YogaShaastra

PRANAYAMA…THE BREATH OF LIFE

2012-02-07T20:09:00.001-08:00

Tube lights require a certain voltage to come on. If the voltage is required to be 220 and it goes down to 180, what happens? No light. Air conditioners have a booster attached which completes the circuit so that they can continue to function even when the voltage is low. However, if the voltage is very high, say 440, the tube light and the armature in the air conditioner will burn out. Similarly, in our bodies there is energy, Shakti, which can be increased or decreased. When this Shakti is decreased, the mind-body and all of its functions are impaired. On the other hand, when the energy level is raised too high, the brain becomes hyper excited or manic. Pranayama helps us to moderate this energy. Everyone hopes to enjoy a long, active and healthy life, free from disease. Therefore it is most important that everyone should practice certain Pranayamas and Asanas on a daily basis.

CONSCIOUS & PROPER BREATHING
In scientific investigations it was found that most people do not breathe correctly & enough to fulfil the needs of their body and brain. Breathing is a natural process; it’s normal rhythm is 15 rounds per minute, 900 rounds per hour and 21,600 rounds per 24 hours. When the breathing rate is increased, longevity is decreased. Fifteen rounds per minute is the rate which correlates to 75 or 80 years of life. Ten rounds per minute lengthen life to about 100 years. However more than 15 rounds, say 30 to 35 rounds limit the lifespan, as with a dog for example, to 10 or 15 years.

Quick, shallow breathing is an ageing factor, and not really beneficial for emotional integration and balance. Therefore the first prerequisite in Pranayama is conscious breathing. Learn to maintain the normal breathing rate of 15 rounds per minute. Relax your body and become aware of the breath. Stop thinking and worrying for one minute and the breath rate will drop down to 15. But if you continue to think, the breath rate will be higher. The thinking process affects the breath and the breath affects the thinking process.

By freeing your mind from emotional tension for half an hour, you can become aware of how you breathe. Psycho physiological experiments have proved that during moments of stress and strain the intake of oxygen is very high while consumption is very low, only about 1/10th of the actual need. This means that the greater portion of oxygen intake goes unused. Thus, after learning to breathe consciously 15 rounds per minute, it is necessary to learn to breathe completely to the full capacity of our lungs. This is the second prerequisite of Pranayama.

Chest breathing is incomplete. In Yoga the complete breath consists of abdominal (diaphragmatic) breathing, chest (thoracic) breathing and shoulder breathing. This has to be practiced for some time until you are able to train your system to breathe correctly. Complete breathing is done through the abdomen. In the beginning, practice with your hand on your navel. Relax all the tension in the chest and shoulders. Breathe a little deeper than natural and feel your abdomen expanding and contracting. When this is perfected - inhale, first expanding the abdomen and then the chest in one slow, smooth motion. When the maximum amount of air has been drawn into the lungs, the shoulders will raise automatically. Complete breathing will free you from colds, cough, allergic asthma, sinusitis, migraine and many other problems.

Wrong breathing affects the heart; a person having a heart attack can control it immediately with correct breathing. This means that with the help of Pranayama it is possible to gain complete control over the voluntary as well as the involuntary functions of the heart.

THREE STAGES OF PRANAYAMA
Pranayama is based on the three stages of respiration: Pooraka (inhalation), Kumbhaka (retention) and Rechaka (exhalation). By permuting and controlling these three, different Pranayamas are obtained. Kumbhaka is a very important part of Pranayama, especially for those who suffer from nervous break downs, poor memory and incorrect breathing habits like inhaling in short, quicker shallow breaths. When we do not breathe correctly, the brain is not supplied with sufficient oxygen and therefore breathlessness is experienced.

During Pranayama the bodily secretions are arrested and controlled. Therefore the right time to practice Pranayama is in the morning on an empty stomach. It should not be practiced on a full stomach, not even after tea.

Pranayama is for all people regardless of age, physical or mental condition. Anyone can learn and practice it. However, Pranayama should be taught by a teacher, individually and not collectively. Each person has his own physical and mental constitution. Therefore the teacher has to study his student's particular makeup and according to that the Pranayama and its ratio has to be adjusted.

PRANAYAMA FOR RELAXATION
For some people relaxation means an easy chair, a cup of tea or coffee and television viewing. In Yoga, relaxation means freeing the whole system from tension not only the physical body but also the conscious and subconscious mind. Sometimes when the physical body is resting the mind is not. Sometimes the conscious mind is relaxing but the subconscious mind is not. If you take tranquilizers your conscious mind and body may be relaxed, but deep rooted worrying still goes on. Pranayama can be utilized very effectively to bring about total relaxation and emotional integration, because in this system we maintain perpetual awareness while bringing the mind down to deeper levels of the subconscious.

Abdominal breathing is a good technique for relaxation. This can also be done while lying down. Take a deeper breath than usual and during inhalation feel the movement of the abdomen. Forget your nose. Feel that you are breathing in through the abdomen. Feel the abdomen expanding and contracting with each inhalation and exhalation. Count each breath with total awareness from 100 back to 1 (don't count from 1 to 100). If you make a mistake or lose count, start again from 100. Practice like this- 99 yes, 98 I know, 97 I am aware, 96 I am still counting. It is important to register each number in your conscious awareness. Relaxation techniques stress total awareness of all mental functions, and in this particular practice awareness of the counting is very important. Awareness of the mind enables you to relax, but when you lose this awareness there is tension. So count from 100 back to 1 without losing awareness, without making any mistakes. At the same time feel that the diaphragm is breathing, moving up and down with each inhalation and exhalation.

Next go to the throat. Listen to the sound of the breath and feel that the throat is breathing. Count each round from 100 back to 1. Now move up to the nostrils; keep your concentration between Nasikagra (the tip of the nose) and Bhrumadhya (the eyebrow centre). Don't go beyond that. Feel that the whole breathing process is taking place between the tip of the nose and the eyebrow centre, and count from 100 back to 1.

We have found that abdominal, throat and nose breathing is very good for all those suffering from hypertension or high blood pressure. However, for people with normal blood pressure this practice is not recommended as it may cause their blood pressure to drop below normal. They can do the following technique.

Alternate breathing is a simple technique which anyone can practice. Lie down and feel that you are inhaling through the left nostril and exhaling through the right. Don't use your finger; just feel that you are breathing in through the right nostril and out through the left, and then in through the left and out through the right. This is 1 round. Do 4 rounds of alternate breathing and on the 5th round breathe in through both nostrils. Go on practicing 6,7,8,9 rounds of alternate breathing and on the 10th round breathe in through both nostrils. Remember 1-4, 6-9, 11-14, breathe alternately and 5, 10, 15, breathe through both nostrils. Practice this and in a minute you will feel more relaxed. Alternate breathing is beneficial for everybody. You can start with 15 rounds and work up to 51 rounds maximum. Those having insomnia problem can practice these relaxation techniques before going to sleep & these can be done in any position, lying flat on the back or on either side. Many times during relaxation you will not be able to complete the practice because after 3 or 4 rounds you will feel tranquil and enter into sleep.

Pranayama will revitalize and give you the necessary energy to manage your daily problems and overcome all obstacles on your journey through life. During moments of anxiety, insecurity, fear and passion, instead of fighting with your mind through the intellect, take the help of Pranayama and stabilize yourself. Ujjayi is one of the most important, yet one of the simplest Pranayamas. It is practiced by contracting the glottis. When done correctly Ujjayi sounds like a cat purring or light snoring. When a healthy child sleeps at night, he always breathes by contracting his glottis, and you can hear the breath in his throat. Ujjayi is a deep breathing practice which induces a meditative state. Ujjayi is perfected by relaxing the breath rather than forcing it. If you concentrate on the throat and relax the breath, you will find that you are breathing through the throat. Of course the breath goes through the nostrils, but the glottis is contracted so there is a light snoring sound. Systematic practice of Pranayama will also remove diseases of the eyes, nose and throat. It is the way to mental peace, physical health, revitalization and longevity.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

BENEFITS OF YOGA NIDRA

2012-02-01T23:49:00.000-08:00

In the modern scenario, human life has become very fast, hectic and demanding. The present lifestyle demands adjustment on the part of the individual. Each of us, as per our coping resources, tries to adjust in this changing world. Some adjust by becoming overactive and others by withdrawing from the situation. When we fail to make a proper adjustment according to the demands of the situation, a state of negative stress or distress develops in our personality, which gives rise to mental or psychological problems. In most people the mind always remains in a state of arousal and tension. Yoga nidra, as a technique of Pratyahara, not only provides relaxation to the body and mind but also has a number of other benefits.

BENEFITS OF YOGA NIDRA

Minimizes tension: In the modern world the major international problems are not poverty, drugs or fear of war; it is tension and only tension. A high percentage of people remain in a state of tension and frustration. This continuous level of tension in the body, mind and emotions predisposes the individual towards psychological and psychosomatic disorders. Modern psychology as well as Yogic philosophy believes in three kinds of tension - muscular tensions, emotional tensions and mental tensions - which can be progressively released through the systematic and regular practice of Yoga nidra.

Muscular tension results from nervous and endocrinal imbalances. It manifests in the form of stiffness and rigidity in the physical body. In the practice of Yoga nidra the body is progressively relaxed, which in turn releases the accumulated muscular tensions.

In day to day life individuals fail to express their emotions freely and openly. As a result, the emotions are repressed and manifest in the form of emotional tension. In the practice of Yoga nidra, the practitioner slowly moves towards the deeper realms of the mind where he or she confronts the deep-rooted emotional tensions. When the practitioner recognizes these emotional tensions with full awareness and a witnessing attitude, then repressed emotions are released and the practitioner becomes calm and tranquil.

Due to excessive activity on the mental plane, the mind always remains in a state of arousal, which results in mental tension. Throughout life the mind is fed with negative data. In the practice of Yoga nidra, especially in rotation of consciousness and breath awareness, the mind is relaxed, thereby releasing the mental tensions.

In this way, through the regular and sincere practice of Yoga nidra, tensions at the physical, emotional and mental level can be minimized. According to Swami Sivananda, "A single hour of Yoga nidra is as restful as four hours of conventional sleep".

Trains the mind: The Sankalpa taken in each session of Yoga nidra is perhaps the most effective technique for training the mind. Anything in life can fail you, but not the Sankalpa made during Yoga nidra. The Sankalpa is taken and sowed in the subconscious mind when it is relaxed and receptive. The subconscious mind is very obedient and hence carries out the orders immediately. In Yoga nidra, the Sankalpa trains the subconscious mind, and then the ordinary mind follows the path automatically. The Sankalpa helps in training the mind because it is planted when the mind is relaxed and ready to absorb and accept it. The essential thing is that the resolve should be planted with strong willpower and feeling.

Many people make conscious resolves guided by intellect, which rarely bring results. The Sankalpa taken at the beginning of Yoga nidra is like sowing a seed, and the Sankalpa at the end is like irrigating it. So, the resolve taken in Yoga nidra always brings result, if it is taken sincerely.

Relaxes the mind: The brain is the linking mediator between the mind, body and emotions. In Yoga nidra, intensifying the awareness of the body stimulates the brain. When the awareness is rotated on the different body parts, it not only induces physical relaxation but also clears the nerve pathways to the brain. Each of the body parts has an existing centre in the cerebral white matter, named by researchers as 'motor homunculus' or 'little man'. The sequence of rotation of awareness in Yoga nidra is in accordance with the map in the cerebral white matter of the brain. When the awareness is rotated in the same sequence again and again, it induces a flow of Pranic energy within the neuronal circuit of the motor homunculus of the brain. This Pranic flow brings in a subjective experience of relaxation in the brain.

The state where the brain is completely relaxed results in mental relaxation. The practice of Yoga nidra brings alpha dominance in the brain, which is characterized by mental relaxation.

Clears up the unconscious: From early childhood, we tend to repress many wishes, desires and conflicts. Whenever a situation threatens the ego, the defence mechanisms are called upon and the conflicting situation is repressed or suppressed to the unconscious. All the traumatic experiences, unfulfilled desires and threatening situations are suppressed by the ego to the subconscious and unconscious realms of the mind. In the deeper realms of the mind, this conflicting and frustrating matter does not die but remains alive and later manifests in the form of various pathological symptoms. The repressed desires, wishes and situations remain in the form of symbols in the unconscious mind. During the practice of Yoga nidra, the instructor asks the practitioner to visualize certain symbols and images with a witnessing attitude. If the symbols and images are selected properly, then they are in accordance with the symbols of the unconscious. An abstract association is created between the guided imagery and the associated repressed experiences of the unconscious.

Awakens creativity: Several examples from the past indicate that creativity is a characteristic of a relaxed and calm mind. When the mind is totally relaxed, the awareness slowly enters the deeper realms (subconscious and unconscious) of the mind and the person becomes aware of the creative and intuitive faculties. Whether it be Newton or Einstein or Mozart, all made significant and vital contributions in the field of creativity when they allowed themselves to relax deeply enough for the images and forms of their unconscious mind to manifest as solutions to their particular problems. Regular practice of Yoga nidra helps in making a bridge between the conscious and unconscious mind. Slowly one becomes tuned with the unconscious workings and then the power of creativity automatically awakens.

Enhances memory and learning capacity: The technique of Yoga nidra can be used as an educational tool where the knowledge is transmitted directly into the subconscious mind. The technique of Yoga nidra is helpful in increasing learning and memory capacity. When Yoga nidra is used in education, both hemispheres of the student's brain are involved in learning the subject, whereas in classroom teaching the left hemisphere functions more. In this way, the practice of Yoga nidra involves the total mind in learning.

Counteracts stress: Stress is a cognitive or emotional response made by the individual towards any situation, which demands adjustment. When the demands of the situation exceed the ability of the individual then distress results, which may manifest in mental and physical symptoms of abnormality.

The practice of Yoga nidra helps in building up the coping ability. The practitioner of Yoga nidra slowly becomes aware of the inherent dormant potentialities and thus prevents himself from becoming a victim of distress. Stress-related disorders evolve gradually through four stages. In the first stage, psychological symptoms like anxiety and irritability arise due to overactivation of the sympathetic nervous system. The second stage is characterized by related physical symptoms like high blood pressure, increased heart rate etc. In the third stage, the abnormalities manifest clinically in the organ systems. In the last stage, severe symptoms in particular organs result which need long-term medical management.

Yoga nidra acts both as a preventive and curative therapy in the first three stages of stress-related disease. During stress the sympathetic nervous system becomes activated due to which the organism adopts the 'fight or flight' mechanism. In normal circumstances, the parasympathetic system takes over after the emergency goes. But mostly it has been seen that the sympathetic system remains active most of the time resulting in the experience of distress. In Yoga nidra an attempt is made to activate the parasympathetic system, and slowly a balance between the sympathetic and parasympathetic systems is achieved by inducing complete physical, emotional and mental relaxation. In this way the practice of Yoga nidra counteracts stress.

Manages psychological disorders: When the individual fails to adjust to the situation, then distress results. Some individuals are prone to developing distress due to their unconscious urge to remain tense. When distress continues for a long period, it may result in psychological disorders like neurosis or even psychosis. In the practice of Yoga nidra, the inherent tendency to become tense is rooted out and the individual starts viewing the situation as less demanding.

Manages psychosomatic diseases: When the tensions, conflicts and frustrations of the mind manifest in the form of physical symptoms, those diseases are termed as psychosomatic diseases.
Yoga nidra aims at releasing the suppressed and repressed conflicts from the unconscious, thereby relaxing the mind. When the potent cause (tense mind) of psychosomatic disorders is managed, the disease could also be cured.

Researches also indicate that Yoga nidra as a technique of Meditation can be adopted as a therapeutic technique to cure psychological disorders like anxiety, hostility, insomnia etc. and also psychosomatic diseases like asthma, coronary heart disease, cancer, hypertension etc.

Asthma and Yoga nidra: The practice of various stages of Yoga nidra, like Sankalpa, muscular relaxation, breath awareness and guided imagery have been found to be a significant and effective mode of therapy for asthmatics. Asthmatic patients showed improvement in respiratory function and greater freedom of breathing after intensive training in Yoga nidra.

Cardiac patients and Yoga nidra: Yoga nidra significantly lowered levels of serum cholesterol in cardiac patients. Researches also show that the practice of Yoga nidra lowers the elevated blood pressure levels of hypertensive patients.

Cancer and Yoga nidra: In cancer therapy Yoga nidra works at four different levels:

a) By releasing repressed matter: Researches on cancer have brought out the fact that the repressed and suppressed material of the subconscious and unconscious mind reinforces the multiplication of anarchic tumour cells, resulting in cancer. In Yoga nidra, cancer patients are taught to relax in a true sense. In the state of complete relaxation patients practice the technique of visualization, which helps in bringing up the repressed unconscious matter to the present area of awareness. When these repressions are observed with a witnessing attitude, the ego identity is cut off and no more repression or suppression takes place. In this way, slowly the reinforcing factor of cancer is rooted out.

b) By pranic healing: In the practice of Yoga nidra, the subtle bioplasmic energy, Prana, is awakened and mobilized throughout the body. The practitioner is asked to consciously imagine the flow of light or energy within healing the infected area of the body. Slowly this conscious imagination activates the dormant self-healing capacity and actual healing takes place in the patient. This kind of healing is termed Pranic healing.

c) By mental healing: In Yoga nidra, healing can also be initiated on the mental plane through the technique of visualization. Here the cancer is visualized shrinking in size; an army of white blood cells is visualized fighting the cancer cells. This results in the activation of dormant mental power i.e. the power of the unconscious to heal the infected part. When the body is visualized to be in perfect health again and again, the inherent potency of the mind actually starts healing the cancer.

d) By promoting willpower: In most cases of cancer the patients become devoid of hope and give up the fight against the disease, which further worsens the situation. To overcome cancer, enormous willpower and sustained endurance is needed. For this purpose, Sankalpa is practised in Yoga nidra. The Sankalpa helps in building up willpower and optimism in the patient because it is sowed in the subconscious and unconscious mind again and again.

In this way, by developing confidence, willpower and optimism, by clearing up the unconscious repression and by healing the cancer site at the Pranic and mental levels, Yoga nidra may help to cure cancer.

CONCLUSION
It is very clear that the technique of Yoga nidra has preventive, promotive and curative value. It prevents stress and stress-related disorders by inducing deep physical, emotional and mental relaxation by training the mind to remain calm and quiet and by rooting out the repressed desires and thoughts from the deeper realms of the mind. As a promotive science, Yoga nidra awakens the inherent creativity and promotes the learning and memory abilities of the practitioner. In our present modern lifestyle, where psychological and psychosomatic problems are on the rise, the technique of Yoga nidra may serve as a real boon for mankind.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

YAMAS & NIYAMAS -THE EIGHT FOLD PATH OF THE YOGA

2012-01-26T16:07:00.001-08:00

According to the Yoga Sutras, the Yamas and the Niyamas are the first two steps in the eight-fold path of Yoga which are a series of short sentences of wisdom through which Sage Patanjali conveys his teachings. The Yamas and Niyamas are self-disciplinary qualities that everyone should have and observe for their own spiritual development. One may practice Asanas and have a fit body. One may practice Pranayama and balance the Pranic energy, the Nadis. One may practice Pratyahara and Dhyana and reach deeper state of consciousness, but what use is that if one does not practice the Yamas and Niyamas. The Yamas and Niyamas create a fit and balanced mind.

YAMAS

The five Yamas are Ahimsa (non-violence), Satya (truthfulness), Asteya (abstinence from theft, honesty), Brahmacharya (being established in divine consciousness), and Aparigraha (non-possessiveness). The Yamas are mainly qualities that the spiritual aspirant should have in order to communicate and interact with the outside world and the people living in it.

Ahimsa:
Ahimsa, non-violence, not only means not causing harm or pain to any creature in thought, word or action, but also not having even a hint of aggression within your being. Himsa (violence) is not only physical violence, but also includes manipulation, hurting someone’s feelings, psychic influence and so on. Himsa is not considered to be violence if it is to save your life, or if you kill one in order to save many. It will be easier to observe Ahimsa if we remember that whatever we do, good or bad, will come back to us in this life or in the next, whether we believe in reincarnation or not. Good actions produce good results, while bad actions produce bad results. This is called (the law of) Karma and you can’t escape it. Someone is always watching over you.

A good example is the story of the Sufi saint who called his disciples together and said, “I have five birds, one for each of you. Take them and kill them in separate places, but no one must see you doing it. When you bring them here, we’ll have a feast.” So they all came back sooner or later and gave explanations about where they killed their birds and how no one saw them. When the last disciple came, he said “I’m sorry Guruji, I failed you. I could not kill it. Wherever I went, I felt as though someone was watching me.” He turned out to be the best disciple.

Satya:
Satya, or truth, is the second Yama, and also a very important qualification. Satya is not merely abstinence from telling lies, but also the ability to see the truth, to be aware of the truth behind everything. If you tell people what they should or should not do and then do whatever pleases you, you are a hypocrite. You say one thing and do another, thereby not being true even to yourself. One lies to escape the consequences of the actions of oneself or one’s associate. This is a manifestation of the petty mind. Therefore, Satya also helps in overcoming the petty mind.

Asteya:
Asteya, the third Yama, is commonly known as honesty (in the sense of ‘abstinence from theft’). To be able to follow Asteya, we must be satisfied with what we have, our personal belongings, our way of thinking, what we do, where we are, who we are, etc. In other words, we must not be greedy and should try to be contented. We steal things because we desire them. To be able or to be strong enough to resist the temptation to steal the object that one desires, one’s mind must be strong. Hence, through mastering Asteya, one purifies the mind of desires and Vrittis.

Brahmacharya:
To most people, following Brahmacharya would mean suppression of desires. Brahmacharya should not be suppression, and suppression is not the remedy for overcoming the lower mind or controlling any of its instinctive drives. Unless one is established in the higher mind, suppression is of no avail. One may be able to stop oneself from satisfying any of these instincts, but one cannot suppress the mind from dwelling upon them continually. That is not Brahmacharya, being established in the higher mind, and the higher mind does not waste time by dwelling on such matters.

There is a story about two monks on a pilgrimage in (supposedly) strict brahmacharya. When they come across a lady unable to cross a large puddle, the senior monk carries her across to safety. Shocked, the younger monk eventually remonstrates with the senior monk, who replies, “You are still carrying her in your head while I left her by the banks of the puddle!” The younger monk is a perfect example of the opposite of Brahmacharya.

Swami Satyananda says, “When firmly established in Brahmacharya, the Yogi gains vigour, energy and courage, whereby he becomes free from the fear of death. Thus, Brahmacharya is an important way of overcoming the Klesha called Abhinivesha, which is fear of death.”

Aparigraha:
Aparigraha, the fifth and last of the Yamas, is non-possessiveness (also known as abstinence from greed). It is actually complete freedom from greed or covetousness. You should not try to possess more than you minimally need. When we become non-possessive or non-attached, we become impartial and in that way the conditioned love, affection, compassion and so on becomes unconditional, and not merely restricted to family, friends, relations, etc.

NIYAMAS

The Niyamas are the self-disciplinary qualities which are entirely devoted to helping the aspirant on their spiritual journey. The five niyamas, or five fixed rules of self-discipline, are: Shaucha (cleanliness), Santosha (contentment), Tapas (austerity), Swadhyaya (study of the self) and Ishwara Pranidhana (complete self-surrender to God).

Shaucha:
Shaucha, cleanliness, is the first Niyama. Not only external cleanliness, like having a shower, brushing your teeth, etc., but purity of actions, purity of mind from evil and distracting, unnecessary thoughts and from bad, haunting memories. Cleanliness of the environment and of oneself is necessary for hygienic reasons, but the state of the environment also affects your mind. If it is clean and tidy, you will become more centred and will be able to concentrate properly, but if it is an unhygienic, messy or untidy environment, your mind may become disorganized. That is why it is better to tidy up your room in the morning. Such things seem trivial, but they help to keep the mind free of clutter and make it sharp and clear. In other words, practicing Shaucha on the physical plane also affects the mind on the pranic and mental levels.

Sage Patanjali says in the Yoga Sutras that by practicing shaucha on the physical plane, one gains indifference towards the body and non-attachment towards others in the course of time. He says that when your mind is pure through shaucha, you become cheerful and fit to practice concentration (dharana) and sense control (pratyahara), as the mirror of the mind is clean and, therefore, you are able to see your real self reflected in it.

