 All throughout this year, we are celebrating 100 years of Ghosh's College! Sri Bishnu Ghosh founded Ghosh's College of Physical Education in 1923 in Kolkata, India. The original building still stands strong today.
Since January, we have been talking about history and recording special classes for Patreon. Just recently we released a class based on Ghosh's book Yoga Cure. We also have a very special free event scheduled for July 9th. This is an online class open to everyone. We will collect donations from anyone who is able to donate and pass them along to the College for renovation efforts. RSVP here. In the next few months we will also be releasing some commemorative stickers and a very special hand made surprise! The proceeds from these treats will all go to renovating and restoring the iconic building in Kolkata. Let's make it stand 100 more years! #100years #ghoshyoga
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 Source: pediaa.com  Source: pediaa.com This blog discusses engagement of the pelvic floor, or what is called mula bandha, the root lock, in yoga. To get where we are now, it's useful to start with a little history. Prior to the 1700s, it was thought that the body was an alchemical vessel. Through manipulating the body, we could move the winds (vayu) or direct life energy upward (sometimes called kundalini). These were practices of hathayoga. It was also believed that life force could leak out of the openings in the body. Therefore one would apply locks and seals (bandha & mudra) to various parts of the body to prevent energy from escaping. One of these, mula bandha, involved the pelvic floor muscles. Nowadays, these beliefs have been extrapolated to mean various things. Sometimes it's taught that pelvic floor engagement makes the body more "stable". Yoga International says that mula bandha is "stabilizing and calming" and "enhances the energy of concentration". But in asana practice, this will not stabilize the body. Here's why. The pelvic floor muscles to do not move the skeleton. Therefore, they cannot make the skeleton more stable. They attach to the opening in the bottom of the pelvis, between the tailbone and the pubic bone. When the pelvic floor muscles engage, they lift the organs above them and tighten the openings of the pelvis. (This is very different than muscles that cross a joint and move the skeleton.) In short, they do not stabilize the skeleton in an asana, because they do not move the skeleton. There is also concern about over strengthening the pelvic floor. This can lead to constipation and pain. Just like any muscle, too loose is not good but too tight is not good either. In conclusion, it is good to consider whether engaging the pelvic floor is useful. If we are trying to manipulate the flow of subtle energy, it may be. If we are trying to stabilize the skeleton, it is not. Sources: Yoga International, Better Health
 Standing Splits In this blog, we'd like to discuss three posture that are worth reconsidering and perhaps even removing from a posture practice. Will this be controversial? Perhaps. That's because there are many valid reasons to practice postures, some of which lie in tradition. Asanas have long been part of a practice to transcend the physical body. One would put themselves in strenuous positions to burn karma. Or one would sit in an asana and meditate. Therefore it was of little concern whether one would injure the body or not. We are not suggesting there is a right way to approach postures. However nowadays, many come to yoga to be healthy. Regardless of how we think about the practice as a whole, we should take into consideration what is happening in the body. After all, these are physical practices. The first posture worth reconsidering is Standing Splits. Here's why: In this posture, the pelvis tilts very far forward to allow for the upper body to come close to the standing leg. This lengthens the back of the standing leg hamstrings. However, because of the relationship to gravity, the standing leg hamstring is also the muscle exerting force. (This is eccentric contraction: the muscle gets longer while exerting force.) This is potentially a compromised position for the hamstrings. The hamstrings are long and contracting. Then, when the lifting leg attempts to reach higher, the hamstrings are pulled even longer. This makes the hamstrings very susceptible to injury in this position. What can we do instead: Balancing Stick is a great alternative. It builds balance and strength in the hamstrings but doesn't require an extreme range of motion.  Heron The second posture worth reconsidering is Heron. There is next to no therapeutic function for this posture. It is essentially a hamstring stretch on one side and a deep knee flexion on the other. This puts both the knee and the hamstring in a compromised position. In order to sit upright enough to lift the leg, the pressure has to increase through the bent knee. Therefore, the deeper you get into the posture, the more pressure is going through the knee. Just to sit in this position is already hyper flexion of the knee. Increasing the pressure while in this position is questionably safe. What can we do instead: Paschimottanasana will stretch the hamstrings. Chair pose will flex the knees while stabilizing them and building strength in the quadriceps, and Firm will flex the knees without also requiring hamstring length.  Shoulderstand Last but not least, it's worth reconsidering Shoulderstand.
This is probably the most controversial. That's because Shoulderstand is an older posture in yoga, predating the twentieth century. Iyengar, Sivananda and others famously included this posture as one of the gems of asana practice. However this posture developed with the belief that life force exists in your head and drips into the abdomen. Therefore, one should turn the body upside down to preserve that life energy. Regardless of how we feel about that belief, it is important to note the extreme flexion of the neck this position requires. In addition, the weight of the body is coming down through the neck. Those things together make this very hard on the neck. If we practice it, we should take great care to be safe. What can we do instead: If we want to go upside down, we can practice Headstand or Tiger. These are admittedly more difficult in some ways, but they do not put pressure on the neck while it's flexed.  The new Foundations Ghosh Yoga Practice Manual is now available for pre-order. This book is a fully revised 2nd edition of what was formerly called the "Beginning". Here is a look at what the book contains.
The Four Foundations This book contains the foundational building blocks for general physical health: relaxation, breathing, functional range of motion and balance. They balance the body and calm the mind while making the joints and muscles mobile and strong. 49 Postures & Exercises This book explains and instructs 49 yoga postures and exercises that are useful for the function and health of the body, nervous system and mind. They include breathing exercises, standing postures for strength and balance, stretching postures for ease and mobility, and seated postures to enable breathing and meditation. Know the Purpose The purpose of each posture is explained, so you are never confused about the posture’s function or intention. Sequences for Practice 11 sequences for practice of varying length and focus. Practices that focus on relaxation, balance, breathing or overall function. Ranging in length from 15 minutes to 90 minutes. There is a practice sequence here for every occasion. Click here to learn more.  This blog is in celebration of 100 years of Ghosh's College in Kolkata: 1923-2023! Spread the word: #100years #ghoshyoga As some of you know already, for the past four years I (Ida) have been working on a biography of yogi/circus star Reba Rakshit. The manuscript was completed at the end of this year. It is scheduled to be published this year. Since it is International Women's Day, I thought I would share a little bit about the project.
Reba Rakshit has an incredible story full of tremendous challenges. She was alive during Indian Independence and the partition of India that came with it. She lived in a time where women had often very limited access to the world outside the home. Yet she was performing in the circus two, sometimes three times a day in front of huge audiences of admiring fans. She was a student of Bishnu Ghosh at Ghosh's College in Kolkata, and taught therapeutic yoga later in her life. I became interested in her story years back, while working with Jerome Armstrong on his book Calcutta Yoga. This project took me on many adventures. Here are just a few:
This is part of a larger project I am working on regarding women in yoga. Who were they? How did they get there? Why were women writing about yoga in the twentieth century in a way they were not before? There's a lot more to this project, but I'm still in the thick of it. For now, Happy International Women's Day! I can't wait to share Reba's story with you all.  Mr Montosh Choudhury (courtesy of Montosh Choudhury and family) This blog is in celebration of 100 years of Ghosh's College in Kolkata: 1923-2023! Spread the word: #100years #ghoshyoga  Nowadays, asana is often thought of in sequences. We practice set sequences like Bikram Yoga or the Ashtanga series. Many teacher trainings have a strong emphasis on "sequencing" and how to structure a class. This has become an essential part of learning how to teach a group class.
However in India, asana practice was and still is very individual. There are groups of postures, but only an accomplished teacher can select the right method of practice for each practitioner. Everyone is different so each person is assigned their own practice. There are certainly some yoga studios in India now that will teach sequences of asanas in group classes, but elsewhere it is still very much tailored to individual practice. Let's look at some examples of how an asana practice was structured prior to the 1970s. Buddha Bose & Dr Gouri Shankar Mukerji In 1939, Buddha Bose writes about a large number of asanas. He classified them under six headings: Padmasana, Sitting postures, Reclining attitudes, Standing positions, Kurmasana or tortoise poses, and Mudras. These were organizational groups, not in an order for practice. We know this because he explains: “I have also arranged the exercises in each series so that the easiest comes first and the most difficult last. The students should start by practicing a few exercises in each group (except those in the Kurmasana series) and then gradually work up to the more difficult ones.....No one, however skilled, should perform all of the asanas every day. It is better gradually to increase the duration of practice of each exercise than to strive to practice a large number of them for a brief period.” Similarly, Dr Gouri Shankar Mukerji writes that: “It is not recommended to perform more than five exercises in succession, in order to avoid fatigue. It is better to perform a few exercises, but in complete tranquility, than to execute ‘one’s program’ at all costs under time pressure....It is also not necessary to master all 88 exercises, but one should preferably choose those that are appealing, and that one thinks one can personally perform or learn.” Self Realization Magazine A third example can be found in the Self Realization Magazine. The magazine groups the postures into three groups: sitting, lying down and standing. This is similar to Bose's approach. Then the magazine states: "A word of caution is in order here, however. Do not attempt all the postures listed in this article at one time! The list is only intended as a sensible guide from the simple to the most difficult asanas in each of the three categories. Practice only a few at any one time, and continue practicing those few until you perfect them before you attempt another group." Takeaways There are a few common themes we can highlight through these passages. First, is that these are lists or groupings of possible postures for practice. However, the instructions repeatedly say that not all of the postures should be done during the same practice. And furthermore, not all postures are necessary for everyone to practice. Sources: 84 Yoga Asanas by Buddha Bose 84 Yoga Asanas by Gouri Shankar Mukerji Self Realization Magazine  Dr Gouri Shankar Mukerji in Padmasana This blog is in celebration of 100 years of Ghosh's College in Kolkata: 1923-2023! Spread the word: #100years #ghoshyoga There are a variety of references to 84 in texts on hathayoga. Roughly speaking, texts on hathayoga originate from between the 12th century up until the 18th century. Nowadays, "hatha" has taken on new meaning, often referring to stillness in postures, as opposed to flowing styles known as vinyasa. However, this is a newer meaning of the word. So, in this blog we are referring to the practice of hathayoga as described in the texts that comes from the period mentioned above and not the meaning it can hold today. 84 In HathaYoga Below you'll find a sample of passages that refer to the number 84: "There are as many asanas as there are species of creatures, Shiva has enumerated 84 asanas, and out of all the asanas, only two are particularly distinguished." -Goraksasatakam, 13th century “There are eighty-four asanas of various kinds which I have taught. Out of these I shall take four and describe them.” -Siva Samhita, 15th century “Eighty-four asanas were taught by Shiva. Out of those I shall now describe the four important ones.” -Hatha Yoga Pradipika, 15th century “All together there are as many asanas as there are species of living beings. Shiva has taught 8,400,000. Of these, eighty-four are preeminent, of which thirty-two are useful in the world of mortals.” -Gheranda Samhita, 17th century You will notice that 84 (or a variation of it) is always referred to, but the actual number of postures that are described in the text is far less. An Amazing Coincidence? In the first and last passage, you also see the reference to species of creatures and living beings. Miraculously, in 2011, the Census for Marine Life published a study that concluded there were 8.7 million species on Earth (+ or - 1.3 million)! The previous estimates placed the number of species between 3 million and 100 million, which was a massively large spread. Due to new analytic tools, they were able to measure more precisely and the results directly corresponded with the number of species referred to in the hathayoga texts! Conclusion Because of the idea that 84 is seen to represent something sacred or symbolic, it is referred to despite the fact that it does not correspond to the actual number of postures. Nor are the collections of postures always the same. When you come across "84 asanas" don't worry about trying to count to 84! This was never the purpose for invoking the number. Certainly don't try to figure out what is the "traditional" or "original" 84 as there never was a singular 84. Bibliography
Census for Marine Life study can be found here. Akers, B. D. trsl. (2002) The Hatha Yoga Pradipika. Woodstock: Yoga Vidya Kuvalayananda, S. and Shukla, S. A. trsl. (2006) Gorakasatakam. Kaivalyadhama: Lonavala Mallinson, J. trsl. (2004) The Gheranda Samhita. Yoga Vidya: Woodstock. Mallinson, J. trsl. (2007) The Shiva Samhita. Yoga Vidya: Woodstock.  This blog is in celebration of 100 years of Ghosh's College in Kolkata: 1923-2023! ​Spread the word: #100years #ghoshyoga  "The 84" is an ever illusive idea, commonly thought to be a traditional or original sequence of asanas. However, the number 84 holds sacred or symbolic significance both in the ancient and modern eras, but does not actually refer to any set list of postures.
Gudrun Buhnemann writes in her book Eighty-four Asanas in Yoga, that 84 is a "number frequently invoked as authentic by ancient and modern authorities....However, nothing is known about an original set of eighty-four asanas” (Buhnemann, p. 2). She explains, “It is therefore apparent that the number eighty-four traditionally signifies completeness, and in some cases, sacredness” (Buhnemann, p. 27). The number is found in various traditions. For example, in Buddhism it is thought that 84,000 stupas (meaning "heap" or burial mound) are said to have been built by Asoka and there are 84,000 kinds of enlightenment. We will see in the following blogs that the number 84 and variations on it are invoked in texts on yoga, however this does not refer to the actual number of postures, nor does it refer to a sequence. What's Next Next time we'll see passages about "84" in hathayoga texts. Then we'll look at the expansion of asana in the 20th century that leads to long lists of postures, many of which weren't considered asanas prior to this period. We'll finish this series with examining the idea of a sequence and physical cultures that highly influence yoga. Stay tuned! Bibliography: Buhnemann, G. (2011). Eighty-Four Asanas in Yoga: A Survey of Traditions. DK Printworld.   Hyperextension is when a joint moves beyond its normal range of motion. Here we'll focus on hyperextension of the knee for the following reasons: 1) it is common for people to hyperextend their knees in asana classes, 2) this can be detrimental to the health and stability of the knee joint. Let's look at why this can be problematic, and how we can decide whether we, or our students, are hyperextending. (Hint, it's not actually the knee we should look at!) Hyperextension on its own is not necessarily bad for joints. However, it becomes potentially injurious when we're bearing weight. In other words, if we were to simply straighten our knees as much as possible while sitting, we may hyperextend our knees. Because we are not bearing any weight, this will most likely be safe for the joints. When we stand on one leg, as in balancing poses, we put all of our body's weight on one leg. This doubles the load that leg is carrying making the force is much greater. This is where we can start to strain the tendons and ligaments behind the knee.  Since we are considering the knee, it's easy to think we should look at the knee. However, this is not the easiest way to spot hyperextension. Instead, we should look at the relationship of our shin (tibia) to our heel (calcaneus).
You can see in Examples 1 & 2, that the lower leg is at an angle when compared to the foot. You can then see in Example 1, that the knee is behind the foot. This is hyperextension. If you compare this to the picture at the very top of the page, you can see that the shin is more or less, perpendicular to the foot. This is much more stable in balance, and will not put strain on the tendons or ligaments of the knee. If you are wondering if you hyperextending, use this as your guide. If you are a teacher, look at the angle of the shin into the foot. This will guide you far more easily than looking at the knee. Finally, remember that hyperextension is something to keep a look out for when the joint is bearing weight. Whenever we are sitting or lying down, and not bearing weight, it is less of a concern.  Ida (and Bug): Photo from 2015 when we had just finished fulfilling all of the Kickstarter orders for the manuals. This was the first time the manuals were in circulation. We are still grateful to everyone who supported this effort. We promise the second editions of the Beginning and Intermediate manuals are on their way! We know they have been out of stock for quite some time now, but we made the decision months ago that we would only re-release them once they were updated. We are excited about what will be the finished product.
This process has meant that we are completely rethinking how the manuals are structured. We are questioning everything: the order, the postures, the instructions. When we first made them in 2015 (around the time of the above photo), we were basing them on what we had learned and practiced. This is no surprise. Since then we have continued to learn and practice of course, but we also have taught extensively around the world. With this tremendous opportunity, comes insight into what questions come up no matter the city. What do people struggle with? Where does the confusion lie? What is working? The original manuals have strengths and things we think are still useful. This will all remain. Though we have refined how we conceive of the practice. This will be reflected in the second editions. The Beginning manual is turning into the "Foundations". The Intermediate will still contain those bridge practices that lie somewhere between accessible and very challenging. We are excited about this process of regrouping and refining. We often hear that it's scary to do better, or to learn a better way. We think it's exciting. As one of our teachers used to say, "This is called progress!" If you'd like to be contacted when the manuals are available, sign up here. Release dates: March/April 2023 |
AUTHORS
Scott & Ida are Yoga Acharyas (Masters of Yoga). They are scholars as well as practitioners of yogic postures, breath control and meditation. They are the head teachers of Ghosh Yoga.
POPULAR- The 113 Postures of Ghosh Yoga
- Make the Hamstrings Strong, Not Long - Understanding Chair Posture - Lock the Knee History - It Doesn't Matter If Your Head Is On Your Knee - Bow Pose (Dhanurasana) - 5 Reasons To Backbend - Origins of Standing Bow - The Traditional Yoga In Bikram's Class - What About the Women?! - Through Bishnu's Eyes - Why Teaching Is Not a Personal Practice Categories
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