There would be little point in practicing meditation if it had no benefits, but from my own limited experience, the benefits of meditation are numerous. I can only imagine what benefits will be obtained by those who have practiced meditation more regularly, and with more expertise, over a longer number of years, than I have.
Before listing some of my own personal benefits, those that have been clear to me through experience, let us just consider meditation itself. Meditation is a powerful spiritual practice, and the regular act of meditation can help a great deal in one’s spiritual development. Through the practice of meditation, the person meditating is able to focus on each part of his or her body, something I learnt in my first yoga lesson. Simply by doing this, a great level of relaxation can be achieved, which has the potential in providing many health benefits.
Meditation has been used since ancient times, especially in Eastern cultures, which tend to be more spiritually aware than the rest of us. Holy men and mystics, psychics and occultists, spiritualists and alternative therapists, have long understood the amazing powers of meditation. Since the 1960's and the Beatles' indulgence in Transcendental Meditation in India, more and more people have come to appreciate the powers that meditation can bring to our lives, whether spiritually, physically, or psychologically.
Benefits of Meditation I Have Experienced
My first "formal" experience of meditation was in yoga lessons, which I started at a time shortly after some major emotional upheavals in my life. It is not something you can really imagine fully without experiencing, which may be why many people dismiss meditation as some weird practice of Eastern mystics. In fact, meditation could not be more natural.
Interestingly, the yoga class I was in a few years back was sponsored by the British National Health Service, and was for people with some physical limitation which prevented them from practicing full yoga exercises. Being limited to some extent by spine and hip degradation, caused by Ankylosing Spondylitis in my youth, I could not do the full range of yoga exercises. I was therefore delighted to find this class existed in my own little town. I was the only one under 50 years of age in the class, and, unsurprisingly, the healthiest looking and feeling. To most people I seemed "normal"; it was only when it came to bending my spine and at the hips that any problem would be seen.
I can still, some 7 years later, recall leaving that first lesson, after a final 30-45 minute relaxation/meditation session. I felt a totally different person, in tune with every part of my body and totally relaxed in every way. It was as if I had been transported to a different land, when in fact all I had been doing was communicating with my inner self and each part of my body, to achieve the desired state.
I felt the health benefits after every session, and ever since then I have used yoga style relaxation techniques and meditation to:
1. Bring down my blood pressure from its "high normal" level.
2. Bring more calmness into my life.
3. Increase self awareness.
4. In conjunction with setting personal objectives, help me achieve goals.
5. Help me feel in control of my own existence.
I know that meditation, even with my limited training and ability to perform it, will always be in my health and personal achievement armoury. Sometimes, too, I think back to those mostly elderly people who attended the same yoga class. Aged 60-80 plus, they were all suffering from some chronic disease. One I remember had Parkinson's Disease, and as long as she was strong enough to get to the lesson, she would be there every week, and claimed it helped her considerably.
So, my personal experience of the benefits of yoga, and what was guided meditation, go beyond my own direct experience, and into the experience of a class of chronically ill. Everyone in that class felt benefits; none attended for any social need, as there was no time for idle chat.
Finally, a few years back my son went on a 6 month trek around India, and throughout that time assured me not to worry about his blood sugar level, because of his lack of control over his diet there. He told me that, even with the imperfect diet, he had no trouble controlling his blood sugar level, as he could now do so through meditation. Even without my own direct experience that would have been enough to convince me that meditation could play an important role in health, and that it was indeed possible to use meditation to communicate with every part of the body.
2008年5月16日 星期五
To learn to hug, to learn to love
The experience of hug
The workshop in Art School at Kapalua, Maui, Hawaii, where I had five-day workshop with Fabrizio and Ateeka. In an area where whales sing and tropical fish swim, it was challenging to stick to the workshops for five mornings. However I was tempted, I am proud that I didn't cut any sessions for whale watching or snorkeling. I am writing this article in English because I want to share this experience with Ateeka and Fabrizio, who taught me how to hug and how to love.
Where I come from hugging is reserved for lovers. Parents don't hug their school-aged kids. Friends don't hug each other. I started hugging when I studied yoga with western teachers yet I never truely enjoyed it. Fabrizio and Ateeaka are big huggers and they taught the art of hugging on the fourth day of the workshops. It was a lesson for me. From this hugging workshop, I learned to breathe in intimacy and to love without controlling.
On this forth day, Fabrizio started a lecture on how and why he hugs. The Italian way of hugging is a lot more stronger than the American way. He invited us to hug everybody in the workshop and to BREATHE in hugging. When I was hugging Tim as in the left picture, I enjoyed his warmth and his uncle-like energy. Yet he kept telling me, I was not breathing. I never knew until then that I have a pattern of holding breaths in physical proximaty with another person even when I enjoy their company. No wonder I always feel suffocated in intimacy as well as social gatherings. This provides an important clue for me. I now learn to BREATHE whenever I am with people and that worked really well. This kind of cured my social phobia. Here comes an instant example: on the 11-hour flight returning Taiwan from Honolulu, I reminded myself to breathe in this full cabin before I started feeling suffocated. This worked. I enjoyed the flight more and I didn't become fatigued at the end of the 11 hour flight. Miraculous! All I need to do is remember to BREATHE and this cured my discomfort and panic in crowds as simple as that.
The second part of the forth workshop is cradling which is bodywork as the left picture shows. Though I am not a bodyworker, I learned in this cradling session how to express love without controlling the loved one and to provide a nurturing experience for the giver and the received. My partner was Leslie who is a bodyworker and a yoga teacher. She has a fit body and passionate soul. I felt 100% received by her and enjoyed her cradling. When it's my turn to play the role of a giver and to cradle Leslie, I remembered what Fabrizio said in his demonstration: stay connected to my own breath and fluid system. My hand was on Leslie's left shoulder and her left arm seemed to be tingling. I literally did NOTHING except for staying connected with my own breath for as long as I remembered. When the session was over, Leslie told me to my amazement that I had CURED her left shoulder, which used to be in chronic pains. Honestly, there was very little I did. I was simply there and present for her, and that was all it took to activate the body's healing systems. This revealed a revelutionary lesson to me: to love a person is to simply to be present for her/him. as simple as that. I was used to DO lot for a person to express love, but this created strangling relationship and frustrations. Being simply present is nurturing enough for the loved one. My mother is used to express love through control and that's what I picked up in intimacy. No wonder no one wants to marry me. I had a pattern of expressing love through control which didn't produce any happy results. Applied to teaching, to express love for students is not by DOING a lot but by BEING present and breathe with them. Students get nurtured better in the latter situation and that is, what I belive to be, the secret to yoga teaching.
How to be loved and how to love is a big issue throughout the entire life, though never seriously taught in school. Ganga White, the founder of White Lotus Foundation, said in my teacher training that the more he studies yoga the more he is convinced that yoga is love. In Ganga's context, both the term yoga and love were abstract to me but I kept what he said in mind. In Fabrizio's workshop, I had a taste of what is love and how to love. To me learning how to love matters more than mastering all the tricks in asanas in yoga practice .
The workshop in Art School at Kapalua, Maui, Hawaii, where I had five-day workshop with Fabrizio and Ateeka. In an area where whales sing and tropical fish swim, it was challenging to stick to the workshops for five mornings. However I was tempted, I am proud that I didn't cut any sessions for whale watching or snorkeling. I am writing this article in English because I want to share this experience with Ateeka and Fabrizio, who taught me how to hug and how to love.
Where I come from hugging is reserved for lovers. Parents don't hug their school-aged kids. Friends don't hug each other. I started hugging when I studied yoga with western teachers yet I never truely enjoyed it. Fabrizio and Ateeaka are big huggers and they taught the art of hugging on the fourth day of the workshops. It was a lesson for me. From this hugging workshop, I learned to breathe in intimacy and to love without controlling.
On this forth day, Fabrizio started a lecture on how and why he hugs. The Italian way of hugging is a lot more stronger than the American way. He invited us to hug everybody in the workshop and to BREATHE in hugging. When I was hugging Tim as in the left picture, I enjoyed his warmth and his uncle-like energy. Yet he kept telling me, I was not breathing. I never knew until then that I have a pattern of holding breaths in physical proximaty with another person even when I enjoy their company. No wonder I always feel suffocated in intimacy as well as social gatherings. This provides an important clue for me. I now learn to BREATHE whenever I am with people and that worked really well. This kind of cured my social phobia. Here comes an instant example: on the 11-hour flight returning Taiwan from Honolulu, I reminded myself to breathe in this full cabin before I started feeling suffocated. This worked. I enjoyed the flight more and I didn't become fatigued at the end of the 11 hour flight. Miraculous! All I need to do is remember to BREATHE and this cured my discomfort and panic in crowds as simple as that.
The second part of the forth workshop is cradling which is bodywork as the left picture shows. Though I am not a bodyworker, I learned in this cradling session how to express love without controlling the loved one and to provide a nurturing experience for the giver and the received. My partner was Leslie who is a bodyworker and a yoga teacher. She has a fit body and passionate soul. I felt 100% received by her and enjoyed her cradling. When it's my turn to play the role of a giver and to cradle Leslie, I remembered what Fabrizio said in his demonstration: stay connected to my own breath and fluid system. My hand was on Leslie's left shoulder and her left arm seemed to be tingling. I literally did NOTHING except for staying connected with my own breath for as long as I remembered. When the session was over, Leslie told me to my amazement that I had CURED her left shoulder, which used to be in chronic pains. Honestly, there was very little I did. I was simply there and present for her, and that was all it took to activate the body's healing systems. This revealed a revelutionary lesson to me: to love a person is to simply to be present for her/him. as simple as that. I was used to DO lot for a person to express love, but this created strangling relationship and frustrations. Being simply present is nurturing enough for the loved one. My mother is used to express love through control and that's what I picked up in intimacy. No wonder no one wants to marry me. I had a pattern of expressing love through control which didn't produce any happy results. Applied to teaching, to express love for students is not by DOING a lot but by BEING present and breathe with them. Students get nurtured better in the latter situation and that is, what I belive to be, the secret to yoga teaching.
How to be loved and how to love is a big issue throughout the entire life, though never seriously taught in school. Ganga White, the founder of White Lotus Foundation, said in my teacher training that the more he studies yoga the more he is convinced that yoga is love. In Ganga's context, both the term yoga and love were abstract to me but I kept what he said in mind. In Fabrizio's workshop, I had a taste of what is love and how to love. To me learning how to love matters more than mastering all the tricks in asanas in yoga practice .
Dictionary of Ayurvedic terms
Ayurveda: An art of healthy living
Ayurveda : It is the most ancient and venerated of all medical system. Ayurveda is a complete and integrated science of life.
Panchamahabhutas :Ayurveda is centered on five basic elements of creation. The philosophical foundation of this system is based on the belief that in the beginning ,the universe was completely unified. This unity was differentiated into five elements called Panchamahabhutas. The first element to emerge was ether ,which in turn give birth to air, then to heat ,water and earth. These elements are the foundations of the ayurveda system.Their brief explanations are :
Sky (Akasha): Can express itself as the space within which everything exists and the space(s) within everything.
Air (Vayu): Can express itself as the gaseous state of matter.
Fire (Agni): Can express itself as transformational energy.
Water (Jala): Can express itself as the liquid state of matter
Earth (Prithvi): Can express itself as the solid state of matter.
Doshas :Panchamahabhutas do not act in isolation but in combination with the other elements to influence human body.These combinations are called doshas .These doshas must be in balance with the human being for health to be maintained .
Vata : This dosha is formed by the combination akasha(space) & vayu(air) .Vata is the force that motifies and drives the body, but imbalance of it in the body can give rise to diseases.
Pitta:This dosha is formed by the combination of gas ,fire & water.When on balance this force creates heat that drives the digestion and assimilative process.This dosha is responsible for all metabolic activity in the body and for the functions of intellect.
Kapha:This dosha is formed by the combination of water & Prithvi(earth).This is the force of stability and cohesion that is responsible for form an structure in the body from the cells to the bones and muscles.
Malas: Substances that are partly utilized in the body and partly excreted.Ayurveda states that for the well being of a human body it is essential that the waste products or any unnecessary cellular metabolites be elimination.
Dhatus: Help in formation of all the basic structure of a cellular level.Seven dhatus are also formed from the five elements, which represent basic tissue elements in the body:
1) Rasa or chyle, including lymph
2) Rakta or the hemoglobin fraction of the blood
3) Mamsa or muscle tissue
4) Medas or fat tissue
5) Asthi or bone tissue
6) Majja or bone marrow
7) Shukra or the sperm in male and ovum in female
Ayurveda : It is the most ancient and venerated of all medical system. Ayurveda is a complete and integrated science of life.
Panchamahabhutas :Ayurveda is centered on five basic elements of creation. The philosophical foundation of this system is based on the belief that in the beginning ,the universe was completely unified. This unity was differentiated into five elements called Panchamahabhutas. The first element to emerge was ether ,which in turn give birth to air, then to heat ,water and earth. These elements are the foundations of the ayurveda system.Their brief explanations are :
Sky (Akasha): Can express itself as the space within which everything exists and the space(s) within everything.
Air (Vayu): Can express itself as the gaseous state of matter.
Fire (Agni): Can express itself as transformational energy.
Water (Jala): Can express itself as the liquid state of matter
Earth (Prithvi): Can express itself as the solid state of matter.
Doshas :Panchamahabhutas do not act in isolation but in combination with the other elements to influence human body.These combinations are called doshas .These doshas must be in balance with the human being for health to be maintained .
Vata : This dosha is formed by the combination akasha(space) & vayu(air) .Vata is the force that motifies and drives the body, but imbalance of it in the body can give rise to diseases.
Pitta:This dosha is formed by the combination of gas ,fire & water.When on balance this force creates heat that drives the digestion and assimilative process.This dosha is responsible for all metabolic activity in the body and for the functions of intellect.
Kapha:This dosha is formed by the combination of water & Prithvi(earth).This is the force of stability and cohesion that is responsible for form an structure in the body from the cells to the bones and muscles.
Malas: Substances that are partly utilized in the body and partly excreted.Ayurveda states that for the well being of a human body it is essential that the waste products or any unnecessary cellular metabolites be elimination.
Dhatus: Help in formation of all the basic structure of a cellular level.Seven dhatus are also formed from the five elements, which represent basic tissue elements in the body:
1) Rasa or chyle, including lymph
2) Rakta or the hemoglobin fraction of the blood
3) Mamsa or muscle tissue
4) Medas or fat tissue
5) Asthi or bone tissue
6) Majja or bone marrow
7) Shukra or the sperm in male and ovum in female
Benefits of Hatha Yoga Practice
Effects of Yoga, Breathwork & Meditation
by Marianne Woods Cirone, M.S., R.Y.T., Certified Yoga Teacher
Practicing hatha yoga can yield a vast array of benefits which practitioners often claim create a complete reversal of medical conditions. The benefits will vary based on the poses practiced, and the intensity (measured by awareness, not sweat) and duration and frequency of practice. The benefits of hatha yoga practice have been passed down through the oral tradition over thousands of years. Today, modern scientists confirm the benefits of yoga practice for general health and well-being, as well as a therapy for certain medical conditions. Listed below are some of the benefits of a practice of yoga postures, breathing, and meditation, according to the stunning book Yoga: The Path to Holistic Health by B.K.S. Iyengar and other sources.
General Benefits
Relieves fatigue and boosts energy levels
Stimulates glands and functioning of the immune system, enhances recovery from illnesses
Reduces the effects of stress
Improves focus, concentration and mood
Alleviates insomnia
Spiritual, intellectual and creative energies are released
Counters obesity, assists in normalization of weight
Can support treatment of addictions and eating disorders
Cardiovascular Benefits
Can normalize blood pressure
Tones the muscles of the heart
Can help to reduce cardiac disorders, part of a program by Dr. Dean Ornish to reverse heart disease
Improves circulation, minimizes varicose veins
Musculoskeletal Benefits
Lengthens the spine and improves its alignment
Corrects bad posture
Counters the effects of aging on the spine and bones, tones muscles
Prevents osteoporosis, builds bone
Prevents hernia
Prevents and treats back problems, including disc conditions; decompresses the spine
Relieves sciatic and arthritis pain, can retard the progress of arthritis
Keeps muscles flexibility and joints movable
Corrects flat feet
Relieves lower backache
Respiratory Benefits
Improves breathing capacity
Studies show improvement in asthmatic symptoms
Can improve sinus conditions
Increases the elasticity of lung tissue
Hormonal Benefits
Normalizes the menstrual cycle, checks heavy menstrual flow and relieves menstrual pain
Helps to prevent hot flashes
Can increase fertility
Digestive Benefits
Rejuvenates abdominal organs and improves digestion
Can improve hemorrhoids, constipation and flatulence
Relieves stomach ache, reduces gatritis and acidity
Helps calm irritable bowel syndrome, ulcers and colitis
by Marianne Woods Cirone, M.S., R.Y.T., Certified Yoga Teacher
Practicing hatha yoga can yield a vast array of benefits which practitioners often claim create a complete reversal of medical conditions. The benefits will vary based on the poses practiced, and the intensity (measured by awareness, not sweat) and duration and frequency of practice. The benefits of hatha yoga practice have been passed down through the oral tradition over thousands of years. Today, modern scientists confirm the benefits of yoga practice for general health and well-being, as well as a therapy for certain medical conditions. Listed below are some of the benefits of a practice of yoga postures, breathing, and meditation, according to the stunning book Yoga: The Path to Holistic Health by B.K.S. Iyengar and other sources.
