Article 200

The Five Niyamas of Yoga

The second limb of Patanjali's eight-limbed yoga system contains the five internal practices of Niyama (observance). These practices extend the ethical codes of conduct provided in his first limb, the yamas, to the practicing yogi’s internal environment of body, mind and spirit. The practice of Niyama helps us maintain a positive environment in which to grow, and gives us the self-discipline and inner-strength necessary to progress along the path of yoga. Shaucha (purification) is a central aim of many yogic techniques, and is the first principle of Patanjali's five Niyamas. The yogis discovered that impurities in both our external environment and our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. The practices of asana, pranayama and meditation cleanse and purify the body and mind, as well as strengthening their capacity to maintain a pure state of being. We must also consciously work at surrounding ourselves with a pure environment (including food, drink, friends, entertainment, home furnishings and transportation) to not add any external impurities back into our bodies or minds.

Samtosha (contentment) is not craving for what we do not have as well as not coveting the possessions of others. The yogis tell us that when we are perfectly content with all that life gives us, then we attain true joy and happiness. It is easy for the mind to become fooled into thinking that we can attain lasting happiness through the possession of objects and goods, but both our personal experience and the teachings of the sages prove that the happiness gained through materialism is only temporary. Practicing contentment frees us from the unnecessary suffering of always wanting things to be different, and instead fills us with gratitude and joy for all of life’s blessings.

Tapas (asceticism) is a yogic practice of intense self-discipline and attainment of will power. Basically, Tapas is doing something you do not want to do that will have a positive effect on your life. When our will conflicts with the desire of our mind an internal “fire” is created which illuminates and burns up our mental and physical impurities. This inner fire can also be used as a source of spiritual energy; the yogis say the sole practice of Tapas can lead to the release of kundalini and attainment of enlightenment. Tapas transforms and purifies us as well as enables the conscious awareness and control over our unconscious impulses and poor behavior. Tapas builds the will power and personal strength to help us become more dedicated to our practice of yoga .

Svadhyaya (self-study) is the ability to see our true divine nature through the contemplation of our life’s lessons and through the meditation on the truths revealed by seers and sages. Life presents an endless opportunity to learn about ourselves; our flaws and weaknesses give us the opportunity to grow and our mistakes allow us to learn. Examining our actions becomes a mirror to see our conscious and unconscious motives, thoughts, and desires more clearly. The yogic practice of Svadhyaya also involves the study of sacred and spiritual texts as a guide to our interior world where our true self resides. Self-study requires both seeing who we are in the moment and seeing beyond our current state to realize our connection with the divine.

Ishvara Pranidhana (devotion) is the dedication, devotion, and surrender of the fruits of one’s practice to a higher power. This Niyama fuses two common aspects of yoga within it: the devotion to something greater than the self and the selfless action of karma yoga. Patanjali tells us that to reach the goal of yoga we must dissolve our egocentric nature and let go of our constant identification with ourselves. To do this, our yoga practice and all of the benefits we may receive from our practice must be seen as an offering to something greater than ourselves. Through this simple act of dedication we become reminded of our connection to our higher power, and our yoga practice becomes sacred and filled with grace, inner peace, and abounding love.

The foundation limbs of Patanjali’s eight-fold path of yoga, yama and niyama, create a solid foundation and strong container for the yogini to move into the deeper stages of yoga with focus, inner-strength, and success. Practicing the Yamas and Niyamas is a journey and process. Take one step, one Yama or Niyama at a time and proceed with compassion and without worry of perfection. As Swami Sri Kripalvanandaji said, " When you pick one petal from the garland of yamas and niyamas, the entire garland will follow

Article 199

Yoga for Insomnia

Insomnia is a sleep disorder that is characterized by difficulty falling asleep, staying asleep, waking too early, and/or feeling tired upon waking. Acute insomnia (lasting from one night to a few weeks) is the most common and is usually caused by stress, hormonal changes, and/or emotional problems. Fortunately, the stress reducing, calming and natural balancing effects of yoga make it a perfect remedy for mild and acute insomnia, and along with good sleep habits insomnia can often be prevented or quickly cured. A gentle practice of calming yoga poses will be generally effective to reduce stress and balance the body’s systems to promote good sleep. Since forward bending poses are traditionally known for their inherent calming effects, try to practice several of the following: seated and standing forward bends, downward facing dog, child, seated angle, seated head to knee, and yoga mudra.

If there is an emotional component to your insomnia that includes depression and anxiety, then incorporate the following poses to strengthen the energy of the body and open the heart center: fish, bridge, cobra, puppy dog, camel, goddess, warrior 1 and 2, and twisting squat. Also, practicing the Buddhist Metta meditation to cultivate loving-kindness to remove negative thought patterns will be helpful.

Hormonal imbalances are often a cause of insomnia. If so, forward bends and inversions will be particularly effective. Poses that massage the reproductive organs and activate the endocrine system will also be helpful, such as: bow, boat, bridge, crocodile, and seated twists.

If stress is contributing to your insomnia, then a more active or flowing approach to yoga would be warranted. Including some of the following hip openers and side bends in your yoga practice would also be beneficial: prayer squat, seated and standing angle, supine bound angle, half moon, half circle, and side seated angle. Establishing a daily meditation practice will also be important to calm the mind and effectively manage stress.

Always end your yoga practice with a 7-10 minute shavasana (relaxation) pose. You can also add a progressive muscle relaxation or a guided relaxation during shavasana to further calm and relax the body and mind.

Inversions, such as shoulderstand, plow, and headstand will be helpful to practice when you are having difficulty falling asleep. Also, practicing dirga pranayama, especially with an extended exhalation, will also be deeply calming to the body and mind, and can be practiced while lying in bed.

Chronic insomnia (lasting least three nights a week for a month or longer) will be harder to treat with yoga due to the possible underlying factors of other health conditions and/or side effects of medications. If chronic insomnia is present, consulting with a doctor or health professional will be essential to address any underlying medical issues.

A complete list of yoga postures, meditations and pranayamas that prevent and quickly cure mild insomnia is now available in our premium yoga therapy section. A yoga pose sequence for the calming the Heart and Mind is available in our premium yoga sequence section.

Article 198

The Five Yamas of Yoga

At the beginning of Patanjali’s eight-fold path of yoga lays the Yamas: the moral, ethical and societal guidelines for the practicing yogi. These guidelines are all expressed in the positive, and thus become emphatic descriptions of how a yogi behaves and relates to her world when truly immersed in the unitive sate of yoga. While we may not strive to reach such a pure state ourselves, the Yamas are still highly relevant and valued guides to lead a conscious, honest and ethical life.

Patanjali considered the Yamas the great, mighty and universal vows. He instructs us that they should be practiced on all levels (actions, words, and thoughts) and that are not confined to class, place, time or concept of duty (YS 2.31).

Ahimsa is the practice of non-violence, which includes physical, mental, and emotional violence towards others and the self. We create violence most often in our reactions to events and others, habitually creating judgment, criticism, anger or irritation. I have found the Buddhist practice of compassion to be an excellent tool to foster non-violence in my life. Compassion is the ability to accept events as they are with an open and loving heart. It is a letting go of reacting to a situation in a conditional and negative way, and replaces those thoughts or feelings with kindness, acceptance and love. At first practicing compassion is hard, frustrating and not fun. But the key is to have compassion for oneself for not having compassion, and to smile at this contradiction.

