Yoga supports a healthy metabolism, strengthens the immune system and enhances brain function



Stress management techniques like meditation, yoga, and deep breathing can enhance the body’s ability to handle and recover from stressors like chronic disease, work stress, or relationship stress. These practices bring the body in to a state of relaxation, dominated by the parasympathetic nervous system. New research is providing some insight into why yoga and these techniques are beneficial to our health.

Researches at the Benson-Henry Institute for Mind/Body Medicine at Mass. General Hospital and Beth Israel Deaconess Medical Center uncovered one of the reasons why these stress reduction techniques have such great benefits. They found that eliciting the relaxation response induced by yoga and meditation produces changes in the expression of genes that regulate the immune system, energy levels, and blood sugar levels.

Changes in the expression of many important groups of genes demonstrate one mechanism why these techniques have such benefits to those with chronic diseases. For example, pathways involved with energy metabolism, specifically mitochondrial function, were upregulated in the test subjects once they reached a state of relaxation.

Also, pathways activated by an inflammatory messenger molecule, NF-kB known to play a role in inflammation, stress, and even cancer were suppressed after the participants had a stress-reduction session.

What else can stress management techniques like yoga do to support your health?

Yoga can also enhance brain function. Researches at the University of Illinois, at Urbana Champagne demonstrated that after just 20 minutes of Ashtanga Yoga, participants showed significant improvements in speed and accuracy tests. In fact, participants performed significantly better after the Yoga practice than after 20 minutes of moderate aerobic exercise!

The lead researcher of this study stated that, “following a yoga practice, participants were better able to focus their mental resources, process information quickly, more accurately, and also learn, hold and update pieces of information more effectively than after performing an aerobic exercise bout.”

Yoga, meditation, and breathing exercises are known to reduce anxiety and stress, support the immune system, boost brain function, and do so much more to revitalize your body! Research also shows that it might even be more beneficial than traditional aerobic exercise (on a treadmill or stationary bike) due to its emphasis on breathing, balance, stretching, and tranquility.

Have you practiced yoga before? Give it a try and you can reap the benefits of this stress-relieving exercise that supports your body and spirit!


Hinduism, Sanatan Dharma and Yoga

Note: People often ask about the relationship between Vedas, Hinduism and related disciplines of Yoga, Ayurveda and Vedic astrology, particularly to what extent one may need to embrace the spiritual and religious background of these teachings in order to really benefit from them.

By David Frawley (Vamadeva Shastri)



Sanatan (eternal or universal) Dharma is the great tradition behind such multifarious teachings as Yoga, Ayurveda, Jyotish (Vedic Astrology), Samkhya, and Vedanta and much of Tantra as well. These disciplines are rooted in Vedic lineages and transmissions going back to their very origins. They constitute a comprehensive spiritual, sacred or yogic science dealing with all aspects of life, culture, and religion.

In the modern world Sanatan or Vedic Dharma is known as the religion/culture called Hinduism or Hindu Dharma. Hinduism rests upon the Vedas or mantras of the ancient Rishis, which are a diverse set of teachings about universal consciousness and cosmic creation. Vedic mantras reflect the very processes through which all the universes are created, by which they are sustained, and through which they are dissolved, by which individual souls come into the cycle of rebirth and through which they evolve into Self-realization. The Vedas have no one God, saviour or scripture but reveal a unitary reality of Being-Consciousness-Bliss (Sacchidananda Brahman) that pervades everything and rests in all creatures as their true Self (Atman or Purusha), which can be approached by numerous paths and practices.

Yoga in general refers to the spiritual practices of asana, pranayama, puja, mantra and meditation which are the main vehicles for realizing Vedic wisdom. Yoga (and its many Sanskrit synonyms) is a common term in all Hindu teachings of the Vedas, Puranas and Tantras. The diverse yogic paths of Jnana (Knowledge), Bhakti (Devotion), Karma (Service) and Kriya (Technique) reflect the multidimensional approach to the Divine found in the Vedic teachings.

Yoga as a specific term refers to the Yoga Darshana, one of the six systems of Vedic (Astika) philosophy, those that reflect and develop out of the insights of the Vedas. The Yoga Darshana was compiled by the Rishi Patanjali, who based his work on older Vedic and yogic teachings in the Mahabharata, Puranas, Upanishads and Vedas. Other ancient yogic traditions go back to such Vedic sages as Vasishta, Shyavashwa, Yajnavalkya, Shwetasvatara, Jagishavya, Asita and Devala Kashyapa, and the great avatar Krishna whose Bhagavad Gita is itself considered to be a Yoga Shastra or authoritative yogic teaching like theYoga Sutras.