General Benefits
Relieves fatigue and boosts energy levels
Stimulates glands and functioning of the immune system, enhances recovery from illnesses
Reduces the effects of stress
Improves focus, concentration and mood
Alleviates insomnia
Spiritual, intellectual and creative energies are released
Counters obesity, assists in normalization of weight
Can support treatment of addictions and eating disorders
Cardiovascular Benefits
Can normalize blood pressure
Tones the muscles of the heart
Can help to reduce cardiac disorders, part of a program by Dr. Dean Ornish to reverse heart disease
Improves circulation, minimizes varicose veins
Musculoskeletal Benefits
Lengthens the spine and improves its alignment
Corrects bad posture
Counters the effects of aging on the spine and bones, tones muscles
Prevents osteoporosis, builds bone
Prevents hernia
Prevents and treats back problems, including disc conditions; decompresses the spine
Relieves sciatic and arthritis pain, can retard the progress of arthritis
Keeps muscles flexibility and joints movable
Corrects flat feet
Relieves lower backache
Respiratory Benefits
Improves breathing capacity
Studies show improvement in asthmatic symptoms
Can improve sinus conditions
Increases the elasticity of lung tissue
Hormonal Benefits
Normalizes the menstrual cycle, checks heavy menstrual flow and relieves menstrual pain
Helps to prevent hot flashes
Can increase fertility
Digestive Benefits
Rejuvenates abdominal organs and improves digestion
Can improve hemorrhoids, constipation and flatulence
Relieves stomach ache, reduces gatritis and acidity
Helps calm irritable bowel syndrome, ulcers and colitis
The Eight Limbs ( In Detail )
The Eight Limbs , The Core of Yoga
by William J.D. Doran
The practice of yoga is an art and science dedicated to creating union between body, mind and spirit. Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation. In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the greater whole. This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in The Yoga Sutra of Patanjali, approximately 200 AD. This sacred text describes the inner workings of the mind and provides an eight-step blueprint for controlling its restlessness so as to enjoying lasting peace.
The core of Patanjali Yoga Sutra is an eight-limbed path that forms the structural framework for yoga practice. Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order. Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine. Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.
In brief the eight limbs, or steps to yoga, are as follows:
Yama : Universal morality
Niyama : Personal observances
Asanas : Body postures
Pranayama : Breathing exercises, and control of prana
Pratyahara : Control of the senses
Dharana : Concentration and cultivating inner perceptual awareness
Dhyana : Devotion, Meditation on the Divine
Samadhi : Union with the Divine
The first two limbs that Patanjali describes are the fundamental ethical precepts called yamas, and the niyamas. These can also be looked at as universal morality and personal observances. Yamas and niyamas are the suggestions given on how we should deal with people around us and our attitude toward ourselves. The attitude we have toward things and people outside ourselves is yama, how we relate to ourselves inwardly is niyama. Both are mostly concerned with how we use our energy in relationship to others and to ourselves.
The yamas are broken down into five "wise characteristics." Rather than a list of dos and dons, "they tell us that our fundamental nature is compassionate, generous, honest and peaceful." i They are as follows:
I. Yamas (Universal Morality)
1. Ahimsa ?Compassion for all living things
The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence as adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm.
2. Satya ?Commitment to Truthfulness
Satya means "to speak the truth," yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to behave with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations, and mistruths harm others. ii
3. Asteya - Non-stealing
Steya means "to steal"; asteya is the opposite-to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. Non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner.iii The practice of asteya implies not taking anything that has not been freely given. This includes fostering a consciousness of how we ask for others?time for inconsiderate behavior demanding another attention when not freely given is, in effect, stealing.
4. Brahmacharya - Sense control
Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggests that we should form relationships that foster our understanding of the highest truths. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don use this energy in any way that might harm others.iv
5. Aparigraha - Neutralizing the desire to acquire and hoard wealth
Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in himself to provide for his future.v Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants.
The Yoga Sutra describes what happens when these five behaviors outlined above become part of a person's daily life. Thus, the yamas are the moral virtues which, if attended to, purify human nature and contribute to health and happiness of society.
II. Niyama (Personal Observances)
Niyama means "rules" or "laws." These are the rules prescribed for personal observance. Like the yamas, the five niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully
1. Sauca - Purity
The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. "But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride." vi
2. Santosa - Contentment
Another niyama is santosa, modesty and the feeling of being content with what we have. To be at peace within and content with one's lifestyle finding contentment even while experiencing life difficulties for life becomes a process of growth through all kinds of circumstances. We should accept that there is a purpose for everything - yoga calls it karma ?and we cultivate contentment 'to accept what happens'. It means being happy with what we have rather than being unhappy about what we don't have.
3. Tapas ?Disciplined use of our energy
Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea we can direct our energy to enthusiastically engage life and achieve our ultimate goal of creating union with the Divine. Tapas helps us burn up all the desires that stand in our way of this goal. Another form of tapas is paying attention to what we eat. Attention to body posture, attention to eating habits, attention to breathing patterns - these are all tapas.
4. Svadhyaya ?Self study
The fourth niyama is svadhyaya. Sva means "self' adhyaya means "inquiry" or "examination". Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self-awareness in all our activities and efforts, even to the point of welcoming and accepting our limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies.
5. Isvarapranidhana - Celebration of the Spiritual
Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation on God (Isvara) in order to become attuned to god and god's will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives. vii
III. Asanas (Body postures)
Asana is the practice of physical postures. It is the most commonly known aspect of yoga for those unfamiliar with the other seven limbs of Patanjali Yoga Sutra. The practice of moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. On a deeper level the practice of asana, which means "staying" or "abiding" in Sanskrit, is used as a tool to calm the mind and move into the inner essence of being. The challenge of poses offers the practitioner the opportunity to explore and control all aspects of their emotions, concentration, intent, faith, and unity between the physical and the ethereal body. Indeed, using asanas to challenge and open the physical body acts as a binding agent to bring one in harmony with all the unseen elements of their being, the forces that shape our lives through our responses to the physical world. Asana then becomes a way of exploring our mental attitudes and strengthening our will as we learn to release and move into the state of grace that comes from creating balance between our material world and spiritual experience.
As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades our every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth limb ?Pranayama. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. "This down-to-earth, flesh-and-bones practice is simply one of the most direct and expedient ways to meet yourself. ?This limb of yoga practice reattaches us to our body. In reattaching ourselves to our bodies we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body."viii To this B.K.S. Iyengar adds: "The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he know that He is within."ix
IV. Pranayama (Breath Control)
Pranayama is the measuring, control, and directing of the breath. Pranayama controls the energy (prana) within the organism, in order to restore and maintain health and to promote evolution. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra.
Pranayama, or breathing technique, is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm.x As the yogi follows the proper rhythmic patterns of slow deep breathing "the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration."xi
V. Pratyahara (Control of the Senses)
Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes the senses." In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. It can then be seen as the practice of non-attachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace. It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more.
In pratyahara we sever this link between mind and senses, and the senses withdraw. When the senses are no longer tied to external sources, the result is restraint or pratyahara. Now that the vital forces are flowing back to the Source within, one can concentrate without being distracted by externals or the temptation to cognize externals.
Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around.
No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in their proper place, but not cut them out of our actions entirely.
Much of our emotional imbalance are our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, result in illness.
Patanjali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find that it was theirs all along. In a sense, yoga is nothing more than a process which enables us to stop and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both.xii
VI. Dharana (Concentration and cultivating inner perceptual awareness)
Dharana means "immovable concentration of the mind". The essential idea is to hold the concentration or focus of attention in one direction. "When the body has been tempered by asanas, when the mind has been refined by the fire of pranayama and when the senses have been brought under control by pratyahara, the sadhaka (seeker) reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he is completely engrossed. The mind has to be stilled in order to achieve this state of complete absorption."xiii
In dharana we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away.
The objective in dharana is to steady the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering -through memories, dreams, or reflective thought-by deliberately holding it single-mindedly upon some apparently static object. B.K.S. Iyengar states that the objective is to achieve the mental state where the mind, intellect, and ego are "all restrained and all these faculties are offered to the Lord for His use and in His service. Here there is no feeling of 'I' and 'mine'."xiv
When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing.
VII. Dhyana (Devotion , Meditation on the Divine)
Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object. Hence, when one focuses on the divine they become more reflective of it and they know their true nature. "His body, breath, senses, mind, reason and ego are all integrated in the object of his contemplation ?the Universal Spirit."xv
During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. "We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of nature."xvi
As we fine-tune our concentration and become more aware of the nature of reality we perceive that the world is unreal. "The only reality is the universal self, or God, which is veiled by Maya (the illusory power). As the veils are lifted, the mind becomes clearer. Unhappiness and fear ?even the fear of death ?vanishes. This state of freedom, or Moksha, is the goal of Yoga. It can be reached by constant enquiry into the nature of things."xvii Meditation becomes our tool to see things clearly and perceive reality beyond the illusions that cloud our mind.
VIII. Samadhi (Union with the Divine)
The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means "to bring together, to merge." In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness. During samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged.
Thus, samadhi refers to union or true Yoga. There is an ending to the separation that is created by the "I" and "mine" of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. The mind and the intellect have stopped and there is only the experience of consciousness, truth and unutterable joy.
The achievement of samadhi is a difficult task. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow.
These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.xviii
by William J.D. Doran
The practice of yoga is an art and science dedicated to creating union between body, mind and spirit. Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation. In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the greater whole. This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in The Yoga Sutra of Patanjali, approximately 200 AD. This sacred text describes the inner workings of the mind and provides an eight-step blueprint for controlling its restlessness so as to enjoying lasting peace.
The core of Patanjali Yoga Sutra is an eight-limbed path that forms the structural framework for yoga practice. Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order. Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine. Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.
In brief the eight limbs, or steps to yoga, are as follows:
Yama : Universal morality
Niyama : Personal observances
Asanas : Body postures
Pranayama : Breathing exercises, and control of prana
Pratyahara : Control of the senses
Dharana : Concentration and cultivating inner perceptual awareness
Dhyana : Devotion, Meditation on the Divine
Samadhi : Union with the Divine
The first two limbs that Patanjali describes are the fundamental ethical precepts called yamas, and the niyamas. These can also be looked at as universal morality and personal observances. Yamas and niyamas are the suggestions given on how we should deal with people around us and our attitude toward ourselves. The attitude we have toward things and people outside ourselves is yama, how we relate to ourselves inwardly is niyama. Both are mostly concerned with how we use our energy in relationship to others and to ourselves.
The yamas are broken down into five "wise characteristics." Rather than a list of dos and dons, "they tell us that our fundamental nature is compassionate, generous, honest and peaceful." i They are as follows:
I. Yamas (Universal Morality)
1. Ahimsa ?Compassion for all living things
The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence as adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm.
2. Satya ?Commitment to Truthfulness
Satya means "to speak the truth," yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to behave with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations, and mistruths harm others. ii
3. Asteya - Non-stealing
Steya means "to steal"; asteya is the opposite-to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. Non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner.iii The practice of asteya implies not taking anything that has not been freely given. This includes fostering a consciousness of how we ask for others?time for inconsiderate behavior demanding another attention when not freely given is, in effect, stealing.
4. Brahmacharya - Sense control
Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggests that we should form relationships that foster our understanding of the highest truths. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don use this energy in any way that might harm others.iv
5. Aparigraha - Neutralizing the desire to acquire and hoard wealth
Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. The yogi feels that the collection or hoarding of things implies a lack of faith in God and in himself to provide for his future.v Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants.
The Yoga Sutra describes what happens when these five behaviors outlined above become part of a person's daily life. Thus, the yamas are the moral virtues which, if attended to, purify human nature and contribute to health and happiness of society.
II. Niyama (Personal Observances)
Niyama means "rules" or "laws." These are the rules prescribed for personal observance. Like the yamas, the five niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully
1. Sauca - Purity
The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Asanas tones the entire body and removes toxins while pranayama cleanses our lungs, oxygenates our blood and purifies our nerves. "But more important than the physical cleansing of the body is the cleansing of the mind of its disturbing emotions like hatred, passion, anger, lust, greed, delusion and pride." vi
2. Santosa - Contentment
Another niyama is santosa, modesty and the feeling of being content with what we have. To be at peace within and content with one's lifestyle finding contentment even while experiencing life difficulties for life becomes a process of growth through all kinds of circumstances. We should accept that there is a purpose for everything - yoga calls it karma ?and we cultivate contentment 'to accept what happens'. It means being happy with what we have rather than being unhappy about what we don't have.
3. Tapas ?Disciplined use of our energy
Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea we can direct our energy to enthusiastically engage life and achieve our ultimate goal of creating union with the Divine. Tapas helps us burn up all the desires that stand in our way of this goal. Another form of tapas is paying attention to what we eat. Attention to body posture, attention to eating habits, attention to breathing patterns - these are all tapas.
4. Svadhyaya ?Self study
The fourth niyama is svadhyaya. Sva means "self' adhyaya means "inquiry" or "examination". Any activity that cultivates self-reflective consciousness can be considered svadhyaya. It means to intentionally find self-awareness in all our activities and efforts, even to the point of welcoming and accepting our limitations. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and self-destructive tendencies.
5. Isvarapranidhana - Celebration of the Spiritual
Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation on God (Isvara) in order to become attuned to god and god's will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. The practice requires that we set aside some time each day to recognize that there is some omnipresent force larger than ourselves that is guiding and directing the course of our lives. vii
III. Asanas (Body postures)
Asana is the practice of physical postures. It is the most commonly known aspect of yoga for those unfamiliar with the other seven limbs of Patanjali Yoga Sutra. The practice of moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. On a deeper level the practice of asana, which means "staying" or "abiding" in Sanskrit, is used as a tool to calm the mind and move into the inner essence of being. The challenge of poses offers the practitioner the opportunity to explore and control all aspects of their emotions, concentration, intent, faith, and unity between the physical and the ethereal body. Indeed, using asanas to challenge and open the physical body acts as a binding agent to bring one in harmony with all the unseen elements of their being, the forces that shape our lives through our responses to the physical world. Asana then becomes a way of exploring our mental attitudes and strengthening our will as we learn to release and move into the state of grace that comes from creating balance between our material world and spiritual experience.
As one practices asana it fosters a quieting of the mind, thus it becomes both a preparation for meditation and a meditation sufficient in and of itself. Releasing to the flow and inner strength that one develops brings about a profound grounding spirituality in the body. The physicality of the yoga postures becomes a vehicle to expand the consciousness that pervades our every aspect of our body. The key to fostering this expansion of awareness and consciousness begins with the control of breath, the fourth limb ?Pranayama. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. "This down-to-earth, flesh-and-bones practice is simply one of the most direct and expedient ways to meet yourself. ?This limb of yoga practice reattaches us to our body. In reattaching ourselves to our bodies we reattach ourselves to the responsibility of living a life guided by the undeniable wisdom of our body."viii To this B.K.S. Iyengar adds: "The needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he know that He is within."ix
IV. Pranayama (Breath Control)
Pranayama is the measuring, control, and directing of the breath. Pranayama controls the energy (prana) within the organism, in order to restore and maintain health and to promote evolution. When the in-flowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra.
Pranayama, or breathing technique, is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm.x As the yogi follows the proper rhythmic patterns of slow deep breathing "the patterns strengthen the respiratory system, soothe the nervous system and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration."xi
V. Pratyahara (Control of the Senses)
Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes the senses." In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. It can then be seen as the practice of non-attachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace. It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more.
In pratyahara we sever this link between mind and senses, and the senses withdraw. When the senses are no longer tied to external sources, the result is restraint or pratyahara. Now that the vital forces are flowing back to the Source within, one can concentrate without being distracted by externals or the temptation to cognize externals.
Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around.
No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in their proper place, but not cut them out of our actions entirely.
Much of our emotional imbalance are our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, result in illness.
Patanjali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find that it was theirs all along. In a sense, yoga is nothing more than a process which enables us to stop and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both.xii
VI. Dharana (Concentration and cultivating inner perceptual awareness)
Dharana means "immovable concentration of the mind". The essential idea is to hold the concentration or focus of attention in one direction. "When the body has been tempered by asanas, when the mind has been refined by the fire of pranayama and when the senses have been brought under control by pratyahara, the sadhaka (seeker) reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he is completely engrossed. The mind has to be stilled in order to achieve this state of complete absorption."xiii
In dharana we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away.
The objective in dharana is to steady the mind by focusing its attention upon some stable entity. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering -through memories, dreams, or reflective thought-by deliberately holding it single-mindedly upon some apparently static object. B.K.S. Iyengar states that the objective is to achieve the mental state where the mind, intellect, and ego are "all restrained and all these faculties are offered to the Lord for His use and in His service. Here there is no feeling of 'I' and 'mine'."xiv
When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing.
VII. Dhyana (Devotion , Meditation on the Divine)
Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object. Hence, when one focuses on the divine they become more reflective of it and they know their true nature. "His body, breath, senses, mind, reason and ego are all integrated in the object of his contemplation ?the Universal Spirit."xv
During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of perception. "We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of nature."xvi
As we fine-tune our concentration and become more aware of the nature of reality we perceive that the world is unreal. "The only reality is the universal self, or God, which is veiled by Maya (the illusory power). As the veils are lifted, the mind becomes clearer. Unhappiness and fear ?even the fear of death ?vanishes. This state of freedom, or Moksha, is the goal of Yoga. It can be reached by constant enquiry into the nature of things."xvii Meditation becomes our tool to see things clearly and perceive reality beyond the illusions that cloud our mind.
VIII. Samadhi (Union with the Divine)
The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi means "to bring together, to merge." In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness. During samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged.
Thus, samadhi refers to union or true Yoga. There is an ending to the separation that is created by the "I" and "mine" of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. The mind and the intellect have stopped and there is only the experience of consciousness, truth and unutterable joy.
The achievement of samadhi is a difficult task. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow.
These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.xviii
Yoga Theory
According to Hindu belief system the ultimate goal of the life is spiritual upliftment of the being through the union of soul (atma) and the Supreme power (Paramatma). Yoga (literal meaning union or combination) is a collective term given to the ancient spiritual practices leading to the union of Atma and Paramatma. As a general theory of Hinduism, yoga refers to the techniques or the disciplines of the asceticism and meditation that leads to the spiritual experience and a deep understanding of the nature of existence of the humanity.
