What does Swasthya Yoga have that is so especial?

Out of all the existing types of Yôga, there is one, in particular, that is special because it is the most complete. It produces fast and lasting effects like no other. It is the Ancient Yôga today known as SwáSthya Yôga, the systematization of Dakshinacharatántrika-Niríshwarasámkhya Yôga, from the pre-classic period. In order to make it intelligible, it was necessary to systematize it, just as an archaeologist would do with precious fragments that were being found during an excavation.
We have studied many types of Yôga and have gone to India almost every year from 1975 through 1998. We are convinced that the Ancient Yôga is really the finest. These people are intellectuals, scientists, artists, musicians and writers from diverse continents.
In order to count with such cultured, sensitive and demanding individuals as practitioners, SwáSthya Yôga must have something very special. But what is it?

1. Ancient Yôga contains those elements found in all other modalities of Yôga. There is not a single kind of Yôga that is so complete. In a SwáSthya Yôga practice you will be practicing Ásana Yôga, Rája Yôga, Bhakti Yôga, Karma Yôga, Jñána Yôga, Layá Yôga, Mantra Yôga and Tantra Yôga, as well as the constituent elements of the more modern subdivisions, born from these branches, such as Hatha Yôga, Kundaliní Yôga, Kriyá Yôga, Dhyána Yôga, Mahá Yôga, Suddha Rája Yôga, Ashtánga Yôga, Integral Yôga and many others.
But be attentive: although Ancient Yôga (SwáSthya) has, in itself, the constituting elements of all these types of Yôga, it is not formed by combining these branches, but rather, it is based on a much more ancient tradition, one which precedes all of these.
2. SwáSthya Yôga has, as its roots, Sámkhya. Because SwáSthya is extremely technical, dynamic, and does not adopt any mysticism, it pleases people who are dynamic, who are achievers and who are rational and logical.
3. SwáSthya is Tantric. This means that it is a matriarchal, sensorial and non-repressing. Non-repressing means that it does not prohibit anything and contributes to liberation from repression. It guides, but does not repress. Sensorial means that it respects and values the body, its beauty, its health, its senses and its pleasure. Therefore, you have complete liberty. You may eat what you want, do what you want, and above all, there is no prohibition of sex. Nevertheless, there are recommendations on all these aspects and you follow them if you think you should. As you develop your life habits and cultivate more healthy ways, you will receive more advanced techniques from you teacher.
This respect for the freedom of the practitioner has been one of the most captivating characteristics of SwáSthya Yôga because it meets the aspirations of each person and positively responds to the demands of those who are adept to other more restrictive branches but unsatisfied with the repression imposed by such branches.
4. Our way of executing the techniques is different from the forms of modern Yôga. In the past few centuries a poor way of executing the techniques has been created, one that is stinted, one that separates one technique from the other and is repetitive like gymnastics. SwáSthya Yôga, on the other hand, is founded on the most ancient lineage and executes ásanas that are harmoniously synchronized, sprouting one from the other through extremely beautiful passages that permit true choreography of bodily techniques to exist, ones that no other type of Yôga possesses. Every time someone watches one of our videos, the exclamation is constant: Ah! So this is what Yôga is about? But this is absolutely beautiful!
The DeRose Method reintroduced choreography in the 1960’s. In the decades that followed, on different parts of the planet, modalities of execution that were inspired in the Ancient Yôga (SwáSthya Yôga) surfaced. Most of these recognize the irrefutable influence from the DeRose Method. Yet, even if they do not, it is enough to compare the methods in order to see the clear influence that we have had on interpretations that surfaced after our method.
It happens, however, that not understanding our purpose to rescue a concept of Ancient Yôga in all the splendour of its ancient authenticity, those who based themselves on SwáSthya, when elaborating other modalities, ended up creating modern forms that have nothing to do with our purpose. They saw it, but they did not understand it.
5. Finally, SwáSthya is the only Yôga in the world that has general rules, or rather, it is the only one that offers self-dependence to the practitioner. In other kinds of Yôga, the teacher has to explain the execution technique by technique: how to breath, how long to hold, how many times to repeat, where to locate one’s consciousness, etc. If this teacher explains ten exercises, the students will not know how to do an eleventh. Yet, if general rules are utilized, the practitioners have the advantage of not being chained to nor dependant on the teacher. If the practitioners needed to proceed alone, they could continue bettering themselves because, having learned just ten techniques with general rules, the individual would be able to develop another one hundred or a thousand and always continue evolving. The general rules confer autonomy and liberty to the sádhaka. The general rules are a further contribution of the systematization of the Ancient Yôga (SwáSthya Yôga). If you see someone using general rules, you can be certain that they have had some kind of contact with our method, even if they deny it.

ps. If you want to watch some SwáSthya Coreographies go to youtube and search for swasthya yoga.