Satya (truthfulness) urges us to live and speak our truth at all times. Walking the path of truth is a hard one, especially while respecting Patanjali’s first Yama, Ahimsa. Since Ahimsa must be practiced first, we must be careful to not speak a truth if we know it will cause harm to another. Living in your truth not only creates respect, honor and integrity but also provides the vision to clearly see the higher truths of the yogic path.

Asteya (non-stealing) is best defined as not taking what is not freely given. While this may on the surface seem easy to accomplish, when we look further this Yama can be quite challenging to practice. On a personal level the practice of Asteya entails not committing theft physically and/or not causing or approving of anyone else doing so--in mind, word, or action. On the level of society, Asteya would be in opposition to exploitation, social injustice and oppression. While not easy, practicing Asteya encourages generosity and overcomes Lobha (greed). And as Patanjali tells us, “when Asteya is firmly established in a yogi, all jewels will become present to him/her.” (YS 2.37).

Brahmacharya (continence) states that when we have control over our physical impulses of excess, we attain knowledge, vigor, and increased energy. To break the bonds that attach us to our excesses and addictions, we need both courage and will. And each time we overcome these impulses of excess we become stronger, healthier and wiser. One of the main goals in yoga is to create and maintain balance. And the simplest method for achieving balance is by practicing Brahmacharya, creating moderation in all of our activities. Practicing moderation is a way of conserving our energy, which can then be applied for higher spiritual purposes.

Aparigraha (non-coveting) urges us to let go of everything that we do not need, possessing only as much as necessary. The yogis tell us that worldly objects cannot be possessed at all, as they are all subject to change and will be ultimately destroyed. When we become greedy and covetous we lose the ability to see our one eternal possession, the Atman, our true Self. And when we cling to what we have we lose the ability to be open to receive what we need.

In a practical sense, the practicing the Yamas eliminates or reduces the accumulation of bad karma as well as prevents the draining of our energy when we lead a false and/or unconscious life. When we practice the Yamas we are striving towards living a healthier, holier and more peaceful life and at the same time we strengthen our powers of awareness, will and discernment. Engaging in these practices is not an easy task, yet by doing so we fortify our character, improve our relationships with others, and further our progress along the path of yoga.

Article 197

The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

Article 196

Cultivating devotion through the Puranas

The most revered and pertinent texts in the Bhakti Yoga tradition are the Puranas, the ancient stories of the Indian gods and goddesses. In Bhakti Yoga the devotional aspect of yoga is emphasized, in which the practitioner develops faith and unconditional love to become united with the Divine. This faith and love is cultivated through the Puranas personalization of the Devas (gods and goddesses) with vivid and entertaining myths, stories and legends. The Puranas also serve to detail the spiritual practices and modes of worshiping and invoking the universal energies encapsulated in the Devas. The essential teachings of the ancient Vedic texts were popularized through the entertaining stories of the Puranas, giving the common people access and understanding to these potent spiritual teachings and complex yogic philosophies. These myths, stories, legends and allegories provided concrete examples of living one’s life according to both dharma (duty, righteousness) and bhakti. The Puranas instructed one on having a personal relationship with the Devas through the explanation and encouragement of the practices of yoga, vows, puja, prayers, and spiritual sacrifices. The Puranas also served to provide a common mythological history to the Indian people through its stories of the lives of saints, kings and great men, and the chronicles of great historical events.

The Puranas are written in Sanskrit verse, and were composed between the 4th century BCE and the 1st century CE. There are eighteen major puranas, as well as a similar number of minor puranas and their length varies considerably: the Skanda Purana has 81,000 verses, while the Markandeya Purana has only 9,000 verses. The ancient Sanskrit scholar Amarasinha defined a purana as having five characteristic topics: "(1) The creation of the universe; (2) Its destruction and renovation; (3) The genealogy of gods and patriarchs; (4) The reigns of the Manus, forming the periods called Manwantaras; (5) the history of the Solar and Lunar races of kings."

Overall, the Puranas primarily tell of the numerous battles between the devas and the asuras (demons), which are viewed as allegorical accounts of the struggle within each person between the forces of good and evil. And through the heroic deeds and noble qualities of the Devas we become inspired to lead a better life, become a better person and overcome our limitations.

Article 195

Yoga for Purifying Mind, Body and Spirit

Purification (shaucha) is a central aim of all the yogic practices, and is the first principle of self-discipline (niyama) in Patanjali’s eight-limbed approach. The yogis have discovered that impurities in our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. Through the yogic practices of asana, pranayama, tapas and shatkarma, the body and the mind become cleansed and our spiritual development is accelerated. The physical postures of yoga purify the body through movements that increase and improve the flow of blood, oxygen and prana (life force energy) in the tissues, muscles and organs. The yoga poses squeeze and massage the muscles and organs to move out old stagnant blood and bring in fresh blood full of nutrients and oxygen. In the more dynamic postures, heat is created and sweat is produced to facilitate the release toxins through the pores of the skin.

The breathing techniques of pranayama purify the mind and body through the balance and cultivation of energy throughout the whole body. Different pranayamas have different actions on the body and thus different purifying effects. Kapalabhati (breath of fire) is warming and energizing, purifying the body through the creation of heat and the movement of energy. Nadi Sodhana (alternate nostril breath) is calming and cleansing, purifying the body through reducing stress and removing blockages in the nadis (energy channels).

The intensive self-discipline of Tapas purifies the mind and spirit through the “burning up” of the desires in our mind. Basically, Tapas is engaging the will to do some action you do not want to do or not doing some action you want to do. This creates a conflict between our will and the desire of our mind producing an internal “fire” which illuminates and burns up our mental and physical impurities.

The six cleansing practices of shatkarma purify the body by physically removing excesses of mucus or phlegm. These are primarily esoteric practices that must be learned and performed with the supervision of a qualified teacher. The shatkarmas are described as six groups of yogic cleansing techniques: Neti: nasal cleaning and irrigation, Dhauti: cleansing of the digestive tract, Nauli: abdominal massage, Basti: colon cleaning, Kapalbhati: purification and vitalization of the brain, and Trataka: blinkless gazing. The goal of these practices is to purge out excesses in order to bring the three doshas (physical constitutions) into balance. If the doshas are already in balance, then it is recommended to not practice these intense cleansing practices. There are easier, gentler and more accessible ways of balancing the doshas through the healing techniques of Ayurveda that can be utilized as an alternative of the shatkarmas.

When the mind, body and spirit have been purified through the various practices of yoga, the overall result is an increase in the flow of prana through the whole body, improving our capacity to work, think, digest, taste, feel, and experience life. And not only do these practices make us feel more alive, they also foster our spiritual development, inner awareness and equanimity.

Article 194

Sankhya's Map of the Universe

Sankhya philosophy, one of the oldest and most influential of the six systems (darshans) of Indian thought, has had a profound impact on the beliefs, values and concepts used in the practice of yoga. At the time of the Buddha, Sankhya philosophy revealed a detailed map of the universe to serve as a guide towards realizing the unitive state, the ultimate goal of yoga. Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. Acknowledging and understanding these tattvas refines our discrimination, affirms our consciousness and brings us towards self-realization. Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya’s philosophical foundations.

The fundamental distinction in Sankhya philosophy is the separation of Brahman (oneness of all elements in the universe) into two distinct parts: Purusha (pure consciousness) and Prakriti (nature, primeval matter). Samsara or bondage arises when Purusha enters into a state of advidia (not knowing), loosing its identity and confusing itself with the physical body - which is seen as a distinct evolute of Prakriti. Purusha becomes liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

These 25 elements were further simplified into two other maps of the body-mind-spirit: the three Shariras (bodies) and the five Koshas (sheathes). These both identify layers within our experience, which correlate with each other and the tattvas. The Shariras and the Koshas are both used to draw one’s awareness inside, traveling from the physical, to the energetic and casual bodies, towards the very essence of our being, which Sankhya tells us is Brahman, pure undivided oneness. This moving from the physical to the subtle deeper experiences of the body is an important tool in the practice of meditation and inner contemplation.

While the dualism apparent in the Sankhya system soon became incongruent with further developments in yogic philosophy, Sankhya’s core concepts became ingrained into yogic teachings as well as into other Indian systems of science, art and knowledge. Sankhya’s core concept of seeing all aspects of the created world as having the same essence remains an important realization to remove fear, separation and suffering and to lead us towards a state of experienced oneness.

Article 193

Yoga with common injuries

We often bring injuries with us into our yoga practice – both from pushing ourselves too hard in yoga and from overworking our bodies in other exercise or daily activities. Yoga can provide a therapeutic tool for healing and recovery from an injury – but it can also be an impediment to healing or even worsen the injury. By adhering to some simple guidelines we can safely practice yoga with an injury and utilize yoga to support the healing process by activating the body’s lymphatic system and by improving local circulation. There are three main stages of healing after an injury has occurred. By being aware of these three stages and following the recommended guidelines for each stage we can expedite the healing process and reduce the risk of re-injuring the area.

Acute Stage During the first stage, the acute period, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. At the beginning of this stage inflammation is usually present, and elevating the affected area will help to control any swelling to help reduce any throbbing or discomfort. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. Using ice and compression (wrapping with an ace bandage) on the injured area during the first 2-3 days after the injury is also recommended to help relieve inflammation and pain, and to expedite the recovery process. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the pain. Even though the area may feel like it needs a stretch, stretching will not help with the healing process and most likely will re-injure the area to prevent further healing.

Subacute Stage The subacute stage of injury follows the acute stage and lasts between 1-3 weeks. During this time the injured tissue is very fragile and susceptible to re-injury. Very gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step of rehabilitation is to slowly and gently strengthen the muscles involved in the injury. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. An adequate warm-up before and correct alignment during yoga is essential in this healing stage.

Move into the poses slowly and gently; use long hold times and practice slow deep breathing in the poses. Any movements that increase your symptoms should be avoided. If a yoga pose causes any pain, tingling, or numbness, stop immediately.

Chronic Stage The chronic stage of injury follows the subacute stage and may take up to 12-18 months for complete healing to occur. During this time the injured site may feel healed but it is still susceptible to a re-injury and/or chronic inflammation if excessive force is used on the area. It is important to know that care must be taken during this stage and that the injury will not be 100% healed until after this stage has passed .

Following these guidelines will allow you to continue your yoga practice while allowing and encouraging the healing of your injury. While using the above guidelines can effectively heal most minor injuries, a yoga practice should be used only to supplement conventional therapy, not replace it. Severe pain lasting more than a few days without improvement requires medical attention.

Article 192

The Five Vayus

Through their exploration of the body and breath, the ancient yogis discovered that prana (life force energy) could be further subdivided into energetic components they called Vayus (winds). The five Vayus of prana all have very subtle yet distinct energetic qualities, including specific functions and directions of flow. The yogis were able to control and cultivate these Vayus by simply bringing their focus and awareness to them. Through this conscious control and cultivation they were not only able to create optimal health and well-being, but were able to activate the primordial Kundalini energy to obtain states of enlightened Samadhi. Complete mastery over the Vayus is not necessary to benefit from using them to improve our inward focus and the ability to feel the subtleties within the body. Cultivating a basic awareness of one or more of the Vayus will help us deepen our awareness of body and breath to enrich our yoga practice.

The two most important Vayus are Prana-Vayu and Apana-Vayu. Prana-Vayu is situated in the head, centered in the third-eye, and its energy pervades the chest region. The flow of Prana-Vayu is inwards and upward. It nourishes the brain and the eyes and governs reception of all things: food, air, senses, and thoughts. This Vayu is the fundamental energy in the body and directs and feeds into the four other Vayus. To experience Prana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel an energy flowing up the torso from the belly to the third-eye.

Apana-Vayu is situated in the pelvic floor and its energy pervades the lower abdomen. The flow of Apana-Vayu is downwards and out and its energy nourishes the organs of digestion, reproduction and elimination. Apana-Vayu governs the elimination of all substances from the body: carbon monoxide, urine, stool, etc. To experience Apana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you exhale feel an energy flowing down the torso from the top of the head to the tailbone.

Vyana-Vayu is situated in the heart and lungs and flows throughout the entire body. The flow of Vyana-Vayu moves from the center of the body to the periphery. It governs circulation of all substances throughout the body, and assists the other Vayus with their functions. To experience Vyana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel the breath radiating outward from the navel to the arms and legs.

Udana-Vayu is situated in the throat and it has a circular flow around the neck and head. It functions to “hold us up” and governs speech, self-expression and growth. To experience Udana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath circulating around and through the head and neck.

Samana-Vayu is situated in the abdomen with its energy centered in the navel. The flow of Samana-Vayu moves from the periphery of the body to the center. It governs the digestion and assimilation of all substances: food, air, experiences, emotions and thoughts. To experience Samana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath rising and falling in the front, sides and back of the torso.

Awareness of one or more Vayu has several applications in yoga, and is most easily illustrated within a yoga posture. The awareness of Prana-Vayu creates a focus to lift, lengthen and open the upper body. The awareness of Apana-Vayu creates a focus to ground and stabilize the lower body. The awareness of Vyana-Vayu creates a focus of strength and fluid movement body. The awareness of Udana-Vayu creates a focus to maintain a long spine and a correct posture. The awareness of Samana-Vayu creates a focus to open and relax the body.

Article 191

The Vedas

The Vedas are considered the most sacred and treasured texts of India. The Vedas are a collection of hymns that were received by the ancient rishis (sages) as shruti, divine revelation. As hymns and mantras, these works were actively recited out loud to both praise and invoke the powers of the spiritual realms, and had been verbally passed on for many generations before written down on delicate palm leaves. These Vedic mantras were utilized in yagas and yajnas (ritual sacrifices and ceremonies) for promoting the well being of individuals, society and the world. As the oldest texts in any Indo-European language, it’s astounding that within these works the foundations of yoga are established, with yoga being defined as "yoking" and as a "discipline." The Vedas provided the spiritual core and philosophical foundations for the future development of both yoga and Hinduism.

There are four texts that compose the Vedas: Rig-Veda, Sama-Veda, Yajur-Veda and Atharva-Veda.