The concept of yoga has got mention in various Hindu scriptures. The primary ones are Upanishads, Bhagwad Gita, Patanjali Yogasutra, Hath Yoga Pradeepika and Shiva Sanhita. Raj Yoga, Hatha Yoga, Karma Yoga, Jnana Yoga and Bhakti Yoga are the branches of the Yoga.
Bhagwad Gita is one of the most revered text of Hindu religion which is deemed to have been composed in 2nd century BC. The term yoga has been used extensively in this scripture, with rather various connotations. Most wider emphasis is given to three terms- Karma Yoga (yoga of action), Bhakti Yoga (yoga of action) and Jnana Yoga (yoga of knowledge).There are 24 chapters in The holy Gita, each six based on these factions of yoga.
Acharya Patanjali is regarded as the founder of the formal Yoga Philosophy who composed Yogasutra. His yoga is Raj Yoga that deals with the control of body and mind. On the basis of Patanajali’s studies, the system of Ashtanga Yoga or Eight Limbs of Yoga has evolved. These are: Yama (five abstentions), Niyama (five observances), Asana (seat or postures), Pranayama (control of life force), Pratyahara (abstraction), Dharana (concentration), Dhyana (meditation), Samadhi (liberation).
The system of Yoga has influenced almost all the religious systems of India including Buddhism and Jainism. Almost all the major factions of Buddhism like Yogacara Buddhism, Zen Buddhism and Tibetan Buddhism have been deeply influenced by Yoga.
Yoga has now become popular all over the world including US. There are so many instructors who, after learning it from the accomplished Yoga Gurus, are teaching the techniques of yoga to the millions of people. The system of Yoga is scientifically proved, hence all people who have got scientific temperament are inclined towards yoga. Nowadays many yoga camps are organized in different cities by trained Gurus. Permanent yoga teaching centers and yoga classes are attended by huge number of people. All these activities are triggered by the popularity of yoga as a harmless system that provides physical as well as mental strength.
This is estimated that in coming times the popularity of yoga will only increase.
The concept of yoga has got mention in various Hindu scriptures. The primary ones are Upanishads, Bhagwad Gita, Patanjali Yogasutra, Hath Yoga Pradeepika and Shiva Sanhita. Raj Yoga, Hatha Yoga, Karma Yoga, Jnana Yoga and Bhakti Yoga are the branches of the Yoga.
Bhagwad Gita is one of the most revered text of Hindu religion which is deemed to have been composed in 2nd century BC. The term yoga has been used extensively in this scripture, with rather various connotations. Most wider emphasis is given to three terms- Karma Yoga (yoga of action), Bhakti Yoga (yoga of action) and Jnana Yoga (yoga of knowledge).There are 24 chapters in The holy Gita, each six based on these factions of yoga.
Acharya Patanjali is regarded as the founder of the formal Yoga Philosophy who composed Yogasutra. His yoga is Raj Yoga that deals with the control of body and mind. On the basis of Patanajali’s studies, the system of Ashtanga Yoga or Eight Limbs of Yoga has evolved. These are: Yama (five abstentions), Niyama (five observances), Asana (seat or postures), Pranayama (control of life force), Pratyahara (abstraction), Dharana (concentration), Dhyana (meditation), Samadhi (liberation).
The system of Yoga has influenced almost all the religious systems of India including Buddhism and Jainism. Almost all the major factions of Buddhism like Yogacara Buddhism, Zen Buddhism and Tibetan Buddhism have been deeply influenced by Yoga.
Yoga has now become popular all over the world including US. There are so many instructors who, after learning it from the accomplished Yoga Gurus, are teaching the techniques of yoga to the millions of people. The system of Yoga is scientifically proved, hence all people who have got scientific temperament are inclined towards yoga. Nowadays many yoga camps are organized in different cities by trained Gurus. Permanent yoga teaching centers and yoga classes are attended by huge number of people. All these activities are triggered by the popularity of yoga as a harmless system that provides physical as well as mental strength.
This is estimated that in coming times the popularity of yoga will only increase.
2008年5月10日 星期六
Get the Most out of Yoga – the 3 step Blueprint
There are several reasons why you may like to hop onto the Yoga bandwagon. The reasons are many; the goal ultimately the same (with or without your conscious knowing).
Whether you are looking at Yoga as a tool for physical fitness, or as an aid to disease management or even for mental peace and ultimate bliss, you should adopt a blueprint for long-lasting effects.
Step 1: Purification and developing the right attitude
The maximum benefits of any Yoga practice can be had when the mind is ‘purified’ and the attitude is correct.
Yoga lays down clear pointers that the aspirant should adopt towards himself and the society. These are laid out as Yamas and Niyamas.
The Yamas are the social code of conduct which are 5 in number. They are Ahimsa (non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (self-restraint), and Aparigraha (non-possession)
The Niyamas are the internal moral code. The 5 Niyamas are: Shauch (cleanliness), Santosh (contentment), Swadhyaya (self-study), Tapas (austerity), and Ishwar Pranidhana (surrender to God).
These Yamas and Niyamas are to be understood, imbibed and practiced in everyday life, 24x7. This adherence brings about a remarkable purification process that makes the body most receptive to gain the maximum out of yoga practices.
Today, even modern medicine has inextricably linked the mind-body complex as a whole for personal health maintenance which only underlines the necessity of this purification process.
Step 2: Practice
While working constantly at step 1, one should commence the practices. It is important (though not easy) to find the right Yoga teacher.
In Yoga, the paths are many but the goal is one. Accordingly, there are several schools which adhere to different paths as a focus. Examine your inclination and find the teacher from the path you are inclined. For example, if your primary reason for Yoga is physical fitness, then research yoga schools with an extensive emphasis on Asanas of the Hatha Yoga kind. Contact them to locate a suitable teacher in your area.
At HealthAndYoga, we are constantly building an exhaustive teacher directory that helps connect aspirants to teachers. You can also search this exhaustive database by clicking here.
Remember, finding a suitable teacher is not easy and you may have to resort to several trials before you find someone whom you intuitively connect to. Also, as you grow in practice, you may find the need to move on to find more accomplished teachers.
Step 3: Study and Reading
Regular study of Yoga books and Scriptures are an important aspect of your personal development through Yoga.
Besides acting as motivational tools when your spirit is flagging, they provide important subtle insights which almost always spur you onto the next level.
Indeed, regular study is the only real way to grow in the absence of Guru, of whom most of us are sadly deprived in our modern lifestyle.
Making this 3-step process as your personal blueprint will undoubtedly help you get the most out of Yoga.
Courtesy: http://www.healthandyoga.com A popular website that helps you find natural solutions for complete health and detoxification.
Discover health and beauty…. Naturally!!
Whether you are looking at Yoga as a tool for physical fitness, or as an aid to disease management or even for mental peace and ultimate bliss, you should adopt a blueprint for long-lasting effects.
Step 1: Purification and developing the right attitude
The maximum benefits of any Yoga practice can be had when the mind is ‘purified’ and the attitude is correct.
Yoga lays down clear pointers that the aspirant should adopt towards himself and the society. These are laid out as Yamas and Niyamas.
The Yamas are the social code of conduct which are 5 in number. They are Ahimsa (non-violence), Satya (Truth), Asteya (Non-stealing), Brahmacharya (self-restraint), and Aparigraha (non-possession)
The Niyamas are the internal moral code. The 5 Niyamas are: Shauch (cleanliness), Santosh (contentment), Swadhyaya (self-study), Tapas (austerity), and Ishwar Pranidhana (surrender to God).
These Yamas and Niyamas are to be understood, imbibed and practiced in everyday life, 24x7. This adherence brings about a remarkable purification process that makes the body most receptive to gain the maximum out of yoga practices.
Today, even modern medicine has inextricably linked the mind-body complex as a whole for personal health maintenance which only underlines the necessity of this purification process.
Step 2: Practice
While working constantly at step 1, one should commence the practices. It is important (though not easy) to find the right Yoga teacher.
In Yoga, the paths are many but the goal is one. Accordingly, there are several schools which adhere to different paths as a focus. Examine your inclination and find the teacher from the path you are inclined. For example, if your primary reason for Yoga is physical fitness, then research yoga schools with an extensive emphasis on Asanas of the Hatha Yoga kind. Contact them to locate a suitable teacher in your area.
At HealthAndYoga, we are constantly building an exhaustive teacher directory that helps connect aspirants to teachers. You can also search this exhaustive database by clicking here.
Remember, finding a suitable teacher is not easy and you may have to resort to several trials before you find someone whom you intuitively connect to. Also, as you grow in practice, you may find the need to move on to find more accomplished teachers.
Step 3: Study and Reading
Regular study of Yoga books and Scriptures are an important aspect of your personal development through Yoga.
Besides acting as motivational tools when your spirit is flagging, they provide important subtle insights which almost always spur you onto the next level.
Indeed, regular study is the only real way to grow in the absence of Guru, of whom most of us are sadly deprived in our modern lifestyle.
Making this 3-step process as your personal blueprint will undoubtedly help you get the most out of Yoga.
Courtesy: http://www.healthandyoga.com A popular website that helps you find natural solutions for complete health and detoxification.
Discover health and beauty…. Naturally!!
Abandon "colds" and allergies by Jalaneti
Abandon the fear of "colds" and allergies
By Arun Goel
With the "colds" season in full bloom and "allergy-time" on the horizon, I just had to tell you of a natural technique that thousands use to keep their colds, headaches and allergies far away.
This SINGLE technique will keep the sniffing, wheezing and sneezing at bay?.
I guarantee it!.
The amazing yoga cleansing technique is called "jalaneti" or simply "neti". Popularly called saline nasal irrigation, it NOT only keeps the sinuses primed up but also keeps the mind fit and calm - a little known aspect of its phenomenal benefits.
A real scary thing about colds, throat infections and allergies is that you can feel them approaching but feel helpless to do anything about it. Drugs - at best - only suppress the symptoms adding their own unique ones in the bargain.
Neti changes all that. Not only is it the ONLY preventive, but even if the symptoms do strike you, you can hold them from exploding into a full blown suffering.
How it is done?
To put it briefly, a special NETI POT is filled with warm and saline water. The spout of the pot is then inserted into one nostril. The position of the head and pot are adjusted so that the water flows out of the other nostril. This procedure is then alternated with the other nostril. That's it. The water drains out flushing the nasal passages and the linings thoroughly. After these the nostrils are dried out through special techniques.
The way in which Jala Neti rinses out the dirt and bacteria filled mucous lining would be obvious to most people as the warm water loosens and dissolves any internal build ups, and takes them outwards. But what may not be so obvious is that, due to gravity and a venturi-effect, the sinus passages are also drained by the vacuum pressure flow of the water. Whereas it would normally be impossible to drain a "dead end" cavity like the sinuses, Jala Neti achieves this ingeniously and simply.
As the water flows past the nasal passages it "sucks" out the virus-infested mucus from the sinus cavities flushing them clean with the saline water.
Why is this technique little known?
Well, can you imagine the loss of revenue for the entire colds and nasal allergy drug market if this 'humble' natural technique was to become popular? Think about it and you'll know why the drug lobbies will never oblige. Heck?I wouldn't be too surprised if you'll even have them preach to you "side effects" of this 100% natural, chemical-free method.
Talking of side effects, the only ones are the "up-side" effects. Let's see what neti does AND has been doing for centuries?
At the immediate level, neti is a great tool for any kind of respiratory disorder - sinusitis, allergy, asthma, hay fever to name a few. People invariably notice an immediate relief which drugs fail to achieve.
It is of great benefit to problems associated with the eyes and ears such as certain types of deafness, tinitis and myopia.
As one learns the advanced stages of neti, it works wonders for throat infections. It helps to re-program the body's natural mechanisms against respiratory complaints including sore throats and coughs.
Neti has a cooling and soothing effect for the brain and is therefore beneficial for headaches, migraine, depression, mental tensions and even epilepsy, hysteria and temper tantrums.
From the yogic perspective, it stimulates the olfactory bulb and the psychic center called the Ajna Chakra. What this means is that it stimulates better powers of visualization and concentration and gives a feeling of lightness and clarity to the mind.
But the INSTANT benefits are what it does to the sinuses. You don't have to look far to see how HUGE the benefits are for sinus infections and symptoms. We have euphoric users writing in to us every SINGLE day
I am a RN/Paramedic who has allergies and asthma. I have had two sinus operations and depend on the use of Claritin D and Flonase every day. My nasal breathing (now) is just amazing!! The neti pot is so easy to use. I have cut my dose of Flonase in half. I will be a neti pot user for life. I plan on introducing patients and family members to this practice.
- Dean B. Meyer, Indianapolis, IA
True to our tradition of working with beginners, we have worked to make neti an easy and delightful practice through the right neti pot as well as the instructional Video CDROM. This has not only helped beginners overcome the initial fear but also helped them move up to the advanced neti stages quite easily and gain the fullest benefits.
Almost ALL of us have suffered from colds, its effects as well as nasal allergies at some time or the other. Now is the opportunity to put such suffering behind us?permanently and naturally.
Courtesy: http://www.healthandyoga.com A popular website that helps you find natural solutions for complete health and detoxification.
Discover health and beauty? Naturally!!
By Arun Goel
With the "colds" season in full bloom and "allergy-time" on the horizon, I just had to tell you of a natural technique that thousands use to keep their colds, headaches and allergies far away.
This SINGLE technique will keep the sniffing, wheezing and sneezing at bay?.
I guarantee it!.
The amazing yoga cleansing technique is called "jalaneti" or simply "neti". Popularly called saline nasal irrigation, it NOT only keeps the sinuses primed up but also keeps the mind fit and calm - a little known aspect of its phenomenal benefits.
A real scary thing about colds, throat infections and allergies is that you can feel them approaching but feel helpless to do anything about it. Drugs - at best - only suppress the symptoms adding their own unique ones in the bargain.
Neti changes all that. Not only is it the ONLY preventive, but even if the symptoms do strike you, you can hold them from exploding into a full blown suffering.
How it is done?
To put it briefly, a special NETI POT is filled with warm and saline water. The spout of the pot is then inserted into one nostril. The position of the head and pot are adjusted so that the water flows out of the other nostril. This procedure is then alternated with the other nostril. That's it. The water drains out flushing the nasal passages and the linings thoroughly. After these the nostrils are dried out through special techniques.
The way in which Jala Neti rinses out the dirt and bacteria filled mucous lining would be obvious to most people as the warm water loosens and dissolves any internal build ups, and takes them outwards. But what may not be so obvious is that, due to gravity and a venturi-effect, the sinus passages are also drained by the vacuum pressure flow of the water. Whereas it would normally be impossible to drain a "dead end" cavity like the sinuses, Jala Neti achieves this ingeniously and simply.
As the water flows past the nasal passages it "sucks" out the virus-infested mucus from the sinus cavities flushing them clean with the saline water.
Why is this technique little known?
Well, can you imagine the loss of revenue for the entire colds and nasal allergy drug market if this 'humble' natural technique was to become popular? Think about it and you'll know why the drug lobbies will never oblige. Heck?I wouldn't be too surprised if you'll even have them preach to you "side effects" of this 100% natural, chemical-free method.
Talking of side effects, the only ones are the "up-side" effects. Let's see what neti does AND has been doing for centuries?
At the immediate level, neti is a great tool for any kind of respiratory disorder - sinusitis, allergy, asthma, hay fever to name a few. People invariably notice an immediate relief which drugs fail to achieve.
It is of great benefit to problems associated with the eyes and ears such as certain types of deafness, tinitis and myopia.
As one learns the advanced stages of neti, it works wonders for throat infections. It helps to re-program the body's natural mechanisms against respiratory complaints including sore throats and coughs.
Neti has a cooling and soothing effect for the brain and is therefore beneficial for headaches, migraine, depression, mental tensions and even epilepsy, hysteria and temper tantrums.
From the yogic perspective, it stimulates the olfactory bulb and the psychic center called the Ajna Chakra. What this means is that it stimulates better powers of visualization and concentration and gives a feeling of lightness and clarity to the mind.
But the INSTANT benefits are what it does to the sinuses. You don't have to look far to see how HUGE the benefits are for sinus infections and symptoms. We have euphoric users writing in to us every SINGLE day
I am a RN/Paramedic who has allergies and asthma. I have had two sinus operations and depend on the use of Claritin D and Flonase every day. My nasal breathing (now) is just amazing!! The neti pot is so easy to use. I have cut my dose of Flonase in half. I will be a neti pot user for life. I plan on introducing patients and family members to this practice.
- Dean B. Meyer, Indianapolis, IA
True to our tradition of working with beginners, we have worked to make neti an easy and delightful practice through the right neti pot as well as the instructional Video CDROM. This has not only helped beginners overcome the initial fear but also helped them move up to the advanced neti stages quite easily and gain the fullest benefits.
Almost ALL of us have suffered from colds, its effects as well as nasal allergies at some time or the other. Now is the opportunity to put such suffering behind us?permanently and naturally.
Courtesy: http://www.healthandyoga.com A popular website that helps you find natural solutions for complete health and detoxification.
Discover health and beauty? Naturally!!
2008年5月4日 星期日
The Three Bodies - Tri-Sharira concept in Yoga
Ayurveda is based on the concept of tridosha (faults or humors), viz.
vata, pitta and kapha that can be perceived by ayurvaids through the nadis (nerves or channels) in the pulse. These can roughly be translated into English as wind, bile and phlegm. The point is not to eradicate them from the system but, rather to see that none over-rides or intermingles with the other. It is only when the tri-doshas are separated from each other and in a state of balance that the human body is in good health. And although it may sound idealistic, in reality it is possible to achieve.
Likewise, Yoga has identified three bodies. And, for the maintenance of good ‘health’ at each of the levels, each requires treatment in terms of meeting their needs.
Sthula Sharira – Gross or Physical body
It is the outer-most, or visible material aspect of a thing.
Thus the ‘coarse body’ (Sthula Sharira) is the mortal physical frame.
We may know full well what foods do us good – or bad, for that matter – and yet, ever so often we make choices that adversely affect our health and well-being. And when we repeatedly make unhealthy choices, they eventually lead to a weakened body, lowered immunity and, finally, disease. Problem is the consequences of our actions are not manifest immediately. There may well be a time lag, but eventually, we reap the fruits of what we have sown.
Sukshma Sharira – Subtle or Pranic body
It comprises the individual mind and intuitive level of mind, the entire psychomental complex that can exist independent of the physical or gross body. Even though not seen to the naked eye, yogis, through their higher level of intuition have been able to identify it. It has now, over the centuries been proven to exist as also its direct connection to our Sthula Sharira –Physical body.
In matter of fact, it influences it in more ways than one. And just as the Gross body has nadis (three) this one too has its own nadis (nerves or channels). Roughly they are estimated to be in the region of 3,64,000. We routinely ‘ingest’, or ‘breathe in’ vast quantities of air. Likewise, sights and sound through the various media. Most of what goes on in everyday life feeds this level of our being.
And, even though tough to quantify the effect such a diet has on the mind and energy, it is, in effect, far greater than we realise. Hence the importance of pranayama in cleansing the pranic nadis and channelizing the flow of prana.
Karana Sharira – Causal body
Time and again, in the ancient teachings of Yoga and Indian Philosophy one encounters the concept of the ‘beyond’. Here the absolute essence of the mystery of the jiva (individual soul) is hidden, known without words. Here the mystery of the absolute is represented as the infinite potential that permeates time and space. This is the essence of all essentials, the causal essence, that which embodies the seed of all seeds.
How does the philosophy work?
The key feature of this belief is all three bodies either act in harmony, or they are disconnected (in a relative sense). When these connections are blocked or unempowered then stress, conflict, confusion, disease and other afflictions manifest themselves.
Here it that is yoga helps, by opening up the pathways. The point of yoga is to clear up the passages, or channels, that have become obstructed, thus reactivate and harmonize this intricate network.
Since this is an intertwined system, all bodies connected to each other. The acts of the physical body are influenced by the more subtle functioning of the energy body (Sukshma Sharira) as well as the quality of the passages to the causal body (Karana Sharira) and vice versa. In other words there exists a two way street between all three bodies.
In the beginning we use hathayogic practices to tone up the muscles and internal organs.
Then, through the practice or pranayama, we become aware of the subtleties of the Pranic body and start to cleanse the nadis (energy channels). In so doing, we reactivate the dormant circuits. Subsequently, they align more harmoniously via breath regulation. And, as the fruits of yoga fruits start to manifest themselves, it is purified, reactivated and re-empowered.
Likewise, when we meditate, we start from the subtle body. This allows us to clear out the most subtle pathways that lead to and from the causal body (the fundamental formless body). And, as the connections between the subtle body and the causal body are cleansed, there comes about a congenial harmony and attunement between all the bodies which then flows naturally without effort, will, or decision.
For optimum benefits, yoga therapy should be coupled with a balanced diet, Naturopathy, Ayurveda and Aromatherapy.
vata, pitta and kapha that can be perceived by ayurvaids through the nadis (nerves or channels) in the pulse. These can roughly be translated into English as wind, bile and phlegm. The point is not to eradicate them from the system but, rather to see that none over-rides or intermingles with the other. It is only when the tri-doshas are separated from each other and in a state of balance that the human body is in good health. And although it may sound idealistic, in reality it is possible to achieve.
Likewise, Yoga has identified three bodies. And, for the maintenance of good ‘health’ at each of the levels, each requires treatment in terms of meeting their needs.
Sthula Sharira – Gross or Physical body
It is the outer-most, or visible material aspect of a thing.
Thus the ‘coarse body’ (Sthula Sharira) is the mortal physical frame.
We may know full well what foods do us good – or bad, for that matter – and yet, ever so often we make choices that adversely affect our health and well-being. And when we repeatedly make unhealthy choices, they eventually lead to a weakened body, lowered immunity and, finally, disease. Problem is the consequences of our actions are not manifest immediately. There may well be a time lag, but eventually, we reap the fruits of what we have sown.
Sukshma Sharira – Subtle or Pranic body
It comprises the individual mind and intuitive level of mind, the entire psychomental complex that can exist independent of the physical or gross body. Even though not seen to the naked eye, yogis, through their higher level of intuition have been able to identify it. It has now, over the centuries been proven to exist as also its direct connection to our Sthula Sharira –Physical body.
In matter of fact, it influences it in more ways than one. And just as the Gross body has nadis (three) this one too has its own nadis (nerves or channels). Roughly they are estimated to be in the region of 3,64,000. We routinely ‘ingest’, or ‘breathe in’ vast quantities of air. Likewise, sights and sound through the various media. Most of what goes on in everyday life feeds this level of our being.
And, even though tough to quantify the effect such a diet has on the mind and energy, it is, in effect, far greater than we realise. Hence the importance of pranayama in cleansing the pranic nadis and channelizing the flow of prana.
Karana Sharira – Causal body
Time and again, in the ancient teachings of Yoga and Indian Philosophy one encounters the concept of the ‘beyond’. Here the absolute essence of the mystery of the jiva (individual soul) is hidden, known without words. Here the mystery of the absolute is represented as the infinite potential that permeates time and space. This is the essence of all essentials, the causal essence, that which embodies the seed of all seeds.
How does the philosophy work?
The key feature of this belief is all three bodies either act in harmony, or they are disconnected (in a relative sense). When these connections are blocked or unempowered then stress, conflict, confusion, disease and other afflictions manifest themselves.
Here it that is yoga helps, by opening up the pathways. The point of yoga is to clear up the passages, or channels, that have become obstructed, thus reactivate and harmonize this intricate network.
Since this is an intertwined system, all bodies connected to each other. The acts of the physical body are influenced by the more subtle functioning of the energy body (Sukshma Sharira) as well as the quality of the passages to the causal body (Karana Sharira) and vice versa. In other words there exists a two way street between all three bodies.
In the beginning we use hathayogic practices to tone up the muscles and internal organs.
Then, through the practice or pranayama, we become aware of the subtleties of the Pranic body and start to cleanse the nadis (energy channels). In so doing, we reactivate the dormant circuits. Subsequently, they align more harmoniously via breath regulation. And, as the fruits of yoga fruits start to manifest themselves, it is purified, reactivated and re-empowered.
Likewise, when we meditate, we start from the subtle body. This allows us to clear out the most subtle pathways that lead to and from the causal body (the fundamental formless body). And, as the connections between the subtle body and the causal body are cleansed, there comes about a congenial harmony and attunement between all the bodies which then flows naturally without effort, will, or decision.
For optimum benefits, yoga therapy should be coupled with a balanced diet, Naturopathy, Ayurveda and Aromatherapy.
What is 'Kundalini'?
By: Robert Morgen
The Kundalini is a pool of energy that lies dormant at the base of the
spine and which can be and often is, accessed, allowing the
student/victim to use the energy for health, spirituality and creating
their life as they were meant to live it.
It's my belief that many people have had full or even partial
awakenings of their kundalini energy and honestly don't recognize it.
Many of these people go through life seemingly unaffected, some seek
higher spiritual planes and others suffer from epilepsy, schizophrenia
or worse.
Lately Kundalini has become a fad in certain parts of the metaphysical
community and in some ways has become the ultimate New Age ego trip,
although I feel that many of those folks are completely missing the
point.
A persons Kundalini can be awakened through an emotional trauma, a near
death experience, a sharp blow to the coccyx or purposefully through
meditation and study.
Those who seek to purposefully access their Kundalini can choose
several methods, including Kundalini Yoga (extremely safe and takes
upwards of 10-20 years to accomplish) and Hoshin Roshi Ryu (a "Martial
Art" form created to specifically awaken the kundalini through
meditation and physical training).
I don't believe that there is a 'wrong' or a 'right' way to awaken your
kundalini and there are benefits to most any path chosen.
In his book "Pathnotes of an American Ninja Master", Dr. Glenn Morris
goes into great detail about his Kundalini Awakening and the effects it
had (and still has) on his life, and in some of my other articles I
talk about my own experiences and some of the things I'm still learning
and experiencing. There are many exercises and experiments that one can
do to help awaken the kundalini and I'll write about some of those in
upcoming articles.
The Kundalini is a pool of energy that lies dormant at the base of the
spine and which can be and often is, accessed, allowing the
student/victim to use the energy for health, spirituality and creating
their life as they were meant to live it.
It's my belief that many people have had full or even partial
awakenings of their kundalini energy and honestly don't recognize it.
Many of these people go through life seemingly unaffected, some seek
higher spiritual planes and others suffer from epilepsy, schizophrenia
or worse.
Lately Kundalini has become a fad in certain parts of the metaphysical
community and in some ways has become the ultimate New Age ego trip,
although I feel that many of those folks are completely missing the
point.
A persons Kundalini can be awakened through an emotional trauma, a near
death experience, a sharp blow to the coccyx or purposefully through
meditation and study.
Those who seek to purposefully access their Kundalini can choose
several methods, including Kundalini Yoga (extremely safe and takes
upwards of 10-20 years to accomplish) and Hoshin Roshi Ryu (a "Martial
Art" form created to specifically awaken the kundalini through
meditation and physical training).
I don't believe that there is a 'wrong' or a 'right' way to awaken your
kundalini and there are benefits to most any path chosen.
In his book "Pathnotes of an American Ninja Master", Dr. Glenn Morris
goes into great detail about his Kundalini Awakening and the effects it
had (and still has) on his life, and in some of my other articles I
talk about my own experiences and some of the things I'm still learning
and experiencing. There are many exercises and experiments that one can
do to help awaken the kundalini and I'll write about some of those in
upcoming articles.
Bhakti Yoga
Definition
Bhakti yoga is one of six major branches of yoga, representing the path of self-transcending love or complete devotion to God or the divine. A practitioner of bhakti yoga regards God as present in every person or sentient being. Although bhakti yoga developed within a Hindu culture, it can be practiced by members of Western religions, as it focuses the believer's mind and heart on God as a supreme Person rather than an impersonal Absolute. Unlike hatha yoga, which is the form of yoga most familiar to Americans, bhakti yoga does not place great emphasis on breathing patterns or asanas (physical postures), but rather on acts of worship, devotion, and service.
Origins
Bhakti yoga is thought by some to be the oldest form of yoga, with its roots in the Vedas, or ancient scriptures of India. Some of the hymns in the Vedas are thought to be four thousand years old. Bhakti yoga did not emerge as a distinctive form of yoga, however, until about 500 B.C., the time of the composition of the Bhagavad-Gita, a Sanskrit work containing the teachings of Krishna, one of the most beloved of Hindu deities.
Bhakti yoga eventually became the focus of a popular devotional movement in India known as the bhaktimarga or "road of devotion." This movement flourished between 800 and 1100 A.D.. Around 900, devotees of Krishna who belonged to the bhakti-marga produced a scripture known as the Bhagavad-Purana, which contains Krishna's instructions to his worshipers. In one passage from the Bhagavad-Purana, Krishna praises bhakti above all other paths to bliss. He is represented as saying, "The wise person should abandon bad company and associate with the virtuous, for the virtuous ones sever the mind's attachments [to worldly concerns] by their utterances.. O greatly blessed devotee, these blessed ones constantly tell my story, by listening to which people are released from sin. Those who respectfully listen to, esteem, and recite my story become dedicated to me and attain faith and devotion to me."
Benefits
The chief benefit of bhakti yoga, from the perspective of its practitioners, is greater love for and closeness to God, and to other people (and all beings) as reflections of God. Although bhakti yoga is also beneficial to mental and physical well-being, improved health is not the primary reason most adherents choose this form of yoga.
Description
The Hindu sacred texts list nine forms of bhakti yoga:
Sravana. Sravana is the Sanskrit term for listening to poems or stories about God's virtues and mighty deeds. Sravana bhakti cannot be practiced in isolation, however; the devotee must hear the stories from a wise teacher, and seek the companionship of holy people.
Kirtana. Kirtana refers to singing or chanting God's praises. Ram Dass has said of this form of bhakti "When you are in love with God, the very sound of the Name brings great joy."
Smarana. Smarana is remembrance of God at all times, or keeping God in the forefront of one's consciousness. In Christian terms, smarana is what the French monk Brother Lawrence (1605–1691) meant by "the practice of the presence of God."
Padasevana. This form of bhakti yoga expresses love toward God through service to others, especially the sick.
Archana. Archana refers to worship of God through such external images as icons or religious pictures, or through internal visualizations. The purpose of archana is to purify the heart through love of God.
Vandana. Vandana refers to prayer and prostration (lying face downward on the ground with arms outstretched). This form of bhakti yoga is intended to curb self-absorption and self-centeredness.
Dasya. In dasya bhakti, the devotee regards him- or herself as God's slave or servant, carrying out God's commandments, meditating on the words of God, caring for the sick and the poor, and helping to clean or repair sacred buildings or places.
Sakha-bhava. This form of bhakti yoga is a cultivation of friendship-love toward God—to love God as a member of one's family or dearest friend, and delight in companionship with God.
Atma-nivedana. Atma-nivedana is complete self-offering or self-surrender to God. Unlike some other forms of yoga, however, bhakti yoga does not teach that the devotee completely loses his or her personal identity through absorption into the divine. God is regarded as infinitely greater than the human worshiper, even one at the highest levels of spiritual attainment.
The nine types of bhakti yoga are not considered a hierarchy in the sense that some are regarded as superior to others in guiding people toward God. An Indian teacher of bhakti yoga has said, "A devotee can take up any of these paths and reach the highest state. The path of bhakti is the easiest of all [types of yoga] and is not very much against the nature of human inclinations. It slowly and gradually takes the individual to the Supreme without frustrating his [sic] human instincts."
Preparations
The practice of bhakti yoga does not require any special physical or emotional preparation. It is a good idea, however, for Western readers to gather more information about a specific form of bhakti yoga that may interest or attract them. This preparation is particularly important because the tendency of Western culture to separate intellect from feeling leads many people to think of bhakti as sheer emotional fervor that does not engage the mind, whereas many of the great teachers of bhakti yoga were known for their wisdom and mindfulness as well as intensity of devotion. Useful resources for learning more about bhakti yoga include such periodicals as Yoga Journal and the various organizations listed below.
Precautions
Bhakti yoga tends to attract persons of a strongly emotional nature. There is some risk, however, of such individuals remaining spiritually immature or joining cult-like groups. The Hare Krishna movement, for example, is an offshoot of one school of bhakti yoga, the Gaudiya vaishnava tradition. Although some members of the movement consider their participation meaningful, others have left because they experienced it as repressive and intolerant of other faiths.
Side Effects
There are no known side effects associated with the practice of bhakti yoga.
Research & General Acceptance
A number of research studies have shown that such spiritual and devotional practices as those associated with bhakti yoga have positive effects on physical as well as emotional health. The positive physical effects include strengthening of the immune system, lowered blood pressure, and improved ability to cope with chronic pain. Chanting or hymn singing (kirtana) has been shown to be particularly effective in pain management.
Several research studies published in early 2004 report that all forms of yoga are becoming increasingly popular among Americans over 40—particularly women and people living in urban areas—for general wellness as well as back pain or other specific health problems. At least 15 million adults in the United States have participated in yoga programs, according to a study conducted at Harvard Medical School. Ninety percent of those contacted by telephone in a research sample said that they found yoga very or somewhat helpful. A survey of cancer patients in a supportive care program at Stanford University found that yoga and massage therapy were the activities that drew the largest number of participants.
Training & Certification
There are no international or nationwide licensing or credentialing procedures for spiritual guides or teachers of bhakti yoga. The web site of the American Yoga Association (AYA) does, however, include an article on "How to Choose a Qualified Teacher."
Bhakti yoga is one of six major branches of yoga, representing the path of self-transcending love or complete devotion to God or the divine. A practitioner of bhakti yoga regards God as present in every person or sentient being. Although bhakti yoga developed within a Hindu culture, it can be practiced by members of Western religions, as it focuses the believer's mind and heart on God as a supreme Person rather than an impersonal Absolute. Unlike hatha yoga, which is the form of yoga most familiar to Americans, bhakti yoga does not place great emphasis on breathing patterns or asanas (physical postures), but rather on acts of worship, devotion, and service.
Origins
Bhakti yoga is thought by some to be the oldest form of yoga, with its roots in the Vedas, or ancient scriptures of India. Some of the hymns in the Vedas are thought to be four thousand years old. Bhakti yoga did not emerge as a distinctive form of yoga, however, until about 500 B.C., the time of the composition of the Bhagavad-Gita, a Sanskrit work containing the teachings of Krishna, one of the most beloved of Hindu deities.
Bhakti yoga eventually became the focus of a popular devotional movement in India known as the bhaktimarga or "road of devotion." This movement flourished between 800 and 1100 A.D.. Around 900, devotees of Krishna who belonged to the bhakti-marga produced a scripture known as the Bhagavad-Purana, which contains Krishna's instructions to his worshipers. In one passage from the Bhagavad-Purana, Krishna praises bhakti above all other paths to bliss. He is represented as saying, "The wise person should abandon bad company and associate with the virtuous, for the virtuous ones sever the mind's attachments [to worldly concerns] by their utterances.. O greatly blessed devotee, these blessed ones constantly tell my story, by listening to which people are released from sin. Those who respectfully listen to, esteem, and recite my story become dedicated to me and attain faith and devotion to me."
Benefits
The chief benefit of bhakti yoga, from the perspective of its practitioners, is greater love for and closeness to God, and to other people (and all beings) as reflections of God. Although bhakti yoga is also beneficial to mental and physical well-being, improved health is not the primary reason most adherents choose this form of yoga.
Description
The Hindu sacred texts list nine forms of bhakti yoga:
Sravana. Sravana is the Sanskrit term for listening to poems or stories about God's virtues and mighty deeds. Sravana bhakti cannot be practiced in isolation, however; the devotee must hear the stories from a wise teacher, and seek the companionship of holy people.
Kirtana. Kirtana refers to singing or chanting God's praises. Ram Dass has said of this form of bhakti "When you are in love with God, the very sound of the Name brings great joy."
Smarana. Smarana is remembrance of God at all times, or keeping God in the forefront of one's consciousness. In Christian terms, smarana is what the French monk Brother Lawrence (1605–1691) meant by "the practice of the presence of God."
Padasevana. This form of bhakti yoga expresses love toward God through service to others, especially the sick.
Archana. Archana refers to worship of God through such external images as icons or religious pictures, or through internal visualizations. The purpose of archana is to purify the heart through love of God.
Vandana. Vandana refers to prayer and prostration (lying face downward on the ground with arms outstretched). This form of bhakti yoga is intended to curb self-absorption and self-centeredness.
Dasya. In dasya bhakti, the devotee regards him- or herself as God's slave or servant, carrying out God's commandments, meditating on the words of God, caring for the sick and the poor, and helping to clean or repair sacred buildings or places.
Sakha-bhava. This form of bhakti yoga is a cultivation of friendship-love toward God—to love God as a member of one's family or dearest friend, and delight in companionship with God.
Atma-nivedana. Atma-nivedana is complete self-offering or self-surrender to God. Unlike some other forms of yoga, however, bhakti yoga does not teach that the devotee completely loses his or her personal identity through absorption into the divine. God is regarded as infinitely greater than the human worshiper, even one at the highest levels of spiritual attainment.
The nine types of bhakti yoga are not considered a hierarchy in the sense that some are regarded as superior to others in guiding people toward God. An Indian teacher of bhakti yoga has said, "A devotee can take up any of these paths and reach the highest state. The path of bhakti is the easiest of all [types of yoga] and is not very much against the nature of human inclinations. It slowly and gradually takes the individual to the Supreme without frustrating his [sic] human instincts."
Preparations
The practice of bhakti yoga does not require any special physical or emotional preparation. It is a good idea, however, for Western readers to gather more information about a specific form of bhakti yoga that may interest or attract them. This preparation is particularly important because the tendency of Western culture to separate intellect from feeling leads many people to think of bhakti as sheer emotional fervor that does not engage the mind, whereas many of the great teachers of bhakti yoga were known for their wisdom and mindfulness as well as intensity of devotion. Useful resources for learning more about bhakti yoga include such periodicals as Yoga Journal and the various organizations listed below.
Precautions
Bhakti yoga tends to attract persons of a strongly emotional nature. There is some risk, however, of such individuals remaining spiritually immature or joining cult-like groups. The Hare Krishna movement, for example, is an offshoot of one school of bhakti yoga, the Gaudiya vaishnava tradition. Although some members of the movement consider their participation meaningful, others have left because they experienced it as repressive and intolerant of other faiths.
Side Effects
There are no known side effects associated with the practice of bhakti yoga.
Research & General Acceptance
A number of research studies have shown that such spiritual and devotional practices as those associated with bhakti yoga have positive effects on physical as well as emotional health. The positive physical effects include strengthening of the immune system, lowered blood pressure, and improved ability to cope with chronic pain. Chanting or hymn singing (kirtana) has been shown to be particularly effective in pain management.
Several research studies published in early 2004 report that all forms of yoga are becoming increasingly popular among Americans over 40—particularly women and people living in urban areas—for general wellness as well as back pain or other specific health problems. At least 15 million adults in the United States have participated in yoga programs, according to a study conducted at Harvard Medical School. Ninety percent of those contacted by telephone in a research sample said that they found yoga very or somewhat helpful. A survey of cancer patients in a supportive care program at Stanford University found that yoga and massage therapy were the activities that drew the largest number of participants.
Training & Certification
There are no international or nationwide licensing or credentialing procedures for spiritual guides or teachers of bhakti yoga. The web site of the American Yoga Association (AYA) does, however, include an article on "How to Choose a Qualified Teacher."
Eight Limbs of Yoga ( In Brief )
Compiled by Maharishi Patanjali in the Yoga Sutras, the Eight Limbs of Yoga are a progressive series of steps or disciplines which purify the body and mind, ultimately leading the Yogi (one who practices Yoga) to enlightenment. While the physical part of yoga is certainly of significance, it is only one of the eight conventional limbs of Yoga practice, all of which have meditation of God as their rationale. These are the eight limbs of the complete yoga system as they are found in the famous Yoga Sutras of Patanjali.
Yama - Moral observances for interactions with others
Niyama - Moral observances for interactions with yourself
Asana - Postures
Pranayama - Breathing
Pratyahara - Sensory inhibition
Dharana - Focus
Dhyana - Meditation
Samadhi - Blissful absorption of one's individual consciousness in the essence of God.
Eight Limbs of Yoga
Asanas
Dharana
Dhyana
Niyama
Pranayama
Pratyahara
Samadhi
Yama
Yama - Moral observances for interactions with others
Niyama - Moral observances for interactions with yourself
Asana - Postures
Pranayama - Breathing
Pratyahara - Sensory inhibition
Dharana - Focus
Dhyana - Meditation
Samadhi - Blissful absorption of one's individual consciousness in the essence of God.
Eight Limbs of Yoga
Asanas
Dharana
Dhyana
Niyama
Pranayama
Pratyahara
Samadhi
Yama
2008年5月3日 星期六
Teaching Chair Yoga
By Paul Jerard, E-RYT 500
If you think, for a second, that there are enough Yoga instructors available already - think again. Each geographic area has different needs, but optimum health is needed everywhere.
When looking at the needs of students with Multiple Sclerosis, Arthritis, Parkinson's disease, Ataxia, and students who are recovering from a stroke, this need is only the "tip of the iceberg."
The need for instructors, who can teach Yogic health maintenance, from a chair, goes far deeper than any of us thought ten years ago. Here are just a few reasons why this is a growth opportunity for competent chair Yoga teachers.
We know the population is aging. The number of people crossing the age of 50 is growing worldwide. Some of us are very mobile, and some of us are not, but Yoga in a chair makes perfect sense because it is a safe form of cross training.
How often have you heard about someone getting hurt during an activity? The truth is - you can be injured while golfing, jogging, skiing, walking, playing tennis, or getting out of bed. However, if you are properly warmed up, you are much less likely to be injured, while participating in your favorite activity.
With all of the cut backs in physical education, and the super-sizing of our youth, Yoga should be a strong consideration in our public schools. The sad fact is - many children cannot run around the block once, because they are too far out of shape, or just plain too big. Yoga in a chair, proper diet, and a regular walking program, has the potential to prevent health problems for obese children.
Negligent health habits have gone past the point of humor. When you watch re-runs of television shows from the 60's, look at the characters that we thought were big. Do you remember Skipper, Hoss, and Schultz? They are just average sized men by today's standards.
As a result of a worldwide obesity epidemic, there is definitely a need for more office Yoga classes, and a chair is the primary prop. Companies and governments are slow to change, but statistics tell the true story: Carrying extra weight, leads to many health problems, and is a health risk factor, which leads to a lack of production and high medical costs.
Current production seems to be one of the "bottom lines" that all governments and businesses acknowledge. This scenario of poor production results in a tremendous financial drain on companies and governments. Therefore, a fitness program that is a combination of low impact and low friction movement, along with changes in one's lifestyle, is required. As you already know, Yoga in a chair is exactly what is needed.
If you think, for a second, that there are enough Yoga instructors available already - think again. Each geographic area has different needs, but optimum health is needed everywhere.
When looking at the needs of students with Multiple Sclerosis, Arthritis, Parkinson's disease, Ataxia, and students who are recovering from a stroke, this need is only the "tip of the iceberg."
The need for instructors, who can teach Yogic health maintenance, from a chair, goes far deeper than any of us thought ten years ago. Here are just a few reasons why this is a growth opportunity for competent chair Yoga teachers.
We know the population is aging. The number of people crossing the age of 50 is growing worldwide. Some of us are very mobile, and some of us are not, but Yoga in a chair makes perfect sense because it is a safe form of cross training.
How often have you heard about someone getting hurt during an activity? The truth is - you can be injured while golfing, jogging, skiing, walking, playing tennis, or getting out of bed. However, if you are properly warmed up, you are much less likely to be injured, while participating in your favorite activity.
With all of the cut backs in physical education, and the super-sizing of our youth, Yoga should be a strong consideration in our public schools. The sad fact is - many children cannot run around the block once, because they are too far out of shape, or just plain too big. Yoga in a chair, proper diet, and a regular walking program, has the potential to prevent health problems for obese children.
Negligent health habits have gone past the point of humor. When you watch re-runs of television shows from the 60's, look at the characters that we thought were big. Do you remember Skipper, Hoss, and Schultz? They are just average sized men by today's standards.
As a result of a worldwide obesity epidemic, there is definitely a need for more office Yoga classes, and a chair is the primary prop. Companies and governments are slow to change, but statistics tell the true story: Carrying extra weight, leads to many health problems, and is a health risk factor, which leads to a lack of production and high medical costs.
Current production seems to be one of the "bottom lines" that all governments and businesses acknowledge. This scenario of poor production results in a tremendous financial drain on companies and governments. Therefore, a fitness program that is a combination of low impact and low friction movement, along with changes in one's lifestyle, is required. As you already know, Yoga in a chair is exactly what is needed.
Yoga Therapy
By Paul Jerard, E-RYT 500
What exactly is Yoga therapy, and what are its origins? Should a Yoga teacher consider becoming a Yoga therapist? Where will Yogic therapy go in the future?
If we look at a simplistic definition of what Yoga therapy is, it might be described as: A Yogic practice, which uses breathing techniques (pranayama), postures (asanas), hygienic duties (kriyas), proper diet, meditation, and many more methods, which treat mental, emotional, and physical ailments.
The origin of Yoga is, at least, 5,000 years old, but a contemporary school of therapy can be traced to Sri Tirumala Krishnamacharya, who is often regarded as a teacher of master teachers. Among his students were T.K.V. Desikachar, T.K. Sribhashyam, K. Pattabhi Jois, B.K.S. Iyengar, Indra Devi, and more.
If a Yoga teacher considers becoming a therapist, there are a number of requirements to become competent. One priority is to develop in-depth knowledge of anatomy. This will require extra training and study. Some physical therapists, and physicians, are also Yoga teachers, so the jump to Yoga therapy is a logical one.
However, the average instructor does not have a medical background. Continuing education becomes the next logical step in this case. Another point to mention is that therapy, of any kind, requires compassion.
If compassion is not a natural ingredient built into the personality of an instructor, why pursue teaching Yoga as therapy? The truth is: A personality without compassion should not be teaching classes in any subject. There are a rare few people, who derive pleasure from pushing others into pain. They should not be working with the public in any type of care-giving capacity.
Where will Yoga therapy go in the future? It is only a matter of time for Yoga to be integrated into standard medical therapies. Being cost efficient, and without negative side effects, has made a very strong case for proponents of Yoga therapy. As studies continue to reveal the results of a holistic and pro-active approach to health, standard medicine will evolve.
Yoga, in itself, has always been therapy - in every shape and form. If you look at a promising athletic child, or a student in a wheel chair, you will clearly see healthy results, which are mental, physical, emotional, and spiritual, in nature.
After observing martial artists, gymnasts, dancers, and competitive athletes closely, Yoga practice is much more than a form of cross training. Many of them learned to work around pre-existing injuries and ailments, as a result of practicing Yoga on a therapeutic level.
In the case of children learning proper breathing techniques (pranayama), postures (asanas), proper diet, meditation, and deep relaxation - Yogic methods become a natural form of therapy, and give them valuable life skills. Children need to have the skills to deal with stress, peer pressure, and finding their way throughout life.
The most common form of contemporary Yogic therapy has been relief from an existing ailment. The list of potential ailments seems to be endless. We may naturally think of using a combination of standard medical practices and Yoga therapy for neurological disorders, such as: Multiple Sclerosis, Stroke, Ataxia, and Parkinson's disease. Yet, there are many more neurological disorders, diseases, and ailments.
Students and clients are seeing good results and improvements in their lives. Yogic therapy and medicine can work in harmony to treat any ailment. In the case of postures (asanas): They can be modified for anyone, even if the student is in a hospital bed.
There are so many breathing techniques (pranayama) to choose from; they can also be modified for the particular student. Pranayama and asana are just two aspects of a huge and evolving therapeutic field.
What exactly is Yoga therapy, and what are its origins? Should a Yoga teacher consider becoming a Yoga therapist? Where will Yogic therapy go in the future?
If we look at a simplistic definition of what Yoga therapy is, it might be described as: A Yogic practice, which uses breathing techniques (pranayama), postures (asanas), hygienic duties (kriyas), proper diet, meditation, and many more methods, which treat mental, emotional, and physical ailments.
The origin of Yoga is, at least, 5,000 years old, but a contemporary school of therapy can be traced to Sri Tirumala Krishnamacharya, who is often regarded as a teacher of master teachers. Among his students were T.K.V. Desikachar, T.K. Sribhashyam, K. Pattabhi Jois, B.K.S. Iyengar, Indra Devi, and more.
If a Yoga teacher considers becoming a therapist, there are a number of requirements to become competent. One priority is to develop in-depth knowledge of anatomy. This will require extra training and study. Some physical therapists, and physicians, are also Yoga teachers, so the jump to Yoga therapy is a logical one.
However, the average instructor does not have a medical background. Continuing education becomes the next logical step in this case. Another point to mention is that therapy, of any kind, requires compassion.
If compassion is not a natural ingredient built into the personality of an instructor, why pursue teaching Yoga as therapy? The truth is: A personality without compassion should not be teaching classes in any subject. There are a rare few people, who derive pleasure from pushing others into pain. They should not be working with the public in any type of care-giving capacity.
Where will Yoga therapy go in the future? It is only a matter of time for Yoga to be integrated into standard medical therapies. Being cost efficient, and without negative side effects, has made a very strong case for proponents of Yoga therapy. As studies continue to reveal the results of a holistic and pro-active approach to health, standard medicine will evolve.
Yoga, in itself, has always been therapy - in every shape and form. If you look at a promising athletic child, or a student in a wheel chair, you will clearly see healthy results, which are mental, physical, emotional, and spiritual, in nature.
After observing martial artists, gymnasts, dancers, and competitive athletes closely, Yoga practice is much more than a form of cross training. Many of them learned to work around pre-existing injuries and ailments, as a result of practicing Yoga on a therapeutic level.
In the case of children learning proper breathing techniques (pranayama), postures (asanas), proper diet, meditation, and deep relaxation - Yogic methods become a natural form of therapy, and give them valuable life skills. Children need to have the skills to deal with stress, peer pressure, and finding their way throughout life.
The most common form of contemporary Yogic therapy has been relief from an existing ailment. The list of potential ailments seems to be endless. We may naturally think of using a combination of standard medical practices and Yoga therapy for neurological disorders, such as: Multiple Sclerosis, Stroke, Ataxia, and Parkinson's disease. Yet, there are many more neurological disorders, diseases, and ailments.
Students and clients are seeing good results and improvements in their lives. Yogic therapy and medicine can work in harmony to treat any ailment. In the case of postures (asanas): They can be modified for anyone, even if the student is in a hospital bed.
There are so many breathing techniques (pranayama) to choose from; they can also be modified for the particular student. Pranayama and asana are just two aspects of a huge and evolving therapeutic field.
Obesity And Suryanamaskar
By Dr. Rita Khanna
The dynamic series known as Surya Namaskara (Salutation to the Sun) is the best way to burn the calories and reduce weight. Surya Namaskara is full Yoga by itself. It tones up the whole body & has a unique influence on the endocrine, circulatory, respiratory, digestive, and nervous system, helping to correct metabolic imbalances that cause and perpetuate obesity.
Being a dynamic practice, it is also an excellent exercise equated to cycling, jogging, or swimming. Practiced daily, it will not only help you in reducing weight but will bring flexibility to your spine and joints. It will rejuvenate you & bring in beauty and longevity. It is best done while the stomach is empty.
The Sun Salutation is a graceful sequence of twelve positions performed as one continuous exercise. Each position counteracts the one before, stretching the body in a different way and alternately expanding and contracting the chest to regulate the breathing.
Method Of Performing Suryanamaskara
Position of Readiness:
Stand erect near the top of the mat with both the feet together, arms are at your sides, fingers together, legs straight and start.
1. Namaskarasana (Prayer Pose)
Bring the palms together in prayer position in the middle of your chest where heart is located; make sure your weight is evenly distributed.
Let the breathing be normal.
2. Hastottanasana (Raised Arms Pose)
Breathe in deeply.
Extend both the hands forward & then above the head.
When both hands reach near both ears on the sides of the head, arch back from the waist, as far as you can go, pushing the hips out, legs straight.
By the time you have stretched your arm, you should go on inhaling the breath.
Do not bend the arms from the elbows.
Do not bend the head on the backward side before both the hands are positioned on the side of the head. This is because the centre of the body is situated in the head. If head bends towards the back earlier, the centre will go eccentric and there are chances of getting toppled over. Hence, understand the instructions carefully and bend the head only when it is in the centre of both the hands.
3. Hastapadasana (Hand to Foot Pose)
With both the hands remaining in Namaskara position, stand straight
Breathe out.
Bend forward at the waist with your head & go on releasing the breath.
Once you reach down, separate the hands, place them down on the floor on both the sides of the feet.
By the time your hands touch the ground, you should complete exhaling.