A question often arises: Does one need to be a Hindu to practice such Hindu-based teachings as Yoga and Ayurveda? A complementary question also arises: Is not one already something of a Hindu if one is attracted to them? As the formulation of a universal tradition, everyone must become part of it eventually.

The question behind this is what is a Hindu? As Hindu or Sanatana Dharma is an open, inclusive and pluralistic tradition, following its Dharma is not a simple matter of holding to a particular belief or thinking that one is saved by embracing a particular savior. Hinduism is not a religion in the Western sense of the word as a dogma, but is a vast culture that includes religion, science and art as well. Yet Hinduism does deal with all aspects of religion, with its own monastic orders, temples, and specific disciplines and teachings. Above all, it has its own lineages and transmissions, its teachers, associations and families. These are part of a pursuit of Self-realization for which ordinary religious practices are just the initial step.

Much of this discussion depends upon what is meant by Dharma. Dharma arose as a Vedic term meaning the laws of truth, cosmic law or natural law. Dharma is the nature of things and their appropriate action. It is the Dharma of fire to burn, for example. It is the spiritual Dharma of human beings to seek a higher consciousness. This higher human Dharma requires practices that free us from outer or unconscious limitations, biases and attachments, which is the basis of true Yoga.

Hindu or Sanatan Dharma has several key principles. Perhaps most important on a formal level is acceptance of the Vedas and Upanishads as projecting valid methods of knowing the ultimate truth. Yet Hinduism does not insist upon any one interpretation of the Vedic teachings, which themselves are multifaceted. Individual freedom is allowed in adapting the Vedas as long as the motivation is dharmic.

Perhaps the most important theory of Hinduism is a recognition of the process of karma and rebirth as governing the cosmic movement.

Perhaps the most important practical principle is that the One Reality, what one could call God, can be approached by many paths, which is Hindu pluralism. This takes the form of many different sages, scriptures and names and forms of the Divine (different Gods and Goddesses). Many Hindu paths are also theistic in nature, but not all of them are.

Yet most significant to Hindu or Sanatan Dharma is becoming part of a Hindu-based lineage, transmission or family, entering into its greater community. This is perhaps more significant than the above mentioned principles, which are more guidelines than rigid rules.

Hinduism and Other Religions

Can members of other religions be Hindus? To do so they would have to accept the validity of Vedic knowledge and traditions, the pluralistic nature of spiritual paths, and the process of karma and rebirth. Anyone who does this is very connected to Hindu Dharma already.

Generally Hindus believe that all true religious and spiritual teachings are part of a universal tradition or Sanatan Dharma, which the Vedas are designed to reflect.

Hindu Dharma has a particular affinity with native, organic or nature-based religions like those of the Native Americans, Pre-Christian Europeans, and Native Africans. It seeks to grow organically through life and culture rather than artificially through adaptation of a belief. It is also closely connected to other Dharmic traditions like Buddhism and Jainism, that arose from it, and to related Asian traditions like the Taoist and Shinto. Buddhist and Jain traditions in India have shared many mantras and deities with the Hindus and have contributed much to such Vedic sciences as Ayurveda and Jyotish.

Can a Non-Hindu practice Yoga?

Yoga is a broad system, emphasizing meditation for the purpose of Self-realization, but the tendency in the West is to reduce Yoga to its physical dimension. Certainly anyone can practice the outer or physical aspect of Yoga regardless of one’s religious orientation. Even an atheist can do so. However, an atheist is unlikely to be able to practice Bhakti Yoga or the path of Devotion, which depends upon love of God, and is one of the most important yogic paths. One who does not accept karma, rebirth and liberation cannot practice deeper aspects of Yoga that are based upon a recognition of this process. It also depends upon the Yoga that one is following. Yoga paths strongly rooted in Vedic ideas require an appreciation of their background to really apply. Jnana Yoga or the Yoga of Knowledge rests upon a background of Vedanta, for example.

The problem is that certain religions, like Christianity and Islam, are still promoting aggressive missionary efforts against Hindus that commonly include denigrating such Hindu-based traditions as Yoga and Vedanta as well as their great teachers. Those following such religions who are attracted to Hindu-based teachings should recognize this sad fact and make some effort to change it if they can.

Those following other Dharmic religions like Buddhism and Jainism, will find benefit in connecting with Hindu or Sanatana Dharma, through their views and practices may have their variations. A unity of Dharmic traditions, which does not imply attempting to make them all the same, can be of great help to all of them as they are under similar challenges in the modern world.

Above all, if one finds value in Hindu-based teachings one should look into the tradition behind them and find out what it really is. If one finds benefit from this tradition one should also support it against attempts to undermine or misrepresent it.