Santosha:
Santosha, contentment or satisfaction, is the second Niyama. Santosha is being content with one’s actions and with what one has, what one is, where one is, and with what one has done or what one is doing. It also means to be content about where one is, whether it be concerning time or space. You should not daydream about the future nor should your mind linger in the past. Be content with where you are, or you will never be happy or feel true satisfaction. Also, Santosha is being content with what one is. If you do not like being what you are, you won’t find any happiness in life either. You have to be contented with what you do, if you have done your best. A beggar is a king if he is contented with what he has, while a king is like a beggar if he still desires more riches to add to his treasure troves and vaults by imposing more taxes on the poor.

Tapasya:
The third Niyama is Tapasya (Tapas), austerity or moderation – depending upon one’s capacity. The main purpose of attaining Tapasya is to be able to meditate properly. It creates a controlled mind which will not accept any interference from the body, like “I’m thirsty!” or “I want food!” or “that hurts!” etc. It also hardens the body, so that these desires aren’t too frequent. It strengthens the organs and makes them healthy in order not to experience painful distractions during meditation. Thus it leads to Pratyahara or abstraction of the senses.

Swadhyaya:
Swadhyaya is the fourth Niyama. Swa means ‘self’ here; therefore, swadhyaya is actually the study of the self, or self-analysis. One must be the Drashta, the witness, the observer. The higher type of knowledge is actual experience, while the lower form is learning directly from books and further lower form is learning from books but not understanding a thing that one is reading. Through Swadhyaya we can improve ourselves and guide ourselves on the right path to some extent without the help of the Guru.

Ishwara Pranidhana:
Ishwara Pranidhana, or complete self-surrender to God, is the last Niyama. It is the time when one completely lets go of all ego and surrenders to destiny. Sage Patanjali says in the Yoga Sutras that one can even attain the highest form of Samadhi, the final stage before Kaivalya, if one can truly and fully surrender to God. Your self-surrender should be free and unconditional.

There is a story about a dedicated monk deep in Meditation in his cave. Suddenly there was a freak flood and the town nearby was filled with gushing water. Some good-natured people paddled laboriously on their little raft to try and save the monk. But when they reached his cave, the monk said, “Do not worry. I am a pious man who has been serving God all his life. God will not desert me now. Never fear, He will come and save me with His own hands.”A few minutes later a yacht with five men arrived. They attempted to rescue the monk, but received the same reply. Finally, a rescue helicopter arrived and hovered outside the cave, but the monk sent them away.The water rose, flooded the monk’s abode and he drowned. When he reached heaven he said to God, “I’ve been worshipping you all my life and yet you didn’t come and save me when I needed you the most!” And God replied “Well, I don’t know what you expected. First I sent you a raft, then a yacht, then a first class helicopter, and you only said silly things like ‘God will save me with His own hands.’ The raft, yacht and helicopter were my hands.”
It all seems to be a mental process, however, the physical outcome is that when one surrenders to and realizes Ishwara, one never remains the same because one cannot realize God if one has even the smallest hint of a human ego.

CONCLUSION

The Yamas and Niyamas are all in a way interrelated, so they don’t allow you to skip any of them if you are sincere in your desire to master them. Also, the Yamas and Niyamas are not meant only for Yogis and Sannyasins, but for everyone to practice. You can, for example, take one of the Yamas or Niyamas that you like and practice it until you think you’ve perfected it; and then go on to another one, and so on until you’ve perfected them all! So keep practicing the Yamas and Niyamas, even while you are practicing another branch of the eight-fold path.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE MAHA MRITYUNJAYA MANTRA

2012-01-19T00:39:00.001-08:00

The Maha Mrityunjaya Mantra is a life-giving Mantra. This Mantra wards off deaths by snake-bites, lightening and accidents of all descriptions such as motor-accidents, fire-accidents, cycle-accidents, water-accidents, air-accidents. Besides, it has a great curative effect when chanted with sincerity, faith and devotion by anybody or in any place where you wish to create a positive, protective and high energy environment. This Mantra is also chanted during auspicious occasions such as initiation ceremonies, birthdays and Havans that will bestow on you health, long life, peace, prosperity and Moksha.

MEANING OF MAHA MRITYUNJAYA MANTRA
The Sanskrit word Maha means ‘great’, Mrityu means ‘death’ and Jaya means ‘victory’. Mantra is a word of great power that can give protection against negative forces and even change one’s destiny. The Mahamrityunjaya Mantra consists of 34 Aksharas (literally ‘imperishable’) or eternal sounds, and is as follows:

MAHA MRITYUNJAYA MANTRA
Om Trayambakam Yajaamahe
Sugandhim Pushtivardhanam
Urvaarukamiva Bandhanaan
Mrityormuksheeya Maamritaat

॥ महामृत्युञ्जय मन्त्र॥
ॐ त्र्यंबकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय मामृतात्॥

The literal meaning of the Mantra is as follows: “We worship the three-eyed one (Lord Shiva) who is fragrant (in a state of supreme bliss), and who sustains all living beings. May He liberate us from the eternal cycle of birth and death. May He lead us to immortality, just as the cucumber is released from its bondage (the vine to which it is attached).”

BENEFITS OF CHANTING THE MAHA MRITYUNJAYA MANTRA
• The Mahamrityunjaya Mantra is Lord Siva’s Mantra. It bestows long life (Deergha Ayush), peace (Shanti), wealth (Aishwarya), prosperity (Pushti), satisfaction (Tushti) and immortality (Moksha). It is a potent combination of sounds that, if repeated with faith, dedication and perseverance over a period of time, leads not only to victory over the fear of death, but eventually to victory over death itself or Moksha (liberation). It is, therefore, also known as ‘Moksha Mantra’.
• It is stimulating and heating (unlike the Gayatri Mantra, which is soothing and cooling). It bestows longevity, and is designed to cure illness.
• It wards off evil or negative forces by creating a protective psychic shield around the practitioner. It destroys sorrow and poverty, and fulfills all of one’s desires.
• Anyone who wishes to remove obstacles in life and overcome difficult situations or illness, should repeat this Mantra regularly. If chanted a minimum of eleven times, last thing at night, it will ensure a better sleep and more positive dreams.

BACKGROUND TO MAHA MRITYUNJAYA MANTRA
The Mahamrityunjaya Mantra is from the Krishna Yajur Veda. Mrityunjaya is another name for Lord Shiva, the great Yogi who is actually said to have existed and to have conquered death. Shiva is also the Prateek or symbol of consciousness and has three aspects: Shanta roopa or ‘peaceful form’, Raudra Roopa or ‘fierce form’, and Dhyaanastha Roopa or ‘form engrossed in Meditation’. The devata of the Mahamrityunjaya Mantra is Rudra or Raudra, who represents Lord Shiva in his fierce and destructive aspect.

This Mantra was revealed to the great Rishi Vashishtha (who is said to have been born from a pitcher) while he was in a state of deep Meditation. It is to be found in Shree Rudra Prashnaha from the fifth chapter of the Taittiriya Upanishad, which belongs to the Yajur Veda. It is also mentioned in many places in the Rig, Yajur and Sama Vedas. The Mantra itself is actually comprised from Mantras which are found in the three Vedas: The Rig Veda (7th Mandal, 59th chapter, 12th Mantra), the Yajur Veda (3rd chapter, 60th Mantra), and the Atharva Veda (14th Mandal, 1st chapter, 17th Mantra).

The Mahamrityunjaya Mantra is also to be found in the Ayurvedic scriptures. In the Prakriti Khanda of the Brahma Vaivarta Purana, it has been said that Lord Shri Krishna gave the knowledge of Mrityunjaya to the wife of Sage Angira. In the Sati Khand of the Shiva Purana, Shukracharya (guru of the demons) himself has called it Mrita Sanjeevani Vidya (the knowledge which leads to eternal life). Shukracharya expounded it to Sage Dadhichi.

HOW TO CHANT MAHA MRITYUNJAYA MANTRA
The Mantra can be chanted alone, individually. It can also be chanted in small groups sitting in a circle. However, it is most powerful when chanted in large groups sitting in even, orderly rows. It is most beneficial when performed on an empty or at least half-empty stomach. A Mala (rosary) of 108 beads can be held in the right hand, just level with the heart, in the centre of the chest (the kshetram or trigger point for Anahata Chakra, the heart centre). It is best to use your Japa Mala, however, any other Mala of your choice can also be used. The Mantra is chanted 108 times in a constant fixed rhythm.

One person should lead the chanting by repeating the Mantra once (or even twice to set the speed and Swara), then the others may join in for the remaining 107 (or six) japas. In this way the group will be able to chant together in chorus as one voice, and the effect and build-up of energy will thus be greater. The person guiding the chanting should make sure the speed is kept constant.

Pronunciation: The pronunciation should be correct for the Mantra to be really effective. Many people chant ‘Bandhanaat’ instead of ‘Bandhanaan’. ‘Bandhanaan’ is the more perfect pronunciation.

Breath: The Mahamrityunjaya Mantra is usually chanted in two parts, with a breath in between for ease of chanting and beauty of flow. This breath is taken at the end of the first line, after ‘Pushthivardhanam’. Of course, there is nothing to prevent the practitioner chanting it in one breath if he so wishes, but this will not be possible for everyone. The Mantra can also be divided into four and used during the practice of simple Nadi Shodhana Pranayama (psychic network purification). The process is as follows:

Breathing in through the left nostril, repeat mentally, “Om Tryambakam Yajaamahe”; breathing out through the left nostril repeat mentally, “Sugandhim Pushthivardhanam”; breathing in through the right nostril repeat mentally, “Urvaarukamiva Bandhanaan”; breathing out through the left nostril repeat mentally “Mrityormuksheeya Maamritaat”.

Speed and sound: When chanted dynamically, at a fast speed, the Mahamrityunjaya Mantra generates a very powerful energy, and is at its most effective potency. One remains alert, stimulated and energized. It can also be chanted slowly in a relaxed way, but the energy tends to drop and drag if it is done too slowly. Also, people tend to become too introverted and even sleep or lose interest. The body also begins to complain because it has to sit for too long. A medium speed is most comfortable for the majority of people, and provides a nice balance (the middle path being the Yogic way). However, whichever speed you decide to adopt, remember that it should be constant from beginning to end, creating a synchronized and melodious sound, to uplift the mind and spirit.

All those taking part in the chanting should blend their voices together, so the overall effect is like the gentle and soothing hum of bees. No voice should predominate, except of course the voice of the person who is guiding the chanting. Everyone should try to remain aware throughout the chanting of the speed and the Swara (notes), and harmonize their chanting with the voices of those around them. There is a tendency, as the chanting progresses, for people to become introverted (or tired) and for the chanting to slow down. Just one person in a large group, who has a loud or discordant voice, can bring down the energy level of the whole group and disturb the harmony. The leader is there to see that this does not happen. So, a very important element in the chanting is awareness! The secret is that one should be neither too introverted nor too extroverted but poised somewhere in between on the threshold that divides the two states.

PREPARING TO CHANT
• Imagine that you are in the Himalayas, sitting alone beside the crystal clear, dark blue Manasarovar Lake. (Pause)
• Before you, in the distance, is the snow-capped peak of Mount Kailash, the presence of which is overpowering. (Pause) Surrender to it and feel that you are in the home of the Gods, the abode of Lord Shiva. (Pause)
• There is no sound, no vibration. All around you is the open blue sky, the vast space of pure consciousness. You have nothing to do there but sit down quiet and still, like one of the Gods, peaceful within and without, and close your eyes. (Pause)
• Become aware of the presence of Lord Shiva (supreme consciousness) all around you and penetrating you, as you sit in your chosen Asana, ready to chant the Mahamrityunjaya Mantra. (Pause)
• Your head and spine are upright and straight and your hands are resting on the knees in Chin or Jnana Mudra. You are watching the breath coming and going in the nostrils as the mind becomes more and more calm and steady and relaxed. (Pause)
• In your right hand you are holding a Mala with which to count the 108 Shiva Mantras, and your awareness is fixed at Bhrumadhya (the eyebrow centre) where it will remain throughout the chanting. (Pause)
• Before commencing, you will chant the Mantra Om, long and deeply, three times. Then you will start chanting the Mahamrityunjaya Mantra, visualizing Lord Shiva (or your Ishta Devata/symbol) throughout, at the eyebrow centre.

ENDING THE CHANTING
• When you have finished chanting, sit for a few minutes in the profound stillness and silence of the Himalayas, which lies within your own self. (Pause)
• Now become aware of the protective psychic energy field which you have created around yourself with the chanting of the Mahamrityunjaya Mantra. (Pause)
• Know that you will carry that protection with you wherever you go until you chant again next week. Think of anyone whom you would like to include within this field, someone sick or in need of help. Project the energy out to them. (Pause)
• Feel that Lord Shiva or the power of pure consciousness is sitting in your heart, radiating his blessings and energy out to you, and to them also. (Pause)
• Mentally, bow to him and feel the power of his Mantra pervading your entire being. (Pause)

May the Mahamrityunjaya Mantra uplift your life and help you (and others) overcome all the difficulties that may lay before you.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE VALUE OF YOGA IN EVERYDAY LIFE

2012-01-10T02:38:00.000-08:00

To live in peace and harmony, without being thrown out of balance by the ups and downs of life is really not so hard and yet not so easy though it is the aim of every living being. From a Yogic perspective this means to live life fully, to flow with life and to accept whatever life brings, rather than fighting against life and the circumstances that we live in. Yoga, as an age-old system, has always been a practical science of living which teaches us the tools for a balanced, harmonious life. It is a system which explains the functioning of the human mind and the various levels of consciousness with the aim of unfolding the dormant potential in everyone. It offers practical ways of mastering the mind and evolving the consciousness from the gross to the subtle or super consciousness.

Yoga psychology is the oldest and broadest body of knowledge about human psychology. It is as valid today as it was 5,000 years ago, encompassing self-management as well as the management of relationships, and dealing with all issues of life so that one may live harmoniously. How can we manage ourselves? How can we overcome conflict, and have peaceful and co-operative relationships with others? How can Yoga help? Before trying to answer these questions, we first examine the Yogic understanding of human nature. The true nature of every human being is love and joy (ananda). But due to pain and suffering the individual forgets about his/her true nature and feels an emptiness inside. Because there is no peace, no harmony, no stability inside, we search these outside- in people, drugs, media, consumerism, power, money. A child expresses love and feelings freely in a natural way because he is yet to be exposed to the world.

THE VALUE OF YOGA
Regular practice of Yoga over an extended period of time can help us to get in touch with our inner core. For example, the physical postures (asanas) harmonize the body and balance the nervous system. The breathing practices (pranayama) calm and balance body and mind. The relaxation practices (yoga nidra) release tensions at various levels of the body and mind and lead to an inner sense of harmony. Other practices such as selfless service (karma yoga), truthful self enquiry (swadhyaya), seeking the company of the wise or reading inspiring books (satsang), doing good and developing compassion (seva), chanting sacred sounds (mantra), singing devotional songs (kirtan) and having an intensity of purpose (sankalpa) are to open the protective shield that hides our true nature.

DEMONSTRATION OF YOGA PSYCHOLOGY AND MODERN PSYCHOTHERAPY
It is interesting to note that some schools of modern psychology have a worldview and a view of personality development quite compatible with the Yogic perspective.

Self- management:
To become master of oneself – in the sense of disciplining the mind including one’s thoughts, actions and speech – is an ideal aspired for by schools of philosophy and spiritual traditions alike. As the saying goes, “The journey across the world starts with one step.” So the first step is to practice mastery of oneself in daily life. This can be a complete practice in itself and lead to perfection. Self-management relates to the ability to deal with one’s emotions, to cope with conflict, pain (physical/psychological), illness, losses/separations, to manage one’s needs, desires, ambitions, to fully do one’s allotted duties with a stable mind and a strong and healthy body.

Awareness is the key:
Awareness is a key principle underlying all Yogic practices and the key to unlocking the door to our true nature. Awareness is also the foundation for managing one’s emotions and relationships, for achieving excellence in one’s work and activities, and for acceptance of oneself – for any skilful action. The practice of awareness during the day is an important practice in itself (and an essential part of Karma Yoga). You may find that practicing awareness during the day has multiple benefits, such as: heightened concentration, a relaxed and focused mind, gaining control over one’s actions, changing from being driven to setting one’s own pace and choosing the most appropriate action.

Practicing awareness during the day:
Take ‘time out’ at regular intervals or whenever certain signals occur such as when the telephone rings, before meals, walking up the stairs, washing your hands, looking at your watch, or whenever you remember. Witnessing the breath and breathing rhythm, the surroundings (sounds, colours, smells), witnessing one’s thoughts and feelings – and becoming aware of how you automatically slow down by being aware.

The management of emotions:
To be able to handle one’s emotions is the foundation of inner and outer harmony. Witnessing emotions as they arise, and ‘embracing’ the emotions with awareness and an attitude of acceptance and kindness, will help to transform unwholesome emotions e.g outbursts of anger into wholesome emotions e.g compassion. If anger arises, witness the fact that anger has arisen and embrace your anger like a loving mother embraces her little child. If you feel depressed, notice that there is depression and witness the feelings with compassion and understanding. It is very important not to criticize, blame or condemn yourself for unwanted feelings, but rather to witness the emotions arising with compassion and understanding.

Remember that feelings, emotions – and thoughts for that matter – usually come without being asked for. Often, they take us by surprise. With regular practice of awareness, it will become easier to remain stable in any situation that arises and to regain clarity of mind. This gives you the freedom to act as you wish and not as you feel compelled by your emotions and compulsive thoughts. It is important to distinguish between being caught up in a feeling and becoming aware that you are being swept away by it. The key is to bring ’Head, Heart and Hands’ into harmony.

Attitudes of kindness, understanding and fearlessness:
As beginners in Yoga, we often only realize what happened (witness) after we have shattered the porcelain – when things have got out of hand. This gives you the opportunity to practice patience with yourself. Be kind to yourself and give yourself the same chance that a child is given when learning to walk. The child that is learning to keep balance while walking on two feet will stumble and fall many times – and we would not chastise the child for every fall.

The only cure for the ‘wounds’ of the past is the attitude of acceptance and kindness. Suppression, on the other hand, or fighting against the emotions makes sure that they will express themselves at a later time with additional force. Deep inside each of us is a little child sitting in a corner and crying. And no one is there to take care of it. I am the child who suffers and I am the one who takes care of that little child. In addition to kindness and understanding, the ‘fearless attitude of a hero is required, in order to become master of one’s emotions.

Breathing and the management of emotions:
There is a close connection between breathing patterns and emotions. With some experience in breathing techniques we can influence our emotions in a positive way. For example, in situations of high stress or when fear or anger is aroused (in situations of high emotional arousal) the practice of slow deep breathing (diaphragmatic/abdominal breathing) or breath awareness, particularly alternate nostril breathing (anuloma viloma or nadi shodhana, ujjayi pranayama), are very effective in calming down and re-establishing one’s balance and clarity of mind in short periods of time. The Yogic breathing techniques allow one to: slow down; take ‘time out’ to interrupt conditioned reaction patterns and block the impulse to react; establish full awareness of one’s own mental state, one’s emotions, the situation, and the needs of others; take self-responsibility for selecting the most appropriate response;
Managing relationships and understanding others:

A frequent source of conflict, stress and even illness has its root in our lack of true understanding of situations and of people (avidya) and – above all – of ourselves. In the course of development we have become self centred (egocentric), seeing the world only from our perspective (the so-called tunnel vision). When our needs are frustrated, we take personal offence and interpret this as lack of love. We feel hurt and in turn withdraw, sulk and become depressed – or we react with anger, criticize, attack and shoot poisonous arrows. Conflict follows and since the other party also feels aggrieved and misunderstood, an escalation of the conflict and verbal or physical abuse and violence may ensue. Management of oneself is the basis of good relationships. Only if I am completely with myself can I be completely there for others. The greatest gift of Love is to give your full presence.

As inside so outside:
As I meet myself so I meet others, as I see myself so I see others. If I am very critical of myself, I tend to find fault with others. First there must be love for ourselves, then love can be expressed outside. First there must be the fostering and developing of our own inner goodness and then expressing that goodness in society.

The practice of active listening:
This can be a practice for a group, in which case let the participants form pairs. It is also a very beneficial practice with your kins, and can heal many wounds.
The rules of the game are:
• Decide who is to be the listener and who the speaker.
• Decide on the length of time (suggestion: 5–10 minutes to begin with).
• Close your eyes become aware of your body and breath and practice a few rounds of deep breathing (to establish awareness in the here and now).
• The speaker speaks truthfully on an issue of importance to him/herself.
• The listener listens with full attention but does not ask any questions,does not make comments or sounds of agreement/ disagreement. Rather, the listener is fully present and concentrated.
• The listener tries to understand what the speaker wants to express.
• After the designated time, share your experiences. The speaker reflects upon the experience of having had as much uninterrupted time to being listened to as he/she needed, and the listener shares his/her observations about their listening habits (impulse to interrupt and comment a wandering mind, etc.) and the experience of keen listening.
• Reflect on the closeness and understanding that evolves from active listening.

Dealing with conflict – the culture of fighting fairly:
To handle relationships well, it is important to learn to deal with conflicts. Conflict is a part of life and as inevitable as change. Conflict indicates that there are different perspectives, that there are a variety of interests and that something may need to be changed or given up altogether. Conflict is a chance to re-examine oneself, to re-examine the situation and to practice putting oneself in the shoes of the other person. One way of dealing with conflict is learning some of the principles of fair fighting as summarized below:

Culture of fair fighting:
Do’s
• Stating one’s point of view.
• Considerate non-harmful speech (ahimsa): learn to speak truthfully and honestly when it is appropriate, otherwise be still.
• Skill of active listening, which implies trying to understand the message behind the words.
Dont's
• Criticizing.
• Blaming, shaming.
• Fault finding.
• Inducing guilt.

Gaining control over one’s speech is one of the hardest practices and it is the most essential for harmony in relationships. Wisdom and discrimination (viveka) are required to know: what to say, when, to whom, in what tone of voice, and with what expression of emotion.

CONCLUSION:
Living in harmony with oneself and one’s inner nature, and with others, are high goals as well as the secret wishes of most people. Yoga provides a system of practices that help approach that goal. Yoga can help develop the inherent goodness in people which can then be expressed externally. If we achieve that, we will undoubtedly contribute to a better world and live happier lives. Love and laughter, compassion and a sense of humour are important ingredients in the delicious meal of a happy life. This is the greatest of all Yogas.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

A YOGA CLASS FOR THE DISABLED

2012-01-06T03:38:00.001-08:00

Yoga has its role to play in the lives of people of all ages and nationalities. However it has particular benefit for those who are disabled because it works on three levels-the physical, the mental, spiritual and maintains an integrated development. For physical health, Yogasanas and Pranayama can be often utilized to improve sluggish blood circulation in defective limbs, to improve and stimulate nerve functions and to develop weak muscles and bring them under conscious control. For mental health, Yoga definitely helps disabled children to realize their potential and to lead creative, productive lives, so that they can be of maximum use to themselves, their families and society as a whole beacause they have brilliant minds and the capacity to reach the highest degree levels.For spiritual health, though in spirit there is no diability whatsoever still through Yoga many disabled peolple come to realize that there is much more to their nature than the limitations imposed upon them by a mere physical defect.

HOW TO TEACH THEM YOGA

Let’s begin the class:

Warming up:
Form a circle and start with music, songs or kirtan, just about anything.

Yogasanas:
Now begin in a circle on the floor, lying on the back, then move onto the side, to the front, into Vajrasana, to seated Asanas and then to the standing position. Transition from one level to the other can be quite challenging for some. Being in a circle creates a feeling of unity, trust and connection, and enables you to observe all quite easily.

You participate in many of the Asanas so that students can be visually reminded of that Asana. Moving around the class and assisting when needed either physically (with permission) or verbally is a technique frequently used.

Balancing Asanas can also be attempted in a circle, holding each other’s hands or shoulders for support. This enables success for most and a feeling of being part of the group even if unable to balance.

You keep the classes similar from week to week so that students become familiar with the Asanas, and this has been beneficial in ways. The students should be encouraged to do regular exercise and should often do the Yoga Asanas they have learnt.

The following Asanas can be emphasized throughout the class as many of the students have larger bodies and need to keep moving the joints in particular.

Exercise 1: Toe Bending
Assume the sitting posture with legs stretched directly in front of the body. Place the hands on the floor by the side of the trunk. Lean backward, taking support on the straight arms. Become aware of the toes.

