosophy of Kashmir Saivism. Arguably, the greatest Indian philosopher-yogin to ever live was Abhinavagupta, who formed the Trika school of nondual Saivite Tantra. Abhinavagupta refers to Mahasiddha Matsyendrantha as the founder of Kashmir Saivism. It is Sri Matsyendranatha that is credited with rening and systematizing most of the Hatha Yoga presented in the Adi-Yoga system. Adi-Yoga is Pan-Himalayan and Central Asian During the last 6,000 years, there has been a lot of transfer of spiritual ideas and techniques by masters throughout the Central Asian and Himalayan regions. The Mahasiddha, Kashmir Saivite, Tibetan Buddhist and Adi-Yoga traditions are the products of a tremendous amount of cross-fertilization. It does not seem likely that there was one single origin to the yoga of the Mahasiddhas. There are many similarities and even identical practices among the yoga systems of the Indian Saivas, Nathas, the Zhang-Zhung Bon, Tibetan Buddhist, Chinese Chan and Daoists. Adi-Yoga shares many of the same yoga practices found in these systems. www.dharmainc.org Copyright 1999 Adi-Yoga 10

Discovering the Unity of Body, Mind and Speech One common ideological theme to the practices of the above listed systems is that they are decidedly not transcendental. The body, energy and mind are worked with to realize their fundamental unity and indivisibility with the universe. Reality is discovered within your actual situation and is not a transcendental experience; hence working with the body and its energies is of primary importance in Adi-Yoga. The 11 Limbs of Adi-Yoga Adi-Yoga can be likened to a pie with 11 slices. All 11 slices or aspects of Adi-Yoga point to, and can potentially reveal the center: your Source, or True Nature. 1. Asana training in the classical postures of Hatha Yoga to cultivate the experience of the body and its energies as manifestations of essence. 2. Pranayama training energy cultivation via the breath. 3. Mudra training in the physical placement and gestures of the hands, eyes, and whole body to control movement of energy in the subtle channels of the body. 4. Bandha training in directing, concentrating and liberating the subtle energies of the body. 5. Meditation detailed instruction in both conceptual (visualizations, mantra, concentrations, etc.) and non-conceptual methods of meditation. 6. Kriya training the inner movement of consciousness and energy. 7. Sastra studying the texts of the yoga tradition as aids to practice. 8. Ayurveda the principles and practices of Ayurveda (Tantrik science of life and healing) support the practice path of the Adi-Yogin 9. Transmission the supra-mental method of teaching that maintains the freshness of the experience of awakening. Transmission preserves the essential fruit of the teachings and practices and is the beginners link to the primordial masters state of realization. Transmission is grace. Grace is the unqualified gift that the enlightened masters of this tradition bestow upon those with pure hearts and minds. 10.Initiation formal initiation is given to Adi-Yoga acaryas, hermits and those undertaking practice retreats to master a vidya. 11. Integration training yourself to recognize your True Nature in each moment regardless of the difficulty or ease of the situation you find yourself in. Applying the 21 precepts of conduct as gateways to integration practice.

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Re-Invigorating the Hatha Yoga Tradition
Presently, the once sacred system of Hatha Yoga is in a state of dishevelment and dilution, similar to the situation that prompted the famous yogi Svatmarama to pen the text called The Hatha Yoga Pradipika wherein he says: The highest state of yoga is unknown due to darkness created by varying ideas and concepts. In good will and as a blessing, Svatmarama offers light on Hatha Yoga. Ch 1, v.3, HYP Adding to the general confusion about Hatha Yoga as a science, our modern yoga scene has broken the guru-disciple chain, which is the ancient form of quality control, and turned the teaching of Yoga into a commercial venture. The system of Adi-Yoga is neither diluted nor modernized to make it more palatable to the general public or to make it commercially competitive with modern renderings of yoga. In the ancient world that still informs Adi-Yoga today, the number of adherents did not prove the efficacy or legitimacy of a school. This is still true today. Adi-Yoga is firmly rooted in the original intention of the masters: to preserve and make available a path for those who want to end their suffering and realize their True Nature. It is hoped that Adi-Yoga and other classical approaches to Hatha Yoga can re-invigorate the tradition and that people will realize the unique value of a path of spiritual cultivation that has the body and our immediate experience as its base.
How is Adi-Yoga Taught?
Format of teachings Adi-Yoga is taught in regular group yoga classes, Gate trainings, workshops that focus on specific unique aspects of Adi-Yoga, to Adi-Yoga retreats, one-on-one with a personal Adi-Yoga instructor and open practice classes where students can show up any time within a 2-4 hour period to work on their own practice in a group setting. Each level of Adi-Yoga has a Gate, where you are introduced to the techniques and concepts of that level, enabling you to practice solo or with others in a group class of the proper Gate. In Adi-Yoga, the emphasis is on personal practice. Group classes are used to refresh and inspire you, as well as for you to enjoy the larger energy that the community generates when Adi-Yogins practice together. In Adi-Yoga group class, the instructor leads the practice with minimal teachings because the class material has already been learned in the Gate. This approach allows you to go deeply into your experience. www.dharmainc.org Copyright 1999 Adi-Yoga 12

One-on-one instruction is also available and will allow you and your Adi-Yoga instructor to fine tune what you learn and pace it appropriately for you. This is the way yoga has been taught for thousands of years and Adi-Yoga wants to preserve this important aspect of learning yoga. For the First, Second and Third Gates all physical technique, philosophy, chanting etc. are taught together. From the Fourth Gate onward, each aspect of Adi-Yoga has its own individual Gate. For example, you may have studied asana up to the Third Gate and may therefore practice in an Adi-Yoga Third Gate level class. And you may not want to learn more extreme postures yet still desire to learn more philosophy or more expanded awarenesses that you can apply to your present level of asana. You are able to do this by taking the higher philosophy Gates and awareness Gates, while not having to take the next asana Gate.
Retreats There are annual retreats in Adi-Yoga practice held at Kailash Akhara, the Adi-Yoga center in Thailand and in the United States. The general Adi-Yoga curriculum is offered on retreat, as well as other courses and teachings. How are Adi-Yoga teachers certified? There are different levels of authorization in the Adi-Yoga system: Instructors, Senior Instructors, Teachers and Acaryas. Instructors are responsible for knowing the foundational practices and theory of the Adi-Yoga system. They can hold a firm understanding of the material from the Gate 1 up to the Gate 3. They have authorization to teach general Adi-Yoga classes. As pre-requisites, the instructors are required to have a personal Adi-Yoga practice for a minimum of 1 year before attending an AdiYoga Instructor Training Course. Attendance to Instructor Training Courses does not guarantee authorization. Senior Instructors are responsible for the same information as Instructors, also up to Gate 3, but require a longer length of practice and study. Senior Instructors are authorized to teach general Adi-Yoga classes as well as Adi-Yoga Gate Trainings (up to Gate 3). Before applying for Senior Instructor level, one must be an authorized instructor who has been teaching Adi-Yoga regularly for a minimum of 1 year. Attendance of Instructor Training Courses does not guarantee authorization. Adi-Yoga Teachers have the authorization to teach general Adi-Yoga classes as well as Gate trainings up to Gate 5. Adi-Yoga Teachers have taken formal initiation and are junior representatives of the lineage. Their authorization process is rigorous and lengthy. They must be practicing and teaching in the Adi-Yoga system as a Senior Instructors for a minimum of 2 years
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before applying to enter the Adi-Yoga Teacher Training. Attendance of Teacher Training Courses does not guarantee authorization. Adi-Yoga Acaryas are responsible for the entire Adi-Yoga system, including the more advanced and secret teachings of the Adi-Yoga Gates. Acaryas must have a firm foundation of the physical as well as the esoteric aspects of Adi-Yoga. An Acarya holds a select body of the essential teachings of the lineage AND is obligated to transmit them. The training period will be a minimum of 7 years and graduation depends on the following three things: 1. Attainment of the knowledge. 2. Realization of ones essential nature. 3. Ability to transmit the knowledge academically and experientially. Authorization Only authorized Adi-Yoga Instructors, Senior Instructors, Teachers and Acaryas are certified to teach Adi-Yoga. The system of Adi-Yoga presented by DHARMA INC is distinct and can only be learned from one of our certified faculty. Our certification procedure is rigorous and demands a high level of knowledge and experience. For the purity and integrity of the system, and for your own personal safety in practice, we recommend learning Adi-Yoga from one of our authorized Faculty only. All authorized Adi-Yoga Faculty are listed by name, location and authorization level on the Adi-Yoga Faculty page on www.dharmainc.org.

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Orientation to the First Gate of Adi-Yoga

1. Hatha Yoga is Not a Form of Exercise Adi-Yoga is the original Hatha Yoga of the Mahasiddha tradition. It is the branch of Tantra that uses the physical body, breath (pranayama), subtle energy centers (cakra) and channels (nadi), awareness spells (mantra) and meditation as the vehicles for discovering your true nature: uncreated enlightenment. The system of Hatha Yoga is not a form of exercise. The physical practices are the main emphasis in the beginning of the path. In the middle stage of the path the practices become subtilized and interiorized and finally in the completion stage, the emphasis of Adi-Yoga training is placed on integration practice. Therefore, all students who want to learn Adi-Yoga must begin with the First Gate and continue from there. It does not matter if you can perform the most extraordinary physical postures or have memorized the sacred texts of the tradition; you must begin at the beginning or you will not have a proper foundation for the middle and completion stages. If you have never practiced yoga before or are in poor physical condition you must also start with the First Gate. Because the emphasis in authentic Hatha Yoga is not placed on creating ever-higher levels of athleticism, the beginner should take heart. In the practice of Adi-Yoga you will explore your body, its energies and their interdependence with the mind. This can be done without aiming to transform your physique into that of an athlete. 2. Linking Your Movements with Your Breath In the First Gate you learn that movement and breath go together. It is very important to read and apply the Awarenesses taught in each gate. In Adi-Yoga it is taught that movements cannot take place without the inner winds commencing and maintaining them. As a beginner, you connect to your inner wind through its grosser manifestation your breath. Through consistent practice your movement and breath will become so linked, that discomfort will arise when you do not have them synchronized. This essential unity was present at birth, and through the practice of Adi-Yoga it will be re-discovered. www.dharmainc.org Copyright 1999 Adi-Yoga 16

3. Sensing Our Life Force Energy (Prana) Another important focus for the First Gate, is to begin the process of awakening your energy body. This process is begun by first imagining and then sensing that each breath enters the nose or mouth and its energy (prana) fills the entire body. Over time you will begin to experience an enlivening presence in your body in the form of prana. An intimacy with this sensation will be established, allowing you to determine if it is replete, deplete, agitated, harmonious, etc. 4. Clearing Excess Wind, Fire and Water Elements There are many ways to clear the excess wind, fire and water from the tissues and mind. In the practice of Adi-Yoga, you will learn to reduce excess elements. This is very important to your long-term practice. Excess wind, fire or water in any of your bodys tissues will create problems over time. In the case of yoga practice, you should not perform postures if you have excess wind in your joints. Most people who begin practicing yoga do have excess wind in their joints, possibly fire and water as well. When the joint is put through load-bearing motions, as in yoga posture practice, the wind in the joint is aggravated and cavitation, desiccation and injury ultimately result. It may take years, but it will eventually manifest joint pain, stiffness, dysfunction and injury. You should not practice yoga with excess fire in the tissues because you will burn your tissues, which can cause inflammations and other fire disharmonies. The burning effect of fire aggravated by yoga practice can also manifest in not being nourished by the foods eaten, heating up your liver, etc. Water can cause its own problems too. The main point here is that you have the means to clear excess wind, fire and water in the First Gate. Take the time to lay down a solid foundation, which includes harmonizing the elements that make up your body. Do not think of the wind-releasing series as preliminary, but as foundational. Given the appropriate amount of time and attention, these simple movements synchronized with the breath, create a safe and strong condition in your body and mind that will allow you to reap longterm benefits from your practice.
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5.Arriving in Your Body You will want to think of your practice in the beginning stage as arriving. Today most people are very disconnected from themselves, others and the life circumstances that they are in. The very foundation of self-understanding is self-intimacy and this is built upon a connection to your body and breath. If you are not intimately connected to your own body and breath, it is not possible to be truly connected to others and your surrounding environment. Adi-Yoga practice gives you a great opportunity to truly inhabit your life by first inhabiting your body. Our mind and energy cannot connect to our situation without the body as the connector. Our ability to relate is fundamentally connected to our body sense. So cultivate a sense of presence in the practice of the First Gates techniques and you will have arrived! 6. Exploration and Fun Though Adi-Yoga is an ancient and profound path for discovering your True Nature, this does not mean that it is tedium and seriousness. In fact, if that is your approach you will have no success at all with the practice. Instead, approach practice with the anticipation of discovery and a sense of celebration. Practice, though a form of discipline, can and will be fun at times. Enjoy it. 7. Q: How long should I practice with the First Gate material before I take the Second Gate? A: The first question to ask yourself is, Do I want or need to try the Second Gate? Remember, if you are looking for the deepest spiritual experience through the practice of Hatha Yoga, you need not learn to perform more extreme physical postures. You can practice the simple postures learned in the First Gate and then apply the more expanded awarenesses that can be learned separately in other Adi-Yoga courses. Ask your Adi-Yoga instructor which course would give you what you need. If, on the other hand, you enjoy learning more just for the sake of saturating yourself in the Hatha Yoga tradition, then practice with the material from the First Gate for between 3 months to 2 years before you take the Second Gate of Adi-Yoga. This is just a general guideline. If you have been relatively inactive for years and have some health challenges, you are advised to work at the First Gate material for a longer period than the person who has been active in exercise or yoga and has no health problems. www.dharmainc.org Copyright 1999 Adi-Yoga 18

But even individuals embarking on the path of learning Adi- Yoga, who are very fit and already practicing yoga are advised to empty their cup and really focus on the postures and awarenesses of the First Gate for a minimum of 3 months. Though the movements are very simple, the cumulative harmonizing experience of practicing the First Gate series will not be evident for months, due to the subtle nature of the energies they cultivate. It is important to remember that you are laying the foundation for a lifetime of Hatha Yoga practice.
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Part 1: The Awarenesses

It can be said that the entire path of yoga is aimed at expanding our limited awareness until it realizes itself as Ultimate Awareness. Therefore each successive level of Adi-Yoga invokes a deeper, more expansive awareness generated by the practitioner. Instead of a progressive increase in the difficulty of the physical postures at each successive level of Adi-Yoga, the demand is more on the practitioners awareness. 1. Breath: Linked with all movements In Adi-Yoga practice, one should always be consciously connected to the breath. The majority of postures in the First and Second Gates of AdiYoga are dynamic. The breath should begin and end as each movement begins and ends. For example: inhale as you come upright in dynamic Foot to Hand Pose, reaching the end of inhalation at the very end of the movement upwards. The breath should be completely exhaled when the body has bent forward as far as possible. Filling and enlivening the body structure Be aware of the energy of each inhalation filling the entire interior space of the body structure. Become aware that the energy (prana) carried by the breath is distributed to every area of the body, even to the tips of your hair and nails, and that this life-force is enlivening your experience. 2. Body Structure: Become aware of the position of the body. Be aware of how the joints are relating to each other and how safely the forces of the movements and static postures are being transmitted through the joints. Let the awareness softly scan the whole body structure sensing unnatural tensions related to improper positioning. Re-adjust the body position and sense the release of the unnatural tension. It is these unnatural tensions in the joints, muscles and organs that cause injury when they go unnoticed or are ignored. Maintain awareness of the whole bodys shape Interspersed with scanning the position of the bodys tissues and joint alignment for unnatural tension, take a moment to become aware of the whole body at once. Sense the shape of the body, especially in the static postures. In dynamic postures, become aware of the bodys track in space during movement.
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3. Energy: Become aware of the expansion of energy, especially in the form of warmth, openness and suppleness. There is the sense that the body is changing from hard and dense to soft and flowing. It may feel like melting or becoming gushy or rubbery. 4. Complete Relaxation in Savasana When taking Corpse Pose in between a series of active postures, invoke an instant and complete relaxation of all tissues, body parts, mental processes and breathing. Surrender all control and mental analysis while being fully aware of the bodys deepening relaxation.

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Part 2: Pranayama
The Sanskrit word for yogic breath practice is composed of two roots, prana and ayama. Prana is the energy of the Universe and is actually what the Universe is made of. Prana, in our own experience, is the life-force, without which the body is dead. Ayama means to expand. Therefore, yogic breath practice is aimed at expanding our life-force energy. Natural Breathing If you have ever observed a babys breathing you most likely have noticed how the abdomen expands on inhalation and contracts on exhalation. Through becoming tense we lose touch with this simple and natural way of breathing. Lie down or sit and release any tensions from the chest, abdomen and pelvis. On inhalation, allow the incoming air to feel as though it is filling the abdomen before it comes to the chest. The abdomen will expand. When exhaling, notice the abdomen pulling back towards the spine. In the beginning this will be a set practice to perform during a yoga practice session. In time it will become the normal way of breathing at all times, replacing chest breathing.

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Part 3: Mudras
Mudras are used in Adi-Yoga practice to control the movement of energy in the subtle channels of the body. There are mudras that concern the hands, the mouth and tongue, the eyes, the whole body, even your state of consciousness. Anjali Mudra Anjali mudra is formed by placing the palms and ngers of the two hands together. This mudra has 2 main forms. In the rst, the palms and ngers touch completely with no space between the palms or in between the ngers. In the second form, a space is created between the palms and roots of the ngers while the ngertips and heel of the palm remain touching. The 2 thumbs touching move slightly into this space. The hands look almost as if they were holding a small bird that one did not want to have y away. The rst form is used in salutations and in some chanting and prayers. The hands are usually brought to the head, eyes or heart when using anjali mudra as a salute. When performing the classic Hindu salute of namaste, the hands are held at the chest, thumbs touching the heart, and the tips of the ngers are tilted slightly towards the person you are saluting. When using the mudra for yogic purposes the ngers point upwards, thumbs touch the heart and elbows are lifted slightly to make space between the arms and torso. This mudra activates the heart-mind and balances the left and right subtle channels and the 5 elements.
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Part 4: Chanting
The Hatha Yoga tradition contains numerous chants. There are prayers to begin and end a practice session, which we will focus on, as well as entire texts composed in chantable verse. Yogic rituals also incorporate chanting. In the First gate, you will begin your practice by chanting three OMs. This enlivens the enlightened capacities of body, speech and mind by activating the 3 centers - the pelvic floor, the heart space and the center of the head. You will close your practice with Santi Path mantra. These verses offer the merit of the practice for the benefit of all beings. Instructions for OM chanting and the Santi Path mantras can be found in Appendix A of this manual.
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Part 5: Asana
Asana, or the physical postures of Yoga, play an important role in the early stages of the path of Adi-Yoga. A seminal text on Hatha Yoga, written by a direct descendant of Matsyendranatha declares: Prior to everything, asana is spoken of as the rst part of Hatha Yoga. Having done asana one gets steadiness/rmness of body and mind; freedom from disease and lightness/exibility of the limbs. - HYP ch.1 v.17 The asana of the First Gate of Adi-Yoga include the Pavanamuktasana Dynamic Series (P1, P2 and P3) as well as a number of static poses. These postures produce a well-rounded result for the physical body and the main subtle channels. It does not matter if you are out of shape physically or very weak or inexible when you begin. By daily practice, you can transform your body and mind without strenuous effort. Learn all of the asana of the First Gate and tailor your personal practice to your needs.
The Pavanamuktasana Dynamic Series

The factors coming to bear on a situation or undertaking in the beginning, play a large role in determining the course of the undertaking and its end result. Nowhere is this more readily observable, perhaps, than in constructing a large building. A faulty design or inferior materials in a foundation will ultimately limit the possible size of the building, the amount of maintenance it will need, how safe it will be for the occupants and how long it will endure. This is also true for the practice of Hatha Yoga. For you to engage in Hatha Yoga practice without a good foundation would be to court injury, illness and diminished spiritual attainment. Many modern approaches to Hatha Yoga do not contain the preliminary and foundational practices necessary to provide seamless health cultivation and continuous spiritual benet throughout your entire lifetime. Excess wind, water and re in the tissues and mind of the yogin damage the body and mind during yoga practice. Toxic buildup in the tissues from impaired digestive re and inappropriate diet cause toxins to be circulated and driven deeper into the tissues during the Yoga practice.
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The proper foundation for the practice of traditional Hatha Yoga of the Tantrik tradition is achieved through the use of any combination of the following 5 methods, based on the needs of the student: 1. Foundation asana (P1, P2 and P3); 2. Internal cleansing practices of Hatha Yoga; 3. Ayurvedic treatment, especially the expert administration of pancakarma; 4. Certain breath practices; 5. Specic meditation techniques, which cleanse and relax the mind. Ideally, in the practice of Adi-Yoga, it is recommended to receive pancakarma treatment before beginning the practice. If this is not possible, you may want to see a qualified practitioner of Ayurveda, Chinese Medicine or another holistic health practitioner to help balance any excess elements in your body. Fortunately, the 3 sets of dynamic asana in the Pavamuktasana Series are very effective in removing excess wind element (classical medical texts call excess wind the spearhead of a thousand diseases) and raising digestive re, thereby controlling excess water, wind and overproduction of toxins and removing energy blockages in the physical and energy bodies. This process achieves the same result as completing pancakarma and the internal cleansing processes, but takes a much longer time. From the Yoga perspective, we cannot perform the inner cleansing techniques of Hatha Yoga in a classroom format. We can and do perform them on Adi-Yoga residential retreats. You are not recommended to try them without instruction as you may easily injure yourself. Once the 3 series are learned, the asana in P1, P2 and P3 series can be practiced to suit your individual needs: For increasing exibility in a very stiff body, focus on P1, P2, Foot to Hand Pose (both dynamic and static) and Animal Pose. Higher repetitions are more effective. For losing weight, focus on P2 and P3, Plank Pose and Foot to Hand Pose. Build towards higher repetitions and cycle back to movements from P2 during performance of the P3 movements. For decreasing stiffness and pain in the joints, focus on P1 and Foot to Hand pose, being sure to perform some or all of P1 before going to sleep. Perform smoothly, slow to medium speed with awareness on joint alignment. For eliminating toxicity in the tissues, give attention to the whole First Gate series of postures with emphasis on P3 and P2. Allow yourself to break a sweat but do not sweat profusely.
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For building strength in a body that is weak overall, perform a good general series of First Gate asana for roughly half of your allotted practice time and then focus on increasing the time you are able to hold Plank Pose, Serpent Pose, 4-Point Pose and Boat Pose. Try to lengthen your breath in the static postures and slowly increase the number of breaths in each posture. Once you are able to hold the static postures for 9-18 breaths you will be sufciently strengthened. For relieving mental agitation, stress, fatigue and anxiety, perform the First Gate series smoothly with relaxed awareness. Place emphasis on P1 and intersperse Corpse Pose frequently during your asana practice. End your session in Good-Space Pose and allow your mind to be absorbed in the movement of breath at the nostrils or abdomen.
Pavanamuktasana 1 Releasing Wind Series In Pavanamuktasana 1 (P1), you will perform smooth movements synchronized with the breath in order to remove excess wind from the joints of the body. First, learn the movements well. Then, perform the first few repetitions of each movement slowly, gradually speeding up while maintaining control of your form, awareness of your breath and awareness of the sensations occurring and moving throughout body. Try to be complete in your practice of P1. Habitually ignoring certain movements will cause accumulation of wind element in the related joints.
Credit for bringing these beneficial series to the public goes to Paramahamsa Satyananda Sarasvati. Before Paramahamsaji brought his teaching of Hatha Yoga to the public, these practices were unknown. Now they are taking their rightful place as important practices in Hatha Yoga.
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The Pavanamuktasana 1 Series

1. Base Position (prarambhik sthiti) - 2 versions
Easy Recovery Position
Active Position
Spine straight, head and sacrum are pulling away from each other, eyes open, equal inner and outer awareness, palms on floor, fingers pointing forward
Spine is straight, head lifting, arms supporting, chest not collapsed, eyes closed and mind relaxing. Palms on oor, ngers pointing backwards. Use this position to rest in when needed in the P1 series
Notes:

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2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman)
In the Base Position, alternately ex and extend the toes, try not to bend the ankles. Inhale as the toes bend forward and exhale as they bend back. After this breath pattern is learned it may be reversed for variety.
In the Base Position, alternately ex and extend the ankles. Inhale as the feet bend forward, exhale as the feet bend backwards. After learning this breath pattern you may reverse it for variety. Note on the breath: Inhaling as the toes and ankles bend forward takes the prana from the navel center to the tips of the toes and opens the front channels of the leg/foot energy. Inhaling as the toes and ankles bend backwards brings strength into the tissues and the front channels of the leg and foot, which produces a deep relaxation when the movement stops.

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2. Toe Bending and Ankle Bending (padanguli naman and gulpha naman) (continued)
Variation: In the Base Position alternately spread and clench the toes. Inhale on the spreading movement and exhale on the clenching movement. Do not curl toes on the forward clenching action. Notes:

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3. Ankle Rotation (gulpha cakra)

In the Base Position, keep the knees straight as you attempt to make large circles with your feet, extending your ankle on each rotation. Turn both together clockwise and counter-clockwise, then separate your feet a little and perform rotations as mirror movements of each other, rst one way, then the other. Breathe in as your toes move away from you and out as your toes come towards you. Reverse the breath pattern later for variety as in numbers 1 and 2. * Note: Though this movement brings prana to the ankles, its greater importance is in opening all the channels down the legs from constriction at the hip joints. Be aware of the rotation taking place deep in the hip joint that is expressed at the ankle with foot rotation.
Notes:

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4. Ankle Churning (gulpha ghurnan)

Bring the foot in towards the groin by bending the knee, then allow the knee to fall to the side as
you place the leg across the opposite thigh. Grasp the ankle with the same hand as the knee that is bent, grasp the foot by the toes with the other hand and rotate the foot clockwise and counterclockwise an equal number of times. Try to make the rotations large and keep the bent knee stable in space. Notes:

5. Knee Cap Contraction (januphalak akarsana) In the Base Position, contract the thigh muscles, pulling the kneecap towards the body and down against the bone. Pause in the contraction for a few seconds, then relax the thigh muscles. Perform separately, then together.

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6. Knee Bending (janu naman)

In the Base Position, grasp a thigh by interlocking the ngers underneath it and keeping the foot, calf and thigh aloft. Draw the thigh toward the chest, bending the knee as it draws towards you. Then return the leg to the starting position by straightening the knee and lowering the leg. Inhale as the knee is brought to the chest and keep the spine erect; there will be slight pressure created around the belt-line of the body - this is normal and aids release of tense tissues. Attempt to minimally engage the thigh muscles, holding the lower leg aloft. This aids cartilage, ligament and tendon alignment and healing. Attempt to oat the foot just above the oor. The foot does not touch the oor until all the repetitions are completed.
Notes:

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6. Knee Bending (janu naman) (continued)
Variation 1: From the Active Position version of the Base Position, lift both legs and draw the knees to the chest, keeping the spine erect and head up. Pause for a moment and return the feet to their original place by straightening the knees. Inhale as the legs bend and exhale as they straighten.
Variation 2: Perform single knee bending or double knee bending, but this time after the knee is pulled into the chest, pause and then briskly kick, straightening the leg as much as your muscles will allow. Do not lower the knee as you kick. After the kick, lower the straightened leg to its starting position. Try to keep the spine erect and head up and directly over the torso. Notes:

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7. Drawing Circles in Air with Foot (janu cakra)

In the Base Position, clasp the hands by interlocking the ngers under the thigh and bring the knee close to the chest. Circle the foot in both directions as if tracing a large circle in the air. The rotation will take place mostly at the hip joint. Try to keep the spine erect and the head held up and in-line with the torso. Focus on keeping the knee in one place in space while drawing circles with the foot. Inhale as the foot moves up. Exhale as it moves toward the ground.
Notes:

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8. Half Buttery (ardha titaliasana)

From the Base Position, draw a knee to the chest then allow the knee to lower to the oor to the side while the ankle is placed on the thigh just above the kneecap. Use the buttock muscles of the bent leg in conjunction with hand pressure to attempt bringing the knee to the oor. Try not to push the knee down against resistance, letting it pop up upon letting go; rather, pulse the knee down with successive hand pushes assisted by the buttock muscles. Note: If there is any knee joint discomfort do not push as hard. If it persists even on light pressure, discontinue the movement and talk to your Adi-Yoga instructor about it. When pulsing slowly, breathe in as the knee comes up and out as you press the knee down. After completing the movement, bring the knee to the chest and heel to the buttocks. Straighten and bend the leg a few times to make sure the soft tissue of the hip and knee are properly aligned.
Notes:

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9. Hip Rotation (sroni cakra)

Starting Position Knee to Shoulder - Same Side
Knee to Shoulder Opposite Site
Knee Close to Knee Return to Starting Position
From the Base Position, grasp the knee and the foot of the crossed leg. Keep the leg that is rotated inactive; let the arms do all the work. Make as large a circle as possible in the air with the knee while keeping the ankle in contact with the thigh. Rotate the knee in both directions. You may wish to start with small circles and enlarge them as the hip opens up. When you have nished the movement, straighten and bend your knee out in front of you, a few times, to realign any misaligned knee or hip soft tissue as you did after the half buttery. If there is persistent knee pain during the movement, then discontinue the movement and talk to your Adi-Yoga instructor about it. Breathe in as the knee comes toward the chest and out as the knee falls away from the body.

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10. Full Buttery (purna titaliasana)

From the Base Position, bend the knees to bring the soles of the feet together at the groin, allowing the knees to fall gently towards the oor. Take a few breaths and mentally connect with relaxing the inner thigh muscles (adductors). The knees may lower a bit simply by connecting to the tension mentally and releasing it. Then, slowly at rst, gently pulse the knees up and down about 3-8cm. If there is no pain in the knees you may pulse them more rapidly. Inhale as you raise the knees and exhale as the knees come towards the oor. Note: The movement of the knees toward the oor should be actively produced by the buttocks muscles. Do not passively bounce the knees as this makes the joints less stable during the movement and more prone to injury. A lot of damage can be done to the knee cartilage (meniscus) if this movement is performed heroically. Please be satised with a slow, but gradual opening of the hips. Do your best to keep your spine erect and roll your genitals towards the oor. And, as always, if there is persistent pain in the knee or hip, talk to your Adi-Yoga teacher about it.

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11. Hand Clenching (mustika bandhana)

Sit in either the Base Position or Good-Space Pose (sukhasana). Extend the arms at shoulder level with palms facing the oor and the ngers spread as far apart as possible. Close the ngers rapidly into a st with the thumb tucked inside (vajra st), and then open just as rapidly. Continue the alternating closing and opening of the hands, inhaling on opening and exhaling on closing. When this breath pattern is comfortable you may reverse it for variety of sensation and effect. When you open your hand try to lift the thumb into the same plane as the ngers. The faster you open and close, the more tendency you will have to point the thumb at the oor. Note: Remember to sink the shoulders and keep the arms straight without excessive tension.
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12. Wrist Bending (manibandha naman)

In the Base Position or Good-Space Pose, once again extend the arms in front and then alternately ex and extend the wrists. Inhale on exion (ngers towards the oor) and exhale on extension (ngers towards the ceiling, palms facing forward). Imagine that when you inhale the prana moves from the navel center all the way to the tips of the ngernails and that on exhalation it returns to the navel center. When you have explored this pattern of energy/breath movement sufciently, try the reverse pattern. Try to sense the differences between the two methods of breathing. Keep the ngers straight and in-line with the hand. On extension, invoke the feeling that the last phalange of your nger is reaching up and arching backwards to touch the back of the forearm. Notes:

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13. Wrist Rotation (manibandha cakra)

In the Base Position or Good-Space Pose, place the arms in the same position as in movements 11 and 12. Make the vajra st and slowly rotate the wrists, rst in one direction, then the other. Keep the shoulders down and the elbows straight. Be especially aware of the line of sensation that you activate when the wrist bends while laterally exing. You should feel it from the base of the thumb down to the wrist. Try to do full circles. Notes:

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14. Elbow Bending (kehuni naman)

In the base Position or Good-Space Pose, with arms extended in front at shoulder height, hands open, palms up, exhale bending the elbows without moving the upper arms until the wrists gently exes, allowing the ngers to touch the shoulders (elbows pointing straight ahead). As you inhale, sense that the breath and prana unfold the arms to the straight position like water pressure straightening a hose. Try to feel the prana from the navel to the tips of the ngernails. As you exhale, the prana moves back to the navel. Try to perform the movement as if the breath/prana moves the arms and not the muscles.
After a while move the arms out to the sides and repeat the movement. Elongate from the armpit and try not to pinch the shoulder blades together. Relax the shoulders.

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15. Shoulder Socket Rotations (skandha cakra)

In the Base Position or the Good-Space Pose, bring the ngers together in the union of the 5 elements hand gesture (mudra). Touch the shoulders and then make as large circles as possible with the elbows. Try to touch the elbows when in front and attempt to take them behind your head when pointing at the ceiling. Pinch the shoulder blades together as the elbows come behind the plane of your torso. Try to make the movement smooth and the arc drawn by the elbows a circle rather than a zig-zag line. Inhale as the elbows go up and exhale as they come down.
Union of the 5 Elements Mudra

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16. Shoulder Shrug

Neutral Starting Position Extension
Full Shoulder Shrug with Head
The muscles of the neck and upper back are chronically tense and weak in most people. Strengthening them by performing the shoulder shrug with head extension will help them relax. Perform 15-50 repetitions before going on to the isolated neck movements of #17. Inhale as you raise your shoulders as high as possible. Think of touching your ears with your shoulders. Simultaneously bend your neck, allowing the back of the head to come closer to your back. Keep the spine below the neck as straight as possible. Feel the large upper back muscles (trapezius) strengthen at the end of the motion, pause for a moment, then exhale returning to the neutral position. Note: This movement is very safe, but rheumatoid arthritis patients should be careful to not overdo it. And though this movement may be helpful in healing certain cervical disc problems and vertebral misalignments, any person with these problems should proceed with caution and may wish to consult their health care practitioner before performing movements 16 and 17. Notes:

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17. Neck Movements (griva sancalana)

In Good-Space Pose, exhale as you slowly bend the neck forward dropping the chin onto the chest. Inhale and take the head as far back as is comfort able. Keep a slow and steady movement. Do not exert during the movement. Eyes may be open or closed to deepen the connection to the vertebral movement and muscular tension. Keep the spine erect and shoulders down. Let the movement occur in the neck.
Now fully inhale in the neutral position and exhale dropping the ear toward the shoulder without rotating the face up or down. Inhale back to center and exhale to the other side. Be relaxed, shoulders down. Make it a smooth, gentle movement.

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Next inhale fully in the neutral position and relax the shoulders. Raise up the head and exhale as you rotate the head. Go as far as you can without strain and use the eyes to look behind you a little. This will help you turn farther. Move slowly and smoothly, feeling the strength of the muscles along the whole neck at the end of the rotation. Inhale as you de-rotate back to the neutral position, then exhale as you rotate the head to the other side. The last neck movement is circling of the head, or circumduction. Using a range of motion that does not cause pain, gently roll the head in a circle. Inhale as the head goes back into extension and begin exhaling as it rolls to the side (lateral exion), completing exhalation as the head pauses to the front (exion). Resume inhaling as the head continues to roll into side-bending (lateral exion) on the opposite side now and complete the inhalation as the head comes to bend backwards (extension). Complete the same number of unhurried head circles in each direction. Note: If a pinching sensation occurs, discontinue the movement; however, it is normal to hear a gritty type of sound as you rotate your head. Do not be alarmed. Contra-indications: All the neck movements are contra-indicated for rheumatoid arthritis patients, cervical disc protrusion or prolapse patients and stroke patients. Occasionally, bending the head forward deeply can cause fainting in people with low blood pressure. The elderly should start slowly, as well. A Final Note on the P1 Series As a beginner, if you are nding these movements very tiring it is advised that you lie down in savasana for a minute or 2 as needed during your performance of the series.

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The Pavanmuktasana 2 Series

Tonifying Digestive Fire and Releasing Excess Intestinal Wind Starting Notes: Begin this series with a short Corpse Pose to relax completely. Remind yourself to make conscious movements without strain. These movements and their variations demonstrated by your Adi-Yoga instructor appear quite easy, but in fact are quite challenging when performed correctly. Your heart rate and respiration may increase quite a bit during the movement. Remember to return to Corpse Pose to allow heart rate and breathing to normalize again (30-60 seconds). 1. Leg Raising (utthanapadasana)

Lie on a yoga mat or blanket with the hands palm down on the oor 7-18cm from the body. Consciously bring the lower back in contact with the oor by using the abdominal muscles, and not the leg muscles. Inhale and raise the leg until the foot is pointing to the ceiling. Pause for a moment and then lower the leg while exhaling. Perform with each leg separately and then both together. This asana can help heal lower back problems; however, people with lower-back problems must be careful. As with any asana, discontinue its practice if there is pain. Notes:

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2. Leg Rotation (cakra padasana)

In the same lying base position as #1, raise 1 leg several centimeters off the ground and make as large a circle in the air as possible rst in one direction, then the other. Inhale as the leg comes up toward the face and exhale as the leg moves down away from the body. Variation 1: Focus on making as wide a circle as possible without lifting or rolling the pelvis. Do not go so fast that you develop momentum and lose connection to the muscles performing the circling. This variation is specic for increasing gastric re of digestion (agni) and strengthening the front channel as a foundation for later asana. Variation 2: Let the motion be a little more loose. Allow the hips to roll and lumbar vertebrae to rotate as you swing your leg(s) smoothly around in a circle. This version is better for releasing excess wind in the colon and helps to loosen up the lumbar and sacroiliac joints. Note: You may experience a loud clicking sound and sensation in the pelvis on leg rotations. If it does not cause pain it is ne, but attempt to nd the path of the leg where it is diminished or absent.

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3. Pedaling

Lying on the oor with the hands several centimeters from the sides for support, inhale as you raise one leg up towards the head, bending the knee when you reach as high as you can go with the leg straight. Bring the knee to the chest as you exhale, then continue lowering and straightening the leg. o Practice this 1 leg at a time in both directions. o Then practice the movement with both legs moving alternately or as if riding a bicycle. Breathing is not linked with specic phases of the movement; breathe naturally.
If and when you feel strong enough you may perform the motion with both legs, keeping them together throughout as long as you are able to maintain the lower back pressed at against the oor. Inhale as you raise your legs and exhale as you lower them. www.dharmainc.org
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4. Supine Wind Releaser (supta pavamuktasana)

Clasp the shin below the knee and bring it to the chest. Inhale as deeply as possible and pause for a moment, trying to touch the knee with the nose. Exhale as the leg and head return to the oor. This breath pattern is especially good for creating intra-abdominal pressure that encourages excess wind to leave the colon. It is also powerful for opening the lower back along the belt channel as in P1 Series movement #6 (janu naman). Variation - In this variation the movement is the same, but the breath pattern changes. Inhale as the knee is raised to the chest and then exhale completely as the head is raised and the nose brought to the knee. Pause. Inhale again as the leg is brought back to the oor and straightened. This breath pattern teaches harmony of breath with motion. It is also possible to stretch the back-line very deeply in this position. Both breath patterns can be used in the single leg and double leg version. Notes:

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5. Rocking and Rolling (jhulana lurkanasana)

In the side-rolling movement, start by lying on the back and curling up into a ball, clasping the hands around the shins near the knees. Roll from side to side, feeling the massage to the whole back, sides and buttocks. Try to make the movement happen from your core channel rather than your elbows pushing side to side.
For the backward rolling movement squat with the feet at if you are able and clasp the hands by interlocking the ngers on the shin just near the knees. Roll backward, smoothly transitioning from buttocks/sacrum to upper back, and then attempt to roll back to the squat position once again. Again be aware of the full spinal massage and the invigoration it engenders. It is normal to hear light popping sounds as vertebra and ribs nd their way back into alignment. Be sure to use a thick enough mat or blanket so that the tips of the spinous processes of the vertebra are not bruised through contact with the oor. These movements engender a fun and light feeling.

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6. Twisting Abdominal Massage (supta udarakarsanasana)

Place the hands behind the head and bend the knees, keeping the feet at on the oor as you inhale. Exhale and allow the knees to drop to one side as you turn your head in the opposite direction. Angle the shoulders so that the elbow on the side to which the head turns stretches diagonally away from the top knee. The tilt of the shoulders brings the other elbow closer to the knees. Gaze goes up to look beyond the top elbow. This will deepen the abdominal massage and stretch and activate the side channel. Inhale as the knees return to the starting position. Try pausing in the twist position with the breath held out for a few seconds for the rst repetitions and then moving smoothly, continuously for the last repetitions. Notes:

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7. Supine Spinal Twist (sava udarakarsanasana)

Lying on the back with the arms out to the sides at shoulder level, the palms down bend one leg, putting the sole of the foot against the kneecap. Place the opposite hand on the bent knee. Inhale into this position and then exhale as the knee comes to the oor by crossing over the opposite thigh inducing a deep spinal twist. Simultaneously turn the head to the opposite side. Breathe naturally in the nal position. To release the posture inhale as you raise the knee, de-rotating the pelvis and looking straight up, then exhale as you straighten the leg once again assuming Corpse Pose. Notes:

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8. Boat Pose (naukasana)

From the lying position, inhale deeply and press the lower back into the oor using the abdominal muscles. Roll up the head, neck and torso and look at the toes. Then lift the straight legs off the ground not higher than 10-15cm. You may pause with the breath in this position or if holding for extended periods you may breathe naturally into the abdomen. When the legs are lowered exhalation takes place and you perform a short Corpse Pose. When the front and back lines are strong you may use a nal position which also raises the lower back off the oor. You then balance on the buttocks. Variation - Inhale into the posture, but this time clench the vajra sts, press the tongue against the roof of the mouth, clench the teeth, pull the toes backward, extend the ankles and attempt to tense every muscle in the body. When you reach maximal tension abruptly relax into Corpse Pose and release the breath with a long Ah sound. Allow the mind and any emotional tensions to dissolve as you relax into the syllable Ah, which is the blissful energy of your true nature. Notes:

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9. The Good-Space Pose (sukhasana)

Sit comfortably with the legs crossed at the shins/ankles. This posture is one we are all familiar with and should not cause any pain once we have practiced the pavanmuktasana series and the extra asana for a few months. The spine should be erect and the head held aloft. Hold this posture as best you can. Once the muscles of the spine become strong you will nd this posture excellent for meditation and resting. The Sanskrit name implies that you are in a good (su) space (kha) when sitting in this posture (asana), so feel a subtle pervading sense of natural ease and joy when in the Good-Space Pose. Notes:

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The Pavanmuktasana 3 Series Releasing Energy Blockages Series The P3 series is composed of more vigorous movements that rapidly clear energy blockages in the system. They are relatively simple and easy to perform but, owing to their more dynamic nature, if practiced without awareness could result in injury. This series is especially aimed at energy blockages in the belt region and pelvis where our energy tends to stagnate and cause stiffness. Many of the movements awaken the energy of the whole spine. For the beginner who nds stiffness causing them to become discouraged in their new practice, the P3 series is ideally constructed to help bring on exibility more rapidly by addressing the underlying energy blockage. The usual precautions one would take before beginning a physically challenging practice are in place here. Consult your health care practitioner if you have any doubt about your suitability to benet from the P3 series. In the P3 series take time to sense the opening and expansion of energy created by each movement. Though the P3 series can be performed with vigor, do not let your heart and respiratory rate get too high and do not sweat profusely. 1. Rope Pulling (rajju karsanasana)

From the Base Position, elongate the spine, raise the head and open the chest. Inhale while reaching an arm upwards, without bending the elbow, to grasp an imaginary rope. Let your eyes follow your hand in this movement. While exhaling slowly, powerfully pull the arm down as if the rope gave strong resistance. Then inhale raising the other arm to the top position. When the arms are rising they should give resistance to the movement as if moving through very thick liquid cement. www.dharmainc.org
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2. Dynamic Spinal Twist (gatyatmak meru vakrasana)

Sit on the oor with the legs spread open. Keep the legs straight. Keep the arms straight at the elbow and in one straight line to each other. Exhale strongly as you rotate the waist and attempt to slap the sole of the opposite foot. Inhale as you come back to a neutral position. Do not bend forward too far or you lose the twist aspect of the movement. If you have a past history of back pain, begin slowly and work up speed over 1-2 months. Notes:

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3. Churning the Mill (cakki calanasana)

Place the feet about 30cm apart, the knees straight. Interlock the ngers in the axe hand position and perform large circles with the arms, attempting to go around the feet if possible. After passing the feet, lean back as far as possible and in a smooth arc bring the hands in towards the navel and then back out again to the opposite side. Inhale as you lay back and exhale as you bend forward as far as possible. The eyes follow the hands. Variation: Same as above except for the legs spread apart. Notes:

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4. Rowing the Boat (naukasancalanasana)

From the Base Position place the hands as if holding an oar, inhale and lay back as far as possible, the hands coming to the belly. Bring the hands up the front of the body and overhead as you pause with the breath. Exhale completely as you bend as far forward as possible attempting to reach past the toes. Inhale back to begin again. Make sure to row in the opposite direction too. Variation - Same as above except the legs are spread apart about 100cm. Notes:

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5. Chopping Wood (kastha taksanasana)

Squat with the feet about shoulder width and slightly angled out like a duck. The knees and hips should be comfortable in this position and ideally the feet are at and the back is erect. Clasp the hands in the axe position. Straighten the arms and keep them between the legs, hands toward the oor. Inhale and raise the arms as high as possible. Exhale with a ha sound as you chop down between the legs. The eyes follow the hands. Work strongly to keep the back erect and the arms coming closer and closer to the upper arm level with the ears or behind the head in the raised position.
Notes:

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6. Salutation Pose (namaskarasana)

Squat with the feet positioned as in Chopping Wood Pose or slightly wider. Place the hands in Anjali Mudra at the heart with the elbows touching the inside of the knees. Try to lift the head and straighten the back. Inhale deeply and take the head back as far as it will go while pressing the knees with the elbows, spreading them apart. Pause. Then bend the head forward as you exhale, straighten the arms, try to touch the chin to the chest and press the knees against the elbows. Pause. Inhale and repeat by coming into extension again. Keep the pressure coming from the knees to the elbows and the elbows to the knees isotonically for maximizing the loosening of pelvic tissues and joints. Try not to place the elbows too low on the shins/calves. Keep them at the inside of the knee and use the back of the elbow and not the body of the tricep. Sambhavi Mudra may be benecial for advanced practitioners. Notes:

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7. Wind Releasing Pose (vayu niskasana)

Take the same squatting position as for the previous pose but this time reach under the insides of the soles of the feet to grasp them. Inhale and arch backwards as in Salutation Pose and then exhale while straightening the legs and bending forward, reaching the head to the knees or oor. Pause momentarily at the full inhalation and exhalation phases. Sambhavi Mudra may be benecial for advanced practitioners. Notes:

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8. Swinging Bridge
From the base position bend both knees and place the feet on the floor. Place the hands flat a few inches behind and a little wider then the hips, with the fingers pointing forward. On the inhalation, lift the hips and on the exhalation swing the hips back between the hands. In the raised position the knees should be directly over the ankles and the hips lifting parallel to the earth. Try to raise the buttocks as high as possible without strain. As the hips swing back, attempt to keep the buttocks off the floor. Lift the buttocks as high as you can on the exhalation and tuck the chin into the chest.
Notes:

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9. Deep Squatting (utthanasana)

In a wide stance turn the feet out 45 degrees. Interlace the fingers at the pelvis. On the inhalation, lower the pelvis by bending the knees as deeply as possible. Keep the chest lifted and the back flat. On the exhalation straighten the legs and raise the body to the starting position. In order to keep the back flat, tuck the tailbone strongly. Be aware of the alignment of the knees make sure that they remain aligned with the toes and do not drop inwards. If you are unable to keep the knees from dropping inwards, turn the toes in more until you can find this alignment. You can practice this pose dynamically by descending and rising with each breath, or you can practice a static hold in the squat for multiple breaths. The femurs should not descend past parallel with the floor until you are able to keep the knees aligned with the toes and the lower back held fairly flat without leaning the upper body forward to compensate. Notes:

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10. Dynamic Staff Pose Basic (dandasana)

Take a High Mountain Pose with the feet approximately 1 to 2 times shoulder width apart. Look at the base cakra and inhale fully. Then begin to exhale, bend the arms and glide the face and chest over the floor, coming up into the upward facing dog pose looking at the ceiling. Keep the legs straight through the whole movement. Sambhavi Mudra may be benecial for the advanced practitioner.
Notes:

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11. Crow Walking (kawa calasana)

Sit in the squat position and place the hands on the knees. Take small steps. Keep the buttocks near the heels. As you take each step bring the opposite knee to LIGHTLY touch the oor. Make the movement as smooth as you are able. Anyone over 13 years of age should start this movement slowly and with great caution. Performed incorrectly or by those with lower back and hips that are too tight this movement can cause knee injuries. Other movements in the pavanmuktasana series sufciently open the hips and increase blood ow. The series is complete in its effect without Crow Walking as a part of it. It is advisable to perform this movement on soft ooring like a thick mat or on grass to minimize the concussive force of the knee touching the ground on each stride.
Notes:
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12. Abdominal Stretch Pose (udarakarsanasana)

From a stable squat with the feet apart and the hands on the knees, exhale and bring a knee to the oor near the opposite foot. Push the upper knee towards the lower one and twist your upper torso, shoulders and head in the direction of the upper knee to make a deep stretch in the abdomen. Pause and then inhale as you come back to the starting squat. Anyone over 13 years of age should begin the practice of this movement slowly and with care. If you have injured or painful knees you may wish to keep the back foot that has the knee on the ground on the ball rather than lay it down sideways with the inner ankle and foot on the oor. Alternatively you may just skip this movement to avoid further pain or injury. Notes:

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13. Pendulum Pose (dolasana)

Stand with the feet a little wider than shoulder width and interlock the ngers behind the neck with the elbows pointing out sideways. Inhale deeply, slightly arch the back and then rotate, exhaling as you bend forward to bring your face in-line with a knee. Bounce to the other knee, exhaling, and swing back to the original knee, exhaling again, and then stand up inhaling into an arch. Repeat the movement, bringing the head to the opposite knee rst this time. Exhale crisply with a ha sound that comes from the gut and pelvis. Have a sense of releasing all psychophysical emotional tensions. Notes:

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14. Corpse Pose (savasana)

Lie down. Close the eyes. Place the arms 8-15cm from the side of the body and let the feet op out to the sides. Release tension in the face, jaw and around the eyes. Abandon all control of thoughts, feelings and movements, including breathing. Allow yourself to be in a state of passive awareness without effort. Corpse Pose is important to practice during asana sequences as well as at the end. It can rectify any tensions caused by strenuous efforts of mind, energy or body during asana practice through total relaxation. Notes:

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First Gate Asana 1. Corpse Pose (savasana)
See Pavanamuktasana Series 3, number 13.
2. Animal Pose (saithalyasana)

Sit on the oor with the legs spread. Bend one leg and place the sole of the foot along the inner thigh of the other leg. The toes should be near the knee. Sit upright and rotate the torso so that the lead knee is in the centerline of the body. Place the hands on either side of the forward knee and lift the pelvis 3-5 cm off the ground. Then swing the buttocks a little bit in the direction of the lead knees hip and place it down again. Raise the arms overhead as you inhale. Exhale and bend forward, bringing the head nearer to the knee or the oor beyond the knee. Pause there with normal breath and unwind any tensions. Inhale, rising up to return to the starting position. The pose can be made stronger by arching the lower back (attening it out) and keeping the head and neck in-line with the rest of the lower spine. The face will hover some centimeters above the oor. The same hand as the forward knee may be placed 10-15cm to the side of the forward knee to aid counter-rotation. If your back is weak, lower yourself by walking the hands out onto the oor until the back is strong enough to support your weight without the hands on the descending phase of the movement. Notes:

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3. Right Angle Pose (samakonasana)
Stand with the feet parallel and sitting bone distance apart. Inhale and raise the arms overhead. On an exhalation, bend at the hip with a straight spine until the back is parallel with the earth. Keep the arms alongside the ears and the shoulders broad. In the final position, bend the wrists and let the fingers drip towards the earth. Engage the legs strongly in this position. In the beginning, the weight will shift strongly over the heels. As you become more adept at holding the posture, begin to bring the weight forward until it is balanced evenly between toes and heels. If it is not possible for you to bend to a right angle at the hips without rounding in the spine, begin- by bending as much as you can with a straight spine. Over time move toward 90 degrees. Notes:

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4. Foot to Hand Pose (padahastasana)

From the standing position with the feet about 10-25 cm apart, inhale as you raise your arms above your head. Exhale and bend as far forward as you can and place the ngers and hand up to the wrist under the foot if exibility allows. Pause. Breathe naturally and inhale as you raise up to the starting position. This pose may be performed dynamically by bending forward during exhalation and coming up with inhalation as soon so you reach the lowest point on the forward bend. Try not to become frustrated if you cannot bend forward very far in the beginning. This asana is amazing in its general benets both physically and spiritually and you need not bend fully forward to gain those benets to a great degree. This is one of the most important back channel opening asanas in Hatha Yoga. The beauty of this posture is its naturalness, which allows it to be practiced into old age while simultaneously increasing longevity. Notes:

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5. Plank Pose (santolanasana)

From a kneeling position, walk the hands forward on the oor, stopping them when a right angle is formed at the arm/torso junction and the thigh/torso junction. Spread all the ngers wide and press the hand evenly into the oor. Keep the spine at. Inhale activating the chest, arm, abdominal, thigh, and buttock muscles. Straighten the knees and make one straight line from the heels to the back of the neck. Pause. Breathe naturally. To return to the kneeling position, exhale, bending the knees down to the oor, bring the buttocks to the heels and rest the hands on the thighs. If the nal position is too difcult you may want to build up to it by starting from the knees and keeping a straight line from the knees to the neck. Notes:

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6. 4-Point Pose (caturanga)

This pose should only be performed after Plank Pose can be held for at least nine breaths. Without the proper strength developed in Plank Pose the tendons of the shoulders and elbows can be injured. To begin, assume the Plank Pose as described in number 4. Then lower yourself down to a low position so the body hovers over the oor, maintaining a straight line from the heals to the back of the neck. As you lower yourself, exhale. Breathe naturally and then exhale to raise yourself back up to the starting position (Plank Pose). When lowering the body do not hold the elbows tight against the torso, nor let them air out to 90 degrees from the torso. Notes:

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7. Boat Pose (naukasana)

From the lying position, inhale deeply and press the lower back into the oor using the abdominal muscles. Roll up the head, neck and torso and look at the toes. Then lift the straight legs off the ground, but not higher than 10-15cm.You may pause with the breath in this position or, if holding for extended periods, you may breathe naturally into the abdomen. When the legs are lowered exhalation takes place and you perform a short Corpse Pose. When the front and back lines are strong you may use a nal position, which also raises the lower back off the oor. You balance on the buttocks. Variation- Inhale into the posture, but this time clench the vajra sts, press the tongue against the roof of the mouth, clench the teeth, pull the toes backwards, extend the ankles and attempt to tense every muscle in the body. When you reach maximal tension, abruptly relax into savasana and release the breath with an Ah sound from the lungs. Allow the mind and any emotional tensions to dissolve as you relax into the syllable Ah, which is the blissful energy of your true nature. Notes:

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8. Serpent Pose (sarpasana)
arms clasped behind elbows straight, arms front
elbows bent
arms at side elbows straight, arms back
Lay on your stomach and bring your hands to the sides of your body next to your chest. Slowly arch backwards like a snake, rising up as you inhale. Then clasp your hands by interlocking the ngers, making sure the palms are touching. Roll the shoulders up, back and down, bringing the shoulder blades closer together, and open the chest. Make space between your buttocks and hands. Go as high as you can with your hands without inhibiting your neck and upper back extension. Look up. Rise up as high as your spine will allow. Now squeeze the hands together and reach back away from you with the hands. Pause in the nal position and breathe normally. Exhale down, unclasp your hands, turn your head to the side, placing it on the oor, and rest with your arms down along your sides.
The following variations will allow you to work progressively toward full Serpent Pose (sarpasana) if the full posture is too difcult to do for now.
Variation 1: From the prone position inhale and arch the head and upper back, then bring the arms forward, elbows straight. Reach out and up while arching, but do not shrug the shoulders. Exhale down, turn the head to the side, lay the arms down along the body and rest.
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Variation 2: Arch up on the inhale and bring the hands to the position in Variation 1, then bend the elbows bringing them directly to the sides, and try to lift the hands while not dipping the elbows. Keep the shoulder blades spread. Variation 3: Inhale as you arch up as in Variations 1 and 2 above and take the arms from the position in Variation 1, slicing backwards without bending the arms. Bring the ngers to point at the knee. Rise as high as you are able and look up. Exhale to release and lay down, as above, to rest. Progress through Variations 1,2 and then 3.When you are able to hold variation 3 for 9 breaths, you may safely proceed to the full Serpent Pose (sarpasana).When doing this pose and the variations attempt to place as much of the arch in the upper back and lower neck as possible.

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9. The Good-Space Pose (sukhasana)

Sit comfortably with the legs crossed at the shins/ankles. This posture is one we are all familiar with and should not cause any pain once we have practiced the pavanmuktasana series and the extra asana for a few months. The spine should be erect and the head held aloft. Hold this posture as best you can. Once the muscles of the spine become strong you will nd this posture excellent for meditation and resting. The Sanskrit name implies that you are in a good (su) space (kha) when sitting in this posture (asana), so feel a subtle pervading sense of natural ease and joy when in the Good-Space Pose. Notes:

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Appendix A: Chanting
Chant the sound OM 3 times. Make sure your mouth is open and rounded. During the rst OM, bring your awareness to the moving center, your pelvic oor. See a brilliant sphere of ruby red light there radiating out in all directions. This sphere, or bindu, represents the human capacity for enlightened activity. On the second OM, see a beautiful cobalt blue sphere of light at your heart-space radiating innitely out, representing Essence itself. On the third OM, see a sphere of crystal clear white light in the center of the head also radiating out in all directions, representing the imaginal capacity of human beings. At the end of practice, chant the Santi Path mantras below. With this chant we offer the merit of our practice for the benet of all beings. This reminds us that we do not practice in order to build up our own personal strength and power, but in order to increase our capacity to be a benecial force in the world. OM asato ma sadgamaya tamaso ma jyotir gamaya mrityor ma amritam gamaya sarvesam svasti bhavatu sarvesam santir bhavatu sarvesam purnam bhavatu sarvesam mangalam bhavatu loka samasta sukhino bhavantu OM tryambakam yajamahe sugandhim pustivardhanam urvarukamiva bandhnan mrityormuksiya mamritat OM santi, santi, santi

From the unreal lead me to the real From darkness lead me to light From death lead me to immortality May all beings dwell in happiness May all beings dwell in peace May all beings attain fullness May all beings attain auspiciousness May there be happiness in all the world(s) We meditate on the three-eyed one (Siva) Who is fragrant and nourishes all beings Like a cucumber severed from the vine May he liberate us from death to immortality OM peace peace peace
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Appendix B: Practice Advice

1. The Best Time to Practice If your situation allows it, the best time of day to practice Hatha Yoga is 4-6am when the energy of human activity is at its lowest and the spiritual forces found in the atmosphere at pre-dawn are their highest. But if you cannot practice at this time, then pick whatever works best for you and be consistent with that time. You should not practice while food is in the stomach. Heavy protein meals can remain in the stomach for 4 hours or more. So, whenever possible, practice before eating or at least 4 hours after your last full-size meal or 2 hours after a small snack. 2. Effort vs. Struggle It is very important to understand the difference between effort and struggle as pertains to your practice of Adi-Yoga. You are moving your body through space in relation to gravity so there must obviously be some effort and tension in your body; and some postures do require exertion. There is nothing wrong with effort or tension in the body if it is appropriate. What you want to avoid is excessive effort which I call struggle. Some signs of struggle in Hatha Yoga practice are: panting profuse sweating making grunting sounds as you move through the asana intense soreness the following day prolonged shaking in postures exhaustion instead of refreshment following your practice session In the Adi-Yoga system there are more dynamic and vigorous sets such as Salute to the Sun and Warrior Yoga Series, but prociency in these must be developed very slowly. Properly practiced, Hatha yoga should heal and rejuvenate body and mind. If the opposite is occurring you should reect on whether you are struggling against your body in practice. A good rule of thumb for AdiYoga practice is to work at 60-80% of the effort you are capable of producing. The modern approach to exercise no pain, no gain makes holding yourself back to 60-80% of what you are capable of feel like you are slacking. Youre not. If you are consistent in your practice sessions you will progress naturally and without struggle. This is especially true when your mind and body become one. This takes time. www.dharmainc.org
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3. Frequency and Duration of Practice Sessions
How long a session should last and how often you should practice will vary depending on your unique circumstances. The golden rule to ensure steady cultivation of your Hatha Yoga practice is CONSISTENCY. Whether you decide to practice 4 days per week for 1 and hours each session or 6 days per week for 3 hours, stick to it and you will progress. Change your schedule from week to week and you will have a much more difcult time feeling the development of a momentum. This often leads to falling away from practice for periods of time and a sense of frustration and disappointment.
4. Diet
The opinion on diet in modern yoga circles is to have strict rules about what you eat, how it is prepared, when to eat it, etc. By contrast, Adi-Yoga is informed by a pre-Buddhist view of Ayurveda which states that you should assess what, when, how and where to eat through the lens of for whom and when. This means that you should judge the real needs of your body at the moment of hunger and respond appropriately as to what you should eat, how much, how it should be prepared, etc. To cultivate the Adi-Yoga approach to diet, which is based on an appropriate response, 2 things are necessary: 1. Knowledge of Ayurveda 2. A deep intimacy with your own body and its ever-changing needs. Both of these will come with study and practice. Tantra, the Mother science of Hatha Yoga, teaches that if you harmonize your small nature with greater Nature you will come to know the truth of the Universe, you will be enlightened. To do so, you must become acutely sensitive to your body and your situation from moment to moment. Hard and fast rules in relation to diet may be useful for a short while at the commencement of your yoga practice, in order to develop some awareness and discipline related to your eating habits. But adhered to for longer than appropriate, they become damaging to your budding sensitivity and experimentation with appropriate response. Take, for example, the hard and fast rule that many yoga groups (and post Buddhist Ayurveda) have about the superiority of vegetarianism for yogins. The Adi-Yoga way of framing vegetarianism is to ask Will this response to my present condition be appropriate for me or not? This approach keeps you actively engaged with your real needs, and without this base level of self-knowledge, there is no www.dharmainc.org Copyright 1999 Adi-Yoga 82

possibility of dissolving the illusory perception of a separate individual in order to merge with greater Nature. For the emaciated, nourishment-starved yogin who looks dry, brittle and ungrounded, a high fat, high protein meal consisting of some type of meat may be an appropriate response to hunger. And this may be the worst response to hunger for the sedentary individual with gout. You must remember that your spiritual ancestors in this tradition sought at all costs to harmonize with Nature, regardless of societal or religious rules. There are numerous examples of meat eating Mahasiddhas who realized the highest state of enlightenment possible. In truth, there really is no shortcut to understanding the correct diet for yourself. You will have to spend some time reading and experimenting with your diet. Your Adi-Yoga instructor can recommend some good books with which to start. Having said this, here are a few guidelines to begin to work with to help you tune into your real needs: Eat only when you are hungry. When thirsty, drink. When hungry, eat. Dont confuse the urge and feed it incorrectly. Stop eating before you feel very full. Eat fresh foods instead of packaged or old foods. Cook for yourself versus eating out whenever possible. Take only a small snack after dinner. Cut down on deep fried foods. Drink a large glass of fresh water in the morning, after waking and cleaning your mouth. 5. What to Wear When Practicing Yoga Wear clothing that is loose and warm enough, so that you do not catch a chill when reposing in between postures. Clothing should not be so loose that your limbs get snagged as you move. Clothes or undergarments that are too tight can restrict the flow of prana. In this same vein, it is not recommended that you wear any jewelry when you practice yoga. The only jewelry that is okay to wear during practice is jewelry that was made for you as an astrological antidote or talisman. The reason for this is that jewelry that is worn for beauty can interfere with the subtle energies of the body and, over time, cause problems. Watches are in the same category and should never be worn during the practice of yoga. www.dharmainc.org Copyright 1999 Adi-Yoga 83
Appendix C: About the Teacher

Dharma Bodhi was born in Chicago in 1962 and became deeply involved in spirituality, religion and philosophy at an early age. He rst came in contact with Hatha Yoga at age 7 and practiced for 17 years until he met his Guru, Paramahamsa Satyananda Sarasvati. Through his gurus blessings, Dharma Bodhi deepened his training in the methods and oral teachings of Tantrik Yoga receiving formal initiation in 1987. In 1997 his Gurus successor, Paramahamsa Niranjanananda Sarasvati gave him the mandate to move back to the United States to form a new sect of classical Tantrik Yoga for Westerners, in order to preserve the lineage teachings and practices which had become debased and commercialized in the West. In January of 2001, Dharma Bodhi established a center for Tantrik studies in Berkeley, California and taught there as well as in Canada, Europe, Hong Kong, Australia and India. After fulfilling the seven-year mandate given by his Guru to bring the classical Tantrik teachings to the United States, Dharma Bodhi moved with his family to the mountains of northern Thailand to establish Kailash Akhara. He currently serves as the Spiritual Director of DHARMA INC International, teaching his students and working on the numerous service projects associated with the Dharma Humanitarian Foundation. Dharma Bodhi leads retreats at Kailash Akhara and travels extensively teaching programs at DHARMA INC centers in the USA, Japan and Brazil and works on the translation of ancient Sanskrit and Tibetan texts of Tantra and Dzogchen.

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Appendix D: About Kailash Akhara

Kailash Akhara is a meditation, yoga and learning center in the mountains of Northern Thailand and is the home of Adi-Yoga. It is the permanent residence of Adi-Yogas founder, Dharma Bodhi, his family and a community of initiated students. Kailash Akhara, opened in 2008, was conceived as a place for practitioners of Adi-Yoga and Non-Dual Tantra to go for longer, more in-depth trainings and solo residential retreats and to live in a community informed by traditional Tantrik culture and principles. Kailash Akhara features a Matsyendranath Temple, a 75 foot by 6 foot meditation platform, a 75 foot by 50 foot training hall, meditation huts overlooking tranquil ponds and breathtaking mountain views, a 40 person dormitory, a bath-house, kitchen and residential housing, 40 acres of natural forest, lychee orchard, ponds and permaculture gardens, as well as goats and chickens. The natural beauty of the land and its thriving Tantrik community can inspire students from any walk of life by awakening a feeling of an expansive state of inter-being and a truer vision of the relationship between the individual-self and Nature. The Thai center also acts as a permaculture-learning center for local Thai farmers and international farming enthusiasts. Kailash Akhara currently works with Thai non-prot environmental protection and agricultural organizations on issues of organic and sustainable agriculture, water conservation and natural building. Kailash Akhara holds trainings in yoga, philosophy, jyotish, ayurveda and meditation with master teachers from around the world and hosts solo and group retreats. For more information on Kailash Akharas upcoming trainings and retreats please visit our website at www.dharmainc.org.
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Alphabetical Listing of Asana 4-Point Pose (caturanga) ....................................................................................... 74 Abdominal Stretch Pose (udarakarsanasana) ............................................................... 67 Animal Pose (saithalyasana) .................................................................................... 70 Ankle Churning (gulpha ghurnan) ........................................................................... 32 Ankle Rotation (gulpha cakra) ................................................................................. 31 Base Position (prarambhik sthiti) ............................................................................. 28 Boat Pose (naukasana) ........................................................................................... 54 Chopping Wood (kastha taksanasana) ........................................................................60 Churning the Mill (cakki calanasana) ........................................................................ 58 Corpse Pose (savasana) .......................................................................................... 69 Crow Walking (kawa calasana) ................................................................................. 66 Deep Squatting (utthanasana) ................................................................................. 64 Drawing Circles in Air with Foot (janu cakra) ............................................................. 35 Dynamic Spinal Twist (gatyatmak meru vakrasana) ........................................................ 57 Dynamic Staff Pose Basic (dandasana) ..................................................................... 65 Elbow Bending (kehuni naman) .............................................................................. 42 Foot to Hand Pose (padahastasana) ........................................................................... 72 Full Buttery (purna titaliasana) .............................................................................. 38 Good-Space Pose (sukhasana) ................................................................................. 78 Half Buttery (ardha titaliasana) .............................................................................. 36 Hand Clenching (mustika bandhana) ........................................................................ 39 Hip Rotation (sroni cakra) ..................................................................................... 37 Knee Bending (janu naman) ................................................................................... 33 Knee Cap Contraction (januphalak akarsana).............................................................. 32 Leg Raising (utthanapadasana) ................................................................................ 47 Leg Rotation (cakra padasana) ................................................................................. 48 Neck Movements (griva sancalana) ............................................................................ 45 Pedaling ............................................................................................................ 49 Pendulum Pose (dolasana) ..................................................................................... 68 Plank Pose (santolanasana) ..................................................................................... 73 Right Angle Pose (samakonasana) ............................................................................. 71 Rocking and Rolling (jhulana lurkanasana) ................................................................. 51 Rope Pulling (rajju karsanasana) .............................................................................. 56 Rowing the Boat (naukasancalanasana) ...................................................................... 59 Salutation Pose (namaskarasana) .............................................................................. 61 Serpent Pose (sarpasana) ....................................................................................... 76 Shoulder Shrug ................................................................................................... 44 Shoulder Socket Rotations (skandha cakra) ................................................................. 43 Supine Spinal Twist (sava udarakarsanasana)............................................................... 53 Supine Wind Releaser (supta pavamuktasana) .............................................................. 50 Swinging Bridge .................................................................................................. 63 Toe Bending and Ankle Bending (padanguli naman and gulpha naman) ............................ 29 Twisting Abdominal Massage (supta udarakarsanasana) .................................................. 52 Wind Releasing Pose (vayu niskasana) ........................................................................ 62 Wrist Bending (manibandha naman)........................................................................ 40 Wrist Rotation (manibandha cakra) .......................................................................... 41
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ADI-YOGA

First Gate Practitioners Manual

First Gate Practitioners Manual

Adi-Yoga First Gate Practitioners Manual

Copyright 1999 Adi-Yoga

First Gate Practitioners Manual

Copyright 1999 Adi-Yoga

First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

First Gate Practitioners Manual

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First Gate Practitioners Manual

First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

Orientation to the First Gate of Adi-Yoga

First Gate Practitioners Manual

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First Gate Practitioners Manual

First Gate Practitioners Manual

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First Gate Practitioners Manual

Part 1: The Awarenesses

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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First Gate Practitioners Manual

The Pavanamuktasana Dynamic Series

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First Gate Practitioners Manual

The Pavanamuktasana 1 Series

1. Base Position (prarambhik sthiti) - 2 versions

Easy Recovery Position

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First Gate Practitioners Manual

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First Gate Practitioners Manual

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