How Does One Become a Hindu?

A formal ceremony is not always necessary, but it is helpful. There are various groups like Vishwa Hindu Parishad, Arya Samaj or Hinduism Today that do this generally through a simple ceremony called shuddhi or purification. Many Hindu gurus do this informally by giving a person a Hindu or Sanskrit name and taking them into their lineage, teaching or tradition. Unfortunately they don’t always make it clear to their disciples that their particular line is part of the greater tradition of Hindu or Sanatan Dharma. Such Westerners may consider that they are followers of a particular guru or lineage but not that they are Hindus, even though they may be following very typical Hindu-based traditions and practices.

Why are Westerners Afraid of Becoming Hindus?

Western religions are generally intolerant and lacking deeper spiritual disciplines like yogic practices, as well as not understanding the law of karma and the process of rebirth. For this reason many people in the West who are seeking a higher truth have revolted against them. In doing so they often think that all religions are biased and so are suspicious of any religion including Hinduism.

In addition they may be influenced by religious and political propaganda that denigrates Hinduism as polytheism, superstition and caste oppression. If this really were Hinduism no sane person would want to join it. On the other hand, if they learn of its basis in Sanatan Dharma or a universal/eternal tradition of conscious wisdom they will be easily attracted to it.

Another problem is that people in the West may be using such Hindu-based teachings as Yoga while pursuing a life of enjoyment, materialism and self-advancement. To see Yoga in religious terms, and as requiring renunciation and asceticism, brings these ways of life into question, which may not be pleasant to consider.

Also some Westerners may want to create their own Yoga paths, mix Yoga with other teachings that may not be in harmony with it, or proclaim themselves as gurus without any traditional sanction. Others may want to physicalize or commercialize Yoga in order to make it more popular or profitable. A more traditional view of Yoga, and one that brings out its living religious basis, brings these efforts into question.

What Advantage is There in Becoming a Hindu?

The main advantage is a conscious connection to its traditions and lineages. It is like being part of a great family as opposed to having to struggle on one’s own. It affords a more intimate connection to the teachings. If one wants to practice Hindu-based teachings these will be more effective if one has the support of the greater tradition behind them – a tradition of over five thousand years and numerous Self-realized sages and yogis. It is like entering into a great stream that can carry one along. The tradition has a reality on the subtle planes that has great power and grace.

What About Other Vedic Disciplines Like Ayurveda or Vedic Astrology?

As in the case of Yoga one does not have to formally become a Hindu to benefit from these teachings on an outer level, like using Ayurvedic practices to improve one’s health. However, if one wants to connect to the deeper spiritual levels of these teachings one cannot do so without respecting the spiritual traditions behind them and following their principles and practices in one’s behaviour.

Above all, one must have a dharmic foundation for one’s life. In this regard all the dharmic traditions of India, including Buddhism and Jainism, have used Vedic disciplines like Ayurveda and Vedic Astrology and contributed much to them.

But the origins of these teachings occur in the Vedas and their Rishi lineages, connecting to which gives a special power to them. For example, Ayurveda employs the Vedic language of Agni, Soma and Vayu, while Vedic astrology follows Vedic deities for its presentation of the zodiac, planets and Nakshatras. Through studying the Vedas one can gain a greater understanding of the original insights that brought these systems forth and which continues to nourish them.


The Eight Limbs

Patanjali’s eight-fold path offers guidelines for a meaningful and purposeful life. 



In Patanjali’s Yoga Sutra, the eightfold path is called Ashtanga, which literally means “eight limbs” (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one’s health; and they help us to acknowledge the spiritual aspects of our nature.


The first limb, Yama, deals with one’s ethical standards and sense of integrity, focusing on our behaviour and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, “Do unto others as you would have them do unto you.” The five yamas are:

Ahimsa: nonviolence

Satya: truthfulness

Asteya: nonstealing

Brahmacharya: continence

Aparigraha: noncovetousness


Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending the temple shrines, developing your own personal meditation practices, study of sacred texts or making a habit of taking contemplative walks alone are all examples of Niyamas in practice.

The five Niyamas are:

Saucha: cleanliness

Samtosa: contentment

Tapas: spiritual austerities, penance

Svadhyaya: study of the sacred Vedic scriptures 

Ishvara pranidhana: surrender of the ego, focussing on the Supreme being


Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.


Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, “life force extension,” yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily yoga routine.

These first four stages of Patanjali’s Ashtanga yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.


Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.


As each stage prepares us for the next, the practice of pratyahara creates the setting for dharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic centre in the body, an image of a deity, or the silent repetition of a sound in the form of a sacred Mantra. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.