Move the toes of both feet slowly backward and forward, keeping the feet rigid. Repeat 10 times.

Exercise 2: Ankle Bending
Remain in the base position as in exercise 1. Move both feet backward and forward as much as possible, bending them from the ankle joints. Repeat 10 times.

Exercise 3: Ankle Rotation
Remain in the base position as in exercise 1. Separate the legs, keeping them straight. Keep the heels in contact with the floor. Rotate the right foot clockwise about the ankle. Repeat 10 times.
Rotate the right foot in the same way, but anticlockwise. Repeat 10 times. Repeat the same procedure with the left foot. Then rotate both feet together.

Exercise 4: Ankle Crank
Assume the base position. Place the right ankle on the left thigh. With the assistance of the left hand, rotate the right foot clockwise 10 times then anticlockwise 10 times.
Repeat the same procedure with the left foot.

Exercise 5: Knee Bending
Assume the base position. Bend the right leg at the knee and clasp the hands under the right thigh. Straighten the right leg without allowing the heel or toe to touch the ground. Keep the hands under the right thigh but allow the arms to straighten. Bend the right leg as much as possible at the knee, bringing the heel near the right buttock. Repeat 10 times.
Now repeat the same procedure with the left leg.

Exercise 6: Dynamic Spinal Twist
Assume the base position. Separate the legs as much as is comfortable. Keeping the arms straight, bring the right hand to the left big toe and stretch the left arm behind the back. Keep both arms in one straight line. Turn the head and look backward, directing the gaze to the left hand. Turn the trunk in the opposite direction; bring the left hand to the right big toe and stretch the right arm behind. This is one round. Repeat 10 or 20 times.
At the beginning, do the exercise slowly, then gradually increase the speed.

Exercise 7: Half Butterfly
Assume the base position. Fold the right leg and place the right foot on the left thigh. Place the left hand on the left knee and the right hand on top of the bent right knee. Gently move the bent leg up and down with the right hand, allowing the muscles of the leg to relax as much as possible. Continue this exercise until the right knee starts to touch or nearly touch the floor.
Repeat the same process with the left knee.
After some days or weeks of practice, the knee should comfortably rest on the floor without effort.

Exercise 8: Full Butterfly – i
In the base position, bring the soles of the feet together. Try to bring the heels as close to the body as possible. Interlock the fingers and place them under the foot. Gently push the knees towards the ground, utilizing the elbows, and bend the body forward. Try to touch the ground with the head; this will be difficult initially.

Exercise 8: Full Butterfly – ii
Keeping the soles of the feet together, place the hands on the knees. Utilizing the arms, push the knees towards the ground, allowing them to bounce upward again. Repeat 20 or more times.

Exercise 8: Full Butterfly-iii
Maintain the same position, but place the hands on the floor behind and to the side of the back, keeping the arms straight. Move the knees up and down 20 times or more.

Exercise 9: Hand Clenching
Hold the arms straight out in front of the body, so that they are on the same horizontal plane as the shoulders. Stretch and tense the fingers of both hands. Close the fingers over the thumbs to make a tight fist. Again stretch and tense the fingers. Repeat this movement10 times.

Exercise 10: Wrist Bending
Maintain the same position as in exercise 9. Bend the hands at the wrist, as if you are pressing the palms against a wall. From the upward pointing of the fingers, bend the hands at the wrist and point the fingers downward. Again point the fingers upward. Repeat 10 times.

Exercise 11: Wrist Joint Rotation
Stay in the same position as in exercise 10, but with only the right hand extended. Clench the right fist and rotate it clockwise 10 times about the wrist. Then rotate the fist anti-clockwise 10 times. Repeat the same movement with the left hand.
Extend both arms in front of the body with the fists clenched. Rotate the fists together, 10 times clockwise and then 10 times anti-clockwise.

Exercise 12: Elbow Bending
Maintain the same position as in 11, but hold both arms outstretched with the hands open and the palms upwards. Bend both arms at the elbows, touch the shoulders with fingers and then straighten the arms again. Repeat 10 times.

Exercise 12: Variation-i
Perform the same exercise but with the arms extended sideways- Repeat 10 times.

Exercise 13: Shoulder Socket Rotation
Stay in the same position as in exercise 12, variation-i. Make a circular movement from the shoulder joints, keeping the fingers in contact with the shoulders. Repeat 10 times clockwise, then 10 times anti-clockwise. Try to make the circular movement of each elbow as large as possible, bringing the two elbows in contact with each other in front of the chest.

Exercise 14: Neck Movement-i
Assume the base position. Slowly move the head backwards and forwards 10 times.

Exercise 14: Neck Movement-ii
Slowly tilt the head to the left and to the right, first while facing directly forward and then while turning the head to the left and right. Repeat both methods 10 times.

Exercise 14: Neck Movement-iii
Slowly rotate the head in as large a circle as possible, 10 times clockwise and then 10 times anticlockwise. Do not strain.

Some more Asanas:

Utthanpadasana, Chakrapadasana, Pada Sanchalanasana, Naukasana, Shavasana, Gatyatmak Meru Vakrasana (Dynamic spinal twist), Chakki Chalana, Nauka Sanchalana, Vajrasana, Marjariasana, Vyaghrasana, Shashankasana, Ushtrasana, Shashank Bhujangasana, Makarasana. Asanas help to remove extra fat from the abdomen, hips and thighs. Have fun with many of the Asanas as they are based on animal movements, and sounds of those animals are sometimes heard. Even Bhramari Pranayama sound (humming bee breath) is very popular with the students. At the end of each term you provide an opportunity for students to demonstrate their favourite Asana and have the others join them.

As they age, gain weight and lose some mobility, chairs can be brought in and postures can be modified. Students have various ‘conditions’, including Down’s Syndrome, autism, epilepsy and other unknown disabilities. Their abilities range from being able to perform most of the Asanas to attempting some, or relaxing when unable to move into them.

Pranyama:
Pranayama consists of Bhramari, Nadi shodhana (alternate nostril breathing) and abdominal breathing. A form of Nadi shodhana is sometimes performed from Makarasana (crocodile pose), by lifting one leg as they breathe in, lowering the leg as they breathe out, and changing legs alternately. It is also an excellent practice for coordination, for lower back problems and stimulating correct breathing.

As many are mouth breathers, emphasis is placed on breathing with the mouth closed, head up and a slower breath. Upper respiratory tract infections are common so encouragement to keep the mouth closed is beneficial.

Yoga Nidra:
End each session with Yoga nidra. Music can be played quietly in the background during this time as it helps them with settling. In the beginning, Yoga nidra should start for about five minutes, as it is all the time they could lie still. Then it can be done for about ten to fifteen minutes. Keeping language simple is essential for the body rotation stage. Visualizations involve familiar aspects of nature, such as walks at the beach, exploring a park or bush and rural settings. By the end of the hour session, the students will leave in a more relaxed state than when they had entered.

Benefits:
I’ve noticed the following since I started classes with these special groups of people :-
An increase in flexibility in many; a willingness to try anything; an ability to remember many of the Asanas and the order we often do them in; an increased awareness of their body parts; being able to breathe more slowly and deeply in some of the classes and becoming calmer by the end of each session.

I would encourage Yoga teachers to take on the experience of teaching disabled clients as no matter how you feel, they are sure to bring you into the moment totally, to make you smile and laugh. An attitude of fun, love, trust, perseverance and patience is needed when conducting these classes and has a tenfold reward. Their Aum chanting is a special gem in the lotus!

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

KOSHAS / SHEATHS

2011-12-27T03:30:00.000-08:00

Body, mind and spirit are interconnected, interrelated and interpenetrating. Therefore, a person is a combination of three things: firstly; the gross body, secondly; the subtle or astral body and thirdly; the causal body or unconscious. These three bodies constitute you, me and everyone, but there are gross divisions, broad classifications. Each body has a dimension and a layer and in Vedanta, they are known as Koshas which means ‘Sheaths’. These Koshas are five in number and they are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya which surround this body in much the same way as the inner core of an onion is covered by layers of skin. Only, in the case of Koshas, each subsequent Kosha is more subtle and unperceivable to the naked eye than the one preceding it. One can say that these Koshas can only be realized with the opening of the inner eye, in the state of Meditation.

A BRIFE DESCRIPITION OF KOSHAS

Annamaya Kosha:
The first is Annamaya Kosha, which is the physical Sheath and is made from food. Anna means food. The grain which you eat is called Anna and the body which is composed of food is one that you can touch, see and feel. It is the substratum for the subtler Koshas, which also assume the shape and size of the body. Therefore, Annamaya Kosha, which is the container of the other Koshas, is tackled through the practices of the Hatha Yoga Shatkriyas.

Pranamaya Kosha:
The second Kosha is Pranamaya, the Kosha composed of Prana, or life force. Prana is a Sanskrit word meaning movement, motion or vibration. Prana is the force or energy for all kinds of motion. This Prana is a part of cosmic life. Each and every creature, each and every thing in this world is a part of cosmic life. You all know that your body is enveloped by this field of Prana and when you leave this room, you will carry it out along with your body. Although you can’t see it, the Pranamaya Kosha follows you wherever you go. However, if you raise your awareness by the practices of Yoga, then you will see the Pranamaya Kosha in the form of an Aura which surrounds the body. This Aura keeps changing all the time according to the state of health you are in at that time. Even your moods influence the Pranic Aura. Pranamaya Kosha is the energy in Annamaya Kosha. Pranamaya Kosha is purified through the practice of Pranayama, because Pranayama makes the Pranic energy penetrate into each and every cell and fibre of the body.

Manomaya Kosha:
Beyond the Pranamaya Kosha, this physical body is surrounded by a more subtle energy which is purely mental in nature, known as the Manomaya Kosha. It is at the level of Manomaya that the Chatushtaya Antahkarana, comprising Manas or mind, Buddhi or intellect, Ahamkara or ego, Chitta or memory spring up and begin to perceive, cognize, record, understand, rationalize, discriminate, accept, reject, compare, to name only a few of the myriad functions that it performs effortlessly in our lives.

This Kosha is the seat of Para or empirical knowledge. It beholds the world around and although an instrument of inner consciousness, it has the capacity to externalize the awareness as well as withdraw it inwards. When it is under the sway of the senses, it is fully occupied with the external impulses that it receives from the world of smells, sounds, lights, colours, touch and taste. But there are times when, dissatisfied with the finite nature of these experiences, the mind propels inwards and at that time it receives the impulses of the self which recharge and rejuvenate the Manomaya Kosha. This happens in the state of Meditation too, and that is why Meditation broadens the horizons of the mind, sharpens the intellect, brings the ego in tune with nature and strengthens the Chitta. We can put this mind in touch with the cosmic mind through Raja Yoga practices.

Vijnanamaya Kosha:
The fourth Kosha is Vijnanamaya. Vijnana means psyche. Vijnana is a Sanskrit word from the prefix vi and jnana meaning knowledge or awareness, inner perception or experience. Vijnana has two meanings: external science and also inner experience. Therefore, whenever you have any experience which is subjective in nature, it is a consequence of Vijnanamaya Kosha. Whatever you are dreaming is a projection of Vijnanamaya Kosha, and in your Meditation, concentration or Mantra Yoga, when you see lights and flowers, figures, angels or saints, smell perfumes or hear sounds, it is the consequence or result of Vijnanamaya Kosha.

Vijnanamaya Kosha is related to a very unknown part of the universe and it is a link or Sutra between the conscious mind, the individual mind and the universal mind. Universal knowledge comes to the conscious mind through Vijnanamaya Kosha or the psychic mind. Vijnanamaya Kosha does not depend on time, space and causation factors because it is not limited by time past, present or future. The mind has its eyes on the object, but Vijnanamaya Kosha has its eye on the universe. This means it can see anywhere and think anything.

Anandamaya Kosha:
The fifth organism is Anandamaya Kosha. It is not possible to translate the word Ananda. Some translate it as bliss or happiness, but Ananda is when there is no happiness and no unhappiness. In happiness you are jumping, in unhappiness you are dull – sometimes low, sometimes high. So your mind is swinging. In Ananda there is no swinging. There is unified experience and that experience does not change. Death cannot change that experience; birth cannot change it; love and hatred cannot make your experiences swing. When your mind has become steady in experience and does not fluctuate under any condition that is Ananda. So we call it homogenous experience. So, Anandamaya Kosha means the Kosha which comprises homogenous experience.

WHO CONTROLS THESE FIVE KOSHAS
You are composed of these five Sheaths or Koshas, but you are not that. They are controlled by the three Gunas: Sattwa, Rajas and Tamas. Guna means quality, faculty or attribute. The three Gunas belong to nature. In this context nature does not mean beautiful places, mountains and hills. In philosophy nature means Prakriti, the universal law. There is a universal law which controls all, from biggest to tiniest, and it is inherent in the thing itself. Take a tree, for example. It is controlled by the laws inherent in the tree. In the same way every human being and every animal is controlled by a law which is inherent in it. My controller is inherent in me and that is the law. That is Prakriti, and it controls, maintains or manages each and every law by the three Gunas.

HOW DO THESE THREE GUNAS WORK
The three Gunas work in unison. Nothing is controlled by one Guna. The body is controlled by Tamoguna, but there is also a little bit of Rajas and Sattwa. In the same way, Anandamaya Kosha is controlled by Sattwa Guna, but there is a trace of the other two Gunas. The mind is controlled by Rajoguna, but there is a trace of the other two Gunas. The three Gunas control the five Koshas in cooperation with each other. They all have a share. In one Kosha, one Guna may have a major share and in the others a very minor share, but the proportion changes from time to time.

THE ROLE OF YOGA
First of all, the various practices of Yoga purify the mechanism of these Koshas. Thereby they can change the quantum of the Gunas in each Kosha. For example, the body is predominantly Tamasic, but by the practices of Hatha Yoga, Sattwic food and a good daily program, you can increase Sattwa Guna in the body. In the same way you can change the quantum of the Gunas in each Kosha. When you change the quantum of the Gunas in these five Koshas through the Yoga practices, a balance is created and when that happens, then greater awareness takes place. These five Koshas are separate classifications. You can experience them during your Yoga practice. When you Meditate, you pierce through or penetrate each and every Kosha.

CONCLUSION
In the journey to awaken Koshas, first of all, you have to find out exactly where you are standing at this present moment. What exactly is your temperament? Are you Tamasic, Rajasic or Sattwic? While it is true that each individual is a combination of these three Gunas or qualities that belong to the realm of Prakriti or nature, still one or the other is predominant in us. Are you by nature a procrastinator, lazy, dull and negligent in your duties and responsibilities; if you are, then you are Tamasic by nature. Of course, we are all lazy at some time of the day, but Tamasic individuals are unable to rise above these tendencies, no matter how hard they try. On the other hand, predominantly Rajasic people are always on the go, trying to accomplish and achieve something, having a lot of desires and passions. Or are you Sattwic, full of knowledge, peace and tranquillity? Is that the point where you are going to start your journey to the awakening of Koshas?

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE THREE MAIN YOGIC NADIS

2011-12-21T03:54:00.000-08:00

According to Yogic physiology and philosophy, three main Nadis exist within the frame of the spinal column - Ida, Pingala and Sushumna. Ida and Pingala are responsible for the two sides of human nature coexisting within every individual. Ida is the introverted, mental side of our personality and represents the lunar, subjective and receptive aspect of our being. When the flow of Prana in Ida Nadi is predominant, mentality predominates over vitality and the Jnanendriyas (organs of outer knowledge or sensory input, the eyes, ears, nose, tongue and skin) are activated. Pingala Nadi corresponds to the extroverted, expressive side of the personality and represents our solar, dynamic and objective aspect. When the Prana flows predominantly in Pingala Nadi, vitality predominates over mentality and the Karmendriyas (motor organs or organs of action, the hands, feet, sexual organs, anus and vocal cords) are activated. Symbolically, Ida can be understood as the receptive, feminine side of our being and Pingala as its masculine, expressive counterpart.

BALANCE BETWEEN THESE TWO NADIS

Swara Yoga concerns the realisation of man's essential nature as the balance between these dual and complementary polarities. According to Swara Yoga, the flow of Prana in Ida Nadi is equilibrated with the flow of breath in the left nostril and the flow of Prana in Pingala Nadi is similarly related to the breath in the right nostril. The third Nadi is Sushumna and Prana is induced to flow in this Nadi only when Ida and Pingala, the mental and vital sides of the personality, are functioning in perfect balance. This can only occur when an equal volume of breath is moving in and out of each nostril. At that time, the awareness is neither introverted nor extroverted but remains balanced between the two. This is when Sushumna Nadi flows and the state of Meditation (Dhyana) dawns effortlessly. While there is inequality of the flow of breath in the nostrils, Meditation will not supervene, and this is the case in our daily lives.

THE CYCLIC BREATH

In Swara Yoga, breath alternates cyclically from one nostril to the other approximately every 90 minutes and this can be readily verified by personal observation. There is a period of 3 or 4 minutes in each 90 minute cycle when the breath crosses over from one side to the other. In this short period, both nostrils flow equally, and this is the period traditionally advocated for successful spontaneous Meditation. Many of the practices of Swara Yoga, including Nadi Shodhana Pranayama, Jala and Sutra Neti and use of the Yoga Danda, directly influence the balance of breath in each nostril, inducing Sushumna Nadi to flow and Meditation to supervene.

TWO HEMISPHERES OF THE BRAIN

The dual nature of the human psycho physiological framework is reflected in the very physical structure of man's brain and central nervous system. Neurophysiological and psychological research studies have been able to demonstrate clearly that the two hemispheres of the brain are actually responsible for different abilities and characteristic modes of expression of human individuality. The right hemisphere has been found to assume responsibility for the holistic, intutional and psychic side of our perception which are Ida Nadi functions, while the left hemisphere has been found responsible for our logical, rational and analytic faculties and sequential and linear modes of thought - all Pingala Nadi functions. Further, the left sensory and motor cortex regions of the brain are known to be responsible for the movement and sensation of the right side of the body, while the right cortex assumes responsibility for the left side of the body. This reciprocal innervation occurs via the ascending sensory and descending motor nerve tracts, which cross over to the right side of the midline within the brainstem and spinal cord. In terms of Swara Yoga, therefore, the right side of the brain is activated when the left nostril is flowing; the left brain is activated when the right nostril flows, and whenever both nostrils flow equally, every faculty of the human brain is functioning in an optimal and integrated manner as Sushumna Nadi awakens. Then Meditation is directly experienced.

THE EFFECTS OF YOGIC BREATHING

During inhalation, the flow of air in each nostril stimulates specific unilateral autonomic nerve centres lying within and beneath the mucus membranes. These specific stimuli subsequently influence the autonomic processes of respiration, circulation, digestion and so on. We can anticipate the far reaching effects of Yogic practices such as Neti Kriya and Nadi Shodhana Pranayama upon the whole autonomic nervous system and thence the endocrine and physiological functions.

THE YOGA DANDA

The Yoga Danda or rod, which is traditionally used by Yogis to manipulate the flow of the breath in the nostrils, is fashioned of suitable length to pass from the ground to the armpit of the meditating individual. The ancient Yogis found that by leaning slightly upon this rod and applying sustained pressure in one armpit the flow of breath in the opposite nostril is enhanced. They utilised this principle during Meditation practices to maintain balance between the two nostrils, equilibrating the flows of Ida and Pingala Nadis, so that Sushumna Nadi might remain open and successful Meditation continue.

For the average person, the whole brain functions optimally only for the few moments when Sushumna awakens every 1½ hours of the automatic breathing cycle. Proper use of the Yoga Danda, however, induces a continuing balance of both nostrils, enabling the Yogis who follow the paths of Tantra and Swara Yoga to maintain the flow of Sushumna Nadi and thereby experience meditative awareness for hours or days continually.

REVERSING THE CYCLE

Naturually the flow of Prana in Pingala Nadi predominates during the day, while Ida predominates at night. But those who purify the network of Nadis through Yoga induce Ida to flow during the day and Pingala at night.

However, the natural cyclical rhythm cannot be easily broken. The five Tattwas (elements) have to be first realised, and then purified. In Kundalini Yoga, each element is associated with a Chakra or psychic centre, and these centres must be awakened.

SIGNIFICANCE OF THE SCIENCE OF SWARA YOGA OF AN ACTIVE LIFE TODAY

Firstly, Swara Yoga is a direct way of learning more about ourselves. Everyone can become aware of the state of his breath in relation to his various daily activities, states of mind and feelings, no matter how busy he is. In Swara Yoga, this sadhana alone can lead directly to sushumna awakening and entry into dhyana.

Secondly, the health and optimal function of the body and mind is enhanced via the powerful autonomic nervous influence of Nadi Shodhana Pranayama and Neti Kriya. These practices release daily accumulated psychic and nervous stress, which imbalances the autonomic nervous system and blocks Pranic energy flow, locking it within fixed configurations and circuits. Over long periods of time, these Pranic abnormalities and disturbances, if remaining unreleased, result in the whole gamut of psychosomatic and stress-related diseases which we as individuals and communities are confronted with today.

Swara Yoga is one of the most effective way to develop continuity of consciousness in both the gross and subtle planes and to acquire homogeneous awareness throughout the waking, sleeping and dreaming states. It is a path which leads to Dhyana in the midst of an active life in this world.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

BIOFEEDBACK VS YOGA

2011-12-15T01:26:00.001-08:00

Asanas and Pranayama are probably the best known elements of Yoga. They have become the basis for various therapies and methods to help reshape the physical and mental aspects of the human personality. In the last fifty years, electronic technology has produced a new phenomena in the world of science by the name of biofeedback which is being utilised to learn Yogic relaxation and concentration techniques, to change and to better our lives. Biofeedback, for example, is one of the latest methods helping us to overcome previously incurable diseases. It is mechanised Yoga, Yoga through machines. This is probably one of the first times that our technological society has used machines to help man go inside to find himself and to expand his awareness and potentials.

WHAT HAPPENS IN BIOFEEDBACK

You take a machine that measures the activity of a certain part of the body, and you record what is going on inside the body through this machine. Then you utilise awareness to go deep into this part of the body so as to control the various elements, the various aspects that you are measuring. You select a certain aspect, for example, you may want to raise the temperature of the body, so you measure the temperature by special electrical equipment attached to your fingertip, and then try to raise it using only the mind. After a period of time, you will find that you will be successful in raising the temperature of the body. It's a very simple thing.

Biofeedback is being used to learn to control a great number of disorders, such as headaches, high blood pressure and poor circulation. By the use of instruments which record even the slightest electrical stimulation of the body and indicate this in the form of a whistling sound, a sketch on graph paper, or the visual indicator of the machine, it is possible to detect certain changes in the internal functions of the body, and act upon them if need be until the visual indicator or tune changes. The high pitched tunes indicate considerable internal activity and tension, while low tunes indicate relaxation. The aim is to lower the tune of the indicator through relaxation. As one listens to a tune and tries to relax, one learns to connect the sensation of being relaxed with the corresponding tune. The key of biofeedback is to feel the internal changes as they occur.

HOW IT HAPPENS

Ordinarily the vital functions in a man are spontaneous happenings without awareness and control. Biofeedback can detect these automatic, spontaneous, internal functions at the conscious level. One of the first machines developed some time ago, before they were used for learning relaxation and concentration, was the polygraph, commonly known as the lie detector. This apparatus was used during psychological and physiological investigations. To use this machine, various receptors are connected to the body in different areas, and as the body responds emotionally or physically, the sensors capture the stimuli and register them in the machine, where they are transformed into some form which is easy to interpret, such as lines on graph paper.

The rubber bladder is the first receptor (sensor detector). This device is put on the chest or stomach of the individual and detects the change in the size of the chest during normal breathing. The rhythm of breath is never constant and can be influenced by a variety of factors, including emotions. The breathing is produced by a complex process in which the brain sends rhythmic impulses to the respiratory muscles, so, when they relax, the breath becomes slow and regular. But, if the rhythmic impulses are excited, then breathing becomes quick and superficial. The first sensor detects the breathing pattern.

The second receptor is a broad bladder of air, which is put around the arm or wrist and is inflated. This device detects the changes in blood pressure and pulse, which are intimately connected which the functions of the subconscious. The third is the Galvanised Skin Resistance (GSR). This measures the relationship between the sweat glands and the emotions. When a person is calm and relaxed, the functions of the sweat glands are minimal and the skin remains relatively dry. But when one is tense, nervous or excited, the glands are stimulated and the skin becomes moist or wet. This is another indication of emotional change in the person.

Two small electrodes are put in the hands of the individual and from them a very small electrical charge is received, which is totally inoffensive and so subtle that it is hardly felt at all. As the surface of the skin becomes moist, a change is produced in the electrical resistance of the skin. The machine measures the charge transmitted through the electrodes and compares them with skin resistance. In this form, normal or medium resistance is created. This state varies in every individual, but remains more or less constant when one is sitting down. When skin becomes moist, humid and wet, the change is registered in the form of an altered state of resistance. In the polygraph the change is seen by a pencil sketch on the graph paper, while in other machines, these changes are recorded with points of light or different sounds.

To operate a polygraph is difficult. It requires a person to install the detectors correctly and read the results on the monitor. The GSR machine is much simpler to use, as one simply connects the two electrodes to the fingers. A high pitched sound would indicate mental and physical activity; a low pitched sound would indicate relaxation. Trying to unite the low sound sensations with relaxation and to reproduce the same makes one learn to relax the body and mind.

Nearly as popular as the GSR is EEG (Electroencephalogram). The EEG, instead of measuring the activities of the nervous systems, measures the electrical efficiency of the brain through electrodes placed on the head. These detectors do not emit any electrical charge as they are simply acting as receptors. The brain emits energy waves, similar to radio waves, whose longitude, magnitude and amplitude can be measured. One longitude of a wave is of twenty five to sixteen cycles per second, (c.p.s.) corresponding to the state of normal activity and is known as beta wave. The alpha state is in between fifteen to eight c.p.s., which indicates a relaxed and balanced mind. The theta state, between seven to four c.p.s. is a state of creativity or concentration. The delta wave is around three to point five c.p.s., a state of deep sleep, where the awareness does not normally exist. The above mentioned states are based on the longitude of brain waves expressed in the form of cycles per second. Now the magnitude or force: a reading of thirty to forty microvolts is common for experienced meditators. In Yogis the magnitude has been registered as over one hundred microvolts in alpha state. All the waves have an amplitude, which is independent from the frequency and mental state created by the waves.

NERVOUS SYSTEM AND THEIR FUNCTIONS

The sensory nervous system is made of many receptor nerve cells located in different places on the sense organs, i.e. hearing- ears, sight- eyes, smell-nose, touch- skin and taste- mouth. These cells are connected with nerve filaments, which by joining into bundles, enter into the spine to form the spinal cord and are then distributed to different centres and areas of the brain. Information which comes in is analysed and categorised in the brain to form the action or experience. The nervous system's main function is to connect the cells specialised in receiving stimuli with motor cells which can act on that information.

The central nervous system receives stimuli from the sensory receptors. It analyses them, creates a particular state of awareness and memorises them for future reference. Simultaneously, these messages are then transmitted in the form of orders; through the motor nervous system to different body organs.There is a fire burning. The eyes transmit colour, shape and forms; the skin absorbs sensations of heat; the nose, the burning smell; the ears, the sound of burning and crackling of wood. These perceptions are in the brain, forming the experience, and at the same time preparing the actions to be taken against it, if necessary. If one goes near the fire, the brain will automatically send out a warning signal. The brain is a physical organ capable of directing the physical actions and reactions. At the same time it acts as a co-ordinator of mental processes that are connected with the life and consciousness. It is a doorway between the physical and mental realities.

STRESS CHAIN REACTION

An influential negative experience recorded in the brain will change the mental, emotional and conscious planes, and, depending on the cause, give the person a headache, depression, anxiety, worry, tension or anger. If the situation continues, then the breakdown in mental and emotional patterns may even be the cause of psychological or unconscious reactions and problems. If any of the sensory cells or motor cells are not stimulated or working properly, then the output of that cell will consist of sparse and uneven impulses. This will create tension in the central nervous system, causing a delay in the normal process and affecting the functions of the brain, as the input and output of the stimuli will be uneven, and this may cause different physical, muscular, and mental tensions. If this state continues in a man over a period of time, then the state of consciousness will change, energy resistance will be lowered, mental and emotional states will be uncoordinated, and another stress will be added to this chain reaction process.

Self-awareness is perception or knowledge of one's own conditions or states of changes in the body or the mind. Because biofeedback indicates the changes of the body and brain in the form of a sound or sketch, one can increase the self-awareness up to a certain point as a side-effect of the biofeedback process.

YOGA

A trained and alert Yogi is completely conscious of the subconscious activities of his body and brain, and is able to control his autonomic nervous system by concentration. Today, anyone with a little practice of the biofeedback system can achieve a conscious state of relaxation and expansion of mental capacity, plus creativity. A Yogi knows that the autonomic nervous system, which controls and regulates the involuntary functions of the body, is controlled by the subconscious mind. Up to a certain point, the subconscious mind can be directed by the conscious mind. Through Yoga nidra, Antar mouna, Mantra yoga, Nada yoga and Trataka, a Yogi can co-ordinate and increase the relaxation of the muscular and nervous systems, thus avoiding the stress chain reaction process. A Yogi can gain relief from low emotional and low energy feelings. He can encourage the brain to develop its responsibilities for maintaining the harmony between the internal and external environments. He can expand the receptivity of consciousness, allowing it to intermingle with the subconscious and unconscious parts of mind to become aware of those unseen activities that are constantly changing and forming the human personality.

A simple practice of developing breath awareness, and trying to develop a rhythm in the breath, will allow one to watch exactly how the muscles and nervous activities are co-ordinated, how incoming and outgoing impulses are channelized, and how introversion of mind takes place. The same practice, if developed and practiced properly, will enable the aspirant to transcend the sensual states of personality and adopt the attitude of a seer. This opens the insight into the surrounding atmosphere in society, while taking protective measures to defend the personality from the influx of negative reactions.

In biofeedback, instruments are used to obtain limited information from the subconscious mind. But external influence can also affect the experiment, i.e. if you touch a person connected to the GSR (skin monitor), then a considerable alteration can be detected in the graph of the monitor. One of the difficulties that one faces in biofeedback is that it requires control over oneself so that external influences do not affect the experiment. These monitoring instruments which are used for relaxation and concentration serve as indirect measurements of the sympathetic nervous system's activity. Biofeedback can only detect unspecified functions of the autonomic nervous system and suggest how far one is able to change his activities.

No doubt through these techniques we can cure migraine headaches, hypertension, eczema and so many psychosomatic and degenerative diseases. But what is being discovered more recently is that Asana and Pranayama are a much more powerful, a much more effective way of controlling the whole body. They are the first steps in allowing us to not only alter the mechanism of one element, but to gain control over the total structure of the brain and mind, the controlling system which allows us to direct every aspect of our lives. With biofeedback we can raise the temperature, lower the blood pressure, improve relaxation and gain freedom from disease, but Yoga offers us much more.

HOW

When we do Asanas and Pranayama we are not just affecting the physical body. Breath control and body control are only the physical aspect. We are working on changing the physical structure within the endocrine and nervous systems so as to totally alter our capacity to be aware and to control. We are moving our centre of consciousness upward to the higher Chakras, to the deeper strata of the mind and spirit. We are doing this by pushing and extending our Prana into the subtle bodies, the deeper levels of our personality. We are extending the field of our awareness.

Awareness begins with the body, so when we bend our body in a certain position we experience a change in muscle activity, electrical activity; the respiratory, circulatory, lymphatic and digestive systems change; organs are toned up. But the important point is that while we are doing all this, we become aware of the energies and the mind. We become aware of the limitations of the body, of our self-imposed limitations. In this way we can overcome those factors in our life that prevent us from making our lives a self-fulfilling, self-developing process. Once we can overcome one limitation, whether through biofeedback or through Yoga, we can overcome all our limitations; it is only a matter of time and practice. However, to continue in this process we require a systematic approach that biofeedback does not offer.

Through Pranayama we are using the breath, but the important point is not that we are doing breathing exercises that increase oxygen levels. The main thing is that the breath provides a means to move energy, and with it our awareness into the subconscious elements of the mind. It takes us to the threshold of higher consciousness. The breath goes on spontaneously, 21,600 times per day. It is a subconscious process, but we can become aware of it more easily than any other automatic body process and in so doing we can learn to control the subconscious elements of the nervous system at the back of the head. These are the elements which charge the brain with energy, which allow the energy and nervous system to function. So what we are actually doing is controlling the energies and this is a very powerful thing. We are learning to make a bridge between the body and the mind. That is the method of attaining Dhyana and it is much more subtle and sophisticated than dependence on machines and external biofeedback. We are utilising inner feedback, a much more direct and powerful process.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

YOGA… SURELY A SYSTEM OF TOTAL HEALTH

2011-12-08T16:26:00.001-08:00

We have been taking care of the physical body, trying to meet our nutritional needs with adequate vitamins and minerals but we have not been trying to supplement the necessary needs of the mind, the state of the inner being which constitutes real health. Therefore, man has become mentally ill. He does not even know how to think, what to think, or why to think; what to feel, how to feel, or why to feel. His mind is like a motor car being driven by a driver who is heavily drunk. By chance the car may reach its destination, but more than likely it will meet with an accident along the way. Thus it is very important that we have knowledge about controlling the mind, training the mind as a whole, and thereby improving the quality of mental health. This can be achieved surely through Yoga.

EXTERNAL OR INTERNAL CLEANLIINESS

You take bath every day. You keep your house clean. It is because you believe that physical cleanliness, external cleanliness is necessary for good health. Do you ever consider the same thing for the mind that particular thoughts have to be cleaned out of the mind? When a thought of fear, anxiety or sorrow comes into your mind, what do you do? You just let yourself go; you fall into it; you do not even try to clean it out of the mind. That is why you are suffering from anxiety, fear, depression, dejection and anger. These thoughts are hitting your mind, infecting your mind just like a virus causes havoc in your body. But a thought is more dangerous, powerful and effective than an ordinary physical virus. When a virus enters your body, it can be treated by certain drugs and medicines. But when a thought enters, when fear strikes, when passions and anxiety get into your mind, you do not know what far reaching effects it is going to have. Therefore, when we talk about health, we must definitely understand that we lack proper knowledge about the health of the mind, the health of the inner being.

YOGA… SURELY A SYSTEM OF TOTAL HEALTH

Yoga is a perfect practical system of physical, mental and spiritual health. According to the basic Yoga philosophy man is a composition of three basic constituents: life force (Prana Shakti), mental force (Chitta Shakti), and spiritual force (Atma Shakti).

Prana is the universal life force, and this body has a certain amount of it. Our existence is a miracle of Prana Shakti. It is on account of Prana that we live, move and grow. This Prana Shakti is not the air we breathe, it is inherent in us; we are born with it. For up to four months the foetus lives on the mother's Prana, but from the fifth month on, it develops an independent Pranic unit. Life is the manifestation of Prana. When Prana is flowing in the correct voltage, you feel strong, energetic, enthusiastic, and all your sense faculties are sharp. But when the voltage falls, you feel physically weak and exhausted.

Besides Prana, there is another Shakti in the body called mind or consciousness through which we are able to think, remember, analyse and differentiate. There are so many mental faculties within us and they all are manifestation of the mental Shakti. Prana Shakti and mental Shakti are represented in this physical body by two important flows known as Pingala Nadi and Ida Nadi respectively. The word 'Nadi' means flow. In every electric bulb you have two wires, positive and negative. In the same way, in every organ and part of the body, there is a combination of both of these Shaktis. Prana Shakti and mental Shakti pervade the whole body of man. Pranic force is positive and mental force is negative. When these two are connected, they create energy. If there is any disconnection, what happens? If you remove one of the wires from a switchboard, the light will not burn. It is the same in the lower and higher organs. If one of the energies flows and the other does not, then the organs do not function. Therefore, according to Yoga, there should be a balanced distribution of energy to every part of the body from head to toe. If there is any imbalance, there is illness. Prana Shakti and Chitta Shakti are both physical energies.

Atma Shakti, the third type of energy, is spiritual. It is non-physical, transcendental, formless energy. Mooladhara Chakra produces both the physical and spiritual energy, but the spiritual energy is produced by a larger generator. This energy cannot be conducted by either Ida or Pingala. For this there is another line called Sushumna which conducts the spiritual energy from Mooladhara straight up to Sahasrara in order to open the whole brain.

You know that only one part of the brain is functioning; nine parts are locked. These nine parts of the brain contain infinite knowledge, experience and power, but we are not able to utilise it because there is no conscious force. When Sushumna conducts this spiritual energy to Sahasrara Chakra, the dormant parts of the brain become active. Then they not only give you mental health, but also spiritual wealth. When the practitioner of Yoga is able to awaken Kundalini and connect it with Sahasrara through Sushumna Nadi, he becomes the master of the body, mind and spirit.

Therefore, the secret of human health is the proper distribution of the three Shaktis - Prana, mind and spirit. In Yoga this is done through the practices of Hatha Yoga which purify the physical body; Pranayama purifies the channels or Nadis through which energy is distributed; and Meditation stops the flow of Prana and mind and leads the spiritual energy directly to the brain, Sahasrara Chakra. The different branches of Yoga such as Hatha, Raja, Kriya, etc. are very powerful systems for the health, not only of this external physical body, but the health of the whole man in totality.

CONCLUSION

In order to gain total health, it is necessary for the spiritual life to become the base of our ordinary life. Most of us think that spiritual life should be led for the sake of improving the physical life. We have put the cart before the horse. We consider the physical life as the base and the spiritual life as an adjunct, but it should be the other way around. Man's life is essentially spiritual; the physical life is just one part of his existence. In the same way we have been making many mistakes. We say, 'Oh, the divine is within us', as if we were the containers of the divine. When actually it is we who are in the divinity, not the divinity which is in us. This is a different way of thinking which must be developed in order to correct the errors of body, mind and soul, and create harmony on all levels of our being.

There is no doubt that we have been making mistakes on the mental plane, that we have ignored the mind; and this is how we have become sick and unhappy. When we take to the path of Yoga the most important thing for us is the spirit, then the mind, and then the body. In the materialistic philosophy, body is alpha and omega, but in Yogic philosophy, body is not the first and last. This physical body is not everything; it is just a small portion of our infinite existence. We have to maintain this body correctly, but not through medicines, tranquilisers and nutritious food alone. We have to supplement right thinking, philosophy, principles and beliefs. More than that, we have to develop the art of Dhyana Yoga, wherein the eyes are closed but the mind is expanding and becoming more and more brilliant, more aware. Where this little world of name and form alone is not there, but where the infinite existence is before us in an ever expanding vision of universal life.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE YOGIC APPROACH TO MANAGING OSTEOPOROSIS

2011-11-15T15:23:00.000-08:00

Osteo means bones and porosis means porous. Osteoporosis is the disease which affects the bones inside the body of the human beings. In this disorder, the bones of the skeleton become fragile due to excessive loss of tissues. Ladies are affected more than the males by osteoporosis. This difficulty is noticed mostly in postmenopausal women who cross the age of 50 to 55. When a person suffers from osteoporosis, the bones become susceptible to fractures even by small injuries. It could result in cracking and collapsing of the bones in the three parts of the body areas like wrists, hips and spine. Normal bone consists of a series of thin, intersecting plates called 'trabeculae'. These plates are surrounded by a dense shell. These plates form is called the bone mass. In osteoporosis, they become filled with holes or may even totally disappear. This causes a diminution of bone mass. With loss of bone mass, the shell also becomes thin. All these changes make the bones extremely fragile and it can crack with the most trivial injury.

Symptoms:

• If the fracture is in the spine, the victim may feel a shooting pain that spreads from the back to side of the body.
• Repeated fractures in the spine can result in a deformed and curved spine. It may give the affected person a hunched back.
• Some victims of this ailment may develop minimal trauma fractures while performing regular activities like walking or climbing stairs.

Causes:

• After menopause, women tend to lose bone density and, in some cases, this leads to the development of osteoporosis.
• Some women develop osteoporosis due to their genetic structure.
• People who do not get adequate amount of calcium and Vitamin D in their diet also develop osteoporosis in their later years.
• Excess consumption of meat, heavy smoking, chronic alcoholism, post-menopausal hormonal imbalances and diminished physical activity with age increase the chances of osteoporosis.

The Yogic approach:

Osteoporosis can be prevented and treated through regular Yogasanas, with proper diet and lifestyle habits. Yogasanas surely help to strengthen your bones and muscles, preventing the onset of this condition and providing relief from the pain. Yoga helps in creating a balanced harmony between the ovaries, adrenals, parathyroids, pituitary and pineal gland, thus ensuring that the body receives a steady supply of the right hormones for maintaining bone strength and maximum health and well being. Any one without any fear can start with simple Yoga flexibility exercises.

Flexibilty exercises:
• Sit on the ground with legs stretched out straight on the ground, and exercise the parts of toes of legs, soles, ankles, leg muscles, knees, backbone and thigh bones, waist, spinal column, fingers, palms, wrists, elbows, shoulders, chest, belly and stomach, neck, eyes and muscles of the face.
• To perform the flexibility exercise known as butterfly exercise, one has to sit with legs extended in front. Thereafter bend both the legs from the knees. Thereafter widen both the knees. Thereby heels are nearer the body now hold toes of both the feet by both the hands. Now move the knees in such a manner that it resembles the butterfly moving its wings up and down. Heels must remain touching each other and as near to the body as possible. This exercise helps bones of the thighs, pelvic girdle; cover bones of the knees and joints of the paws of legs.
• Now repeat this butterfly exercise by holding the knees. Heels and toes should remain touching each other and remain very near to the body. Now hold the knees and press both the knees downward as well as upward position.
• In the third process of the exercise stretch left leg forward; raise and lift right leg and put it on the left thigh. Now move the right knee initially from top to bottom and bottom to top and thereafter in a round circular motion. This process must be repeated at least 16 times. In the above-described manner now straighten the right leg; put the left leg on the right thigh.
• Thereafter left knee should be moved alternatively up and down, as well as down to up. Thereafter move the left knee in a circular movement. This process should also be repeated 16 times.
• In addition to these flexibility exercises even when food is consumed one can no doubt sit in Vajrasana. In Vajrasana keeping the legs turned behind, the bones of knees and bones in the leg with its muscles including tibia-fibula and other bones as well as ankles of the legs and fingers of the legs get a good advantage.

Certain moreYogic postures are very helpful in battling this ailment.

They are called Kati-utthana, Setubandha, Trikonasana and different types of Trikonasanas, Virikshasana (Tree pose), Suryanamaskara, Bhujangasana, Shalabhasana, Dhanurasana, Chakrasana, Halasana, Paschimottanasana, Ushtrasana, Supta-vajrasana etc.

Pranayam: Omkar, Bhramaari, Nadi Shodhana, and Kapalbhati (Frontal brain cleansing breath) are also beneficial for osteoporosis.

Below is a description of Kati-utthana, Setubandha, Shalabhasana, and Supta-vajrasana:

Kati-utthana: Lie on your back, and bend your knees. Keep your feet close to your hips with hands by the side, and palms resting on the floor. Inhale slowly and push the waist upwards as much as you can without any pressure on your neck. Hold for some time while breathing normally.

Setubandhasana: From Katiutthana get into Setubandhasana.
Now support the waist by both the hands. Keep both the upper hands up to the elbow from the shoulders parallel to the ground; the hands from the elbow to the wrists should be straight at right angles. The support of the hand will be given to the waist from down under. Now straighten both the legs on the ground slowly; knees should not be bent, heels and toes should be touching the ground, legs should touch each other. In this fashion the shape of the body will resemble a fly-over bridge.

This Setubandhasana if practiced will give exercise to the joints of bones of the shoulders, bones of the elbows, and joints of the bones of wrists, fingers, whole of the spinal column, bones of the waist pertaining to the thighs, knees and ankles of the leg.

Shalabhasana: Lie in the prone position, bring the legs together, toes pointing outwards, hands by the side of the body, fists closed, and chin on the floor. Then raise both the legs slowly without bending at the knee. Do not tilt the pelvis. Hold this for some time with normal breathing, and come back down slowly.

Supta Vajrasana: Sit straight in Vajrasana. Keep your feet apart on the floor. Lean backwards on your right and left elbows. Now try and bend your head a back towards the floor as much as you can till you are comfortable while stretching the abdomen. Keeping the hands on the thighs, hold for some time breathing normally. Now with the help of the elbows slowly come back to the original position.

Yogic Diet for Osteoporosis:

Diet plays an important role in the treatment of osteoporosis. A Yogic diet of fresh fruit (orange, lemon, pineapple, papaya) and vegetables (green leafy vegetables, red beet and carrot), whole grains and high protein foods with moderate amounts of dairy products (milk, curds and milk products) will provide the calcium and other important minerals to prevent and reduce the development of osteoporosis. In particular, add omega-3 and vitamin E rich nuts, seeds and fish. Beware of consuming too much salt and animal protein as these can both leach calcium from your bones. Caffeine, alcohol, carbonated soft drinks and nicotine can also deplete your body’s calcium supply and a diet high in sugar has also been linked to low bone density. Make sure you get outdoors for your daily dose of vitamin D from the Sun. While supplementing your diet with calcium and other vitamins and minerals is important to help meet your daily intake requirements, these vitamins and minerals, especially calcium, are much readily absorbed and utilized when they are obtained from the food you eat.

Osteoporosis can be avoided through adequate prevention and by adhering to a calcium-rich diet, Yogasana, Pranayama and regular checkups with a qualified orthopedic doctor.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.

THE SYMBOLS OF CHAKRAS

2011-11-15T15:22:00.000-08:00

Chakras are defined as an inner space voyage. These represent whirling vortexes of energy at the linking points between the mind and the body. The symbols of the Chakras form the basis for many of the advanced practices of Yoga. For these practices, you need to be familiar with the names, colours and shapes of the Chakras. Of course, it is not strictly necessary that you visualize only these particular symbols throughout your practice. Your experience and your visualization of the Chakras can be different according to your choice. But the symbols described here are the traditional ones, and they have a scientific meaning as well as a sacred history behind them.

THE QUALITIES OF THE CHAKRAS

There are three Gunas, or qualities - Rajo Guna, Tamo Guna and Sato Guna, and all three are present in the Chakras. However, in certain Chakras there are more Tamo Guna qualities, fewer Rajasic ones and even fewer Sattvic. Other Chakras are more rajasic, less Tamasic or more Sattvic.

Each Chakra also contains innumerable other faculties. For example, when Mooladhara Chakra begins to awaken, certain instinctive feelings or emotions are aroused. Likewise, when Swadhisthana Chakra begins to awaken, all the faculties concerning sexuality, jealousy, hatred and so on come up. And when Anahata Chakra begins to awaken, one feels more compassion, love, sympathy, equality, etc. When Manipura Chakra begins to awaken, the Vasanas (desires) associated with food become very powerful. People experience strong desires to eat, to taste different foods, to look at food or hear about it, or to enjoy other material things. During this period of time, the consciousness is thinking about these objects of desire all the time, about enjoying and exhausting them. So in Mooladhara, Swadhisthana and Manipura Chakras, you feel like enjoying and indulging the senses, without ever thinking about having to transcend them.

AWAKENING THE CHAKARAS

It is not possible to predict which faculty of which Chakra will awaken, and when. Perhaps one faculty of Mooladhara Chakra and another faculty of Swadhisthana Chakra will awaken at the same time. Then what will happen? Or if two faculties of Manipura and two faculties of Ajna awaken together, what will happen? Your Vasanas will say, 'Oh! good food, good house, good wife, good children, enjoyable life.' And the detached awareness in Ajna will say, 'Oh, these things are rubbish; they are illusion. I do not want them; they are all taking me deeper into the Maya (illusion).' So there is conflict. This second voice is the wisdom which is speaking, but the human urges always say the opposite.

The Chakras keep awakening any time and all the time. Not necessarily only through the practice of Kriya Yoga, but through Pranayama or Asana they may also awaken. They can awaken even due to eating, walking or talking too much. They can be awakened in so many ways, by social activities as well as by personal Sadhana. They are being opened and awakened all the time. This process begins right from our birth and even before, and it will continue after our death too. By practicing Tantra, Yoga and Tapasya, we are trying to accelerate this awakening. You cannot rely on nature for total awakening because you can never know whether it will take you up or down. It is only for this reason that we use the techniques of Tantra and Yoga to open and awaken the Chakras fully.

THE CHAKRAS ARE SYMBOLIZED BY COLOURED LOTUSES

The Chakras are symbolized by lotus flowers, each with a different number of petals. The first Chakra is Mooladhara, located within the spinal cord at the tail-bone. Its symbol is a four petalled deep red lotus. Next is Swadhisthana, at the third disc of the spine; it is a vermilion lotus with six petals. Then Manipura, behind the navel within the spinal cord, is a ten petalled yellow lotus. Next comes Anahata, behind the heart in the spinal cord- a twelve petalled blue lotus. Vishuddhi, behind the Throat Chakra is a sixteen petalled purple lotus, and Ajna Chakra is a grey or cream coloured lotus with only two petals. Then comes Bindu- the one Chakra that is not a lotus. Bindu means 'point' or 'dot'. Bindu is like the full moon in the night sky- big, round and golden. Finally comes Sahasrara, a thousand petalled red lotus.

The Chakra symbols are actually much more complex than this. There are particular animals, elements and sounds which can be found in the lotus petals, above the flower, in the stem, and also at the root of the stem. Each Chakra has its own Mantra, and the individual petals of each Chakra have their own Mantras as well. They are always vibrating, each petal producing a different syllable. In each Chakra, different deities also reside, which can be awakened or known through the Mantra. These deities have certain forms, colours and qualities. They can only be intuited after you have learned and practiced Kriya Yoga, and your consciousness is prepared to understand and accept them.

MEDITATION ON THE CHAKRAS SYMBOLS

Let’s begin: Now we will try to concentrate on the colours and petals of the Chakras and we will try to visualize them.

• Please be seated in one of the meditative poses.
• Sit in Padmasana, Siddhasana, Vajrasana or Sukhasana, whichever you can maintain easily, without discomfort, for fifteen to twenty minutes.
• Remove your eyeglasses and close your eyes and mouth.
• Rest your hands lightly on the knees, with the elbows relaxed.
• The fingers should be in chin or Gyana Mudra, with the index fingers at the root of the thumbs, and the other three fingers together and straight, but not stretched.
• The back and the head should be straight, but at the same time there should be no tensing or tightening in any part of the body.
• See that the head, back and spine are in one straight line.
• Shoulders should neither be raised nor lowered.
• Do not lean the head to either side.
• Keep absolute consciousness and awareness of the instructions, and try to visualize the Chakras described, at their correct location.

VISUALIZATION PRACTICE

1. First, take your consciousness to Mooladhara Chakra, at the seat of the perineum. Visualize Mooladhara Chakra as a four petalled dark red lotus…

2. Then visualize Swadhisthana Chakra, a six petalled vermilion lotus, at the bottom of the spinal cord…

3. Same way visualize Manipura Chakra, a yellow lotus with ten petals, behind the navel…

4. Then Anahata Chakra, a blue lotus with twelve petals, behind the heart…

5. Now Vishuddhi Chakra, a purple lotus with sixteen petals, behind the throat…

6. Then Ajna Chakra, a grey coloured lotus with two petals, behind the eyebrow centre…

7. Then Bindu, like the full moon, a golden moon at the top back of the head…

8. Finally, Sahasrara Chakra, a thousand petalled bright red lotus at the crown of the head…

Please go on visualizing each of them in turn, one after the other, going from Mooladhara Chakra up to Sahasrara, and from Sahasrara back down to Mooladhara. Train your consciousness to visualize the Chakra symbols in their correct position. Be careful not to visualize the symbol of Vishuddhi at Swadhisthana, or the symbol of Mooladhara at Anahata Chakra.

Visualize Mooladhara, a four petalled dark red lotus; Swadhisthana, a six petalled vermilion lotus; Manipura, a ten petalled yellow lotus; Anahata, a twelve petalled blue lotus; . Vishuddhi, a sixteen petalled purple lotus; Ajna, a two petalled grey lotus; Bindu, like the full moon; Sahasrara, a thousand petalled bright red lotus. Please try to visualize the symbol of each Chakra. Keep yourself alert and aware of the lotus symbols- how they look, their shape and colour, their root and their stem.

THE MANTRAS

In each of the Chakras try to find the pericarp at the centre of the flower, where the petals are joined to the stem. Within that centre section of the flower is a written Mantra. Of course these Mantras are primarily sounds, but they are also Sanskrit syllables, written in Devanagri script. There is a different Mantra with a different sound for each Chakra.

The sound belonging to each Chakra is:
1. Mooladhara Chakra is Lam;
2. Swadhisthana Chakra is Vam;
3. Manipura Chakra is Ram;
4. Anahata Chakra is Yam;
5. Vishuddhi Chakra is Ham;
6. Ajna Chakra is Om

Actually, there are three sounds associated with Ajna Chakra. From left, to centre, to right, they are Ham, Om and Ksham. Bindu is the point from which sound emanates. It is the creator of all sounds or vibrations, but in itself, it is soundless.

7. Sahasrara Chakra also has no sound.

Now please remember them:

So inside the four petals of the Mooladhara Chakra lotus is written the Mantra Lam; Inside the six vermilion petals of the Swadhisthana lotus is Vam; Inside the ten yellow petals of the Manipura lotus is Ram; Inside the twelve petalled blue lotus of Anahata is Yam; Inside the sixteen petalled purple lotus of Vishuddhi is Ham; Inside Ajna are Ham, Om and Ksham, on a two petalled grey lotus. Then comes Bindu, the soundless centre, without colour or form. Finally, comes the thousand petalled bright red lotus of Sahasrara Chakra. Repeat them again.

FINISH

Now become aware of your physical body seated on the floor. Become aware of the whole environment. Become aware that you have been practicing Meditation on the symbols of the Chakras.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

TWO SIMPLE YOGIC RELAXATION TECHNIQUES

2011-11-15T15:21:00.000-08:00

To teach the individual how to relax and achieve tranquility is the primary purpose of Yoga. Many times you feel exhausted at the end of a busy day, and when you want to play with your children or talk with your wife or husband, you just can't. This makes you feel frustrated and irritated, causing even more physical and emotional tension. In order to avoid this, you can practice simple breathing awareness before coming home from work, or before the family comes home for dinner. This breathing practice will minimize your physical fatigue and maximize your emotional stability. Your irritation will automatically decrease and you won't become angry with your loved ones. You will be able to speak with your children, wife or husband in a pleasant manner and you will be happier with yourself as a person. Keep practicing this every day and, in the course of time, you will feel a tremendous increase of energy, both physically and emotionally. These following Yogic relaxation techniques are very simple to follow:
SIMPLE BREATH AWARENESS
The Yogic way to achieve inner peace is to watch the breathing process in the body, to become aware of each incoming and outgoing breath. You don't have to make an effort to breathe; the process goes on automatically all the time. Just sit down quietly with your eyes open or closed and withdraw your awareness from the external world. Become aware of the breath flowing in and out. With every inhalation feel the navel region expanding; with every exhalation feel the navel area contracting. Try to synchronize the incoming and outgoing breath with the rising and falling of the navel. You can do for 5-10 minutes.
This breath awareness relaxes the nerves and spontaneously internalizes the mind. It relaxes not only the abdominal, back and leg muscles, but also the most important areas of the brain which control the whole physical body, the emotions and the intellect. When you experience this relaxation, the strain of the day's work falls away, and you feel as refreshed as if you'd just had several hours of sleep. Even the relaxation of sleep cannot be compared with this state, because Yogic relaxation brings emotional tranquility as well.
NETI KRIYA
Another technique which you can do every day or atleast once a week is Neti Kriya. This practice also relaxes the brain and brings tranquility. For this, you need a special Neti lota (pot) filled with warm saline water. Place the nozzle of the lota in the right nostril, then tilt the head to the left side and breathe through the open mouth. The water flows out of the left nostril without any effort or disturbance, as if it were coming through a straight pipe. Afterwards, you clean the nose by exhaling forcefully with Bhastrika Pranayama to remove any excess water. It takes hardly any time.
Neti Kriya stimulates and massages the sympathetic and parasympathetic nervous systems, which are known in Yogic terminology as Ida and Pingala Nadis. Ida and Pingala control the cooling and heating aspects in the body, acting like an internal thermostat. This thermostat regulates the temperature and energy levels in the nervous system. When the energy is not being channelized properly, either there is too much energy or too little, and then illness develops. Constipation, diabetes, hypertension, cancer and so many other diseases may occur. Neti kriya helps to maintain good health by balancing these two aspects of Ida and Pingala in our physical body. These two Nadis are also directly connected to the brain and affect the way we think; experience and feel. They influence the emotions which cause worry and excitement and are at the root of most of our problems. So when you directly relax the two nervous systems, in the course of time you are able to transform yourself mentally as well as physically.
So these are two simple Yogic techniques which can be used to restore normal health and harmony and the best thing is that anybody can perform these simple Yogic techniques without any side effects.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE YOGIC APPROACH TO MANAGING DEPRESSION

2011-11-09T02:39:00.000-08:00

Depression is a psychosomatic disorder which afflicts the whole physical and mental structure. The nervous system, the network of endocrine glands, the muscular system of the body, sleep patterns and appetite are all disrupted. These days depression is one of the most common illnesses and the impact of this disease is not on the sufferer alone, but it has far reaching effects on family members, friends and colleagues as well. Depression is equally common in both women and men. The most likely sufferers belong to two groups: Men in retirement and women undergoing the menopause or 'change of life'. However, depression can surface at any age, often in young people, for example, college students and young housewives.

Symptoms:
Some of the common symptoms of depressive illness are listed below, but not all these features will be present in every depressed patient.

Loneliness: The person feels that no one else can know exactly how wretched he is feeling. This persistent lowering of mood is one of the most characteristic features.

Insomnia: There is always a disturbance in sleep pattern. Sometimes there is difficulty getting off to sleep; but more often the complaint is of waking in the night or early morning and being unable to go off to sleep again. Sometimes a depressed person will sleep for 12 or more hours and still wake un-refreshed.

Lack of energy or overwhelming physical tiredness: Depressed persons are easily fatigued, even if just sitting in a chair all day

Loss of appetite and weight: A decreased appetite is almost always seen among depressed persons with resulting weight loss.

Increased irritability: The depressed person is usually irritable. Small things annoy him. He is aware that the irritability is unjustified, but can do nothing about it.

Loss of memory and concentration power: Depressive disorders can affect memory and concentration.

Loss of interest in life: Things are put off until tomorrow, and even simple tasks become insurmountable difficulties.

Excessive worrying: There is difficulty in making decisions, even very simple ones such as what clothes to wear.

Anxious and agitated behaviour often masks underlying depression: When anxiety is eliminated either by tranquillizing drugs or by Yogic practices, the depression manifests itself fully.

A variety of physical ailments: such as aches and pains; constipation or indigestion.
Slowness to act and slowness of body movements, speech, etc: This is termed psycho-motor retardation.

Feelings of self-pity and hopelessness: The person feels that he is not appreciated and that no one really cares. This is when thoughts of suicide begin to arise.

Causes:

Three distinct types of depression reactions are recognized, but they frequently complicate one another. They are biologically based depression, reactive depression, drug-induced depression.

1. Biologically based depression:
This includes endogenous depression and manic depression. The onset of this type of depression is unrelated to external or environmental stress factors. However, it can frequently be traced to hormonal disturbances, especially imbalance of the pituitary, thyroid and reproductive hormones in the blood. Both underactive thyroid and menopause are prominent causes of depression.
This state of depression commonly follows diseases such as influenza and hepatitis, and sometimes childbirth in women. Biologically depression is also a symptom of some physical disorders such as anaemia and electrolyte imbalance.

2. Reactive depression:
This is a state of depression which descends following some form of environmental stress in the life of the sufferer. Disappointment in life is a common precipitating factor. The particular circumstances which lead on to depression, for one person depend on his individual personality, strengths and weaknesses. Common precipitating causes may include unfulfillment in marriage, failure of business enterprise, academic under-achievement or failure, response to the pain and disability of a physical illness, etc. This form of depression is especially common following sudden and unexpected failure in life.

3. Drug-induced depression:
This is a form of depression which has become far more common in recent years as many more powerful drugs and medicines are being prescribed. A wide variety of drugs such as anti-hypertensive agents (prescribed for blood pressure), sedatives and anti-anxiety drugs, anti-psychotic drugs, stimulants and appetite suppressant drugs. There are some others also: Indomethacin prescribed for arthritis, sulphonamides for dysentery and other infections, levodopa for parkinson's disease, oral contraceptives for prevention of pregnancy may produce depression.

Normal and abnormal depression:
A depressive reaction is considered to be a normal event following a loss in life. It may last for 8 to 10 weeks and does not require medical treatment. When it persists beyond this, it may become a depressive illness. In the recently bereaved, who have been deprived of a close relative or family member, insomnia, sadness, despair, anger, guilt, restlessness and increased physical complaints are part of the normal grieving reaction. These persist for a few months. If symptoms continue and an aura of hopelessness and sadness continues to surround the sufferer, then abnormal depressive illness is present. Such a depressive illness usually runs a course of between 6 and 12 months. It may become chronic and last for years.

Medical management of depression:
Medical management of depression is largely symptomatic at the present time. Doctors rely on anti-depressant drugs including the tricyclic anti-depressants and the monoamine oxidase inhibitor group, to temporarily elevate the patient's mood. However, soon after these drugs are discontinued, the depression usually descends as before. Also, the drugs have troublesome side-effects which increase with time of usage.

Severe depression may be prescribed electroconvulsive shock therapy (E.C.T.) in which a short, high-voltage electrical shock is applied to the brain. This is a major procedure which profoundly alters the state of the patient's memory, recall and other capacities, at least for some days or weeks. It offers temporary relief of overwhelming depression, and is often the only remedy for severely depressed patients in whom suicide seems a real and likely possibility. It has the advantage that the depressive mood is elevated immediately, whereas anti-depressant drugs must be taken for 3 weeks before reliable blood levels are attained and elevation of depression occurs. Psychotherapy has also been utilized for some depressed patients, but with limited success. At present, medical cure of depressive illness remains elusive.

The Yogic approach to managing depression:

Yogic practices effectively alleviate depression. Even the deepest depressive states and illnesses respond to Yogic therapy, but this therapy should be undertaken by a qualified Yoga teacher. According to Yogic science, depression occurs when there is no objective in life and no engagement for the mind. It occurs especially after retirement, when many people do not know how to fill in the extra time because they have no social, cultural, artistic or spiritual interests. So, they just end up sitting idly, wasting time. But how long can one just keep sitting? It may go on for one or two years, but during this time, the mental faculties are undergoing a process of degeneration through disuse and the nerves themselves begin to atrophy. This is nervous depression.

Yogic program for depressive illnesses:

Asana: preparatory practices (part 1, 11 & energy block postures). For these Asanas please read my article on ‘Yogic Home Work’.

Then start with Surya-namaskara, Trikonasana, Vajrasana, Ushtrasana, Shashankasana, Bhujangasana,Shashank-Bhujangasana, Paschimottanasana, Sarvangasana, Halasana, Utthanasana, Yoga-mudra, Matsyasana, Shavasana.

Pranayama: Deep breathing, Shitali, Shitkari, Ujjayi, Nadi Shodhana, Bhastrika, Maha Bandha and Brahmari.

Yogic Kriyas: Neti Kriya, Kunjal Kriya, laghoo Shankhaprakshalana, Agnisar Kriya, Kapalbhati Kriya, Nauli Kriya.

Mudras and Bandhas: Uddiyana Bandha, Moola Bandha (contraction and release of perineal body) 25 times. Maha Mudra.

Yoga Nidra: The use of a carefully chosen Sankalpa (personal resolution) during the practice of Yoga nidra will help the practitioner to grow in strength and self-esteem. Also, the decision to dedicate 30 minutes daily to this form of self-care is an important step in healing. It results in increased energy and reduced tiredness, and will probably be deemed enjoyable!

Meditation: One should do Meditation daily. Sit for Meditation early morning, at noontime, in the evening and at night for 15 to 20 minutes.

Trataka Dhyana: Another meditative practice that is often beneficial in managing depression is Trataka on a candle flame. The light of the flame stimulates the pineal gland. Under stimulation of the pineal by light is now recognized in scientific circles as a significant contributor to seasonal affective disorder – SAD, or winter depression. Also, Trataka develops willpower in the practitioner and this quality assists the depressed person in establishing regular practice, so necessary for recovery.

Diet: To bring the depression down to nil level it is advisable to consume fresh vegetables, fresh juices of fresh fruits, sprouted grains, skimmed milk without cream.

Avoid: Non-veg food, oily & spicy food, refined foods, fast food and preserved food.

Karma Yoga, a study of good books, company of people of matured thought and positive thinking, company of people who can infuse faith, inspire and leave deep impression would be of much help. The patient should go on repeating to his mind “I am quite well, I am quite healthy, I am quite composed.” He should continue thinking that all around is beautiful, all around is auspicious, and then everything will turn out beautiful, healthy, sound and happy.

To summarize, the Yogic approach to managing depression is to take the energetic view. We can reduce depressive states and gather the strength and willpower to embark on the next phase – that of examining and resolving the underlying causes of the depression. The practice of Yoga will clear all depression and will surely enlighten the life by rejuvenation and lightening the lamp of hopeful life.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

VICIOUS CIRCLES / VIRTUOUS CIRCLES

2011-11-02T03:22:00.001-07:00

A vicious circle is a chain of events in which the response to a difficulty creates a new problem that aggravates that original difficulty. The virtuous circles do just the opposite. The response to an occurrence creates a positive result that improves the whole situation, and as it repeats, the whole thing becomes better and better.

The fundamental reality is that some people just seem to go up; their timing is excellent, the right people and the right things come their way, they are surrounded by smiling people who love them, and they even maintain abundant good health. Life for them and the people they influence just gets better and better. But some other people, who grow up in the same kind of situation, just go from one disaster to another. Things rarely come together for them, nobody is there to help them when they need it, their lives are a long string of fractured relationships, and to make matters worse they are sick most of the time. Their life just gets worse and worse as they are stuck down in a morass of trouble.

WHY DO SOME PEOPLE GET STUCK:
According to Yogic philosophy, everything is made up of the Gunas in different proportions. Gunas are the intertwining forces that weave together to make material nature, including human consciousness. These forces are divided into three categories, which are defined by Sattwa, Rajas and Tamas: Sattwa, the state of truth, simplicity and equanimity in action; Rajas, the state of dynamism and activity combined with full ego involvement; and Tamas, the state of inertia and ignorance.
Lord Krishna said in the Bhagavad Gita (14:18), "Those who are seated in Sattwa go upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards." How does this happen? Maybe the main causes are the vicious circles that are the curse of Tamas, and the virtuous circles that are the blessing of Sattwa.

In Rajas the vicious and virtuous circles are about equal, so they average out as Lord Krishna implied, but things go from bad to worse in Tamas and from good to better to best in Sattwa. This is why people who get stuck in Tamasic qualities in some of their personality aspects need to become involved in Yoga to lift themselves up out of that morass.

CAN YOGA BE HELPFUL IN CHANGING VICIOUS CIRCLES INTO VIRTUOUS CIRCLES

There is no doubt that Yoga can be helpful in changing vicious circles into virtuous circles. If we look around us, we can see many examples of the way Yoga changes vicious circles into virtuous circles, and how this allows us to get out of the downward spirals of Tamas and evolve towards our best.

In Tamas the vicious circles go on three levels of the individual: the physical body (Annamaya Kosha), the vitality body (Pranamaya Kosha) and the mental body (Manomaya Kosha). The same applies to the virtuous circles in Sattwa, which in addition have also the benefits of the intellectual level (Vijnanamaya Kosha) and the bliss level (Anandamaya Kosha).

The basic mind aspects of Manomaya Kosha are:
The sense of 'I'-ness (Ahamkara)

The vicious circles of Tamas: At the Tamasic level, people experience themselves as isolated from others. They may be alienated if there is a lot of fear, or maybe even paranoid if they project anger. Vicious circles can come from disregard for the needs or rights of others, because of emotional distance. As a result other people retaliate with their version of disregard, and this bounces backwards and forwards, getting worse as it goes along. Yoga relieves the emotional tensions that feed the feelings of isolation and so improves sociability. Another source of vicious circles in this modality is low self-esteem. This leads to lack of confidence which in turn leads to failure and more loss of self esteem. The great Yogic panacea for this is Karma Yoga, where self-esteem is guarded by non-attachment to outcomes and is increased by the good work one is doing.

In some people the problem may not just be isolation, it may be alienation. Very
Tamasic levels of 'I'-ness can give a strong experience of 'self-reference', in which people imagine that events happening 'out there' in some way refer to them. They may misinterpret innocent actions, remarks or gestures as intentional slights, insults or contempt directed at them. Yoga creates a general reduction in negative emotions that can help people in this state; for instance, by balancing Ida and Pingala Nadis.

The virtuous circles of Sattwa: In the Sattwic state the 'I'-ness is not isolation it is union - an experience of 'I' as a part of 'us'. There is an awareness of 'we' rather than 'me', so this unitive relationship with other people raises our compassion, helpfulness, kindness, cooperation and friendship. Usually other people return these, so we are receiving all these beneficial 'gifts' from those around us. This benevolence builds up in the form of a virtuous circle for all concerned.

Perception

The vicious circles of Tamas: People don't usually realize, but what goes into forming our perceptions of what we sense outside is what is inside us! So what I 'see' out there is to a great extent created from what is going on inside my own mind. Freud called this process 'projection' and was interested in the 'sick' stuff we 'see' out there because it is really inside. The exploiter sees the world as exploitative or exploitable, the hostile person sees it as hostile, the 'power freak' sees power games everywhere and so on. Then the person's thinking, emotions and behaviour will be at least partly determined by these perceptions. The vicious circle comes from the negative perceptions of what is out there, arousing negative responses inside, which increase hyper-vigilance. This results in projecting more negativity out there. By eliminating the negative content 'in here' Yoga improves the quality of our perceptions of the world.

The virtuous circles of Sattwa: We can experience our world as frightening, angry, sad, power crazy etc. because we project these Tamasic qualities from inside our own natures. However, if we have Sattwic qualities dominant in our natures, we may project those too. We have a positive experience of the world, so we respond to it in a like way. When we feel loving, we see love and lovability in the world. When we feel happy, everybody seems to be smiling at us. Everything around us responds to us in kind, so the quality of our experience goes up and up, and it all grows in the positive way of a virtuous circle.

Memories
The vicious circles of Tamas: The things that we remember most easily at any moment correspond with our current feeling state. If we are feeling depressed, our memories will be about past hurts and disappointments. If we are anxious, our memories will be about all the frightening occurrences in our life; if angry, all the affronts and anger from other people will be foremost. Now remember that our assessment of what we can expect in the future is based mainly on our past experiences. So the bad memories of past experiences such as insecurity, material losses, sadness, helplessness, hurt, grief, isolation etc. will paint an equally bleak future. We become pessimistic, give up trying, and become stuck in the inertia of Tamas. Bad memories also lead to bad behaviour and retaliation from outside gives more bad memories.

The virtuous circles of Sattwa: Because the things we remember most easily at any moment correspond with our current feeling state, our feelings in the Sattwic states of our personality aspects will be positive ones, so they will evoke positive memories. These will transfer into the future as optimism, so we will be motivated to do more in the Sattwic style of nurturing ourselves and helping other people and the world, with the obvious virtuous circles that ensue from those activities.

Thinking

The vicious circles of Tamas: The thinking content at this level is based on perceptions from outside or mental rumination from inside. Tamasic perceptions cause negative thinking which then joins in with the negative rumination and it all goes from bad to worse. It feeds on itself; for instance, building up a little insult or rejection into a major catastrophe. The quality of a person's thinking at this level is also poor. It is full of irrational judgements, distortions of logic, denial, justifications, excuses etc. We can imagine just how disabling this poor quality thinking can be.

The virtuous circles of Sattwa: At Sattwic levels, our instinctual thinking is very much under the sway of our higher thinking, so the selfishness of 'me first and only' that is common at the lower levels of the Gunas is not active. Rather, the thinking is from the intellectual (Buddhi) level so it is ethical and considerate of other people.

Sattwic levels use the intellect, sometimes to high levels, to cope with our lives. The quality of the thinking is good, without the irrationality, poor judgements, illogical distortions, justifications and excuses for problem behaviour etc. of Tamas. Also, the content of thinking that is provoked by our experiences of our world is good because our experiences are good. Similarly the content of our ruminations will be positive, because it is a blend of thinking about our experiences and of our memories. As these augment our emotions and behaviour, their positive quality leads to positive outcomes.

At high levels of Sattwa our judgments, decisions etc. about any aspects of our life will be augmented by intuition and wisdom. Those decisions will be right, and the consequences that flow from them will be the best in the circumstances. As a result we will be creating 'win-win' situations, with all their advantages, including virtuous circle outcomes.

Emotions

The vicious circles of Tamas: The vicious circles of negative emotions are well known, and are the cause of many diseases as well as much unhappiness and strife. All emotions can have a negative complexion, but to mention just the three main ones of the vicious circles are:
Anxiety: Symptoms: - fear of illness / madness/death -more anxiety
Anger: Symptoms: - aggression, social conflict, more anger
Dejection: Symptoms: - inertia, failure, more dejection, maybe depression

We can see that any of these can build up, becoming worse as time goes on. This is a typical example of: "the Tamasic, abiding in the function of the lowest Guna, go downwards." Yoga practices can break these vicious circles, starting the person on the upward path of confidence, kindness and joy.

The virtuous circles of Sattwa: At Sattwic levels the emotions we experience such as fear, anger, remorse, regret etc are reality based, such as reasonable anger at injustices, or regret over a personal act or omission. They lead to action to try to reverse the situation, such as stopping an injustice. Mahatma Gandhi and Nelson Mandela are beautiful examples of reasonable anger that worked. Or we make amends and resolve not to repeat the inappropriate action.

The Sattwic feelings we experience are the positive ones such as security, joy, humour, confidence, good self-esteem, love, compassion, kindness and empathy. As well as making us feel wonderful, they also lead to beneficial behaviour, and the ensuing virtuous circles.

Behaviour

The vicious circles of Tamas: The behaviour engendered by anxiety will include withdrawal, dependency and addiction. The vicious circle here is the way the sense of helplessness in the face of fear produces more fear. In addition, the methods we use to try to relieve anxiety, such as addiction and dependency create problems of their own. The behaviour arising from anger is usually vengeance, aggression, violence etc., and the vicious circle here is the retaliation from the people we have hurt, which causes us to be more angry and aggressive. The behaviour from the dejection/depression vicious circle is withdrawal which results in loneliness, the feeling of being unloved, and inertia which causes an inability to attend to our responsibilities, with the resulting guilt.

Self-fulfilling prophecies: Another problem is that Tamasic interactions with the world attract responses from other people which justify all the above attitudes, and this perpetuates them as self-fulfilling 'prophecies'. A good example is paranoia where the person believes that they are the victims of persecution from 'out there'.

How does paranoia happen:
The paranoid person denies his own anger and projects it onto others, so he sees the other person as dangerous to him. In defense, he retaliates with anger and threatening behaviour of his own. This does make the other person (who was originally neutral or even friendly) angry and defensive. Thus the paranoid person's original assessment of the other person as being angry and dangerous is proved 'right' - it has become a self-fulfilling prophecy, and justifies further aggression.

Another problem is that the paranoid person can't see his responsibility for this trouble, because of the lack of insight of people at the Tamasic level. As well, the crux of paranoia is that the problem is 'out there' so "It's not me, it's him!" If such a relationship continues, it can develop into a very difficult one, or even a disaster. Psychiatrists and others who have dealt with paranoid people will recognize this difficult situation, and the intractable morass of vicious circles that it is.

The virtuous circles of Sattwa: We see the positive outcomes of our Sattwic attitudes most clearly in the area of our behaviour. If we interact with people with love, joy, kindness, consideration, helpfulness and other Sattwic qualities, they respond to us in the same way, and the whole relationship continues to improve as virtuous circles. Even if the other person does not respond in this way; for instance if they exploit our kindness, our Vairagya allows us to 'let it pass', and the empathy that comes from Sattwa allows us to understand them. This can even help them too.

The physical body

The vicious circles of Tamas: Physical difficulties are caused by the mental and emotional states that usually accompany the Tamasic level of functioning. They are stress, tension, dejection, anger, various imbalances etc., which give rise to typical psychosomatic illnesses, immune system dysfunction, organ damage and a vast array of symptoms. The person becomes worried or depressed and the anxiety or depression causes more of the abnormal workings of the body. In this way it goes from bad to worse as typical vicious circles. The typical Tamasic lifestyles and intake of food and drinks also have a detrimental effect on the body. Yoga has a positive effect on our lifestyle as well as the body, the mind and the vitality, and reverses these.

The virtuous circles of Sattwa: The lifestyle, thinking and emotions of Sattwa are conducive to health and longevity. A person is likely to experience robust good health, absence of symptoms and satisfaction with his body, which reflect back onto the body as positive influences.

The vitality body

The vicious circles of Tamas: When a person is in a state of lethargy and inertia, he stops doing things, sit around, watch all the bad news on TV, and become depressed and more and more physically inactive. This allows his energy to run down even more, so the vicious circle forms.

The virtuous circles of Sattwa: Sattwa encourages us to be optimistic, enthusiastic, active and to gel out and do things, usually for the benefit of others. This keeps our vitality high and encourages ongoing activity which keeps the vitality flowing.

All the Sattwic elements combine to create the way we behave in our world, and they determine the virtuous circles that form around us. As Yoga lifts us up out of the more Tamasic levels, this becomes more and more our way of life. As Krishna said we "go upwards", and if we look at the process clearly, it is obvious that it all accelerates in the direction of our evolvement.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

SLIPPED DISC AND SCIATICA

2011-10-27T01:42:00.000-07:00

Slipped disc and Sciatica are two closely related conditions occurring in the lumbosacral spine. The human spinal column consists of more than 33 individual bones called vertebrae, stacked one on top of the other and surrounded by the thick spinal muscles, the strongest muscles in the body. Lying between the vertebral bodies are cushion-like fibrous pads which act as shock absorbers, protecting the brain, spinal cord and internal organs from damage as we walk, just as the shock absorbers of a car protect the passengers from the shock of a rough, bumpy road. These are the spinal discs. They are filled with a thick jelly-like fluid and are held in position by strong ligaments attached to the bones above and below.

HOW DOES SLIPPED DISC OCCUR:

Slipped disc occurs when excessive strain is brought to bear upon the lower back region, causing one of these discs to rupture so that the fluid inside herniates and escapes backwards. This injury usually occurs while bending forward with the knees straight to shift a weight from the floor or while shovelling or weeding in the garden. It can also occur in a simple function like releasing the clutch pedal while driving a car.

This painful experience usually occurs when a person with weak spinal muscles and ligaments applies an excessive strain to the back. It seldom occurs in seasoned labourers or manual workers, but is frequently seen in sedentary workers who are unused to regular exercise. Its incidence would be greatly reduced by daily practice of a few Yogic Asanas to preserve the strength and flexibility of the spinal muscles and ligaments, and with more widespread knowledge of the correct way to lift a heavy weight from the floor. The crouching position with knees bent protects the vulnerable lower back from excessive strain.

The onset of slipped disc is sudden and immediate. Something is felt to 'go' or 'tear' in the lower back, followed by a sharp, well localized pain which may be agonizing. The individual is left incapacitated- either unable to straighten up at all, or else unable to bend the spine forward again, even slightly, as this gives rise to immediate severe pain. He or she is usually brought to bed or for X-ray examination soon after. In the next few hours the back pain continues to worsen until it is constant and unremitting. This occurs as the ligaments and tissues around the injured disc become engorged with blood and tissue fluids. The protective covering of the spinal muscles rapidly goes into tight spasm to prevent further painful movement of the area, and the delicate pain fibres supplying the torn disc ligaments become increasingly irritated. The whole area becomes inflamed, hot and swollen and is very tender to touch.

WHAT IS SCIATICA AND HOW DOES IT OCCUR:

Sciatica refers to a sharp, lightning-like pain which shoots down the back of the leg. It occurs if the herniated material from a ruptured spinal disc in the lower back presses upon the delicate nerve roots emerging from the spinal cord at that level. These nerve roots pass from the spinal column and converge to form the Sciatic nerves, which run down the back of each leg. These nerves run right down to the feet, supplying the skin and muscles of the back of the legs. This is why Sciatic pain may be experienced in the buttock, in the back of the thigh or in the calf, even though the root problem lies in the lower back region. In response to this pain, the muscles of the back of the leg go into a tight spasm, especially if the sufferer continues to walk, because every step further stretches and irritates the injured nerve roots.

INITIAL RECOVERY FROM SLIPPED DISK AND SCIATICA:

Slipped disc with accompanying Sciatica is a painful, incapacitating experience which demands immediate immobilization on a hard bed. Absolute bed rest is necessary while the ruptured disc heals and inflammation subsides. It is important that the spine be kept immobilized as far as possible. No attempt should be made to leave the bed for any reason. For toilet purposes, a bed pan should be available. The patient should rest in a quiet room with minimal disturbance until healing is complete. This commonly requires 10 days or even longer, if the injury is a severe one.

In the acute situation of the first few days, pain relief can be provided by applying alternating hot/cold fomentations over the inflamed area, and adopting a suitable Yogic posture such as Makarasana which minimizes strain on the lower back region. Aspirin also proves useful in this period. Yoga, however offers an effective and far simpler way out of this painful predicament. The Yoga program is based on the backward bending Asanas, which strengthen the posterior ligaments and muscles that hold the damaged disc in place, and promote the circulation of Pranic energy to the whole region. They should be practised each day so that spinal stability and function can be restored and a full range of activities can be re-adopted.

YOGIC MANAGEMENT:

Asanas in the initial stage:
In the acute stage of immobilizing pain, a prone (facedown) posture on a hard bed should be adopted. Resting in Makarasana (crocodile pose) for long periods reduces tension on the disc and nerve roots, providing relief from pain and promoting healing. Sleeping in Advasana (reversed corpse posture) or Jyestikasana (best posture) is recommended. In Sciatica, Matsyakridasana (flapping fish posture), with the affected leg drawn up to the chest, to relieve pressure on the damaged nerve roots, will bring relief. These postures should be adopted for relief of pain in the acute situation, so that as much rest as possible can be gained.
Makarasana: Lie in prone position, feet together, hands by the side, palms facing upwards and forehead touching the floor. Now spread the legs apart and turn the toes sideways, then stretch the hands forward. Place the right hand under the left armpit, and left hand on the right shoulder making sure one elbow is under the other. Relax in this position with breathing normally.

Niralambasana: Lie in a prone position with your forehead on the floor, hands by the side, legs together, and toes pointed outwards. Slowly stretch the arms forward, and bend the elbows raising the head upwards. Place the chin on the palms, with your fingers touching the cheeks, making sure the elbows are together. Hold this for some time breathing normally. Then slowly come back to the original position.

Advasana: Lie on the stomach. Stretch both arms above the head with the palms facing downwards. The forehead should be resting on the floor. Relax the whole body while keeping the awareness on the breath. If there is any difficulty in breathing a pillow can be placed under the chest. Perform it as long as you want.

Jyestikasana: Lie flat on the stomach with legs straight and the forehead resting on the floor. Interlock the fingers and place the palms on the back of the head or neck. Allow the elbows to rest on the floor. Relax the whole body while keeping the awareness on the breath.

Matsyakridasana: Lie on the stomach with the fingers interlocked under the head. Bend the left leg sideways and bring the left knee close to the ribs. The right leg should remain straight. Swivel the arms to the left and rest the left elbow on the left knee. If this is not comfortable you can adjust the arms position according to your own body condition. Relax in the final pose and after sometime change sides. This position resembles a flapping fish.

Precautions: No forward bending Asanas

Pranayama:

Ujjayi: Sit in Vajrasana or in any comfortable posture. Now inhale slowly and deeply through the nose and while exhaling, contract the air passage and exhale slowly with a whispering sound.

During the recovery period, cross-legged sitting postures should not be adopted, as they increase nerve root tension in the lower back. They can be resumed after a few months. Pranayama and Meditation in Vajrasana are highly recommended.

Vajrasana: Sit with legs extended forward together, hands by the side of the body, and palms resting on the floor. Now bend the right leg at the knee and place the foot under the right buttock. Similarly bend the left leg, placing it under the left buttock. Hands should be resting on the thighs with the back straight. Hold for some time, then come back to the original position.

Relaxation techniques: Ajapa japa in Makrasana

Ajapa japa, movement of breath awareness in the spinal passage from Mooladhara Chakra in the perineum up to Ajna Chakra at the top of the spinal column, is very effective in all spinal disorders, including Slipped Disc and Sciatica. Awareness of So-ham should be practised in conjunction with the psychic breath, drawing the breath up from Mooladhara to Sahasrara with inspiration and the Mantra So and taking the awareness down from Ajna to Mooladhara with expiration and the Mantra Ham. This can be practised in any prone relaxation posture with the spine straight. In the beginning, Advasana can be used, followed by Shavasana once the supine resting pose can be comfortably adopted. Awareness of the natural abdominal breath can also be added in Shavasana. Ajapa japa can be practised as frequently and for as long as desired. It promotes the flow of Pranic energy in the spinal column, facilitates healing and brings deep mental and physical relaxation. Finally, the practice should be continued in Vajrasana, then in a cross legged posture. The effects of Ajapa japa can be intensified if Ujjayi Pranayama is practised in the Meditative postures with an upright spinal column.

Asanas for later stage: Bhujangasana, Ardha Shalabhasana, Saral Dhanurasana, Poorna Shalabhasana, Dhanurasana, Tadasana

All these backward bending Asanas should be adopted, according to capacity, as healing proceeds and pain diminishes. The first Asana attempted should be the simple version of Ardha Bhujangasana known as the Sphinx posture. Do not strain, and stop if pain develops. Once Sphinx is mastered, the following Asanas should be adopted gradually, in this order: Bhujangasana, Ardha Shalabhasana, Saral Dhanurasana, Poorna Shalabhasana, Dhanurasana. Ultimately this program should be practised in full each morning, before any food has been taken. Each Asana should be practised a maximum of 5 times, followed by complete relaxation in Advasana. The session should conclude with deep relaxation for 15 or 20 minutes, initially in Advasana and later Shavasana can be adopted. Daily practice should continue indefinitely to avoid recurrence.

Sphinxasana: Lie flat on the stomach with the forehead resting on the floor, legs straight, feet together and the soles of the feet uppermost. Bend the arms and place the forearms on the floor with the palms downwards on each side of the head. The fingertips point forward but are in line with the crown of the head. The forearms and elbows are close to the body. Relax the whole body. Inhale; raise the head, shoulders and chest by bringing the upper arms to the vertical position. The elbows, forearms and hands should remain on the floor. Relax in this position as long as you want with normal breathing and then lower the body while exhaling. This is one round. Practice upto 5 rounds.

Shavasana: Lie down on the back with the legs together and hands by the side. Spread the legs apart slowly, keeping the heels inside and toes outside. Keep your hands away from the body, with the palms facing upwards. Close your eyes; loosen and relax all the muscles in the body and focus on your normal and natural breathing.

All forward bending Asanas should be absolutely avoided for 4-6 months, as they can precipitate a recurrence of the original condition. They may then be re-introduced gradually, under guidance, after recovery is complete, beginning with Shashankasana, Majariasana, Shashank-Bhujangasana and Shavasana.

Dietary recommendations: In the beginning, a light, semi-solid diet should be taken, commencing with vegetable soup. This will preserve digestive energy which can then be redirected towards the healing process, and also prevents constipation, a major problem for patients confined to bed. As the condition improves, vegetables and rice can be taken and later pulses and whole bread should be added. Avoid heavy and constipating foods such as meat and oily preparations indefinitely. Dairy products and eggs should be reduced during this period, as extra protein is not required. Highly processed and richly spiced foods are best avoided indefinitely as well.

A FEW MORE PRECAUTIONS

• Before you start a Yoga practice while suffering from Slip disc and Sciatic pain, consult your health care provider and a qualified Yoga instructor and make sure you follow their advice diligently.
• When performing the postures, be careful not to overstep your pain boundaries. If you experience pain, back off. You must find the program that best suits your body. Listen to your body.
• Do not sit for long periods and avoid activities that worsen your pain especially if you've been diagnosed with a herniated disc. When you do sit, always use a lumbar support. In most cases, extensive walking is also not advisable.
• Be sure that you are adequately hydrating yourself with at least eight glasses of water each day.
• The key to prevent Sciatica & Slip disc is to prevent any damage to your lower spine. Maintain a good posture while sitting.
• Finally, remember to continue with these poses long after the symptoms have disappeared.

The above Yoga program, when followed diligently, has been found to restore disc health and prevent recurrences of both Slipped disc and Sciatica.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

TEACHING YOGA TO CHILDREN

2011-10-18T04:25:00.000-07:00

Teaching Yoga to children is one of the most delightful experiences. Children are naturally spontaneous, open and full of imagination. Yoga practices keep these innocent qualities alive in the child. Yoga provides the tools for children to develop into focused, well-balanced, positive and creative adults. It gives them ways to manage their lives and life situations in a constructive way. It recognizes the interdependence of body, mind, emotions and spirit and the need for health and balance in all these layers of our being.

Through the practice of Asanas, children learn about their bodies, how to sustain a healthy body and keep it flexible and youthful. They learn co-ordination, although it has been said that this is not fully developed until all the milk teeth are lost. Co-ordination leads to a certain grace and poise, which is carried over into other areas of their life and personality. Through Pranayama practices, children learn to bring about a balanced emotional state. They learn to manage stress, to become aware of agitation and how to deal with it, and to channel their energy creatively. All of this helps to increase their self-confidence and inner stability.The practices of Pratyahara and Dharana give relaxation and disciplines which develop clarity, improve concentration, attention and memory.

HOW TO SET A YOGA CLASS FOR CHILDREN

Looking for a venue:
When looking for a space to teach Yoga to adults, we look for a place where there is minimum amount of disturbance to the class. This is not necessarily the case when looking for a place for children to practice Yoga. We need to consider that we should not be disturbing others, as children can be quite noisy. The space needs to be clean and clear, free of furniture and other objects. It is helpful if the floor is non-slippery - wooden floors are good. Know where the fire exits, toilets and telephones are.

Finding the children:
Decide which age group you wish to teach. It is better to group the children in 5-7 years, 7-9 years, 9-11 years and so on, as they respond in different ways to the practices, and the teacher's language needs to change according to the age of the class. Going into schools to offer Yoga classes after school time is a good starting point; alternatively, advertising in libraries, health food shops, doctors' surgeries etc. brings good results.

Length of class:
For small children, 45 minutes is a good amount of time for a class. Allow time for them to change, take off their shoes and socks, etc. For older children the classes can be longer, one hour to an hour and a half.

Creating a sacred space:
The classroom can be decorated with posters relating to the theme or topic of the class. Incense and a candle (where appropriate) will increase a sense of being special. It is a good idea to ensure that the children have mats to practice on, and this may mean providing them the same in case they have not brought theirs. With all of this and any other props you might need for the class, a helper is a useful asset. A helper or assistant is also useful for giving children individual attention, such as helping them with Asanas, or taking them to the toilet.

WHAT TO TEACH

Asana:
Children love Asanas, especially animal Asanas where they can make noises and also learn about the qualities of that animal and thus a little more about the world around them. The important thing in Asana is not to expect perfection, for as the child's awareness increases the practices will perfect themselves. Yoga with children should be FUN. It should be remembered that a child's body is still growing until the age of about 17 years, therefore it is not a good idea to hold postures. Inverted postures (i.e. headstand) should also be avoided.

Pranayama
Pranayama practices that are simple and which do not involve retention of the breath are suitable for children. There is a wealth of children's Yoga books in the market, some geared to teachers and some more appealing to children themselves.

Yoga nidra:
Yoga nidra is a favourite for children. It should be kept short as they can relax deeply and quickly because they tend to be less tense than adults. However, children do experience stress from home situations, peer group pressure, exam worries - even world events can worry them, so they definitely need to be able to relax.

Trataka:
Trataka is also another useful practice for developing concentration, memory, and for quieting the mind. Trataka can be done in a variety of ways, including using Mandalas that they may have previously coloured, and simple Yantras - squares, triangles, etc.

Games:
Games are always successful in a Yoga class, either as ice-breakers, for induction purposes, or as a technique for developing memory and awareness. An example is 'Kim's Game' where you present the children with a tray of objects which they look at for a few minutes, then the tray is covered and they have to write down everything they can remember.

Another game is the 'Emotions' game. A pack of cards is made with different words on each: "I feel happy when . . .", "I feel sad when . . . ", "I feel frustrated when ..." etc. The children choose a card (if they are not happy with it they can choose another) and go on to describe an event or situation that evokes that feeling in them. It is an excellent way for children to understand and express different emotional states. Stories also go down well. Some of the Indian comic books telling stories of saints, kings, gods and goddesses, the Ramayana and Mahabharata have always been well received.

Themes and topics:
Themes and topics are a good tool to plan Yoga classes around - they give a focus to you and the children and can be repeated for several weeks if a success. (The golden rule in Yoga with children is, "If it isn't working, drop it immediately!") These themes can range from a walk in the jungle, a visit to the zoo, the seasons, the elements, festivals like Diwali and so on. Themes can also synchronise with topics being covered in school. Equally, one can introduce Yamas and Niyamas. This will introduce children to the philosophy of Yoga and may help in situations like bullying, which is common in schools.

Children learn by example; they are like sponges and if we set them good examples of behaviour they will imbibe these positive qualities and may bring a positive change to our society.

Discipline:
Discipline comes from within, if we enforce it too strongly on children, it will not work. In a Yoga class, for reasons of safety and effectiveness, the teacher needs to be in control. So a simple way to achieve this is to follow the guidelines of Rules, Praise, Ignore. You as the teacher set the rules, i.e. this is your mat and you stay on it unless I ask you to move. Praise the good behaviour and as much as possible ignore the bad.

Generally speaking you have to do the practices with the students, and young ones especially are too impatient to watch a demonstration - they want to get on with it. I have found that arranging the children in a circle, of which you are a part, is most helpful as no one can hide at the back and children are very good at monitoring each other. Disruptive children or those seeking attention can be usefully used as demonstrators, where they are kept busy and have all the attention they need.

It is also worth remembering that children do not necessarily want to be in the Yoga class. Sometimes it is the wish of the parent, therefore I tend to offer the child the option of not joining in if they really don't want to. We have a 'time-out' corner for those occasions, a space apart from the others where a child can go to read a book, colour a Mandala, or just be. If we want our children to learn respect, we have to show them respect, so the deal is that the teacher and the group respect the child's wish to not join in (for any reason). However, the child has to respect that the rest of us do want to practice, so they are to be quiet. It works!

Child protection:
We tend not to use this 'hands on ' method of teaching. Make sure you are familiar with safe practice; know any contra-indications or precautions that might be appropriate for children. Make sure they are given BEFORE the practice begins. It is advisable to have an up-to-date first aid certificate. Always check you have contact details for the parents or caretakers of each child.

If you feel ready to take up the challenge of teaching Yoga to children, go and do it - even if you have no experience of teaching children. Your first class will teach you plenty. Go into a local school and offer Yoga classes, do it as seva, get feedback and keep notes from teachers, parents, and the children themselves. This could be really useful for future research projects.

A NOTE FOR PARENTS

If your children do not have this opportunity at school, you can teach them to relax at home even without ever having practiced these exercises yourself. Only take care to adjust the instructions to the level of the child and do not force his attention for more than ten minutes. Here are four exercises inspired by Yoga. Each exercise has a particular quality.

Concentration before the effort:
First exercise is, keep the elbows on the table, hands cupped in front of the eyes. Breathe in deeply and slowly breathe out. Practice twelve times. Evoke in the child a landscape or place that he likes. Let him imagine that he is there, one with the trees, mountains, sea or sky.

Attention and imagination:
Place an object in front of the child. Eyes are motionless but without tension. Let him look at the object for 30 seconds. Then, with closed eyes, encourage him to see the object clearly. Then for a second time, let him look at the object in detail with open eyes.

Inner peace of mind:
This exercise is based on listening to sounds. Lying, or better sitting with the back straight and eyes closed. Ask the child to breathe six times, repeating mentally at the same time the word 'peace' or 'relaxation' at the end of each breath. Then, make him listen to the noises first in the distance, in the street, then in the house, in the room, but without trying to interpret them. A different way to practice for smaller children is to produce three different sounds, for example, those of crumpled paper, a click of a ball pen and the sound of a step (when someone walks). Then ask them in which order the sounds were produced.

Relaxation before sleeping:
With the child lying down, name the different parts of the body which he has to feel without moving. Start with the thumb of the right hand, move up the arm and then down the right side to the toes. Practice the same way for the left side of the body. Finish with the head. Then suggest visualisation of pleasant pictures to imagine.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE YOGIC PERSPECTIVE OF THE PERFECT HUMAN BEING

2011-10-18T03:15:00.001-07:00

The definition of the perfect human being:

The definition of a perfect human being does not lie in any philosophy, belief system or religion but if you look at your own life process you will find the answer, starting with the time when you were conceived. The union between the parents was not only physical but also emotional. Intense love and ecstasy were experienced and the seed of the body was planted when both forces, the male and the female, were experiencing this unity. That is our original Karma, the original Samskara or impression. Our conception, the seed, the first impression of love, union and ecstasy, is our starting point.

After the seed of life is planted in the womb of the mother, the Shakti, then that force of creation becomes responsible for managing the growth of the seed into a human body. When that Shakti is pure, harmonious and channelled, it provides further good impressions, Samskaras and attitudes, which help one to find health, harmony and peace. Health is physical, harmony is mental, peace is spiritual, and a healthy body, a harmonious mind and a peaceful spirit is the definition of the perfect human being. We are going to look at these three aspects one by one though the Yogic view of health.

Physical health:

From the Yogic perspective, physical health is the management of different physiological conditions that arise, whether in the form of a simple ailment or a life threatening disease. The aim of Yoga in health is not eradication or curing of the problem, but the management of these conditions. After all, our body is subject to changing conditions, changing health patterns, changing environment, and it is going to react to these changes either positively or negatively. If the body reacts in a positive way to a change in diet or environment, such as pollution, then you will say, “I have a very strong immune system and nothing affects me. I feel healthy, I feel strong, I feel happy.” The body is having a good time it is flowing with endorphins, encephalins, melatonin and serotonin, those pleasure and relaxation chemicals. But if it responds in a negative way then you will start having breathing problems, cardiac problems and other symptoms that we know and recognize as disease. Our aim is to convert the negative responses of the body into positive ones. Therefore, it is not the treatment or the curing or the eradication of disease that indicates health, but proper management of the physiological conditions. You may suffer from a life threatening disease too, but if you are able to manage it properly, then it does not remain life threatening because you can overcome it.

Harmony of mind:

The harmony of mind is the most crucial factor in our lives. Although disease is physical, in our body there are five different bodies existing together. Just as yogurt and butter are contained in milk, but cannot be seen until the milk is churned, similarly our body also has different modes of expression. According to the Yogic system, the manifest physical body is known as Annamaya Kosha and within this is Pranamaya Kosha, the dimension of energy. Contained within Pranamaya is Manomaya Kosha, the mental dimension, while within Manomaya is Vijnanamaya Kosha, the dimension of the transcendental mind, and within this transcendental mind exists the experience of Anandamaya Kosha, the body of bliss. So, when you work with the physical body you are also influencing and altering the vitality, the mind, the psychic dimension and also Anandamaya. This chain reaction, which starts at the physical level, actually finishes at the spiritual level, and the Yoga practices are not only going to help you physically but also mentally and spiritually. This is the concept of Yogic management, the real Yogic therapy, which leads to health at the outer level and harmony at the mental level.

A state of disharmony:

Thoughts, desires, feelings and emotions are waves on the surface of the ocean of the mind. They are the Vritis, they are not the mind. The mind is pure energy and the Vritis are the waves on its surface, which interact with the environment and the people in it. The experiences of the mind are subject to the situations in which we find ourselves and the influences of the environment, which are mainly created by people. In Yoga we say we create our own environment, willingly and sometimes unwillingly too, but most of the time we create it because we wish it to be so. Then when it disturbs the natural condition of the mind, it leads to what we call confusion or conflict. This disharmony has to be managed because it leads to a reduction in the mental faculties and strengths.

When we are confused we realize our wisdom is not working, but when we are clear we realize our wisdom is very powerful and strong. When we are in conflict we realize that our knowledge is not really providing us with solutions and we start searching for them. But when we have a clear mind, the solutions are just there, without us having to look anywhere for them. These conditions or states of confusion and clarity, conflict and resolution, ignorance and wisdom, represent expressions of mind which are internal and which are not related to any Vriti or external influence. They are related to a state of disharmony that is deeply internal, arising out of deep impressions, Karmas and instincts rooted in the unconscious mind.

Removing the veil:

If we want to find the proper rationale behind our experiences, the mental process has to be understood from the Yogic perspective. Yoga says that when you meditate you have to find the source of the Vritis, to go back to the original point of the outer expressions. Take, for example an onion. An onion has different layers and if you keep peeling off one layer after another, at the end there is nothing. There is no seed in the centre, there is one layer on top of another. Similarly, in the mind there are different layers and we can say that one thought is one layer of the onion. You can peel off layers and layers and ultimately find that there is nothing. In this way you go on seeing the content of each mental expression and finding out which one is associated with ego, with transitory likes and dislikes, and seeing if there is any harmony in it. The moment you find the harmony you stop there. You have shed the skin, removed the veil.

Harmony and peace:

What exists ultimately is nothing, but this nothing is recognized as the state of harmony, peace, equilibrium, equipoise and balance. When the nothing becomes some-thing, that something is recognized as a fluctuation, a Vriti. Imagine a straight, flat line; that is harmony. But if there is movement on that flat line, little bumps or waves travelling from one end to the other, all those different movements represent disharmony, the Vritis of the mind, its modifications and patterns. From the time of our birth to the time of our death we are continuously fluctuating, sometimes moving up, sometimes going down, and we say that it is the law of life and that it cannot be changed. But it can be changed. It can be changed provided you are able to find the flat line. This flat line is the harmony we attain through Meditation.

Meditation is a process, but at the same time it is a state. Meditation is a system of practice, but at the same time it is an experience. It is a process of stilling the mind, a system you follow to gradually withdraw the mind. It is a state of tranquillity and the experience of harmony that results. We need to understand the necessity and the validity of Meditation in our life, because the moment we reach this flat line, harmony, the physical and the spiritual dimensions meet together in the mental dimension, and that is a spiritual experience. That is the experience of peace, Shanti. In this way you cover the physical, the mental and the spiritual dimensions together.

Life after the first Samskara or impression:

Later on in the course of our lives, due to the influence of the environment, which is recognized as social, family and cultural conditioning, we tend to lose awareness of the first Samskara. Once that awareness is lost the body becomes subject to disease, and disease leads to decay and decay leads to death.

There is an important belief in the ancient traditions that if you can control and manage disease, you can control the process of decay and obtain what is known as eternal youth. Eternal youth does not mean that you remain a youthful sixteen all the way through. Eternal youth means that your body is not subject to decay and disease. You age, but the vitality, the ojas of the cells is not lost. Even at the age of one hundred, the faculties, the stamina, the strengths, the qualities of your body are the same as those of a person who is sixty. This is a belief, and on thinking about it we can accept that it can happen. It can happen for the reasons stated before: the attainment of physical health, mental harmony and spiritual peace, from realizing the purity of the self that is the love, the ecstasy and the union.

In philosophy, when we say that unity is the aim of Yoga, unity of spirit, union of the individual consciousness with the higher consciousness, what it means is that you recognize the first experience. There you recognize the ultimate too, because it is that first one which pervades throughout the entire life experience. Just peel the skin of the onion. It can happen with the practice of Asanas, Pranayama and Meditation. Kriya Yoga and Kundalini Yoga can assist and quicken the process of peeling the onion, but in reality, Asanas, Pranayama and Meditation are the three important practices to realize our nature.

Asana, Pranayama and Meditation:

Asanas are not just mechanical performances, you have to add the component of awareness and you have to deepen the awareness while you are performing the Asana. Only then will you be able to realize Asanas as they are. This awareness, when it deepens, takes you to the subtle layer of Prana and then to other subtle layers of the mind. If you can follow an integrated program of Asana, Pranayama and Meditation, you will find that these three practices have a lot to offer. Concentration, awareness and relaxation are integral parts of an Asana and when you can add the three together while performing an Asana you will have an experience that will be closer to the real one we are trying to bring out.

It is the same with Pranayama. It is recognized that Pranayama activates the Pranic energy and of course to do this we use the breath. Breath and Prana are linked together very intimately; we can say they are fused together. You cannot separate breath and Prana, you cannot separate air and Prana. There is no division between them, yet they have distinct identities. Breath becomes subject to oxygen and carbon dioxide, and air is subject to oxygen and carbon dioxide, but Prana is free from both. It is just energy which is ingested by the body. When you are able to harmonize this Prana Shakti, you can manage various physiological and psychological disorders.

The essence is to move and harmonize the Pranas. Millions of people are interested in the practice of Prana Vidya and Reiki today because we realize that these Pranas play a very vital and dynamic role in managing physiological and psychological conditions. Once the Pranas are activated, the line to the deeper mind becomes clear, and Meditation of course works with the deeper mind.

So, one should follow an integrated program incorporating Asanas, Pranayama and Meditation in the daily routine to realize that you have found a way to well-being and the evolution of your best qualities. If this experience can be revived then illumination takes place, not only of spirit, but also of mind and body.

Aum Shanti

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

KARMA YOGA & ITS COMPONENTS

2011-10-05T05:00:00.000-07:00

THE MEANING OF KARMA

Karma means action; it stems from the Sanskrit root Kri, to act. The law of Karma says that when we perform any action, there will be consequences. The consequence of eating is to fill the stomach, then to digest the food, then to ingest the nutrients, then to excrete the waste and then to experience hunger for more food. Karmas start with the body which has to be fed, bathed, clothed and exercised. As long as there is a body these Karmas will never be exhausted. Our lives are full of actions that we cannot get out of doing, no matter how much we would like to escape.

The ancient texts advise us to accept our lot in life and to perform actions without neglecting any part of life. This may be understood as completing our Karmas. In the Bhagavad Gita, Krishna advised Arjuna to act and, because he was a warrior, to fight. He tells Arjuna that Karma Yoga is working, not for the fruits of the actions, but for the sake of the actions themselves. Karma Yoga is one of the main paths laid down in the Vedic tradition.

THE MEANING OF YOGA

Yoga has always been thought of as a series of practices to be done away from the situations of normal social life – in a classroom environment, or in a retreat in the company of 'spiritual beings'. We have thought that if we practice this or that Yoga technique we will achieve this or that result. What we have actually done is to make Yoga into a mechanical process leading to self-awareness. We have to move away from this idea and make Yoga a part of our natural expression. Only then can Yoga become a process leading to self-realization.

If we practice Yoga as a technique to feel good, then we will definitely feel good for a little while. If we practice Yoga in order to relax, then we will definitely relax. If we practice Yoga to connect with ourselves internally, then that will also become possible. But whatever the attainment may be it will be momentary, a transitory phase, and when one has to confront life's realities, tensions and frustrations again, then the effect of Yoga will take a back seat. Therefore, it needs to be understood that the real experience of Yoga happens through Karma Yoga. Even if you practice Hatha Yoga, Raja Yoga, Kundalini or Kriya Yoga you have to combine it with Karma Yoga in order to have a rich experience of the process. You have to understand that the whole of life is Karma and if you avoid Karma then you do not exist.

In the third chapter of the Bhagavad Gita, Lord Krishna states that the subject of Karma Yoga has never been understood by people in the world. He said this 5,000 years ago and today it holds true because Karma Yoga is a subject which involves understanding of human nature, which involves developing awareness of the total personality. It is a process of observing our movement in life from gross to subtle to spiritual.

COMPONENTS OF KARMA YOGA

There are five components of karma yoga.

1. The first component is awareness. Becoming aware begins with the body when we practice Asana. The awareness becomes part of the practice of Asana and the physical movement. If you have to move a finger, you are aware of the movement of the finger, and also the pull of the muscles and the movement of the joints. The emerging awareness dissects the finger into bones, muscles and nerves. The muscles and bones move differently, the nerves and ligaments pull differently and the awareness continues to become more acute, more subtle. What you observed before is one experience, later you see it in its various components and forms. The aim of Asana is to make you aware of your body and how it expresses itself in normal situations. Awareness in Asana will lead to comfort and stability.

In the Yoga Sutras, Patanjali defines Asana as a posture in which you are comfortable and stable. You have been sitting here for the last twenty minutes. Are you stable and comfortable? Some of you are, some are not, and those who are at present comfortable will become uncomfortable after ten minutes. At present we are not connected with the body. We sit but we are not aware of sitting. We walk but we are not aware of walking. We move our body but we are not aware of the body's movement. The purpose of Asana is to lead you to a state of comfort and stability. Recognition of comfort and stability will only come when you become aware.

2. The second component of Karma Yoga is mental, observing your reactions and inner behaviour. Someone says, “You are very beautiful and a great and wonderful person.” Someone else says, “You are hopeless.” These sentences affect your sensitivity and create a reaction. That reaction dominates your preconceptions, beliefs and ideas. You either feel elated or depressed. The mood changes. A single sentence has the force to alter one's mood. The first component of Karma Yoga is being aware, the second is observing your reaction.

Patanjali states in the third Sutra, “The seer becomes established in his own nature.” Who is this seer, the observer? What is the role of that observer or seer? The first stage the seer has to experience is how the person is responding and reacting to people, situations and circumstances. This is one of the aims of Meditation as well. Through Meditation experience and observe the changes in the moods, consciousness and mind. When we are aware of the manifesting mental expressions, then we are able to direct and guide our mental expressions. Even Meditation becomes a process of realizing the mental, psychological, subtle, emotional movement or Karma.

3. The third component is developing immunity from the things that affect you. How do you develop immunity from situations or influences? By coming out of the self-centred perceptions in which other people or objects don't exist and only you are the centre and focus of your life. When you are able to move beyond the self-focused, self-centred awareness, then you begin to develop immunity to situations, events and ideas.

4. The fourth component of Karma Yoga is releasing the emotional blockages. Emotions are very slippery things. Intellect is a straight path, a linear path. Through logic you can go from point A to point B to point C to point D, a continuous route, right to the end. Logic or intellect is a straight horizontal path, but the emotions are an inclined path, at least 45 degrees. It is difficult to climb up but it is easy to slide down. It is difficult to develop a positive and happy emotional identity, and it is very easy to fall or slide into the negative emotions. We have never been taught how to hate or how to be angry or jealous or aggressive. It has come naturally. But when we try to teach how to love, how to be compassionate and positive it doesn't come naturally. Therefore, emotions are a sloping path; we slide down most of the time and moving up is a big struggle and a long journey.

Becoming aware of how you are able to manage your emotional expressions is the fourth component. Can you maintain your serenity in success or failure? If you can do it you will have a very balanced personality. However, you need to have trust, faith and belief in yourself, and at the same time you need to believe or have faith and trust in some higher cosmic nature which guides your life.

The best example is the farmer. The farmer plants seeds and looks after the growth of the plants in the hope that one day what he has planted will give good results in the form of fruits and grains. But there is only so much that the farmer can do. Beyond that he has to wait for divine grace and the climate to be right. The rain must fall at the right time. The Sun must shine at the right time. There is a limit to human effort. Then there is the emergence of divine grace. If the environment is not right, all the farmer's efforts will be wasted, and if there is too much divine grace in the form of rain it can also flood the entire farm. So up to a point you need to have that belief, trust and faith in yourself and beyond that you need to have belief, trust and faith in the cosmic force. There has to be a proper balance between the trust that you put in yourself and the trust that you put in the Cosmic Force. This harmony of trust is known as Karma Yoga of the emotions.

5. The fifth component of Karma Yoga is letting go of the personal hang-ups, letting go of the obsessions we create within ourselves. This is known as surrender. Don't think of surrender in terms of philosophical or religious definitions, but as overcoming and releasing the obsessions and becoming free. The moment you are able to let go of your obsessions you become creative. Our obsessions do not allow the creative nature to come forth. Creativity does not only mean artistic expression. Creativity means mind and emotions in full bloom. This creativity is attained when we are able to release our obsessions and complexes. The next stage then becomes selfless action, which is spontaneous and natural. For something to become selfless; there is no desire, no attachment, no association with what is happening. Otherwise we all try to convert water into wine the first chance we get. Not because it helps us in any way, but because it boosts our ego. The selfish nature is usually the predominant one. To become selfless is one of the hardest things in life.

Once God decided to give a boon to a saint who had done a lot of penance. But the saint desired nothing more in life once he had seen God and refused to accept anything. So God gave the boon of peace, prosperity and health to the saint's shadow. The saint did not know about the boon, but wherever he went there was peace, prosperity and health. That is a selfless act.

CULMINATION

Selfless service, the selfless act, is the final culmination of Karma Yoga. If you relate Karma Yoga to the other Yogas, then you will see its relevance. Hatha yoga without Karma Yoga has no meaning. You also have to be aware that we are not talking about Karma but about Karma Yoga. When the word Yoga is added to Karma, it means harmony in all the movements of life, harmony in all the expressions of the body, mind and emotions. This is the concept of Karma Yoga – internalizing the awareness, becoming aware and freeing oneself from obsessions and negativity.

Of course we have to start with something tangible and recognizable, and that is our body which we carry from the time of our birth to the time of our death. So, in Hatha Yoga and in Raja Yoga, association of Karma Yoga leads to deepened awareness. In relation to Bhakti Yoga, Karma Yoga leads to balancing of the emotions. In relation to intellect and Jnana Yoga, Karma Yoga leads to greater knowledge, perception, observation and wisdom. How does a perfect being walk, eat, live, sleep? Think about it. Even in Kriya Yoga and Kundalini Yoga, Karma Yoga has to be added. The experience you have with awakening of the subtle forces, the subtle energies, the psychic centres, has to be harmonized by letting of the negative tendencies and pulls of those centres. We can begin to understand and incorporate Karma Yoga in our lives by changing our attitudes and perceptions through the practices and systems of Yoga.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

FOOD TIPS FOR OLD AGE

2011-09-28T04:50:00.001-07:00

According to the Vedic traditions there are four stages in human life. Every age in life has a meaningful purpose. Maturity has a serenity and wisdom which youth cannot yet know due to its lack of experience. It is only at this time of life that we can devote ourselves fully to finding out just what we really are, and what the purpose of our existence really is. Man is not the body which he possesses and also not the mind with which he thinks that he possesses his body. In every one of us there is an immortal spark, and the prime purpose of life is to discover and rekindle this spark which is already within and which is eternal. When discovered and rekindled, this light will illumine not only ourselves but will give light on the path to all who follow. Thus will man in his maturity grow strong and grow beautiful.

OLD AGE FOOD TIPS

The later years of life are not a time to indulge the palate in many varieties of rich and tasty foods, but to free the mind for contemplation and discovery of the delights of the soul. The lowering of metabolism which occurs after the age of fifty not only aids our spiritual quest by forcing us to eat and sleep far less, but it also calms the body and mind so that we are able to sit quietly for self-discovery without the previous restlessness and mental disturbances.

During youth and even middle age the metabolism is generally high and the digestive juices thus flow copiously. In old age, however, with the lowering of metabolism, the gastric fires often burn very low, making large or heavy meals very difficult to digest. Therefore, elders who wish to live long, active lives, free from digestive problems, are recommended to gradually switch over to pre-digested foods which are natural, light and Sattvic.

Sattvic foods increase longevity by purifying and balancing the body and mind. Having passed through the ambitious, highly active stage of life, Rajasic foods which build the body and stimulate the mind, are no longer so necessary. Tamasic foods which are left over, stale or rotten should be completely avoided. These dead foods deplete the energy and inspiration and increase the desire for sleep and withdrawal from activity.

A HEALTHY DIET

A healthy diet is necessary for elders. As one grows older, there is a tendency to care less about the type and quality of food, but the older person should make sure that the food he eats is natural and contains adequate nutrients to maintain cellular life and rejuvenation of dying tissues.

Simple meals of fresh vegetables either raw, steamed, or cooked into soups; whole grains; legumes; fresh fruits and juices in season, keep you active yet tranquil, and provide a sufficient balance of vitamins, minerals and protein. This diet also contains sufficient roughage to avoid constipation. In winter, meals should be substantial with more potato, oil, legumes and whole grains. Polyunsaturated oils made from seed grains and nuts should be used in place of vegetable oils and animal fats. If legumes produce wind, they should be soaked or sprouted before cooking. If cooked legumes are difficult to digest, make them into a soup and only drink the water. This will provide adequate protein. Sprouted grains and legumes are very nutritious, easily digestible, and aid the rejuvenation process. They can be eaten raw in salads, or cooked with other vegetables or in soups.

Generally speaking, the diet should be as fresh and natural as possible; using whatever grows locally in season. If the older person has any difficulty chewing or digesting natural foods, then the foods can be minced, pulverized or juiced. If there is difficulty in changing over to a more natural and healthful diet due to habit and taste preferences, processed foods should gradually be substituted, item by item, with a fresh equivalent until natural foods become desirable and habitual. Remember, if we wish to stay young, we must eat more 'young' fresh foods and less 'old' preserved or stored foods.

FOOD TO AVOID

Animal products, fats, fried or oily foods, excessive white sugar, heavy or hot spices, salt and stimulants such as coffee, tea and alcohol should gradually be put down and if possible eliminated from the diet altogether. The digestive system, liver and kidneys are no longer able to process and excrete them as efficiently as they did in youth, and toxins thus build up. Curd or cottage cheese can be taken in small amounts if required, but other dairy products, particularly butter, ghee, aged or processed cheeses, should be avoided as far as possible. Replace them with soya milk and cottage cheese which are less mucus forming, easier to digest, and far more nutritious.

Non-vegetarians should not try to change over to the above diet overnight, but they can definitely cut down on red meat, taking mainly fresh fish and other seafood products which are far easier to digest and loaded with minerals and protein. They may also depend more on eggs, milk and cheese until their systems get used to the lighter, Sattvic diet.

Eating in between meals should be avoided as far as possible. Otherwise, replace all snack foods such as crackers, spreads, chips, cakes and sweets, with a piece of fresh fruit or vegetable. Nuts should be taken very sparingly or avoided as they are too heavy to digest unless they have been freshly ground and made into a nut butter.

LIVE A HEALTHY LIFE

For those (young and old) who wish to live long and productive lives, moderation is very important. Fat people rarely reach a ripe old age. Instead of three meals a day, take only two, and make the second one light. In old age the body no longer requires the same amount of food that it did in youth and it is necessary to come to terms with this fact and make the required adjustments. We must learn to regard hunger as a sign of health, and to get used to feeling a bit hungry every day. When the digestive system is completely empty, it is in a state of rest, and only during such short intervals can the process of rejuvenation take place. On the other hand, too little food can also speed up the ageing process. Short fasts can be done in case of sickness, but otherwise stick to regular, small but adequate meals.

Those who are bored with life find it very difficult to take their mind off food, and they feel hungry all the time. This is a kind of mental hunger they are suffering from. But by thinking more about spiritual things and filling the day with yogic practices, plenty of japa and meditation, spiritual reading, satsang, charitable work and karma yoga, physical exercise, and many other creative activities, there will be no time to think about food, nor will it be of any great interest. We can lighten the load on our digestive systems and increase our lifespan by decades by becoming less dependent on food and more involved in spiritual life. Self-realization, after all, is our real duty in life, and especially in old age we must make it our sustenance and only aim.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE MEANING OF YOGA

2011-09-19T23:27:00.000-07:00

The meaning of Yoga is different from person to person in view of varied nature of an individual's feelings & experiences. For some it is a way of life and for others it is a way to keep the body free from different ailments. For many it involves the practice of Relaxation and Meditation. However, according to my own experience, Yoga is a way of unfolding our hidden qualities and awakening our dormant faculties.

The word "Yoga" literally means "to unite", and people interpret this unity in different ways. Some say it is the uniting of individual consciousness with higher consciousness, others believe it to be a state of realisation. However, practically speaking it is a state of unity, balance and equilibrium between body and brain, brain and mind, mind and spirit. When all the aspects of personality are in balance our personality expresses itself in a different way.

YOGA AND THE ALTERED STATE OF THE CONSICIOUSNESS
Any change in the normal behaviour of the mind can be an altered state. When we get angry it is an altered state of consciousness, when we go to sleep it is another altered state, and when we express ourselves we create altered states. There are some experiences which bring the mind down towards the gross, instinctive and rational plane, and other experiences that go beyond the instinctive and rational level, which are probably best expressed by the term "intuitive states of mind."

Yoga helps us with the different situations and experiences with which we are confronted. Some are very pleasing and we feel elated, but when we are confronted with depressing situations we let them get us down. During our whole life from birth till death, our mind fluctuates between these two extremes. One such extreme is of happiness, satisfaction, joy. The other extreme is of sadness and frustration- Our thoughts, emotions, feelings, behaviour and attitudes are always fluctuating, moving from one side of the scale to the other, and during these fluctuations our energies become unbalanced.

Unbalanced means that we are unable to harness the potential of our personality, and our mind stays in a state of dissipation, unable to concentrate, unable to become one-pointed or focused. It is at this time that, by practising Yoga we are able to gain a better control over our intellect, emotion and behaviour.

ASPECTS OF YOGA
There are three aspects of Yoga- Physical, Mental and Spiritual.

THE PHYSICAL ASPECTS OF YOGA
Physical aspect of Yoga is where we try to harmonise the body and become aware of the different types of imbalance within the physical structure which cause various types of stress and tension. Due to muscular and physical stress, a state of imbalance occurs which becomes the cause of different aches and pains, psychosomatic and somopsychic disorders, where the harmony of the body is distorted.

Let’s see, how many types of physical movements we go through during the day:

Just try to imagine. We sit in a chair; our body is bent. We sit on the floor; our body is bent. We sit on the bed; our body is bent. Most of the movements that the body experiences in the hours of our waking state create a lot of physical tension. How many times do we actually stretch our body? How many times do we actually provide traction to the body during the day? Very few times. How many times do we twist our body in a controlled way without any jerk? Again very few times. How many times do we make a conscious effort to curve the body backward? Very rarely. We can say that, apart from sleeping flat in bed, most of the time we spend is in a forward bend posture. Right now you are bending forward. Your spine may be straight and upright but your legs are bent. This type of posture creates some type of tension. This imbalance creates a definite distortion in the functioning of the internal organs and systems. The digestive system is affected without doubt, unless we have a very powerful digestive tract.

The physical aspect of Yoga aims to eliminate this imbalance by prescribing various postures or Asanas. Asanas are smooth, controlled movements which are done slowly and with awareness, to provide the maximum stretch to the body in every direction. When we begin Yoga we do not start with difficult practices like the Headstand, but with very simple practices like moving the fingers and toes, the hands, wrists and arms, just to gain a deeper understanding about the state of our body, about our muscular, nervous and skeletal systems. Thus we become aware of where we are stiff, where we are tight and how best we can remove that stiffness and tightness. It is this gradual working with the body that leads to the discovery of the body, which is the main object in the physical aspect of Yoga.

Apart from the physical structure, within our body we experience levels of energy. When we wake up we feel fresh, energetic but by the end of the day we are feeling down, low in energy, tired. If we again relax for some time and the body is able to recuperate, again the level of energy rises and we feel okay. The stale of tiredness decreases. The level of energy also increases with the state of physical relaxation and decreases when the body is in a state of tension.

Asana
"Asana", a Sanskrit word translated as "posture" does not literally mean "exercise" or "posture", but "at ease and relaxed". You could be standing totally upside down on one arm, in a state void of tension or stress. If you are able to achieve that then you can say, "I am doing an Asana". So what the whole thing ultimately boils down to, is knowing one's body.

When we practice Asana, by stretching the body in different directions we are also relaxing the muscular structure, tissues, bones and nervous system, and massaging the internal organs like the liver, kidneys, intestines and stomach. It is a gentle toning. In this way the whole body is brought into a state of balance. When we feel balanced within, physically free from tension and stress, free from stiffness and tightness then that physical harmony influences the activity of the brain.

Pranayama
Apart from Asana there are practices of Pranayama, breathing techniques. The breath is intimately related with the states of emotion and intellect. We take our breath for granted and fail to understand that by harmonising the breathing pattern we can also influence and alter the pattern of our emotions, mind and intellect. When you have felt afraid or angry your breath becomes fast and shallow, but when you are relaxed, tension-free, breath becomes slow and deep. The breath definitely controls certain aspects of the nervous system, the activity of the brain, and emotional and intellectual expression. The practice of Pranayama gives us voluntary control over our intellectual and emotional activities.

THE MENTAL ASPECT OF YOGA
When we study Yogic literature we find that Yoga is a form of psychotherapy. The whole process of Yoga eventually deals with knowing, understanding and realising the mind.

Another type of stress is emotional. Emotional stress plays a very important role in our life. Intellectual stress plays a very important role also. Both types of stress deal with the feeling of security, inhibition, inferiority or superiority complexes and our ability to express ourselves. Many things are involved here, not just one. Through various practices of relaxation and concentration which aim to focus the attention at one point, we are able to overcome the state of emotional stress.

Relaxation is definitely something which we all require. We cannot avoid it. Sleep is a form of relaxation. But when we go to bed at night we carry our problems with us. We carry our thoughts, frustrations, anxieties, and stress. So, when sleep comes we do not know, and if the level of stress is high we pass a very restless night. If the level of stress is low we are not even aware of how we passed the night - all the lights are out. Yoga says that in order to relax totally one should be able to go to bed alone. It means that we should not carry extra baggage with us to relax the mind. Before you go to bed put your thoughts aside on your bedside table. Just like you take off your glasses and watch, remove your thoughts and keep them aside- Remove the stress and keep it beside you. Just go to bed by yourself- By doing this we become more aware of our mental requirements and of what is needed for proper physical and psychological relaxation.

Remember we need the ability to observe our state of mind - I am having this type of thought, I am undergoing this type of physical experience, I am passing through this emotional experience, I am undergoing this conflict, this tension - full awareness of body and mind.

As you throw off the day in preparation for sleep, become aware of the different parts of the body (for example, the breath) and acknowledge that they exist. Become aware of the mental activity in terms of thoughts - what types of thoughts are coming? How are they affecting me? It is a process of becoming awake to our inner mind, watching the mind, observing the mind.

Concentration is not Meditation. Concentration is just focusing the dissipated energies of mind, and when these dissipated energies are focused the resulting concentrated awareness becomes willpower. The concentrated mind becomes the experience of self-confidence, and a new vista, a new perspective of life and work opens up. This is the mental aspect of Yoga.

THE SPIRITUAL ASPECT OF YOGA
The meaning of spirituality in Yoga is defined as experiencing the spirit, the energy, the driving force, the motivation behind every action and experience in life. Some people are aware of it and some are not, but there is a driving force behind our every thought, feeling, attitude and action, and it is becoming aware of that which is termed as the spiritual aspect of Yoga.

There are times when we become highly active. There are times when we become highly sensitive, passive or dynamic. Dynamism, vitality, energy is a definite force known as "Prana". The fluctuations in our mood, in our experiences, represent low forms of energy that govern and direct the whole of our life.
Being passive, analytical, intuitive, aware, having a broad view and vision are the expressions of a different type of energy. This second form of energy is known as "Chitta". Combining these two energies, Prana and Chitta, the physical aspect and the mental aspect, we are able to experience life in its totality, and that is the ultimate aim of Yoga.

So Yoga means "unity of the physical and mental energies". When the restlessness of the mind, intellect & self is stablised through the practice of Yoga, the Yogi by the grace of Spirit within himself finds fulfilment. There is nothing higher and more blissful than this.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE MOST EFFECTIVE WEIGHT LOSS & DETOXIFICATION PROGRAM OF BODY, MIND AND SPIRIT

2011-09-19T05:19:00.000-07:00

OM NAMO NARAYANAYA

NAMASTE & WELCOME

Dr. Rita Khanna’s YogaShaastra Studio
A Yoga & Naturopathy Training Centre
Over 28 Years of Teaching Yoga

Most of us today have a stressful lifestyle. The pressures of society, work, family and relationships, in an environment where we are exposed to toxins of every kind, toxins in the food, toxins in the air, emotional and mental toxins, put a lot of stress on our bodies. As a result most of us suffer from toxic deposits throughout the body. Detoxification program is unique in its effectiveness in achieving the elimination of toxins and old intestinal deposits, removal of mucus and other degenerative deposits (like heavy metals), worms and parasites in the body and the various organs. With the elimination of these toxins and undesirable elements, the aim is not only to achieve a transformation on the physical level, but also on the mental, emotional and spiritual levels.

WHY DETOXIFICATION
Your body is like a high efficiency filter. It takes in water, food and other elements and distributes them evenly throughout the body. But like any filter, it becomes clogged with bad elements. As more and more bad elements are allowed to pass through the filter, they build up on the surface of the filter and create a sludge-like substance. After a while, the filter stops working properly. If your body doesn’t have the proper cleansing system to get rid of the sludge, it starts getting choked up, overflows with waste and becomes a colony for bacterial infections. If you experience any of the below mentioned symptoms, it might be a sign that your body needs to clean out its filter.

SYMPTOMS
Inability to lose weight, Diabetes, Arthritis, Constipation, Impaired digestion, Powerful food cravings, Flatulence, Gas & bloating, Menstrual problems, Food allergies, Skin problems, Irritability, Mood swings, Bad breath & excessive foul-smelling stools, Frequent tiredness and low energy levels, Metallic taste in mouth… If You Experience One Or More Of These Symptoms Then It’s Time To Detoxify!!!

BENEFITS OF DETOXIFICATION PROGRAM

• The benefits of Detoxification program are on so many levels and different people choose to do our program for various reasons. A number of people enquire as to whether they will lose weight. If you have weight to lose, you will certainly lose it. In fact it is an excellent first step to losing weight and changing bad eating habits.
• The program provides a much-needed rest for the internal organs. It restores and normalizes glandular, metabolic and nervous-system functions; speeds up the elimination of morbid accumulations, toxic wastes and dead cells; accelerates new cell and tissue generation and enhances cell-oxygenation. After the Program, the body is able to digest food better and is well equipped to utilize nutrients in the food. The organs have a new vitality - any sluggishness would have disappeared. If the body was prone to water-retention, this also disappears.
• Perhaps the most important benefit of Detoxification program is that it thoroughly cleans and purifies the bloodstream and it is the best way to increase our natural resistance to disease. Blood is responsible for delivering nutrients and oxygen to every cell in the body, and it must also carry away metabolic wastes from the cells for excretion in the kidneys and intestines. Blood is also the body's immunological watchman, circulating white blood cells, enzymes and other immunity factors which are on 24-hour-a-day 'search-and-destroy' missions against invaders. Dirty blood simply cannot perform these functions properly. As a result, malnutrition sets in, resistance plummets, toxemia becomes a chronic condition, and germs have a field day invading your most valuable tissues. This program greatly helps to ward off all such problems.

Here, at YogaShaastra Studio, we have experienced and witnessed the complete reversal of so-called incurable diseases like Psoriasis, the cessation of chronic migraines, the elimination of allergies, completely curing thyroid and back problems and dramatic relief from the discomforts and pains of rheumatic and arthritic sufferers etc. Even if you feel you are relatively healthy, this program is a wonderful preventive measure against aging, weight problems and possible future ill-health.
Then Why Wait to Get Started?

METHODS OF DETOXIFICATION

DIET
Through correct diet, the eliminative and cleansing capacity of the organs of elimination, specifically lungs, liver, kidneys and the skin, is greatly increased and accumulated metabolic waste and toxins are quickly eliminated. It releases many stored chemicals and heavy metals from the tissues. The blood is kept pure and all the internal organs function properly.

MASSAGE
Massage livens up the skin and improves the lymphatic circulation. It increases blood circulation, thus increasing the capacity of the blood to carry oxygen. Skin pores open up, eliminating poisons from the body through perspiration. It also removes muscular tension and pain. Massage therapy not only treats those parts which are creating a problem, but also affects the whole of metabolism through normalizing digestive, circulatory, muscular and nervous systems.

HYDROTHERAPY
Water has a healing property. Hydrotherapy uses water as an element for the elimination of poisonous substances stored in the body tissue through increasing blood circulation. Steam bath, hip bath, spinal bath and hot foot bath are the main hydrotherapy methods:

STEAM BATH
Steam bath helps the body to get rid of wastes products, regulates body temperature and invigorates our largest organ, the skin. It increases circulation to the skin, mobilizes the fat, increases basal metabolic rate (BMR) and thus helps in reducing weight. It is useful for all types of pains and aches of the body such as arthritis, gout, uric acid problem, spondylosis, sciatica, spinal neuralgias (spinal nerve pain), functional disorders of the spinal cord etc. Steam also increases white blood cells which protect and strengthens our immune system.

HIP BATH
Cold hip bath tones and cleanses the system, invigorates the nerves and brain and removes poisonous materials from the body. It controls constipation, indigestion and obesity and helps the eliminative organs to function properly. This bath is also helpful in sub-involution (slowing of the process of involution) of the uterus and inflammation of the pelvic organs. It also is very effective for maladies like piles, hepatic congestion, urinary incontinence, chronic uterine infections, chronic congestion of the prostate, seminal weakness, hemorrhage of bladder, impotency, sterility and dilation of the stomach and colon.

SPINAL BATH
Spinal bath is very good to energize the spine. Cold spinal bath relieves irritation of nerves, fatigue, high blood pressure and excitement. It is recommended in nervous disorders such as hysteria, fits, mental derangement, sleeplessness, loss of memory, tension, etc. When the nerves are depressed, the hot spinal bath is advised. It is useful in muscular backache and pain due to vertebral disorders. It is also beneficial in gastric disorders and sciatic pain.

HOT FOOT BATH
Detoxification begins the moment you place your foot into the foot bath. It regulates warmth, promotes healthy blood circulation and has a soothing, healing effect. It has therapeutic effects including improved circulation, increased relaxation and as a result gives relief from symptomatic or chronic pain.

INTESTINAL DETOX/ COLON CLEANSING

Evils eliminated from the intestines
An enema is the best natural procedure for a clean colon. Toxins stored in the liver, the gallbladder and in fat tissue come back into the bloodstream in higher quantities. Though a part of toxins are eliminated through fasting and increased intake of fluids, cleansing our bowel thoroughly is rather difficult due to its shape and structure. The unreachable parts are cleaned through enema. It gives a great boost to a person’s detoxification efforts, as also helps to resolve chronic constipation.

ABDOMINAL PACK
Abdominal cold pack is placed on the abdomen to stimulate the uterus. It drives the blood from the skin surface deeper into the kidneys, liver, uterus and digestive system and then back to the skin surface. When the blood travels back to the skin surface, it is laden with acidic waste which is neutralized by the alkalinity. These treatments serve to improve blood circulation to various internal organs.

FAR INFRARED RAYS
Our bodies absorb infrared rays from the Sun which is necessary for health and well being. If we don’t get enough Sun then this is a good alternative. These rays impart heat. They penetrate the skin & come into contact with protein, collagen and fats by stimulating micro-vibrations. Far infra-red cause a thermal reaction which elevates tissue temperatures. The human body then reacts by dilating all the blood vessels regardless of size. Tissues are revitalized because of the improved (micro & macro) circulation. It is useful in assisting the clearing of cellulite, improving skin tone, helping with weight management and energizing the body while relaxing the mind. You will notice a great sense of relaxation, revitalization and a great sense of well-being.

YOGASANAS
Yoga Asanas encourage the proper circulation of blood and lymph fluid, enhance digestion, reduce nervous tension, strengthen the endocrine system, lubricate the joints, reduce excess fat, improve concentration and provide resistance to hunger and to the extremes of heat and cold. They support detoxification by improving digestion and elimination and moving toxins out of the body.

PRANAYAMA
Pranayama or breathing exercises will thoroughly oxygenate the bloodstream, providing energy and improving all physical processes of the body. Stale air is eliminated from the bottom of the lungs. Deep breathing by using our diaphragm instead of just using our lungs to breathe maximizes the exchange of oxygen and carbon dioxide in our body.

RELAXATION
Meditation, prayer and other inward activities allow your energies to focus on inward and self-regenerating process during detoxification. It gives us the opportunity to look at what is going on inside ourselves, to allow our thoughts and emotions to surface so that we can deal with them instead of burying them.

CONCLUSION
Our bodies, one can see, have become reservoirs of toxic waste due to our own negligence. While all the above treatments will definitely detoxify the body and bring serenity to the mind, common sense practices such as drinking adequate water, having a nutritious diet, exercising regularly, meditating and in general living a healthy lifestyle will enhance the purity and quality of one’s life in the long run. Detoxification of body and mind ensures good health and considerably delays ageing.

POST- CLEANSING
After the cleansing, you should feel much lighter, more blissful and more energetic. Give yourself time for gradual transition into your normal routine and eating habits. Gradually add heavier foods to your diet, and be sure to get enough rest for a few days after cleansing is over. Follow your normal routine and the recommended diet for your body type or imbalances.

“If you follow our programs diligently you will definitely get results”

Programs commence every day– begin at your convenience

TRUST US FOR GOOD HEALTH

Some Comments from Recent Clients:

Jayasree

Hi I am Jayasree. I was diagnosed hypothyroid on basis on 16 points which was very high. I was very much over weight being 85 kgs and stress and anxiety was troubling me. I being 34 year old was on medication on medicines like beta heart blockers and sleeping pills.
Fortunately I came to Dr.Rita Khanna’s YogaShaastra Studio and told her all my problems. I told her that I wanted to get rid of all these medications. She assured me that by will power and determination towards Yoga we can surely come out of these problems.
I first took on special course aiming towards my immediate problem of thyroid and anxiety/stress. With different Yoga techniques and Yoga Nidra under the able guidance of Dr. Rita, I was totally relieved of my stress and my thyroid tests have come down below the normal. I feel very energetic and very youthful. I have stopped all my medication.
Later I underwent the Detoxification Program by which I have been able to manage my weight. I feel very relaxed and relieved. I feel very good mentally and physically. I have on the whole lost more than 15 Kgs of weight. It has been an awesome experience.
I feel that but for personal touch and vast experience of my mentor Dr.Rita Khanna, all this would not have been possible. I have made my New Year resolution that I will do Yoga forever.

Amita
Need to lose weight in a hurry without looking sick. Adopt the RITA KHANNA’s weight loss program and lose up to 20 kilos in 2 months with a glowing face. Two months ago, due to an unnatural growth in the body I had been recommended abdominal surgery. Such a surgery is a scary prospect at all times and with a weight of 92 kilos all the more so. It was then that I turned to Dr Rita Khanna for help and started a weight loss program the naturopathy way.
In these two months, Dr Khanna put me through a rigorous but exhilarating drill. She began by a ten-day program of detoxification whereby all the toxins my body had accumulated were flushed out. I never could believe that I could be on such a major energy high whilst being only on liquids or fruits or salads. Evidently I was feeding the body more than it needed. Then weekly diet plans, massages, hip and spinal baths followed. Along with I continued my daily routine of Yogasanas, Pranayama and Meditation. The result is not just that I have lost 14 kilos of weight in 2 months but I have lost this weight with a glowing face, without missing on a single days work. Moreover I learned to listen to my body and recognize that like my mind my body also talks to me. This customized weight loss program that Dr Khanna devised for me and then helped me execute with her gentle encouragement and concern has helped me lose loads of excess fat and find happiness and peace
I came here with a purpose and I found here the perfect place to get what I wanted

Priti
Just what I needed!!
Very relaxing & great to achieve that along with cleansing & rejuvenating the body, overcame my addiction to over-eating, recharged my batteries. I feel like a new person. Really excellent experience, completely positive and wonderful, I have loved it and I am so pleased that I came.
I really hope to be here again. Thank you so much for all.

Anita
What an experience!!!
Detoxification program for me was a truly enlightening experience, and contrary to my initial beliefs it was amazing that it was rare during the 10 days that I felt hungry. I have never lost so many kilos with so much fun. I came feeling stressed and toxic!! And left feeling so relaxed, at peace and clean. Thank you Dr. Rita Khanna for your personal caring, and I shall be back soon.

Aum Shanti

For more information kindly contact: 040-65173344 or 09849772485

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna’s YogaShaastra Studio

2011-09-19T05:16:00.001-07:00

OM NAMO NARAYANAYA

NAMASTE & WELCOME

Dr. Rita Khanna’s YogaShaastra Studio
A Yoga & Naturopathy Training Centre
Over 28 Years of Teaching Yoga

Dr. Rita Khanna’s YogaShaatra studio is an exclusive Yoga & Naturopathy Therapy Studio founded by Dr. Rita Khanna. She is trained in International Sivananada Ashram from Swami Adhyatmananda Ji and is also a certified Yoga Teacher with an extensive teaching experience of more than 28 years. The Studio regards that Naturopathy attempts to bring the human body close to the Nature and Yoga tries to keep it there. Naturopathy heals or cures the body, while Yoga maintains it thereafter. Here at the Yoga Studio, we take you through a journey of Yoga, rarely found in other venues whether you are a beginner or a seasoned practitioner. We do this by providing personalized adjustments and attention in a safe and supported atmosphere. Our hope is that as you walk through the studio door, you will sense an environment free of competition and filled with tranquility and a common purpose of community, fellowship and tradition. The only way to know more about whether this studio is worth your time and money is to visit yourself. You will surely find a place where you can Tone Your Body, Relax, Get Peace of Mind And Of Course, Laugh!

 About Yoga

Yoga is a complete science of life that originated in India thousands of years ago. It is the oldest system of personal development in the world, encompassing body, mind and spirit. Based on the teachings of Swami Adhyatmananda Ji from Sivananada Ashram, Yoga Philosophy can be summarised in 5 basic Principles that can be incorporated into your own pattern of living, to provide a foundation of long healthy life.

• Proper Exercise given by the Yoga postures or Asanas works systematically on all parts of the body stretching and toning the muscles and ligaments, keeping the spine and joints flexible and improving circulation.
• Proper Breathing to increase your intake of oxygen, recharge your body and control your mental state.
• Proper Relaxation releases tension in the muscles, rests the whole system leaving you fresh, energetic and most important of all, positive.
• Proper Diet that is balanced, nourishing and based on natural foods to keep the body light and supple and mind calm.
• Positive Thinking and Meditation to help remove negative thoughts and still the mind.

 Who all can do Yoga
• Anyone, regardless of age, sex or physical disability.
• However, if having medical history must get checked with your Doctor before taking up Yoga or inform the Yoga instructor.

 Do we need Proper Supervision
• Initially, yes. A qualified teacher must teach you. Quality teaching must not be sacrificed by compromising on money.
• Once adept, can do on your own.
• Get back to teacher after every 3-4 months for midcourse corrections.

 Class Schedule
Students are welcome to start at any time; classes are ongoing. You do not have to commit to specific class days/times. You can vary the classes you attend each week based on your schedule. Classes are open for gents, ladies and children of all ages.

Dr. Rita Khanna undertakes classes personally.

 Other Specialized Programs and Courses

Regular classes in Hatha, Dynamic and Power Yoga;
Weight Loss Yoga;
Special Classes for Pranayama, Meditation;
Exclusive Sessions for Women;
Private Yoga Classes;
Therapeutic Sessions;
Weekend Yoga;
Pre and Post-Natal Yoga;
Kid’s Yoga;
Yoga Teacher’s Training Courses;
Detoxification Program;
Special Packages for Weight Reduction Programs;
Special Packages and Programs for Corporates / Schools;

Diseases Cured at the Studio

Disorders of the Endocrine System Obesity, Weight Loss, Diabetes Mellitus, Thyroid,
Disorders of The Musculo-Skeletal System Osteoarthritis (Osteoarthritis of The Knee and Ankle Joint), Rheumatoid Arthritis, Gouty Arthritis, Arthritis of the Shoulder, Spinal Problems(Cervical Spondylosis, Low Backache, Ankylosing Spondylitis), Calcaneal Spur
Digestive Diseases Hyperacidity, Ulcers, Flatulent Dyspepsia, Gastritis, Disorders of the small intestine(Duodenitis), Disorders of the large intestine(Colitis, Diverticulitis), Diarrhoea (Chronic Amoebiasis, Constipation)
Respiratory Diseases Common Cold, Cough, Allergic Rhinitis Hay Fever), Recurrent Laryngitis Tonsillitis, Sinusitis, Bronchitis(Acute Bronchitis, Chronic Bronchitis, Asthma
Cardiovascular System Diseases Hypertension, Cholesterol, Varicose Veins
Menstrual Disorders Patterns of Abnormal Uterine Bleeding, Premenstrual Syndrome (PMS), Dysmenorrhoea( Primary Dysmenorrhoea, Secondary Dysmenorrhoea), Leucorrhoea, Menopause
Uro-Genital Disorders The Urinary Tract (Urinary symptoms), Urinary Tract Infection (UTI), Prostrate Gland Enlargement
The Nervous System Disorders Insomnia, Headache, Migraine
Skin Disorders Psoriasis, Eczema, Dandruff
Psychological/ Emotional Disorders Anxiety, Depression, Phobia, Fear, Stress, Tension
Miscellaneous Conditions Infertility due to Obesity, