Although a few of the specific Yoga postures, or asanas, have been mentioned in previous chapters, we have reversed the usual procedure followed in handbooks on Yoga, postponing their general discussion until now in order to let the student first acquire a good overall grasp of the subject. For the asanas are meaningful only in conjunction with the other Yoga prac­tices with which they are both physically and spiritually interrelated. An unthinking approach could easily reduce them to a set of tricks for the double-jointed, and their ap­parent difficulty discourage the neophyte before he ever gives himself a chance to see what he can do and especially what the asanas can do for him.

In the next chapter we shall go into specific descriptions of those postures which the Western student may safely attempt without a teacher. We shall describe them in minute detail and explain step by step how to do them accurately; and also list the physical benefits derived from each one. In that way each student will be able not only to appreciate their meaning and importance, but also be in a better position to decide for himself which ones are suited to his needs and should be incorporated into his daily routine, and which may be either omitted or done only occasionally as time permits and incli­nation warrants.

Indian legend claims that the god Shiva originally demon­strated 84,000 postures and exercises for maintaining health and attaining self-discipline. Patanjali, the father of Yoga, when codifying its theory in his famous Yoga Sutras, reduced the essential number of asanas to 84—the number in common use in India today. But this number is for Yoga disciples who devote their full lives to this pursuit. Only about twenty to thirty asanas may be considered easily adaptable to Occidental usage, and, even then, one must bear in mind that "easily" here is a relative term and that it will require considerable pa­tience and perseverance to achieve most of the asanas we shall describe. This, however, need not discourage you. In the first place, regular practice will do wonders in developing your body and stretching and limbering up lazy muscles. In the sec­ond place, you must never overtax yourself; if an exercise really seems too difficult or seems to result in serious strain, abandon it immediately. You may then either return to it at a later date or, guiding yourself by your own instinct for what seems best for you, abandon it altogether. Always re­member you are not in competition either with yourself or with anyone else. Do only what seems feasible to you. Regu­larity and a proper approach are more important than feats of prowess. In fact the latter aren't considered in the least desirable as part of Yoga.

When Patanjali was writing his Sutras he was not only writing for contemporaries but for experts—persons already deeply versed in the science and philosophy of Yoga and the art of Meditation and body culture. Hence the traditional descriptions of the asanas, as well as statements regarding their therapeutic values, are masterpieces of condensation and econ­omy. For centuries they have been passed down from Guru to chela in something like shorthand, comprehensible only to the initiate. The Western reader approaching the subject cold might see only a jumble of fantastic claims like those of a witch doctor. For this reason we are including here a brief discus­sion of the physiology of the asanas as related to physiology in general. Viewed from this angle the entire subject becomes quickly comprehensible in common-sense terms. And here it is interesting to note that as recently as the turn of the century Occidental medical science shrugged off asanas as so much mysticism. Today this attitude has altered considerably. The reason is that Western medicine has finally succeeded in explaining in language satisfactory to itself the benefits which the human body derives from Hindu practices. Having thus established their raison d’être, their scientific rationale, it no longer feels in honor bound to scoff.

Some of the postures we shall describe are referred to as mudras: these are the purely static poses recommended purely for meditation and relaxation and also sometimes for breath­ing or pranayama. The asanas—sometimes also referred to as exercises because in order to attain them a certain amount of effort and motion are necessary—are those asanas postures which directly benefit the physical organism. One of the salient dif­ferences between asanas and our own idea of physical exercise is that in all Yogi Exercise there is a minimum of motion in­volved, with everything done at a slow tempo. This, of course, is the direct opposite of Western calisthenics, gymnastics and sports in general, all of which require speed and drilling.

In order to be healthy the body needs to keep its cells and tissues in perfect condition. This in turn requires regular feeding, which is not the same as having regular meals. Many of us who eat quite regularly simply do not get enough benefit out of the food we swallow and enjoy. For unless food is properly digested and assimilated with the aid of well-functioning endocrine gland secretions and oxygen it does little good and sometimes even harms us, as when it turns to surplus fat instead of to energy. Similarly, after it has been digested there is waste, which must be rapidly and thoroughly eliminated via the bowels, kidneys and sweat glands. Here again improper func­tioning of the organs or a malfunctioning of the endocrines may cause trouble. Lastly, in order to feel well we must have healthy, alert nerves serving both the central and the sympa­thetic nervous system. The human body that functions prop­erly in all three of these departments will then result in a clear head and an alert, well-functioning brain.

Only a healthy digestive and circulatory system can do the work of breaking down the foods we eat and so supply the tissues with the proteins, fats, minerals, sugar and carbo­hydrates we require. But civilized man's physical deterioration begins early in life and the processes necessary to keep the body in condition tend to slow up all too soon. Moreover, since we were once quadrupeds, the architecture of the human body is quite ill-adapted to our upright position. We simply aren't built to last and wear well. So it is that with the years our back stiffens or develops curvatures; internal organs drop; women's breasts sag and men have a tendency to hernia. All this is the result of our walking upright. In addition we face such problems as middle-age fat due to uneven metabolic ac­tion, calcium deposits in the joints producing arthritis and a number of other by-products of the aging process—condi­tions already mentioned earlier.

As you know, the digestive organs—the stomach, small intestine, pancreas and liver—depend for health in part at least on the proper functioning of the abdominal muscles, specifi­cally of the diaphragm. For as the diaphragm rises and falls with breathing, the organs in the upper abdominal cavity re­ceive regular massage at the rate of some forty to fifty strokes a minute. But the average city dweller's breathing is so shallow, his abdominal muscles so flabby, that the massage does not really accomplish what it is supposed to. Stomach acid is then secreted improperly and digestion suffers. This in turn may result in minor disturbances such as gas or "acid stomach," or it may lead to more serious disorders. But with the regular practice of appropriate asanas the abdominal muscles readily regain their elasticity and tone. Other asanas will have a sim­ilarly beneficial effect on the muscles of the back and on the internal back muscles within the abdominal cavity. Between asanas, these will restore the over-civilized stomach to proper functioning. Naturally, asanas begun while the body is per­fectly healthy will be insurance against future trouble.

In addition to promoting proper digestion, asanas designed to strengthen the abdominal walls also keep the internal organs within the abdomen in their proper place. In this way prolapse of the stomach, intestines, kidneys, uterus or male reproduc­tive organs may easily be avoided. An added benefit which we certainly must not minimize is that strong abdominal mus­cles add to the beauty and grace of the human body: and who wouldn't rather achieve a good figure by this pleasant means than with the help of tight girdles and surgical belts!

Proper circulation, indispensable for carrying food par­ticles from digestive organs to tissues, is also a matter of strong muscles, since the heart itself is basically a giant muscle con­stantly at work. All the asanas which have an effect on the diaphragm help massage the heart at the same time as they massage the abdominal organs. They achieve this by subject­ing the heart to alternate pressures. On the other hand, the reverse postures—like the Headstand and the Plough—also have a special beneficial effect on the veins, since during those asanas the blood is made to flow back to the heart without ef­fort, considerably reducing normal pressures and giving the veins a rest they would not normally get even when the body is prone. Yogis claim that with perseverance even varicose veins may be cured by this asanas method. Certainly they can be helped and even more certainly prevented.
Pranayama practiced alone is in itself extremely beneficial to the lungs and hence to the proper cleansing of the blood. But pranayama practiced in conjunction with certain asanas will even further strengthen thoracic muscles and, again through subjecting them to alternating pressures, increase the elasticity of the lung tissues. At the same time asanas will have a cleansing effect on the air passages, leaving you less susceptible to colds and tonsillitis. In fact, whenever a cold threatens or you detect signs of incipient tonsillitis, practicing pranayama and the proper asanas, especially the Lion Pose, will have an immediate therapeutic effect: the illness will be nipped in the bud.

Ordinary exercise seldom has any direct bearing on the proper functioning of the endocrine glands but—again through the subtle effect of certain positions and motions— many of the asanas will stimulate the functioning of one or another set of endocrines. Similarly, there are asanas for stim­ulating the proper functioning of the kidneys, the large in­testine and the colon. Often the specific desired effect is ob­tained by some slight pressure, some stretch or twist of the body or a position which sets otherwise seldom-used tendons and sinews into play. Since for reasons of space it is obviously impossible here to analyze the anatomical aspects of each asana in detail, you yourself might, if your mind has this kind of inquisitive turn, try figuring out the physiological reasons for each claim. If you study the anatomical charts as well as the Chakra on pages 39-40, you can readily work out the rela­tionship of the postures to the various organs and glands in the body. In each case, you will then discover that the relation­ship, and therefore the effect on the general well-being of the body, is a very direct one. Once you have gained such under­standing you will come closer to the Yogi's own ability to fill in the shorthand indications of what each pose will do. The claims in terms of added health and strength will become clear to you, and they will no longer seem extravagant.

As we consider the benefits of various asanas on the nervous system—certainly it becomes obvious how improved circula­tion and digestion directly affect the health of the nerves—we begin also to understand that asanas effect is more than a purely physical one. A better supply of blood to the brain inevitably results in improved memory, alertness, an overall improve­ment in one's mental attitudes and a revitalization of all the faculties. A person's whole outlook is therefore affected by what in the beginning is a series of physical exercises. So there is nothing mystical or mysterious in the claim that Yoga asanas have a direct bearing on the human mind and spirit.

In practicing them, it is important to remember that, if we want them to be completely effective, the asanas must always be approached in a peaceful state of mind. Otherwise, the heal­ing forces they liberate are squandered in neutralizing dis­turbed emotions rather than being used to calm the nerves and produce a heightened state of well-being. The best way to begin one's daily practice, then, is with a few Dynamic Breath­ing asanas exercises followed by a meditative pose, or mudra, which will help induce the proper calm state of mind. You should always strive to set aside the problems that beset you, filling your mind instead with thoughts of peace and serenity, turn­ing your eyes inward and away from the materialistic world.

Finally, a word of caution: In choosing the asanas exercises which you feel are right for you, you should be guided by the knowl­edge that anyone who takes the time and trouble to observe the reactions of his own organism will soon be able to tell as instinctively as a healthy animal which of them are likely to be beneficial and which might prove harmful. So be selective as you set up your routine and never be afraid to trust your own judgment. There is no need to follow the book slavishly; in fact, if asanas exhaust you because of health or age reasons you may find it best merely to do Deep Relaxation and Breathing routines, or perhaps confine your asanas at first to Savasana, recommended for Deep Relaxation. No matter how little the exertion, you will begin to benefit if you practice regularly, day after day, in the proper frame of mind. In time it is quite possible that the relaxation itself, as well as correct breathing, will envigorate your body to the point where you are ready to try something more complicated. But under no circum­stances must you continue Yoga exercises beyond the point of tiredness.

Our final caution is to emphasize how important it is to follow whatever specific warnings may be included in the asanas de­scriptions. For instance, if it is mentioned that a certain asana is not recommended for persons in a category to which you belong, just forget about it. There are surely others which you can substitute. Always remember to rest and do a few breath­ing exercises between asanas. Above all, remember that your own frame of mind is what will determine the final success of your endeavor.