Meditation or contemplation, the seventh stage of Ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don’t give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the “picture perfect” pose, or the ideal state of consciousness, we benefit at every stage of our progress.


Patanjali describes this eighth and final stage of Ashtanga as a state of ecstasy. At this stage, the Yogi merges with his or her point of focus and transcends the Self altogether. The Yogi comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the experience of bliss and being at one with the Universe.  What Patanjali has described as the completion of the Yogic path is what, deep down, all human beings aspire to : Peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.

5 Cures For Your Wandering Mind


The mind states or hindrances are a set of Buddhist concepts that were borrowed from Vedic Rishis of India, that deal with what our minds are doing when we are not showing up in the moment. These mind states are what pull us from our present experience, and create suffering. Luckily for us, early Hindus and Buddhists were also brilliant in coming up with a cure for each of the fluctuations of the mind.

Want, lust, greed, clinging, attachment, addiction, neediness or lack, pleasure sense experiences, or daydreaming about a friend or colleague. Desire can occur anytime we start to envision a “better” future, which is great for goal-setting, but maybe not right when it detracts from our moment-to-moment experience.
Cure: Commitment and holding to what is presently there. Recommitting to it with affirmations, or a personal creed you read daily to remind you of your value system.

Anger, boredom, negativity, judgement, fear, repulsion, hatred, ill-will, wanting it to be different, planning-mind. Byron Katie says, “When I argue with reality, I lose – but only 100% of the time.”
Cure: Generate loving thoughts for what you find an aversion for. It will feel phony at first, because it is! But continue to breath, relax, feel, watch, and allow.
Cure 2: Look at how you can “co-create” with the moment, taking what you are given. Make the moment saucy, given the cards you are dealt.

Sloth is probably one of the more common mind states in a society where we are constantly inundated with flashing pictures, voices, smells, and action all around. It zaps energy, and leaves us tired, mentally scattered, and usually feeling like a blob on the couch with a favorite sweet or salty snack.
Cure: One-pointed concentration. By concentrating, you are shoring up your scattered resources of energy to focus on your moment-to-moment experience and all the wonderful things happening around you.

When we can’t sit still, worry, get anxious, make something out of nothing, fret, regret, grieve or ruminate. Depressants and alcohol only mask these symptoms, and throw ice cubes in the boiling water, rather than turning off the burner.
Cure: Instead, find determination by lengthening the inhale and exhale, and softening the jaw.

Creating the most suffering of the mind states is doubt. This is also the hardest mind state to notice, because it can be easy to…

Asanas for the Hindu Chakra System


Seventh Heaven

There are seven Chakras, or energy centres, in the body that become blocked by long held tension and low self-esteem. But practicing poses that correspond to each Chakra can release these blocks and clear the path to higher consciousness.

The Chakra system provides a theoretical base for fine-tuning our yoga practice to suit our unique personality and circumstances. Traditionally, Indians saw the body as containing seven main chakras, arranged vertically from the base of the spine to the top of the head. Chakra is the Sanskrit word for wheel, and these “wheels” were thought of as spinning vortexes of energy.

Each Chakra is associated with particular functions within the body and with specific life issues and the way we handle them, both inside ourselves and in our interactions with the world. As centres of force, Chakras can be thought of as sites where we receive, absorb, and distribute life energies. Through external situations and internal habits, such as long-held physical tension and limiting self-concepts, a Chakra can become either deficient or excessive—and therefore imbalanced.

These imbalances may develop temporarily with situational challenges, or they may be chronic. A chronic imbalance can come from childhood experiences, past pain or stress, and internalized cultural values. For instance, a child whose family moves every year to a different state may not learn what it’s like to feel rooted in a location, and she can grow up with a deficient first Chakra.

A deficient Chakra neither receives appropriate energy nor easily manifests that Chakra’s energy in the world. There’s a sense of being physically and emotionally closed down in the area of a deficient Chakra. Think of the slumped shoulders of someone who is depressed and lonely, their heart Chakra receding into their chest. The deficient Chakra needs to open.

When a Chakra is excessive, it is too overloaded to operate in a healthy way and becomes a dominating force in a person’s life. Someone with an excessive fifth (throat) Chakra, for example, might talk too much and be unable to listen well. If the Chakra were deficient, she might experience restraint and difficulty when communicating.

Next: Muladhara Chakra (Root) ( To be continued )

The Meaning of “Namaste”


The gesture Namaste represents the belief that there is a Divine spark within each of us that is located in the heart Chakra. The gesture is an acknowledgement of the soul in one by the soul in another. Namah, as means I, and Te means you as the Divine Soul within. Therefore, Namaste literally means “bow me you ( Soul )” or “I bow to the Divine Soul in you.”

To perform Namaste, we place the hands together in Anjali Mudra at the heart Charka, close the eyes, and bow the head. It can also be done by placing the hands together in front of the third eye, bowing the head, and then bringing the hands down to the heart. This is an especially deep form of respect. Although in the West the word “namaste” is usually spoken in conjunction with the gesture, in India, it is understood that the gesture itself signifies Namaste, and therefore, it is unnecessary to say the word while bowing.

We bring the hands together at the heart chakra to increase the flow of Divine love. Bowing the head and closing the eyes helps the mind surrender to the Divine in the heart. One can do Namaste to oneself as a meditation technique to go deeper inside the heart chakra; when done with someone else, it is also a beautiful, albeit quick, meditation.

For a teacher and student, Namaste allows two individuals to come together energetically to a place of connection and timelessness, free from the bonds of ego-connection. If it is done with deep feeling in the heart and with the mind surrendered, a deep union of spirits can blossom.

Ideally, Namaste should be done both at the beginning and at the end of class. Usually, it is done at the end of class because the mind is less active and the energy in the room is more peaceful. The teacher initiates Namaste as a symbol of gratitude and respect toward her students and her own teachers and in return invites the students to connect with their lineage, thereby allowing the truth to flow—the truth that we are all one when we live from the heart.



What is Ashtanga?


The term “Ashtanga” is Sanskrit which comes from the Yoga Sutra of Patanjali, where it refers to classical yoga’s eight (ashta)-limb (anga) practice. The eight limbs are restraint, observance, posture, breath control, sense withdrawal, concentration, meditative absorption, and “ecstasy.” This last word, which means “standing inside of,” is Samadhi, which literally means to “put together” or “bring into harmony.” In Samadhi, we “stand inside of” our true Self in preparation for the ultimate state of classical yoga, the eternal “aloneness” (kaivalya) of that Self in the purity and joy of its being.

The Ashtanga method stresses daily Vinyasa flow practice done with the application of the Ujjayi Pranayaam ( breath), the Bandas (locks) and the Drishti (specific points of focus) with Sanskrit Mantras as well as hand Mudras ( gestures ). Astanga Yoga is a breathing practise where the Asanas ( poses ) are secondary since without propering breathing exercises, the Yogasana is just exercise. Proper form of breathing is the key in Ashtanga to maintain the pose and at the same time gain strength to hold the pose longer. The breath keeps us present. The body follows the breath not the other way round.

Ashtanga Vinyasa Yoga is characterized by the practice of a series of Yoga Poses without stopping and accompanied by Vinyasa or riding the breath in order to flow from one pose to another. It is a vigorous exercise that physically and mentally challenges you in order to help you connect to your inner power. Poses are done in a fast pace, and each pose is held for the required five breaths.

This practice can increase your physical endurance and ability to focus on any task for a long time without breaking your concentration.

Is Ashtanga Yoga for You?


Ashtanga yoga is extremely popular. It is a vigorous, athletic style of practice. It appeals to those who like a sense of order and who like to do things independently. Ashtanga is also an ideal foundation for home practitioners, once they know the sequence of poses.

We offer the most dynamic flowing form of Yoga classes whereby these are inspiring classes offering real and sustained change. We offer students the ability to start, grow and deepen their practice in Yoga and meditation exercises that are designed to enhance strength, suppleness and flexibility of body and mind.

Beginners Levels 1, 2 & 3

Beginners Level 1 : Designed for students with little or no yoga experience. During these classes, students are introduced to basic Ashtanga Yoga postures which are soecifically designed to improve your strength, flexibility and balance. Students are also introduced to Pranayam or breathing exercises, standing and seated Asanas, Yoga mantras, Drishti or focussing techniques, Mudras and meditation.

Beginners Level 2 : Students who have completed Level 1, or who have previous Yoga experience, progress to the next series of more challenging postures and correct sequential order of Yoga Asanas in a flow form.

Beginners Level 3 : Designed for students who have progressed from Level 2, Level 3 introduces the student to Pranayam practised to influence the energies in the Chakras
(seven energy centres in the body). The student also learns the practise of Vinyasa sequence of breath and movement of Ashtanga yoga. A lot of practice and endurance is necessary at this Level.

Weekdays – Beginners Level Classes


Personal training classes specifically tailored for individual requirements are also available.
Please contact us on : 07950942082 or email : for further details on enrolling with us.

( Please note: We reserve the right of admission & the right to cancel any class(es) )

Go to Biography