The Rig-Veda is the oldest, dating back to 1500 B.C.E., and is the most revered and important of the four. The Rig-Veda’s collection of inspired hymns and mantras were used to invoke courage, happiness, health, peace, prosperity, success, and wisdom. In the Rig-Veda we learn the now famous Gayatri mantra, which is still used today for its potent spiritual qualities. We also find the first use and definition of the word yoga. These verses provide the foundation and material for the remaining Vedas.

The Sama-Veda is purely a devotional collection of melodies (saman) used to elevate one’s consciousness. The hymns in the Sama-Veda are combined with musical notes, and their content was heavily drawn from the Rig-Veda, providing no distinctive lessons of their own. This use of music combined with mantras formed the foundation for the Bhakti yoga practice of kirtan, devotional chanting.

The Yajur-Veda is devoted entirely to the worship of the deities and the instruction for the technical aspects of ceremonies. The Yajur-Veda served as a handbook for the Vedic priests who executed sacrificial acts through simultaneously chanting the hyms and mantras while following the sacrificial formula (yajus).

The Atharva-Veda consists of spells and charms to dispel evil, disease and misfortune. Its hymns are of a more diverse character than the Rig-Veda and were composed of a simpler language making them more accessible to the general population.

The Vedas expounded a diverse set of practices, ideas and concepts; among them was an primitive form of yoga as well as one of the world’s oldest, diverse and complex spiritual philosophies. Six main schools of philosophy emerged from these teachings. These Darshanas (viewpoints) all systematically represent the core ideas illuminated in the Vedas. They are: Nyaya (logic), Vaiseshika (analysis of the universe), Samkhya (classification of the universe), Yoga (union with the Divine), Mimansha (ritual interpretation of the Vedas), and Vedanta (inquiry into the Self).

Because all of these philosophical systems draw from the same source, they are seen to complement rather than compete with each other. Over time, Vaisheshika, Nyaya, and Mimamsa have become somewhat obsolete and are not actively practiced. Samkhya, Vedanta, and Yoga continue to have a strong importance and influence in Indian thought and many of the practices that evolved out of these Darshanas continue to be practiced today.

Article 190

Ganesha: the Elephant Headed Prince

With an elephant head and a round potbelly, Ganesha is perhaps the most popular and best known of the Hindu deities. Ganesha is most notably known as the “remover of obstacles” but also resides over the realms of wisdom, luck, doorways, the household and writing. Before Ganesha was born, his father was often away from his wife, Parvati, fighting distant battles or spending long stretches of time in deep meditation. Shortly after Shiva’s departure for yet another battle trip, Parvati gave birth to a son who she raised over the years while Shiva was still out to battle. When Shiva finally did return home, he found a young boy guarding the entrance to his cave. Since Ganesha had never met his father, he stood his ground to protect his mother while she was bathing inside the cave. Unfortunately, thinking they were both an enemy, they fought each other, and in a fierce rage Shiva chopped off Ganesha’s head with his sword. Hearing a ruckus outside, Parvati emerged from the cave to find her son decapitated and sternly ordered Shiva to remedy the situation. Shiva and his army quickly scavenged the local area to find a suitable replacement for Ganesha’s head. Shiva was able to save Ganesha’s life by replacing his head with the head of a young elephant.

The complicated form of Ganesha is rich with symbolism. Ganesha is normally depicted with four arms: one using a mudra of protection, one holding a modaka (sweet), one holding a ankusha (elephant goad), and one holds a pasa (noose). The modaka symbolizes the sweet rewards gained while on the spiritual path. The ankusha is a tool used for training elephants and represents Ganesha’s role in prodding one out of inertia and back onto their spiritual path. The pasa symbolizes Ganesha’s powers at curbing the ego, restraining passion and conquering delusion. His potbelly signifies the bounty of nature and his large head is symbolic of the wisdom of the elephant.

Ganesha is most famously known as the “remover of obstacles.” He has the power to remove any obstacle, whether it is physical or spiritual, from the path of his devotees. If one is not respectful or faithful to Ganesha, he is known to place obstacles in one’s path to render worship fruitless and cause one’s undertakings to fail. Ganesha is venerated as the deity of letters and scriptures. Legend states that Ganesha, using his own tusk as a quill scribed India’s greatest epic, the Mahabharata. Ganesha also rules over the threshold. As he guarded his mother's doorway from unwanted guests, so does he guard the entrance into the inner sanctum of the spirit. Thus, Ganesha is traditionally invoked and honored at the beginning of important rites of passage and rituals, as well as before starting upon any new project.

Ganesha has many stories detailing his symbolism and roles as well as describing his cleverness, playfulness and wisdom. To read more on Ganesha and his many tales, explore the following titles: Ganesha: The Auspicious... The Beginning The Book of Ganesha In a World of Gods and Goddesses

Article 189

Focusing on a Drishti

A drishti (view or gaze) is a specific focal point that is employed during meditation or while holding a yoga posture. The ancient yogis discovered that where our gaze is directed our attention naturally follows, and that the quality of our gazing is directly reflected in the quality of our mental thoughts. When the gaze is fixed on a single point the mind is diminished from being stimulated by all other external objects. And when the gaze is fixed on a single point within the body, our awareness draws inwards and the mind remains undisturbed by external stimuli. Thus, the use of a drishti allows the mind to focus and move into a deep state of concentration. And the constant application of drishti develops ekagraha, single-pointed focus, an essential yogic technique used to still the mind. A drishti is commonly used in meditation to focus and concentrate the mind. The most useful drishti points used are the breath and the third eye center. External focal points can also be used, such as the tip of the nose, a candle or mandala.

In yoga postures, a drishti is used to deepen the primary movement of the pose, as well as to keep the mind engaged and focused. To use a drishti while in a yoga pose, simply select the point where your gaze is naturally directed by the alignment of the posture. The use of drishtis in yoga postures is to be developed slowly over time. First one must develop and focus on the alignment of pose, then the breath, and then finally the drishti. Using a drishti is especially helpful if you are holding a posture for an extended period of time, and will be enormously helpful while practicing balancing poses.

In Ashtanga yoga, eight specific drishtis are used and described: Nasagrai Drishti, gaze at the tip of the nose, as used in upward facing dog and standing forward fold poses. Angusta Ma Dyai Drishti, gaze at the thumbs, as used in warrior I. Nabi Chakra Drishti, gaze at the navel, as used in downward facing dog. Pahayoragrai Drishti, gaze at the toes, as used in hand to toe pose and most seated forward bends. Hastagrai Drishti, gaze at the hands, as used in triangle and warrior II. Parsva Drishti, gaze to the side, as used in seated spinal twists. Urdhva Drishti, gaze upwards, as used in warrior angle, balancing half moon, and prayer twist. Naitrayohmadya or Broomadhya Drishti, gaze at the third eye or forehead, as used in fish, upward forward fold, and reverse warrior II.

When using a drishti, do not strain the eyes. The muscles around the eyes should be relaxed and the gaze should be soft. Generally, it is recommended to use bahya (external) gazing for externally oriented yoga practices and antara (internal) gazing for contemplative and meditative practices. But there is also value to having the eyes closed and using antara drishti during yoga postures, as this creates a deep state of meditation and inward focus while holding the pose.

In bhakti yoga, drishti is used in a slightly different way: a constant loving and longing gaze is turned toward the concept, name or image of God. Drishti can also be thought of in a broader context, of having the proper view or perspective of one’s life. By developing the ability to adapt one’s perspective to accommodate the continuous change in the world, we can avoid the unnecessary attachments that cause us suffering.

Article 188

Yoga for Heart Health

According to the American Heart Association, coronary heart disease is the leading cause of death for both men and women in the United States, causing about 1.5 million heart attacks each year. Recent research has shown yoga and meditation to reduce blood pressure, lower the pulse rate, improve the elasticity of the arteries, regulate heart rhythm, and increase the heart’s stroke volume. Yoga, in short, is good for your heart. Stress is considered a major contributing factor in heart disease. Stressful situations raise your heart rate and blood pressure, and release stress hormones, which all can injure the heart and the blood vessels, especially during prolonged or repeated exposures. Yoga is widely known for its ability to reduce stress and promote a calm relaxed state, which in turn reduces stress hormones, decreases the heart rate and lowers blood pressure, helping to control and prevent heart disease.

The breath has a strong influence on the rhythm of the heart through the inner connections in the central nervous system. Slow deep breathing is encouraged by hatha yoga, pranayama (yogic breathing exercises) and verbal recitation of mantras. And this smoothing and lengthening of the breath slows the heart rate, regulates the heart rhythm, oxygenates the blood, and induces a feeling of calm and well-being. All of the benefits of establishing a slow steady breath rhythm have been shown to reduce the risk of heart attacks and strokes.

Because of their effects on both the physical and energetic bodies, specific types of yoga postures can be used to control and prevent heart disease. Upper back-bending poses open the chest to improve heart function and respiration. Side-bending poses open the energy channels of the liver, gallbladder and heart to help remove physical and energetic blockages in the heart and chest. Spine lengthening poses promote good posture to reduce compression on the heart and lungs and to facilitate proper functioning of the heart. Shavasana (corpse or relaxation pose) is deeply calming and has been shown to reduce high blood pressure in just a few weeks. Inversions help to rest the heart muscle and improve blood circulation, but are contraindicated with unmedicated high blood pressure. Findings show that people who practice yoga and meditation at least three times a week may reduce their blood pressure, pulse and their overall risk of heart disease.

Meditation is renowned for its ability to calm the mind and reduce stress. It also can reduce heart-harmful emotions, such as anxiety, hostility and hopelessness. And studies have shown that a daily meditation practice can reduce the amount of fatty deposits in the arteries, as well as lower blood pressure.

Practicing yoga naturally leads one to choose a healthier lifestyle, which most often eliminates or minimizes heart disease’s dietary risk factors of refined sugar, alcohol, high cholesterol and fat rich foods, and caffeine.

While all of these yogic practices have been shown to help prevent and control heart disease, when they are practiced together they create powerful healing synergy on the heart. Dr. Dean Ornish’s famous study has shown that heart disease can not only be controlled, but can actually be reversed through diet, meditation, group support, and yoga.

A complete list of yoga postures that prevent and control heart disease is now available in our premium yoga therapy section. A yoga pose sequence for the Heart and Chest is available in our premium yoga sequence section.

Article 187

Unlocking the Mystery of Om

Om (also written Aum) is the oldest and most sacred sound found in yoga, Hinduism and Buddhism. Not only does Om represent the entire universe, known as Brahman, it is also said to be the source of all creation. Om represents all time: past, present, and future; and is beyond time itself. Om represents the eternal oneness of all that is, and thus represents the ultimate goal of yoga: to become unified in body, mind and spirit. Chanting the mantra Om is perhaps the oldest of yoga’s spiritual practices. In the Mandukya Upanishad we find this beautiful passage: “The body is the bow, Om is an the arrow, the arrow’s tip is the focused mind, and the ultimate Mystery is the target.” Thus, meditating on Om is used to guide one to discovering the higher Self, and the true nature of the universe. The Yoga Sutras of Patanjali instructs one in contemplating the meaning of Om as a direct path to enlightenment. “The repetition of the sound of Om, along with a deep contemplation of the meaning of what it represents, brings both the realization of the individual Self (Atman) and the removal of obstacles that normally block this realization” (Yoga Sutras 1.27-1.29).

Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.

It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.

Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.

When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.

Article 186

The Power of Shakti

Shakti is the dynamic force animating all of creation, which gives us life and moves the planets in a cosmic dance called “lila.” This universal energy is considered feminine in nature, and is often personified as the Divine Mother or Paravati, the consort of Shiva. Shakti is extremely diverse in nature; it can both be an agent of change and destruction as well as the means to fulfill our desires and dreams. This dynamic power can be experienced both externally and internally. There are distinctive types of Shakti inside and outside of us that are experienced in different forms and different levels. Para-Shakti is the Shakti working on a cosmic level: the light generated by the sun, the rotation of the planets, heat and other forms of gross energy. Jnana-Shakti is the Shakti of the mind: of thought, wisdom and intuition. Iccha-Shakti is the Shakti of our will, action and intention. Kriya-Shakti is the Shakti of manifestation, creativity, and inspiration. Kundalini-Shakti is the most significant form of Shakti. Seen in nature as electricity and magnetism, Kundalini-Shakti is also the internal hidden Shakti coiled at the base of our spine.

The complementary force to Shakti is Shiva: universal consciousness. Without the animating power of Shakti, Shiva lies asleep. Internally, Shiva resides dormant at the crown chakra. Shakti is described as a coiled serpent of atomic energy at the base of the spine that only outputs the minutest of energy into the body. The path of liberation in yoga is the path of Shakti moving through the nadis (energy channels) and up the seven chakras (energy centers) to be united with Shiva.

Even if our goal is not enlightenment, conscious awareness and cultivation of Shakti can be very beneficial. As you increase the amount of Shakti in your body, your chakras and nadis adjust to contain the additional wattage of Shakti. With your energy system able to accommodate higher amounts of energy, the Kundalini-Shakti then increases its output of Shakti energy in the body. As more Shakti flows in our body, it manifests in its many forms to produce creativity, inspiration, intellect, wisdom and will.

Article 185

Jnana Yoga: The Yoga of Wisdom

Jnana (wisdom or knowledge) is considered the most difficult of the four main paths of Yoga, requiring great strength of will and intellect. In Jnana yoga, the mind is used to inquire into its own nature and to transcend the mind’s identification with its thoughts and ego. The fundamental goal of Jnana yoga is to become liberated from the illusionary world of maya (thoughts and perceptions) and to achieve union of the inner Self (Atman) with the oneness of all life (Brahman). This is achieved by steadfastly practicing the mental techniques of self-questioning, reflection and conscious illumination that are defined in the Four Pillars of Knowledge. The Four Pillars of Knowledge (sadhana chatushtaya) are the prescribed steps toward achieving liberation in Jnana Yoga. These practices build upon each other and thus should be practiced in sequential order. Even if one does not have the goal of achieving liberation, practicing these techniques will cultivate spiritual insight and understanding as well as reduce one’s suffering and dissatisfaction of life.

Viveka (discernment, discrimination) is a deliberate, continuous intellectual effort to distinguish between the real and the unreal, the permanent and the temporary, and the Self and not-Self.

Vairagya (dispassion, detachment) is cultivating non-attachment or indifference toward the temporal objects of worldly possessions and the ego mind. "It is only when the mind is absolutely free from the attachment of all sorts that true knowledge begins to dawn." - Swami Sivananda.

Shatsampat (six virtues) are six mental practices to stabilize the mind and emotions, and to further develop the ability to see beyond the illusions of maya. • Shama (tranquility, calmness) is the ability to keep the mind peaceful, through moderating its reaction to external stimuli. • Dama (restraint, control) is the strengthening of the mind to be able to resist the control of the senses, and the training of the senses to be used only as instruments of the mind. • Uparati (withdrawal, renunciation) is the abandonment of all activities that are not one's Dharma (Duty). A simple lifestyle is followed that contains no worldly distractions from the spiritual path. • Titiksha (endurance, forbearance) is the tolerance of external non-conducive situations that are commonly considered to produce suffering, especially in extreme opposite states (success and failure, hot and cold, pleasure and pain). • Shraddha (faith, trust) is a sense of certainty and belief in one's guru (teacher), the scriptures and the yogic path. • Samadhana (focus, concentration) is the complete one-pointedness of the mind.

Mumukshutva (longing, yearning) is an intense and passionate desire for achieving the liberation from suffering. In order to achieve liberation one must be completely committed to the path, with such longing that all other desires fade away.

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and since one can easily overemphasize intellectual attainment it is important to cultivate humility and compassion on this path. It is easy to become entangled in the constructs and thoughts of the mind and loose sight of the goal of jnana: to realize the divine oneness inherent in all beings. Obviously, this approach would be contraindicated for anyone with a history of mental disease or emotional instability. It is also highly advised to find a competent teacher before divulging deeply into the path of jnana yoga.

Article 184

The Power of Mantra

A mantra is a word or series of words chanted aloud or silently to invoke spiritual qualities. Chanting is used as a spiritual tool in virtually every cultural and religious tradition. In the yogic tradition a mantra is a Sanskrit word that has special powers to transform mind, body and spirit. Translated, mantra means, “that which when reflected upon gives liberation.” Mantras are unique mystical formulas of sacred syllables, which were originally revealed to the Rishis (seers or sages) in the deepest states of meditation. Mantras were one of the earliest components of yoga and are quite possibly the first type of meditation that was developed. There are three main types of mantras, Bija (seed), Saguna (with form), and Nirguna (without form). The Bija mantras can be used individually, but are most often incorporated into Saguna mantras to invest them with a special “seed” power. The Bija mantras correlate to the 7 chakras and to the main Hindu deities. The Saguna mantras invoke the forms of the individual deities or personalized aspects of God. It is said that the recitation of the Saguna mantras gives rise to the actual form of the particular deity, thus manifesting its power.

The Nirguna mantras originate from the Vedic texts and are thus the oldest mantras of the three types. As no deities or personalized aspects of God are invoked with these mantras, they are very difficult to interpret and are considered to not have a specific form or meaning to them. These mantras are said to have their identification with all the creation, and contain the fundamental truths in yogic philosophy. It is said that the mind must be very strong to be able to concentrate on the abstract Nirguna mantras, and thus they are not recommended for beginning students .

As each mantra invokes a precise power, they can be used for very specific purposes: spiritual development, the healing of diseases, and for the attainment of worldly desires. When combined with the user’s intention, mantras can become even more targeted and empowered. The mantras are said to increase in power in direct relationship to the number of times repeated. A mantra is fully empowered by becoming “seated” in the heart after 125,000 repetitions, achieving what is called Mantra Siddhi.

The practice of chanting a mantra is considered the easiest form of meditation. Sitting in a comfortable position, with the eyes closed, the mantra is repeated silently or aloud. Pay careful attention to the speed and rhythm of your chanting, the correct pronunciation, aim, and esoteric meaning of the mantra. Allow the mind to be focused on the mantra, letting the thoughts go and maintaining a slow and deep breath. A Mala (string of beads) can be used to count series of 108 repetitions of the mantra.

Like prayer and affirmation the repetitious use of mantra can have powerful effects on the mind, body, spirit and emotions. Mentally, mantra meditation increases concentration, and improves memory and focus. Physically, mantra meditation lowers the heart rate, reduces blood pressure, and activates the relaxation response to allow healing and rejuvenation to occur. Mantra meditation builds self-confidence and self-empowerment, reduces stress and balances the emotions. Spiritually, mantras are said to dissolve one’s bad karma, produce jnana (wisdom) and are considered one of the many yogic paths towards self-realization.

On our Membership Site: A complete list of mantras, with their meanings and audio pronunciations.

Article 183

How Yoga Heals

t has become common knowledge that yoga is good for you. Currently yoga is being used as a therapy for cancer, infertility, lung disease, multiple sclerosis, Parkinson's disease, insomnia, high blood pressure, and joint pain. Yet there is very little awareness and understanding on exactly how yoga heals, even in the yoga and medical communities. The key is to understand the relationships between stress, yoga and disease. Medical research estimates as much as 90 percent of illness and disease is stress related. A few of the many diseases and conditions that have been linked to an over active stress response include: cardio-vascular disease, depression, anxiety, obsessive-compulsive disorder, some types of diabetes mellitus, some autoimmune diseases, colitis, irritable bowel syndrome, reproductive problems, and suppression of the immune system.

What we feel as stress, is the product of the sympathetic nervous system or the “fight or flight” response: an almost instantaneous surge in heart rate, cardiac output, blood pressure, sweating, shallow breathing, and metabolism, combined with a tensing of muscles. Internally, the “fight or flight” response shuts down digestion and elimination and reduces blood flow to the internal organs. Short term, this stress reaction is a good thing. The “fight or flight” response prepares us to respond to any environmental threat by fighting against it or fleeing from it. But long term, continuous exposure to stress is harmful, placing excess wear and tear on the body’s systems and severely limiting the body’s natural maintenance and healing abilities.

Chronic stress can lead to continuously high levels of cortisol. This hormone at normal levels helps to maintain an active, healthy body (including regulation of metabolism and blood pressure). But excessive amounts of cortisol can suppress the immune system and cause sleep disturbances, loss of sex drive and loss of appetite. High levels of cortisol can also increase your heart rate, blood pressure and your cholesterol and triglyceride levels (risk factors for both heart attacks and strokes). The byproducts of cortisol act as sedatives, which can lead to changes in mood, especially to feelings of depression.

Fortunately, the body has a natural counterbalance to the “fight or flight” response, called the parasympathetic nervous system or the “relaxation response.” The parasympathetic nervous system becomes activated when the threat or stressor has passed or ended, but it can also be consciously activated by deepening the breath and by relaxing the skeletal muscles.

When activated, the parasympathetic nervous system lowers blood pressure, heart rate and respiration (the pace of the breath). Digestion and elimination are allowed to be stimulated, and blood is free to travel to the digestive, reproductive, glandular, and immune systems — systems necessary for the promotion of long-term health. The “relaxation response” is also known as the “rest and renew” stage, when the body has the time and resources to heal the body and to respond to illness. Obviously, by increasing the frequency, time and depth of the “relaxation response” we not only allow our body to recover from illness and disease, but we also practice preventive medicine by allowing the body to perform all of its essential maintenance tasks.

Yoga’s emphasis on long, deep breathing and conscious relaxation activates the parasympathetic nervous system and promotes its “rest and renew” functions. In fact, a recent study has shown yoga to decrease the level of the stress hormone cortisol in the blood. The meditative practices of yoga help to reduce the reactiveness of the mind to stressors and to lessen the intensity of the “fight or flight” response. Yoga also teaches us to see potential stressors as challenges rather than threats, enabling one to avoid the stress response entirely.

Not only does yoga’s ability to activate the parasympathetic nervous system reduce stress and allow the body to heal itself, but the practice of yoga also improves the body’s inherent healing abilities. The inverting, twisting and compressing that occurs in yoga postures enhances the circulation of blood and body fluids. This increase in circulation not only improves the body’s ability to deliver the materials needed to allow healing to take place, but also activates the lymphatic system to maintain normal functioning of the immune system and inflammation response. Yoga poses also improve muscle strength, flexibility and range of motion, all very important for the healing and prevention of musculoskeletal diseases such as arthritis and osteoporosis. Yoga’s emphasis on deep breathing combined with backbends improves lung capacity and function. Practicing yoga also encourages one to lead a healthier lifestyle, through developing the self-awareness and discipline required for positive behavior modification.

While yoga possesses such a strong support to the body’s healing mechanisms, it is important to view yoga as an adjunct or complementary therapy, and not relied upon as the only therapy for healing disease.

Article 182

Bhakti Yoga: the Yoga of Devotion

Bhakti Yoga is one of the four main yogic paths to enlightenment. Bhakti means “devotion” or “love” and this path contains various practices to unite the bhakta (Bhakti Yoga practitioner) with the Divine. Bhakti Yoga is considered the easiest yogic path to master and the most direct method to experience the unity of mind, body and spirit. While Hatha Yoga requires a strong and flexible body, Raja Yoga requires a disciplined and concentrated mind, and Jnana Yoga requires a keen intellect, the only requirement for Bhakti Yoga is an open, loving heart. But Bhakti Yoga complements other paths of yoga well, and it is said that jnana (knowledge or wisdom) will dawn by itself when you engage in the devotional practices of Bhakti Yoga.

This deeply spiritual practice draws heavily on the Hindu pantheon of deities. Each of these deities is seen as representing a humanized aspect of the single Godhead or Brahman – much the same way the Christian saints represent specific attributes and qualities of God. The use of Hindu deities in Bhakti Yoga can be a large obstacle for Western practitioners, especially for those with a deeply religious background. But the use of the Hindu deities is not required for this practice – in fact, finding your own object(s) of devotion will be all the more effective in achieving yoga (union) with the Divine.

There are nine main practices of Bhakti Yoga that can be practiced independently or together. Each of these limbs creates a specific bhava (feeling) that appeals to different inner constitutions of practitioners.

The Nine Limbs of Devotion 1. Shravana – “listening” to the ancient scriptures, especially potent if told by a saint or genuine bhakta. 2. Kirtana – “singing” devotional songs, usually practiced in a call-and-response group format. 3. Smarana – “remembering” the Divine by constantly meditating upon its name and form. 4. Padasevana – “service at the feet” of the Divine, which incorporates the practice of karma yoga (selfless service) with bhakti (devotion). 5. Archana – the “ritual worship” of the Divine through practices such as puja (deity worship), and havan or homa (fire offering). 6. Vandana – the “prostration” before the image of one’s chosen image or representation of the Divine. 7. Dasya – the “unquestioning” devotion of the Divine involving the cultivation of serving the will of God instead of one’s own ego. 8. Sakhya – the “friendship” and relationship established between the Divine and the devotee. 9. Atmanivedana – the “self-offering” and complete surrender of the self to the Divine.

The most popular limb of Bhakti Yoga in the West is Kirtana (usually called Kirtan), with national and local Kirtan walas performing weekly in small to large cities. Bhakti Yoga can be practiced by itself or be integrated into other types of yoga or spiritual practices.

The benefits of Bhakti Yoga are immense, as Swami Sivananda writes, “Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge”.

The ultimate goal in the practice of Bhakti yoga is to reach the state of rasa (essence), a feeling of pure bliss achieved in the devotional surrender to the Divine.

Article 181

Yoga for Tendonitis

Tendonitis is the inflammation or irritation of a tendon (the attachment of a muscle to bone). Excessive repetitive movements most often cause tendonitis, but it can also be caused by a minor impact on the affected area, or from a sudden more serious injury. The symptoms of tendonitis are: pain and stiffness, usually around a joint, which is aggravated by movement. Tendonitis is usually a temporary condition, but may become a recurrent or chronic problem. The healing of tendonitis occurs in two main stages, acute and subacute. Yoga supports the healing process in both stages by activating the body’s lymphatic system and by improving local circulation. Yoga is best used for healing in the subacute stage of tendonitis, as well as for preventing recurring bouts of tendonitis.

For acute tendonitis, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. Elevating the affected area during the inflammation stage helps to control any swelling thereby reducing the throbbing that often accompanies acute inflammation. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the tendonitis pain.

The subacute stage of tendonitis follows and lasts between 1-3 weeks. Gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step is to slowly and gently strengthen the muscles surrounding and attached to the injured tendon. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. Strengthening the surrounding muscles restores full support to the effected joint and reduces the risk of recurrent tendonitis. An adequate warm-up before and correct posture during yoga is essential in this healing stage of tendonitis.

Once the acute and subacute stages of tendonitis or subsides, preventing recurrences is crucial to avoid developing a chronic condition. Developing conscious use of muscles, correct posture and good alignment as well as reducing repetitive movements are necessary. A regular yoga practice will address all these needs, as well as keep the tendons in good health. Care must be taken in yoga to not push or over stretch that can injure or irritate the tendons.

Tendonitis can sometimes recur with a return to physical activity, and prolonged bouts of this painful condition can lead to a thickening or rupture of the tendon. Thus, if the symptoms of tendonitis reappear, it is essential to return to following the movement guidelines for the acute stage.

A yoga practice should be used to supplement conventional therapy, not replace it. Talk to your doctor if your symptoms do not improve.

Article 180

The 13 Obstacles of Yoga

The path of yoga can be long and hard, filled with obstacles, pitfalls, and detours. Luckily, yogic philosophy provides a roadside assistance program to aid you when you become stuck. The yogis who have traveled the path before us have left us a troubleshooting guide called the 13 obstacles of yoga. The nine main obstacles of yoga are:
1. Vyadhi - Illness, disease, physical or mental. It is difficult to do yoga if you are physically sick. Thus it is important to lead a healthy lifestyle for the prevention of illness and promotion of optimal health.
2. Styana - Apathy, disinclination towards performing ones kartavya or duty. By procrastinating, we avoid our practice and create excuses for not being on the path and doing the work.
3. Sanshaya - doubting ones capability or the result of yoga. We can only come to know Reality, declares the Brihad-Âranyaka-Upanishad (4.4.23), when we are free from doubt. It is important to cultivate faith in oneself as well as the yogic path.
4. Pramada - Heedlessness, carelessness, a lack of persistence. Yoga is both a science and art and approaching it without skill, care, respect and devotion will create erratic and possible negative results.
5. Alasya - Sloth, inertia of mind or body due to dominance of the tamasic element. Yoga requires discipline, zeal and tapas (will-power) to succeed on its path. Laziness will prevent you from attaining your highest potential.
6. Avirati - Overindulgence, attachment to pleasurable things. We must learn to “let go” of our attachments to desire and physical objects if we are to make progress in yoga.
7. Bhrantidarshan - False vision, a premature sense of certainty. The development of a false notion about the practice of yoga and its outcome can not only lead one off the path of yoga, but also create harm and disappointment.
8. Alabdha-bhumikatva - Non-attainment of the next yogic stage or accomplishment. This happens due to faulty or poor practice and creates a feeling of being “stuck” and leads to discouragement.
9. Anawasthitatwa - Instability, non-permanence of a yogic accomplishment or stage. Not able to maintain an attained stage can be a real drag. This again can be a result of faulty or poor practice.

When any of these primary obstacles are encountered, four minor obstacles may appear according to the circumstances:
1. Duhkha - Pain or sorrow
2. Daurmanasya - depression, pain caused by non-fulfilment of desires.
3. Angamejayatwa - the shivering of parts of the body.
4. Shvâsa-prashvâsa - disturbances in kumbhaka or breath retention causing the irregular breathing pattern that comes with mental agitation.

You will need to be able to remove all these obstacles at will to be successful in yoga. They may appear at any time, and if not conquered during their first appearance, they are most likely to return until you learn how to overcome them.

The key to the removal of any and all of the above obstacles is the cultivation of the one-pointedness of mind. These obstacles will naturally pass with time unless we allow ourselves to become entangled and bogged down in them. By focusing all of your attention on a single object the obstacles dissolve and begin to lose their importance and power.

Article 179

Mudras

Mudras (gesture, seal) are subtle physical movements of the hands, face, and or body. Complex mudras involve the whole body in a combination of asana, pranayama, bandha and visualization, while simple mudras range from hand positions to meditation techniques. The purpose of a mudra is to activate and create a circuit of prana in the body. This circuit channels the prana in a specific way to create a subtle effect on koshas and to regulate and awaken the prana, chakras and kundalini, Mudras are used only after proficiency in asana, pranayama and bandha has been achieved, and when one has obtained some cultivation and awareness of prana. In hatha yoga, the level of progression is asana, pranayama, bandha, mudra, samadhi. Thus, mudra is the advanced practice leading up to the attainment of enlightenment or samadhi. Mudras are the bestowers of the eight divine powers. They are held in high esteem by all the siddhas and are difficult for even the gods to attain. (Hatha Yoga Pradipika, 3:8)

Hasta (hand) mudras used primarily in meditation, but can also be incorporated in asana and pranayama as well as in daily activities. Hasta mudras redirect the prana traveling through the fingers back into the body. These mudras are the most common and numerous of the categories of mudras. Many of the hasta mudras have been developed to help with mental and emotional issues as well as heal physical diseases. Hasta mudras should be done with both hands, with light pressure of the fingers and held for 5-45 minutes.

Mana (head) mudras utilize the sense organs of the eyes, ears, nose, tongue and lips. These mudras are done only as meditation exercises and require intense concentration to engage for even short periods of time. Mana mudras are deeply inwardly focusing and induce higher states of consciousness.

Contraction mudras involve the engagement of subtle skeletal muscles, mostly in the area of the pelvis. These mudras concentrate the prana in the body and prime the energy channels (nadis) for the awakening of kundalini.

Kaya (postural) mudras are similar to asana, but combine the other types of simple mudras with pranayama and concentration. These are the most complicated mudras and require the most amounts of concentration and focus to hold. Kaya mudras invigorate the prana in the body and direct the prana into specific chakras (energy centers).

With the exception of hasta mudras, these techniques have traditionally been kept secret and could only be learned from a guru. A list of hasta mudras is now available in our premium yoga poses section.

Article 178

Moksha and Maya

Liberation is not a place; it does not exist in the heavens, the earth or the spirit-world. Freedom has no space, no time, no location; it can only exist in the now, in the present moment. Moksha (liberation, freedom) is the state of non-ego, where the “me” vanishes and one stands free from all desires, actions and consequences in a total state of oneness. We are bound to this material world through attachment, desire, and the inability to see or experience the oneness of all life. Maya (illusion) is both the psychological separation between ego and the universe and the psychological filter that colors all of our experience. Maya is our memories, conceptions, judgments, and biases that present a distorted sense of reality. These impressions of past experiences become superimposed or projected on current experiences creating a false reality. Maya reinforces the ego, strengthens attachment, and defines our individual “story” that defines who we are and our relationship to the external world.

To achive moksha, maya must be cast off, anava (ego) must be dissolved, and both our attachments to pleasure and our aversions to discomfort must be severed. Moksha arises spontaneously when we become completely absorbed in the sensation of an experience without thought. This “taste” of total absorption is common yet fleeting. Through the practice of yoga, we seek to create the tools to consciously and willfully "pierce the veil" of maya and see the transcendent nature of reality. These tools include selfless work (karma yoga), self-dissolving love (bhakti yoga), absolute discernment (jnana yoga), and meditative immersion (raja yoga).

The most fundamental tool yoga gives us to create moksha is conscious awareness. Through the use of awareness we can slowly begin to see our projections, desires, attachments and judgments for what they are. Once these distorting factors become conscious, they are able to dissolve and unblock the way to a direct experience of reality. When we become liberated from the illusionary world of maya we are able to be in yoga: the union of the inner self (Atman) with the oneness of all life (Brahman).

Article 177

Yoga for Tendonitis

Tendonitis is the inflammation or irritation of a tendon (the attachment of a muscle to bone). Excessive repetitive movements most often cause tendonitis, but it can also be caused by a minor impact on the affected area, or from a sudden more serious injury. The symptoms of tendonitis are: pain and stiffness, usually around a joint, which is aggravated by movement. Tendonitis is usually a temporary condition, but may become a recurrent or chronic problem. The healing of tendonitis occurs in two main stages, acute and subacute. Yoga supports the healing process in both stages by activating the body’s lymphatic system and by improving local circulation. Yoga is best used for healing in the subacute stage of tendonitis, as well as for preventing recurring bouts of tendonitis.

For acute tendonitis, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. Elevating the affected area during the inflammation stage helps to control any swelling thereby reducing the throbbing that often accompanies acute inflammation. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the tendonitis pain.

The subacute stage of tendonitis follows and lasts between 1-3 weeks. Gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step is to slowly and gently strengthen the muscles surrounding and attached to the injured tendon. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. Strengthening the surrounding muscles restores full support to the effected joint and reduces the risk of recurrent tendonitis. An adequate warm-up before and correct posture during yoga is essential in this healing stage of tendonitis.

Once the acute and subacute stages of tendonitis or subsides, preventing recurrences is crucial to avoid developing a chronic condition. Developing conscious use of muscles, correct posture and good alignment as well as reducing repetitive movements are necessary. A regular yoga practice will address all these needs, as well as keep the tendons in good health. Care must be taken in yoga to not push or over stretch that can injure or irritate the tendons.

Tendonitis can sometimes recur with a return to physical activity, and prolonged bouts of this painful condition can lead to a thickening or rupture of the tendon. Thus, if the symptoms of tendonitis reappear, it is essential to return to following the movement guidelines for the acute stage.

A yoga practice should be used to supplement conventional therapy, not replace it. Talk to your doctor if your symptoms do not improve.