Knees should remain straight & try to touch the forehead with the knees. If you are not that flexible, then just do the best you can.
This type of position is not easily possible in the beginning. Do not get disheartened. Bend your knees if necessary. Make efforts but do not overstrain. Try to perform the pose as well as possible.
4. Ashwasanchalanasana (Lunge / Equestrian pose)
Lower your hips and move the right leg away from the body in a wide backward step.
Let the right knee touch the ground.
The toes of right leg should be touching the ground, heel should be on top.
Left knee should come near the chest, and should be between the two hands and pointing upward.
Now breathe in.
Look up and arch back by lifting your chin up.
5. Dandasana (Plank Pose)
Hold the breath in.
Bring the other leg back and put it alongside the right leg.
Both the knees should be straight, up & off the floor. Back also should be straight.
The weight of the whole body will be supported on both the hands and the toes of the feet.
The whole body should remain in one line parallel to the floor and look at ground between the hands as you are in push-up position.
6. Sashtanga Namaskara asana (Salute with Eight Parts)
Now exhale.
Put your knees, chest and forehead to the floor, keeping your hips slightly off the floor and your toes curled inward.
Both the hands should be on both sides of the chest and should be parallel to each other; the elbows should be pointing upward.
7. Bhujangasana (Cobra Pose)
Now keep the hips also down to the floor; the body position is absolutely straight & flat on the floor.
If your hands are not under the chest, adjust them & keep them directly under the chest, keep the elbows half bent & parallel to the ground.
Breathe in deeply.
Equally, share the weight of the body on both the hands and raise forehead, head and chest up to the navel by bending the head backward.
Do not straighten the arms. Elbows should be half bent and touching the body.
Keep the fingers and the thumbs of both the hands pointing outward; palms should be resting fully on the ground and your toes curled under.
8. Parvatasana (Mountain Pose)
Now exhale.
Share your weight on the palms of both the hands and on the toes of the feet, raise the knees, back, buttocks and chest into an inverted 'V' shape, forming an upward arch.
Keep the head in between both the arms, push the body little more backwards and up so that both the heels of the feet could touch the ground.
Hereafter numbers 9, 10, 11 and 12 Asanas are repetition of Asanas Nos. 4, 3, 2, and 1 respectively.
9. Ashvasanchalanasana (Lunge / Equestrian pose)
Remember the leg, which was drawn backward in the 4th position. Yes, that was the right leg. Allow right leg to remain straight backward.
Now taking a wide forward step bring the left leg in between both the hands. The right knee should touch the ground. Left knee should remain in between both the hands.
Inhale.
Look up and arch back.
10. Hastapadasana (Hand to Foot Pose)
Exhale.
Bring the right foot forward in line with the left foot and bend down from the waist. Knees should remain straight.
Both the hands should be on both the sides of the feet as in position 3.
Try to bring the forehead closer to knees without excess strain.
11. Hastottanasana (Raised Arms Pose)
Now here without changing the position, first bring both hands together in prayer position again, head lying in between the arms.
Inhale.
Come up while extending your arms forward, up, over your head then bend back slowly with feet together from the waist, as in position 2.
Initially assume standing position with head and legs in a straight line and then bend with the hands and head behind ensuring that knees and elbows do not bend.
12. Namaskarasana (Prayer Pose)
Now exhale.
Return to the first position (standing position) with palms together in the middle of your chest in pose of Namaskara.
Then bring the arms down by the sides.
This constitutes one Surya Namaskara. One round of Surya Namaskara consists of two sequences, the first leading with the right leg (in position 4) and the second leading with the left leg. With each Surya Namaskara keep alternating your legs.
Guidelines
Keep your hands in one place from positions 3 to 10 and try to co-ordinate your movements with your breathing.
Start by practicing four rounds and gradually build up to twelve rounds.
Irrespective of the number of rounds you are performing, it is a must to do Shavasana after that.
People with medical conditions such as high blood pressure, coronary heart diseases, hernia or back problem should check with the doctor & practice Surya Namaskara with guidance from qualified & experienced yoga experts.
The dynamic series known as Surya Namaskara (Salutation to the Sun) is the best way to burn the calories and reduce weight. Surya Namaskara is full Yoga by itself. It tones up the whole body & has a unique influence on the endocrine, circulatory, respiratory, digestive, and nervous system, helping to correct metabolic imbalances that cause and perpetuate obesity.
Being a dynamic practice, it is also an excellent exercise equated to cycling, jogging, or swimming. Practiced daily, it will not only help you in reducing weight but will bring flexibility to your spine and joints. It will rejuvenate you & bring in beauty and longevity. It is best done while the stomach is empty.
The Sun Salutation is a graceful sequence of twelve positions performed as one continuous exercise. Each position counteracts the one before, stretching the body in a different way and alternately expanding and contracting the chest to regulate the breathing.
Method Of Performing Suryanamaskara
Position of Readiness:
Stand erect near the top of the mat with both the feet together, arms are at your sides, fingers together, legs straight and start.
1. Namaskarasana (Prayer Pose)
Bring the palms together in prayer position in the middle of your chest where heart is located; make sure your weight is evenly distributed.
Let the breathing be normal.
2. Hastottanasana (Raised Arms Pose)
Breathe in deeply.
Extend both the hands forward & then above the head.
When both hands reach near both ears on the sides of the head, arch back from the waist, as far as you can go, pushing the hips out, legs straight.
By the time you have stretched your arm, you should go on inhaling the breath.
Do not bend the arms from the elbows.
Do not bend the head on the backward side before both the hands are positioned on the side of the head. This is because the centre of the body is situated in the head. If head bends towards the back earlier, the centre will go eccentric and there are chances of getting toppled over. Hence, understand the instructions carefully and bend the head only when it is in the centre of both the hands.
3. Hastapadasana (Hand to Foot Pose)
With both the hands remaining in Namaskara position, stand straight
Breathe out.
Bend forward at the waist with your head & go on releasing the breath.
Once you reach down, separate the hands, place them down on the floor on both the sides of the feet.
By the time your hands touch the ground, you should complete exhaling.
Knees should remain straight & try to touch the forehead with the knees. If you are not that flexible, then just do the best you can.
This type of position is not easily possible in the beginning. Do not get disheartened. Bend your knees if necessary. Make efforts but do not overstrain. Try to perform the pose as well as possible.
4. Ashwasanchalanasana (Lunge / Equestrian pose)
Lower your hips and move the right leg away from the body in a wide backward step.
Let the right knee touch the ground.
The toes of right leg should be touching the ground, heel should be on top.
Left knee should come near the chest, and should be between the two hands and pointing upward.
Now breathe in.
Look up and arch back by lifting your chin up.
5. Dandasana (Plank Pose)
Hold the breath in.
Bring the other leg back and put it alongside the right leg.
Both the knees should be straight, up & off the floor. Back also should be straight.
The weight of the whole body will be supported on both the hands and the toes of the feet.
The whole body should remain in one line parallel to the floor and look at ground between the hands as you are in push-up position.
6. Sashtanga Namaskara asana (Salute with Eight Parts)
Now exhale.
Put your knees, chest and forehead to the floor, keeping your hips slightly off the floor and your toes curled inward.
Both the hands should be on both sides of the chest and should be parallel to each other; the elbows should be pointing upward.
7. Bhujangasana (Cobra Pose)
Now keep the hips also down to the floor; the body position is absolutely straight & flat on the floor.
If your hands are not under the chest, adjust them & keep them directly under the chest, keep the elbows half bent & parallel to the ground.
Breathe in deeply.
Equally, share the weight of the body on both the hands and raise forehead, head and chest up to the navel by bending the head backward.
Do not straighten the arms. Elbows should be half bent and touching the body.
Keep the fingers and the thumbs of both the hands pointing outward; palms should be resting fully on the ground and your toes curled under.
8. Parvatasana (Mountain Pose)
Now exhale.
Share your weight on the palms of both the hands and on the toes of the feet, raise the knees, back, buttocks and chest into an inverted 'V' shape, forming an upward arch.
Keep the head in between both the arms, push the body little more backwards and up so that both the heels of the feet could touch the ground.
Hereafter numbers 9, 10, 11 and 12 Asanas are repetition of Asanas Nos. 4, 3, 2, and 1 respectively.
9. Ashvasanchalanasana (Lunge / Equestrian pose)
Remember the leg, which was drawn backward in the 4th position. Yes, that was the right leg. Allow right leg to remain straight backward.
Now taking a wide forward step bring the left leg in between both the hands. The right knee should touch the ground. Left knee should remain in between both the hands.
Inhale.
Look up and arch back.
10. Hastapadasana (Hand to Foot Pose)
Exhale.
Bring the right foot forward in line with the left foot and bend down from the waist. Knees should remain straight.
Both the hands should be on both the sides of the feet as in position 3.
Try to bring the forehead closer to knees without excess strain.
11. Hastottanasana (Raised Arms Pose)
Now here without changing the position, first bring both hands together in prayer position again, head lying in between the arms.
Inhale.
Come up while extending your arms forward, up, over your head then bend back slowly with feet together from the waist, as in position 2.
Initially assume standing position with head and legs in a straight line and then bend with the hands and head behind ensuring that knees and elbows do not bend.
12. Namaskarasana (Prayer Pose)
Now exhale.
Return to the first position (standing position) with palms together in the middle of your chest in pose of Namaskara.
Then bring the arms down by the sides.
This constitutes one Surya Namaskara. One round of Surya Namaskara consists of two sequences, the first leading with the right leg (in position 4) and the second leading with the left leg. With each Surya Namaskara keep alternating your legs.
Guidelines
Keep your hands in one place from positions 3 to 10 and try to co-ordinate your movements with your breathing.
Start by practicing four rounds and gradually build up to twelve rounds.
Irrespective of the number of rounds you are performing, it is a must to do Shavasana after that.
People with medical conditions such as high blood pressure, coronary heart diseases, hernia or back problem should check with the doctor & practice Surya Namaskara with guidance from qualified & experienced yoga experts.
Yoga Ethics for Instructors
By Paul Jerard, E-RYT 500
No overruling organization for Yoga instructors determines official or professional behavior standards. Yoga professionals still debate over where certain lines should be drawn. Yet, certain ethics are inherent in the Yogic path, and Yoga instructors will do well to adhere to them.
The most important thing to remember, as a Yoga teacher, is that you are helping to shape the well-being of your students, through your instruction. Respect the place that you occupy as a teacher. Instructors have to keep a tenuous balance that can be quite difficult. A balance must be found between healthy objectivity and the role of a transcendental guide.
Each student is on his, or her, own path to wholeness. This wholeness involves a self-realization of physical and emotional matters, often leading to charged feelings within Yoga students. The focus of a Yoga instructor should be to allow students to seek, and find, solutions to meet their own needs, in the learning process. Instructors must not focus on their own desires; otherwise, the growing process of both the students and the instructors will be stunted.
The nature of a Hatha Yoga class is intimate. There is a great deal of focus on the body, opening of the body, and a measure of physical, mental, emotional, and spiritual release. Instructors may have to touch their students to physically assist or correct a physical posture.
All of the students are paying close attention to the movements of the instructor. Some students will become infatuated, or attached, as they associate their release of tension, and spiritual growth, with that person. A compassionate Yoga instructor is a guide, who shows his or her students, that the true teacher is already within each student.
The mission of a Yoga instructor should be to serve the needs of the students in the class. This cannot be accomplished if intimate relationships are being cultivated with students, and unhealthy emotions blur the student-teacher boundary.
Some instructors are not prepared to guard against the ego in these situations and may give into the temptations presented to them. This not only dominates the nature of the classroom, but also damages the purpose and reputation of our Yoga practice.
Ego also gets in the way of Yoga instruction, when teachers do not recognize the point where they may not be trained enough to meet the specific needs of each Yoga student. On the other hand, instructors should not abandon or neglect students.
In case of special needs: If the teacher does not have solutions, students should always be referred to another instructor, or class, which allows them to find answers and to get the most from their Yoga instruction.
The Yoga studio needs to be a safe place for everybody, regardless of where they are in their own lives. The instructor is responsible for creating and maintaining a safe environment.
The Yoga Sutras, which are at the core of Yoga ethics, have eight branches, or arms. The personal and social ethics that apply most substantially to Yoga instruction are Yama and Niyama. These ethics require tolerance, peacefulness, honesty, acceptance, truthfulness, temperance, and restraint.
Niyama sets forth the goals of purity, contentment, self-study, and dedication to holiness. These essential ethics cannot be upheld if instructors do not seek them. Ahimsa, peacefulness, requires us to do no harm. A teacher will cause some grief if he, or she, becomes personally, and intimately, involved with a student.
In today's environment, it is commonplace to see that the "exercise" portion of Yoga is often separated from the rest of Yoga. The classes tend to be body-centric, and avoid, or eliminate, altogether, the importance of ethics, philosophy, and spirituality, which have been a part of Yoga for its 5,000 year history.
Without the ethical, philosophical, and spiritual elements, the complete benefits and true core of Yoga are missing. The same can be said of actions taken by Yoga instructors that selfishly put the needs of the teacher first.
No overruling organization for Yoga instructors determines official or professional behavior standards. Yoga professionals still debate over where certain lines should be drawn. Yet, certain ethics are inherent in the Yogic path, and Yoga instructors will do well to adhere to them.
The most important thing to remember, as a Yoga teacher, is that you are helping to shape the well-being of your students, through your instruction. Respect the place that you occupy as a teacher. Instructors have to keep a tenuous balance that can be quite difficult. A balance must be found between healthy objectivity and the role of a transcendental guide.
Each student is on his, or her, own path to wholeness. This wholeness involves a self-realization of physical and emotional matters, often leading to charged feelings within Yoga students. The focus of a Yoga instructor should be to allow students to seek, and find, solutions to meet their own needs, in the learning process. Instructors must not focus on their own desires; otherwise, the growing process of both the students and the instructors will be stunted.
The nature of a Hatha Yoga class is intimate. There is a great deal of focus on the body, opening of the body, and a measure of physical, mental, emotional, and spiritual release. Instructors may have to touch their students to physically assist or correct a physical posture.
All of the students are paying close attention to the movements of the instructor. Some students will become infatuated, or attached, as they associate their release of tension, and spiritual growth, with that person. A compassionate Yoga instructor is a guide, who shows his or her students, that the true teacher is already within each student.
The mission of a Yoga instructor should be to serve the needs of the students in the class. This cannot be accomplished if intimate relationships are being cultivated with students, and unhealthy emotions blur the student-teacher boundary.
Some instructors are not prepared to guard against the ego in these situations and may give into the temptations presented to them. This not only dominates the nature of the classroom, but also damages the purpose and reputation of our Yoga practice.
Ego also gets in the way of Yoga instruction, when teachers do not recognize the point where they may not be trained enough to meet the specific needs of each Yoga student. On the other hand, instructors should not abandon or neglect students.
In case of special needs: If the teacher does not have solutions, students should always be referred to another instructor, or class, which allows them to find answers and to get the most from their Yoga instruction.
The Yoga studio needs to be a safe place for everybody, regardless of where they are in their own lives. The instructor is responsible for creating and maintaining a safe environment.
The Yoga Sutras, which are at the core of Yoga ethics, have eight branches, or arms. The personal and social ethics that apply most substantially to Yoga instruction are Yama and Niyama. These ethics require tolerance, peacefulness, honesty, acceptance, truthfulness, temperance, and restraint.
Niyama sets forth the goals of purity, contentment, self-study, and dedication to holiness. These essential ethics cannot be upheld if instructors do not seek them. Ahimsa, peacefulness, requires us to do no harm. A teacher will cause some grief if he, or she, becomes personally, and intimately, involved with a student.
In today's environment, it is commonplace to see that the "exercise" portion of Yoga is often separated from the rest of Yoga. The classes tend to be body-centric, and avoid, or eliminate, altogether, the importance of ethics, philosophy, and spirituality, which have been a part of Yoga for its 5,000 year history.
Without the ethical, philosophical, and spiritual elements, the complete benefits and true core of Yoga are missing. The same can be said of actions taken by Yoga instructors that selfishly put the needs of the teacher first.
Yogic Management Of Constipation
Constipation is a very common complaint. It occurs due to disturbance of the lower digestive tract & majority of us face this problem at some point in time in our lives. The problem starts with the stool becoming hard and the person is unable to pass it with ease. If not taken care of, this condition turns chronic and is the chief cause of many diseases since it produces toxins, which find their way into the blood stream and are carried to all parts of the body.
The body begins to be poisoned by the build-up of its own wastes, which results in weakening of the vital organs and lowering of the resistance of the entire system. The gas produced in the stomach due to constipation causes pain in the knees, backache, rheumatism and other pains. Some of the common diseases connected with constipation are piles, peptic ulcers and acidity.
Yoga & Constipation
Good health, high vitality and freedom from diseases demand that the wastes must be expelled regularly and efficiently. Yogasana, Pranayama, Kriyas, Mudras & Bandhas are helpful to eliminate wastes & heal many problems and ailments. Yoga is a science whose power is infinite. The problem of constipation can easily be solved by regular practice of this science.
If balanced diet and plenty of fluids can also be combined with Yoga techniques, results would be more prompt and better. The following Asanas have proven to be very beneficial in curing constipation as they strengthen the abdominal & pelvic muscles and stimulate the peristaltic action of the bowels. These Asanas should be practiced after drinking about two- four glasses of water.
Tadasana (The Stretch Pose)
Stand straight with feet about10 cms apart, arms by the sides.
Breathe in deeply and raise both the hands on the sides of the head in upward direction.
Interlock your fingers, palms facing towards the sky.
Exhale; place the hands on top of the head.
Inhale stretch the arms up over the head & slowly rise up on your toes, stretching and lengthening the abdominal area
Hold the position for a few seconds.
Exhale, bring the heels down on the floor and hands on top of the head.
This is one round.
