The Original Primary Series: Structure, Sequencing, and Intention
We explored the philosophy behind the original method in previous emails. Now let’s look at the practical details of how the Primary Series was first taught and practiced.
The chart below outlines the original order, sequencing, and posture groupings.
1. Opening
Surya Namaskara A
Surya Namaskara B
2. Standing
Padangusthasana
Padahastasana
Trikonasana
Parsvakonasana
Prasarita Padottanasana
Parsvottanasana
3. Seated Foundation
Dandasana
Paschimottanasana A, B, C
Purvottanasana
4. Hip Opening
Ardha Baddha Padma
Triang Mukha Eka Pada
Janu Sirsasana A, B, C
5. Asymmetry and Twisting
Marichyasana A, B, C, D
6. Core
Navasana
7. Deep Hip Opening
Bhujapidasana
Kurmasana
Supta Kurmasana
8. Arm Balance/Integration
Garbha Pindasana
Kukkutasana
9. Integration/Deep Opening
Baddha Konasana
Upavistha Konasana
Supta Konasana
10. Extension
Supta Padangustasana
11. Re-Integration/Stabilty/Backbend
Ubhaya Padangustasana
Urdhva Mukha Paschimottanasana
Setu Bandhasana
12. Standing Balance
Uttitha Hasta Padangustasana
Ardha Baddha Padangustasana
13. Finishing
Paschimottanasana C
Shoulderstand Sequence up to and including Baddha Hasta Sirasana
Final Meditative Postures
Padmasana
Baddha Padmasana
Utplutih
A Few Things to Notice
Changes in the Sequence
A shorter standing sequence ending with Parsvottanasana.
The two standing twists found in the modern sequence were absent.
Uttitha Hasta Padangustasana and Ardha Baddha Padangustasana were moved from the standing sequence and practiced later in the series, following Setu Bandhasana.
Urdhva Dhanurasana was not included.
Setu Bandhasana served as the sole backbend.
Differences in Method
Each asana was held for eight breaths.
Postures were organized into therapeutic groupings, with transitions occurring only after an entire group had been completed rather than between individual postures or sides.
The exception was Group 4, where transitions occurred after the completion of each asana within the grouping.
Longer holds were used in both Sarvangasana (25 breaths) and Sirsasana (50 breaths).
The overall rhythm of the practice was more dynamic.
Breathing slowed significantly during the final three finishing postures, creating a gradual transition into meditation and pranayama.
Taken together, these elements reveal a method that differed substantially from the contemporary Primary Series. In my view, the result was a practice that was both structurally and methodologically distinct from the form most practitioners know today.
The therapeutic grouping of postures, sequence variations, absence of certain asanas, extended inversion holds, and gradual shift from dynamic movement toward meditation suggest a practice designed not only for therapeutic physical effects, but also for energetic regulation and preparation for pranayama and meditation.
This raises an important question:
Have we moved too far from the original intention in the modern method? More importantly, does the older method more accurately reflect the true purpose of yoga?
A Final Reflection
The original method reflected an integrated approach in which sequencing, breath, and grouping worked together to support the therapeutic effects of the series while steadily guiding the practitioner toward meditation. Viewed in this way, Primary Series appears less as a preparatory sequence for more advanced practices and more as a complete system of yoga therapy in its own right.
For me, the old method seems to offer a more effective pathway inward.