Repeat 8 times.
Tiryaka Tadasana (Side Bending Stretch Pose)
Stand straight with feet about two feet apart.
Breathe in deeply and raise both the hands on the sides of the head in upward direction.
Interlock your fingers, palms are facing towards the sky.
Inhale, extend the spine.
While exhaling, bend the body to the right from the waist.
Hold the position for a few seconds.
Inhale and slowly come back to the upright position.
Similarly repeat the process on the left side.
This is one round.
Repeat total 8 times (each side 4 times).
Kati Chakrasana (Waist Rotating Pose)
Stand straight with feet about two feet apart and the arms by the sides.
Make fist of the right hand with thumb inside, place it in the center of the lower back, press it nicely.
Inhale; bring the left hand on the right shoulder.
Exhale, as you twist the upper body to the right side & turn your head fully to your right to look behind towards the left heel.
Keep the feet firmly on the ground while twisting.
Hold the position for a few seconds.
Inhale and return to the staring position.
Similarly repeat the process on the left side.
Inhale and return to the staring position.
This is one round.
Repeat total 8 times (each side 4 times).
Ashva Sanchalana Mudra (Tiryaka Bhujangasana)
Lie with forehead down on the stomach with feet about half a metre apart, heels should be on top and toes are curled under, hands directly under the chest.
Now inhale and raise the head forward.
Exhale, Twist the head and upper portion of the body to the right shoulder and look over the shoulder at the left heel.
Try to feel a diagonal stretch of the abdomen.
Relax the back and keep the navel as close to the floor as possible.
Stay in the final position for a few seconds.
Inhale; bring the face forward again.
Exhale, twist to the other side without coming back to the floor.
Inhale & return to the centre and exhale as you lower the body to the floor.
This is one round.
Repeat total 8 times (each side 4 times).
Udarakarshankriya (The Abdominal Massage Pose)
Sit in squatting position with feet apart & the hands on the knees.
Inhale; bring the right knee to the floor near the left foot, pressing the stomach with the left thigh.
While doing so push the left knee towards the right.
Exhale, turn the head towards the left side and look over the shoulder.
Stay in the final position for a few seconds.
Inhale and come back to the starting position.
Similarly repeat on the right side.
Inhale and come back to the starting position
This is one round.
Repeat total 8 times (each side 4 times).
After completing the exercises if you feel that you are still not getting the pressure to relieve yourself, then drink water again & do the same exercises.
Dietary Guidelines
Taking a glass of lemon water (lukewarm) with one / two teaspoons honey after waking up helps the bowels to clean.
Before breakfast, one can have raw veg juice (lauki, carrot - anyone of these)
For breakfast, one should have dry fruits such as munacca and figs soaked in water overnight in a glass container. The water in which they are soaked should also be drunk.
In addition, one can have seasonal fruits (pears, papaya, apricot, orange, apple, pineapple, grapes, melon, muskmelon, raspberry, guava, pomegranates, mangoes, and musambi). Eating one variety of fruit each time is more beneficial.
For lunch, one should take chapattis (black channa flour 80%+ wheat flour 20 %) / chapattis of wheat flour with extra bran & seasonal vegetables (lauki, cauliflower cabbage, carrot, leafy vegetable, turnip, peas, french beans, pumpkin). Salad in any quantity (onion, cucumber, tomatoes, sprouts, carrots, beetroots, cabbage) & curd or buttermilk of skimmed milk. One can have salad before lunch also.
For dinner, same as lunch / sweet dalia without milk or salty dalia with vegetables / salad + soup.
Before going to bed, take hot milk with munacca / mixing 2-3 tsp of isabgol in milk or warm water / plain hot water is also useful.
Further Recommendations
Drink water as much as possible during whole day other than at mealtime. We can have soup, buttermilk along with the meals. After half an hour of completion of meals, certainly plain water can be taken. Don't take chilled water and chilled drinks as far as possible. The food doesn't get digested rapidly due to that and the possibility of constipation increases.
We should not take meals unless the previously taken food is digested. One should give a gap of minimum 3 hours between breakfast and lunch & of 6 hours between lunch & dinner. In between, one can have lots of warm water, thin buttermilk, salads & fruit. One should have early and light dinner. Usually the common vegetarian diet gets digested within 4 to 6 hours. However, some contents of the non-vegetarian diet remains in the stomach and intestine even up to three days & get putrefied.
We should eat food consciously, peacefully and without speaking. When we chew the food properly, it will be wet when it enters the stomach & this would help in easing the problem of constipation to a large extent.
Form the habit of visiting the toilet at a regular and appointed hour in the morning and in the evening even if you may not have the urge to void your bowels. Of course you should on no account exert yourself or strain the intestines to effect the evacuation.
Never lie down or go to sleep immediately after eating. It will be a wonderful help in digestion of the food by sitting in Vajrasana for fifteen to twenty minutes after meals.
Remember constipation does not trouble people who are physically active. In case of chronic constipation through overhauling of the whole system under expert guidance is very helpful.
Avoid excessive worry, anger, tension, jealousy and hurrying.
The body begins to be poisoned by the build-up of its own wastes, which results in weakening of the vital organs and lowering of the resistance of the entire system. The gas produced in the stomach due to constipation causes pain in the knees, backache, rheumatism and other pains. Some of the common diseases connected with constipation are piles, peptic ulcers and acidity.
Yoga & Constipation
Good health, high vitality and freedom from diseases demand that the wastes must be expelled regularly and efficiently. Yogasana, Pranayama, Kriyas, Mudras & Bandhas are helpful to eliminate wastes & heal many problems and ailments. Yoga is a science whose power is infinite. The problem of constipation can easily be solved by regular practice of this science.
If balanced diet and plenty of fluids can also be combined with Yoga techniques, results would be more prompt and better. The following Asanas have proven to be very beneficial in curing constipation as they strengthen the abdominal & pelvic muscles and stimulate the peristaltic action of the bowels. These Asanas should be practiced after drinking about two- four glasses of water.
Tadasana (The Stretch Pose)
Stand straight with feet about10 cms apart, arms by the sides.
Breathe in deeply and raise both the hands on the sides of the head in upward direction.
Interlock your fingers, palms facing towards the sky.
Exhale; place the hands on top of the head.
Inhale stretch the arms up over the head & slowly rise up on your toes, stretching and lengthening the abdominal area
Hold the position for a few seconds.
Exhale, bring the heels down on the floor and hands on top of the head.
This is one round.
Repeat 8 times.
Tiryaka Tadasana (Side Bending Stretch Pose)
Stand straight with feet about two feet apart.
Breathe in deeply and raise both the hands on the sides of the head in upward direction.
Interlock your fingers, palms are facing towards the sky.
Inhale, extend the spine.
While exhaling, bend the body to the right from the waist.
Hold the position for a few seconds.
Inhale and slowly come back to the upright position.
Similarly repeat the process on the left side.
This is one round.
Repeat total 8 times (each side 4 times).
Kati Chakrasana (Waist Rotating Pose)
Stand straight with feet about two feet apart and the arms by the sides.
Make fist of the right hand with thumb inside, place it in the center of the lower back, press it nicely.
Inhale; bring the left hand on the right shoulder.
Exhale, as you twist the upper body to the right side & turn your head fully to your right to look behind towards the left heel.
Keep the feet firmly on the ground while twisting.
Hold the position for a few seconds.
Inhale and return to the staring position.
Similarly repeat the process on the left side.
Inhale and return to the staring position.
This is one round.
Repeat total 8 times (each side 4 times).
Ashva Sanchalana Mudra (Tiryaka Bhujangasana)
Lie with forehead down on the stomach with feet about half a metre apart, heels should be on top and toes are curled under, hands directly under the chest.
Now inhale and raise the head forward.
Exhale, Twist the head and upper portion of the body to the right shoulder and look over the shoulder at the left heel.
Try to feel a diagonal stretch of the abdomen.
Relax the back and keep the navel as close to the floor as possible.
Stay in the final position for a few seconds.
Inhale; bring the face forward again.
Exhale, twist to the other side without coming back to the floor.
Inhale & return to the centre and exhale as you lower the body to the floor.
This is one round.
Repeat total 8 times (each side 4 times).
Udarakarshankriya (The Abdominal Massage Pose)
Sit in squatting position with feet apart & the hands on the knees.
Inhale; bring the right knee to the floor near the left foot, pressing the stomach with the left thigh.
While doing so push the left knee towards the right.
Exhale, turn the head towards the left side and look over the shoulder.
Stay in the final position for a few seconds.
Inhale and come back to the starting position.
Similarly repeat on the right side.
Inhale and come back to the starting position
This is one round.
Repeat total 8 times (each side 4 times).
After completing the exercises if you feel that you are still not getting the pressure to relieve yourself, then drink water again & do the same exercises.
Dietary Guidelines
Taking a glass of lemon water (lukewarm) with one / two teaspoons honey after waking up helps the bowels to clean.
Before breakfast, one can have raw veg juice (lauki, carrot - anyone of these)
For breakfast, one should have dry fruits such as munacca and figs soaked in water overnight in a glass container. The water in which they are soaked should also be drunk.
In addition, one can have seasonal fruits (pears, papaya, apricot, orange, apple, pineapple, grapes, melon, muskmelon, raspberry, guava, pomegranates, mangoes, and musambi). Eating one variety of fruit each time is more beneficial.
For lunch, one should take chapattis (black channa flour 80%+ wheat flour 20 %) / chapattis of wheat flour with extra bran & seasonal vegetables (lauki, cauliflower cabbage, carrot, leafy vegetable, turnip, peas, french beans, pumpkin). Salad in any quantity (onion, cucumber, tomatoes, sprouts, carrots, beetroots, cabbage) & curd or buttermilk of skimmed milk. One can have salad before lunch also.
For dinner, same as lunch / sweet dalia without milk or salty dalia with vegetables / salad + soup.
Before going to bed, take hot milk with munacca / mixing 2-3 tsp of isabgol in milk or warm water / plain hot water is also useful.
Further Recommendations
Drink water as much as possible during whole day other than at mealtime. We can have soup, buttermilk along with the meals. After half an hour of completion of meals, certainly plain water can be taken. Don't take chilled water and chilled drinks as far as possible. The food doesn't get digested rapidly due to that and the possibility of constipation increases.
We should not take meals unless the previously taken food is digested. One should give a gap of minimum 3 hours between breakfast and lunch & of 6 hours between lunch & dinner. In between, one can have lots of warm water, thin buttermilk, salads & fruit. One should have early and light dinner. Usually the common vegetarian diet gets digested within 4 to 6 hours. However, some contents of the non-vegetarian diet remains in the stomach and intestine even up to three days & get putrefied.
We should eat food consciously, peacefully and without speaking. When we chew the food properly, it will be wet when it enters the stomach & this would help in easing the problem of constipation to a large extent.
Form the habit of visiting the toilet at a regular and appointed hour in the morning and in the evening even if you may not have the urge to void your bowels. Of course you should on no account exert yourself or strain the intestines to effect the evacuation.
Never lie down or go to sleep immediately after eating. It will be a wonderful help in digestion of the food by sitting in Vajrasana for fifteen to twenty minutes after meals.
Remember constipation does not trouble people who are physically active. In case of chronic constipation through overhauling of the whole system under expert guidance is very helpful.
Avoid excessive worry, anger, tension, jealousy and hurrying.
Teaching Hatha Yoga
By Paul Jerard, E-RYT 500
Yoga teachers infinitely differ in their approaches to student advancement. Some teachers will see a physical achievement as the "end goal." Yet, we know that Yoga has many more aspects for advancement. Among these many aspects are: emotional, mental, and spiritual growth.
Yoga teachers might also consider the value of good character in their students. In your community, each of your students represents your studio or ashram. Many people are not familiar with Yoga, so your students do, in fact, represent Yoga, and your studio, within your community.
Now that you see this clearly, please be sure to make your students aware of it. There is nothing worse than an egotist, who represents Yoga. If a person is constantly talking about themselves, they usually end up alone. Granted, most people do like to talk about themselves, but a well-rounded Yoga curriculum should cover putting the ego in place.
Instilling self-confidence in your students is a good thing. There is nothing wrong with a student achieving his or her dreams, but remaining humble is also part of the package. All of us should be giving thanks to a higher power for the quality of life we have. It is easy to be thankful for what we have in this life. Yet, for some people, it is also easy to take for granted, or forget, those who help us.
Now, you may be thinking, "How do I fit Yogic philosophy into my lesson plan?" When is the best time to cover the basics of Yama and Niyama in a Hatha Yoga class? Will I bore the exercise-minded students, who want a "workout?"
Cover a little piece of philosophy, in each lesson, as it is related to life in the present moment; just a short idea, without a big lecture, will do, but cover Yama or Niyama regularly.
In fact, all of the Eight Limbs, mentioned by Patanjali, are important. Review the Eight Limbs and carry them into your classes. Make sure your students get the full experience.
About the student who is bored by hearing a little about the Eight Limbs: Do you really want to alter a 5,000 year old practice to appease someone who cannot sit still for a second? If you visit a few Yoga classes, in your surrounding community, you might notice teachers who do this all the time.
Yoga classes were not designed to be like a drive-thru experience. When teachers take "short cuts," we are giving our students a small taste of Yoga, but the student sincerely believes, "been there, done that." Be honest and let your students know, they are only seeing the tip of the iceberg. As you know, there is much more to Yoga than anyone can learn in a lifetime.
When teaching Yoga classes, there are times when you have to be a "cheer leader." What do I mean by this? There are many interconnected aspects of life, and we all play a small part in them. Each student's level of success, in life, depends on constant positive reinforcement during the day.
When you see an accomplishment, do not hesitate to praise your students. This does not have to be artificial praise or flattery. A heart felt compliment is much different. Far too often, people in general, and some of our students, feel they do not deserve praise, or that they have a right to succeed in life.
Every Yoga teacher knows students, who feel they do not deserve a better life. This variation of negative thinking is "baggage" that holds back all of humanity. As teachers, we have the ability to instill positive habits, which will result in happiness and successful living.
The average student has to see the value of a Yogic lifestyle long enough to cultivate the habit of regular Yoga practice. For many people, this is a big step. You cannot expect new students to be present in their practice, until you point out how to connect mind and body with Pranayama. This may seem very basic, but some students never learn this step because they did not have the guidance.
Does this mean you can reach every student? No - each student has different thoughts, needs, and aspirations. Some people see only the superficial layer of everything. You cannot make everyone see the deeper aspects of life. An example of this is the student who sees Hatha Yoga only as a stretch class.
There is nothing wrong with this. Stretching alone is a good physical exercise, but stretching and exercise are only components of Yoga. Happiness, clarity of mind, tranquility, and Samadhi, require guidance from a competent Yoga teacher.
Eventually, your students will learn to honor the true teacher within themselves, but they need to develop a clear vision of progress, success, and achievement, before they undertake their journey. The starting point in the journey is usually "sparked" by an exceptional teacher.
Teaching Yoga is, in some ways, like parenting. If you have instilled a strong foundation in your students, you will be proud of them and their achievements. The student with Multiple Sclerosis, who is making great progress, or the child who is learning to concentrate, each has a significant success story to tell.
Make it a point to recognize student progress, when you are aware of it. Our advancement, as a species, depends on it.
?Copyright 2008 - Paul Jerard / Aura Publications
Yoga teachers infinitely differ in their approaches to student advancement. Some teachers will see a physical achievement as the "end goal." Yet, we know that Yoga has many more aspects for advancement. Among these many aspects are: emotional, mental, and spiritual growth.
Yoga teachers might also consider the value of good character in their students. In your community, each of your students represents your studio or ashram. Many people are not familiar with Yoga, so your students do, in fact, represent Yoga, and your studio, within your community.
Now that you see this clearly, please be sure to make your students aware of it. There is nothing worse than an egotist, who represents Yoga. If a person is constantly talking about themselves, they usually end up alone. Granted, most people do like to talk about themselves, but a well-rounded Yoga curriculum should cover putting the ego in place.
Instilling self-confidence in your students is a good thing. There is nothing wrong with a student achieving his or her dreams, but remaining humble is also part of the package. All of us should be giving thanks to a higher power for the quality of life we have. It is easy to be thankful for what we have in this life. Yet, for some people, it is also easy to take for granted, or forget, those who help us.
Now, you may be thinking, "How do I fit Yogic philosophy into my lesson plan?" When is the best time to cover the basics of Yama and Niyama in a Hatha Yoga class? Will I bore the exercise-minded students, who want a "workout?"
Cover a little piece of philosophy, in each lesson, as it is related to life in the present moment; just a short idea, without a big lecture, will do, but cover Yama or Niyama regularly.
In fact, all of the Eight Limbs, mentioned by Patanjali, are important. Review the Eight Limbs and carry them into your classes. Make sure your students get the full experience.
About the student who is bored by hearing a little about the Eight Limbs: Do you really want to alter a 5,000 year old practice to appease someone who cannot sit still for a second? If you visit a few Yoga classes, in your surrounding community, you might notice teachers who do this all the time.
Yoga classes were not designed to be like a drive-thru experience. When teachers take "short cuts," we are giving our students a small taste of Yoga, but the student sincerely believes, "been there, done that." Be honest and let your students know, they are only seeing the tip of the iceberg. As you know, there is much more to Yoga than anyone can learn in a lifetime.
When teaching Yoga classes, there are times when you have to be a "cheer leader." What do I mean by this? There are many interconnected aspects of life, and we all play a small part in them. Each student's level of success, in life, depends on constant positive reinforcement during the day.
When you see an accomplishment, do not hesitate to praise your students. This does not have to be artificial praise or flattery. A heart felt compliment is much different. Far too often, people in general, and some of our students, feel they do not deserve praise, or that they have a right to succeed in life.
Every Yoga teacher knows students, who feel they do not deserve a better life. This variation of negative thinking is "baggage" that holds back all of humanity. As teachers, we have the ability to instill positive habits, which will result in happiness and successful living.
The average student has to see the value of a Yogic lifestyle long enough to cultivate the habit of regular Yoga practice. For many people, this is a big step. You cannot expect new students to be present in their practice, until you point out how to connect mind and body with Pranayama. This may seem very basic, but some students never learn this step because they did not have the guidance.
Does this mean you can reach every student? No - each student has different thoughts, needs, and aspirations. Some people see only the superficial layer of everything. You cannot make everyone see the deeper aspects of life. An example of this is the student who sees Hatha Yoga only as a stretch class.
There is nothing wrong with this. Stretching alone is a good physical exercise, but stretching and exercise are only components of Yoga. Happiness, clarity of mind, tranquility, and Samadhi, require guidance from a competent Yoga teacher.
Eventually, your students will learn to honor the true teacher within themselves, but they need to develop a clear vision of progress, success, and achievement, before they undertake their journey. The starting point in the journey is usually "sparked" by an exceptional teacher.
Teaching Yoga is, in some ways, like parenting. If you have instilled a strong foundation in your students, you will be proud of them and their achievements. The student with Multiple Sclerosis, who is making great progress, or the child who is learning to concentrate, each has a significant success story to tell.
Make it a point to recognize student progress, when you are aware of it. Our advancement, as a species, depends on it.
?Copyright 2008 - Paul Jerard / Aura Publications
Swara Yoga (The Science of Breath)
By Dr. Rita Khanna- from Aura Teacher Training
THE MEANING OF SWARA YOGA
The act of breathing is called "Swara". The Sanskrit word Swara means the sound of one's own breath. Yoga means union. Therefore, Swarayoga is the union of different vibrations of breath that alter our psycho-physiological activity. It is a systematic practice of the observation of the breath flow through the nostrils in relation to the time of day, the position of the moon, sun, planets, seasons and the play of five basic elements earth, water, fire, air and space with the physical, mental and emotional conditions of the practising individual. Swara breathing is a process, which can be manipulated and controlled whenever you want to. It helps us to understand how to maximise our potential, control moods, heal ailments and be attuned to the cosmic rhythm.
TYPES OF SWARA
There are three main Swaras. These are known as Chander Swar (Ida Naddi), Surya Swar (Pingala Naddi), Shoonya Swar (Sushumna Naddi). These three Naddis operate alternately for certain duration of time because the flow of breath changes every hour or every hour and twenty minutes. If Chander Swara or Surya Swara predominate for too long it is a sign of warning that one of the branches of the autonomic nervous system is being over stressed and only one of the brain hemispheres is being fully utilized. The co-ordination of these three Naddis gives health, strength, mental peace and long life - and clear the way for the spiritual growth. Once this understanding takes place, the breathing pattern can be altered at will to make the life harmonious and balanced. Let us have some basic understanding of three Swaras or Nadies through Swarayoga.
CHANDER SWAR OR IDA NADDI
The left nostril is called Chander Swar & is connected to the Ida network of Naddis. The word Naddi literally means 'flow' or 'current'. These Naddis are creative energy channels of conscious energy. Ida Naddi is ruled by the Moon & is associated with mental activities, parasympathetic nervous system and relaxation. Ida Naddi, which is the feminine, is associated with the right hemisphere of the brain and controls the left side of the body. When Ida is flowing, the breath will be more in the left nostril. It indicates that the mental energy is dominant. The mind is passive, cool, introverted and any kind of mental work can be undertaken. It is like nectar and gives strength and nourishment to the soul and the body.
SURYA SWARA OR PINGALA NADDI
The right nostril is called Surya Swar and is connected to the Pingala network of Naddis. Pingala Naddi is ruled by the Sun & is associated with Pranic activities (physical activities), sympathetic nervous system and stress. Pingala Naddi, which is the masculine, is associated with the left hemisphere of the brain and controls the right side of the body. When Pingala is flowing, the breath will be more in the right nostril. It indicates that the vital energy is dominant. The mind is active, extroverted, & any kind of physical work can be undertaken. It is responsible for the growth of the body.
SHOONYA SWARA OR SUSHUMNA NADDI
When Ida and Pingala Naddis flow together then the main channel The Third Swara or Shoonya Swara is stimulated. It is called Sushumna Naddi. It is located at the base of the spine & it travels directly up through the spinal cord. Sushumna unites both Ida & Pingala at the eyebrow centre in the region of medulla oblongata. When both nostrils flow together, both hemispheres operate in unison. The physical organs & mental organs function simultaneously & it indicates that the mind is blissful, calm, pure, balanced & the spiritual energy is in power & time is good for concentration, meditation, and worship. In subtle body terms the Sushumna Naddi is the path to enlightenment.
PRINCIPLE OF FLOW OF THE SWARA
The first 14 days from the new moon to the full moon is called bright fortnight. On the 15th tithi (date) the moon is full, this is called Poornima. The next 14 days between the full moon to the new moon is called darker fortnight. On the 15th tithi (date) there is no moon & this is called Amavasya.
In Swara cycle, during bright fortnight (Poornima) Chandra Naddi (Ida) becomes active at sunrise on days 1, 2, 3, 7, 8, 9, 13, 14, 15. Throughout the day Ida & Pingala function alternately in 60-90 minutes cycles. At sunset, Surya Naddi begins to function on the same days. On days, 4, 5, 6,10,11,12 the Surya Naddi flows at sunrise and Chadnra Naddi at sunset.
During darker fortnight (Amavasya) Surya Naddi (Pingala) becomes active at sunrise on days 16, 17, 18, 22, 23, 24, 28, 29, 30. Throughout the day Pingala & Ida, function alternately in 60-90 minutes cycles. At sunset, Chandra Nadi begins to function on the same days. On days, 19, 20, 21, 25, 26, 27 the Chandra Naddi flows at sunrise and Surya Naddi at sunset. It goes on up to full moon.
SEE TABLE
Days
Bright fortnight
Sunrise Swara
Sunset Swara
1, 2, 3, 7, 8, 9, 13, 14, 15
ShuklaPaksh Poornima
Ida (left swara)
Pingala(right swara)
4, 5,6,10,11,12
Pingala(right swara)
Ida (left swara)
Days
Dark fortnight
Sunrise Swara
Sunset Swara
16, 17, 18, 22, 23, 24, 28, 29, 30
Krishna Paksh Amavasya
Pingala(right swara)
Ida (left swara)
19, 20, 21,25,26,27
Ida (left swara)
Pingala(right swara)
HOW TO CHECK THE SWARA
We breathe continuously 24 hours a day either consciously or unconsciously.
If you observe the breath consciously, you will notice that at any given time, we only breathe through one nostril and only sometimes we breathe through both the nostrils. You can check this for yourself right now by exhaling into the palm of the right hand and you will feel a stronger current flow from the open nostril. If you are still unsure, then close one nostril and breathe out through the other.
Then do the same with the other nostril. You will feel the difference between the flows of these two exhalations. The deeper sound indicates the open nostril, the higher pitch indicates the close nostril. The dominant nostril changes on its own accord every hour or every hour and twenty minutes. Sometimes both nostrils flow equally, and then you can't differentiate whether the right or left is predominating. This is the flow of the Third Swara (Sushmana Naddi).
RESULTS ON PHYSICAL, EMOTIONAL & MENTAL STATE
If Ida Naddi is flowing and there is physical work to be done, it is possible to redirect the flow of the breath to Pingala Naddi to obtain the necessary energy. On the other hand, if study or mental work is required, one can redirect the flow of the breath to Ida Naddi to obtain the necessary energy.
To cure the common cold, sinusitis, asthma, indigestion, block the left nostril & breathe through the right nostril 21 times. Also sleeping on the left side gives relief as it activates the right nostril.
To cure acidity, hypertension, headache, stress, diabetes and fever, block the right nostril & breathe through the left nostril 21 times. Also sleeping on the right side gives relief as it activates the left nostril.
READUSTING THE SWARAS
In everyday life, one of these Naddis is always dominant. When there is a disturbance in the natural cycle, and the proper nostril does not open, body chemistry becomes disturbed thus affecting physical, emotional & mental state. Changing the breath affects the prevention of disease. The simple act of changing the breath from one nostril to the other reverses brain hemisphere dominance & altering chemical reactions taking place throughout the organism. This has an impact on personality, behaviour and health issues.
SwaraYoga advises changing of the active nostril at the first sign of any physical, emotional or mental disturbance. Just breathe through the more congested nostril. It prevents worsening of the symptoms and promotes rapid recovery.
Sleeping on the left side opens the right nostril, while sleeping on the right side opens the flow through the left nostril. Putting a small cushion under the armpit and pressing it with your bodyweight will help you further.
Inhalation through the active nostril and exhalation through the inactive nostril helps to change the dominance.
Lie down on the same side of the active nostril.
Cold water or hot water bath helps to change the dominant nostril.
In order to maintain balance and harmony of body, mind, and prana, the practice Naddi Shodhana Pranayama (alternate-nostril breath) is considered very helpful. It helps in balancing the flow of the breath and re-establishes the natural nasal cycle. It also brings regularity in the inner body system and develops complete control over all pranic and mental activities.
NADI SHODHANA PRANAYAMA
Sit in a comfortable position steadily. Keep the palm of the right hand facing the face. Bend the first two fingers next to the thumb inside. Now put the right thumb on the right nostril and last two fingers of the same hand should be used to press the left nostril. Remember, for the practice of this Pranayama always start & finish the breathing from the left nostril.
TECHNIQUE
Breathe in through the left nostril. Close the left nostril with the ring & little fingers and breathe out through the right nostril.
Breathe in through the right nostril. Close the right nostril with the thumb & breathe out through the left nostril.
This completes one round of Nadi Shodhana.
THE MEANING OF SWARA YOGA
The act of breathing is called "Swara". The Sanskrit word Swara means the sound of one's own breath. Yoga means union. Therefore, Swarayoga is the union of different vibrations of breath that alter our psycho-physiological activity. It is a systematic practice of the observation of the breath flow through the nostrils in relation to the time of day, the position of the moon, sun, planets, seasons and the play of five basic elements earth, water, fire, air and space with the physical, mental and emotional conditions of the practising individual. Swara breathing is a process, which can be manipulated and controlled whenever you want to. It helps us to understand how to maximise our potential, control moods, heal ailments and be attuned to the cosmic rhythm.
TYPES OF SWARA
There are three main Swaras. These are known as Chander Swar (Ida Naddi), Surya Swar (Pingala Naddi), Shoonya Swar (Sushumna Naddi). These three Naddis operate alternately for certain duration of time because the flow of breath changes every hour or every hour and twenty minutes. If Chander Swara or Surya Swara predominate for too long it is a sign of warning that one of the branches of the autonomic nervous system is being over stressed and only one of the brain hemispheres is being fully utilized. The co-ordination of these three Naddis gives health, strength, mental peace and long life - and clear the way for the spiritual growth. Once this understanding takes place, the breathing pattern can be altered at will to make the life harmonious and balanced. Let us have some basic understanding of three Swaras or Nadies through Swarayoga.
CHANDER SWAR OR IDA NADDI
The left nostril is called Chander Swar & is connected to the Ida network of Naddis. The word Naddi literally means 'flow' or 'current'. These Naddis are creative energy channels of conscious energy. Ida Naddi is ruled by the Moon & is associated with mental activities, parasympathetic nervous system and relaxation. Ida Naddi, which is the feminine, is associated with the right hemisphere of the brain and controls the left side of the body. When Ida is flowing, the breath will be more in the left nostril. It indicates that the mental energy is dominant. The mind is passive, cool, introverted and any kind of mental work can be undertaken. It is like nectar and gives strength and nourishment to the soul and the body.
SURYA SWARA OR PINGALA NADDI
The right nostril is called Surya Swar and is connected to the Pingala network of Naddis. Pingala Naddi is ruled by the Sun & is associated with Pranic activities (physical activities), sympathetic nervous system and stress. Pingala Naddi, which is the masculine, is associated with the left hemisphere of the brain and controls the right side of the body. When Pingala is flowing, the breath will be more in the right nostril. It indicates that the vital energy is dominant. The mind is active, extroverted, & any kind of physical work can be undertaken. It is responsible for the growth of the body.
SHOONYA SWARA OR SUSHUMNA NADDI
When Ida and Pingala Naddis flow together then the main channel The Third Swara or Shoonya Swara is stimulated. It is called Sushumna Naddi. It is located at the base of the spine & it travels directly up through the spinal cord. Sushumna unites both Ida & Pingala at the eyebrow centre in the region of medulla oblongata. When both nostrils flow together, both hemispheres operate in unison. The physical organs & mental organs function simultaneously & it indicates that the mind is blissful, calm, pure, balanced & the spiritual energy is in power & time is good for concentration, meditation, and worship. In subtle body terms the Sushumna Naddi is the path to enlightenment.
PRINCIPLE OF FLOW OF THE SWARA
The first 14 days from the new moon to the full moon is called bright fortnight. On the 15th tithi (date) the moon is full, this is called Poornima. The next 14 days between the full moon to the new moon is called darker fortnight. On the 15th tithi (date) there is no moon & this is called Amavasya.
In Swara cycle, during bright fortnight (Poornima) Chandra Naddi (Ida) becomes active at sunrise on days 1, 2, 3, 7, 8, 9, 13, 14, 15. Throughout the day Ida & Pingala function alternately in 60-90 minutes cycles. At sunset, Surya Naddi begins to function on the same days. On days, 4, 5, 6,10,11,12 the Surya Naddi flows at sunrise and Chadnra Naddi at sunset.
During darker fortnight (Amavasya) Surya Naddi (Pingala) becomes active at sunrise on days 16, 17, 18, 22, 23, 24, 28, 29, 30. Throughout the day Pingala & Ida, function alternately in 60-90 minutes cycles. At sunset, Chandra Nadi begins to function on the same days. On days, 19, 20, 21, 25, 26, 27 the Chandra Naddi flows at sunrise and Surya Naddi at sunset. It goes on up to full moon.
SEE TABLE
Days
Bright fortnight
Sunrise Swara
Sunset Swara
1, 2, 3, 7, 8, 9, 13, 14, 15
ShuklaPaksh Poornima
Ida (left swara)
Pingala(right swara)
4, 5,6,10,11,12
Pingala(right swara)
Ida (left swara)
Days
Dark fortnight
Sunrise Swara
Sunset Swara
16, 17, 18, 22, 23, 24, 28, 29, 30
Krishna Paksh Amavasya
Pingala(right swara)
Ida (left swara)
19, 20, 21,25,26,27
Ida (left swara)
Pingala(right swara)
HOW TO CHECK THE SWARA
We breathe continuously 24 hours a day either consciously or unconsciously.
If you observe the breath consciously, you will notice that at any given time, we only breathe through one nostril and only sometimes we breathe through both the nostrils. You can check this for yourself right now by exhaling into the palm of the right hand and you will feel a stronger current flow from the open nostril. If you are still unsure, then close one nostril and breathe out through the other.
Then do the same with the other nostril. You will feel the difference between the flows of these two exhalations. The deeper sound indicates the open nostril, the higher pitch indicates the close nostril. The dominant nostril changes on its own accord every hour or every hour and twenty minutes. Sometimes both nostrils flow equally, and then you can't differentiate whether the right or left is predominating. This is the flow of the Third Swara (Sushmana Naddi).
RESULTS ON PHYSICAL, EMOTIONAL & MENTAL STATE
If Ida Naddi is flowing and there is physical work to be done, it is possible to redirect the flow of the breath to Pingala Naddi to obtain the necessary energy. On the other hand, if study or mental work is required, one can redirect the flow of the breath to Ida Naddi to obtain the necessary energy.
To cure the common cold, sinusitis, asthma, indigestion, block the left nostril & breathe through the right nostril 21 times. Also sleeping on the left side gives relief as it activates the right nostril.
To cure acidity, hypertension, headache, stress, diabetes and fever, block the right nostril & breathe through the left nostril 21 times. Also sleeping on the right side gives relief as it activates the left nostril.
READUSTING THE SWARAS
In everyday life, one of these Naddis is always dominant. When there is a disturbance in the natural cycle, and the proper nostril does not open, body chemistry becomes disturbed thus affecting physical, emotional & mental state. Changing the breath affects the prevention of disease. The simple act of changing the breath from one nostril to the other reverses brain hemisphere dominance & altering chemical reactions taking place throughout the organism. This has an impact on personality, behaviour and health issues.
SwaraYoga advises changing of the active nostril at the first sign of any physical, emotional or mental disturbance. Just breathe through the more congested nostril. It prevents worsening of the symptoms and promotes rapid recovery.
Sleeping on the left side opens the right nostril, while sleeping on the right side opens the flow through the left nostril. Putting a small cushion under the armpit and pressing it with your bodyweight will help you further.
Inhalation through the active nostril and exhalation through the inactive nostril helps to change the dominance.
Lie down on the same side of the active nostril.
Cold water or hot water bath helps to change the dominant nostril.
In order to maintain balance and harmony of body, mind, and prana, the practice Naddi Shodhana Pranayama (alternate-nostril breath) is considered very helpful. It helps in balancing the flow of the breath and re-establishes the natural nasal cycle. It also brings regularity in the inner body system and develops complete control over all pranic and mental activities.
NADI SHODHANA PRANAYAMA
Sit in a comfortable position steadily. Keep the palm of the right hand facing the face. Bend the first two fingers next to the thumb inside. Now put the right thumb on the right nostril and last two fingers of the same hand should be used to press the left nostril. Remember, for the practice of this Pranayama always start & finish the breathing from the left nostril.
TECHNIQUE
Breathe in through the left nostril. Close the left nostril with the ring & little fingers and breathe out through the right nostril.
Breathe in through the right nostril. Close the right nostril with the thumb & breathe out through the left nostril.
This completes one round of Nadi Shodhana.
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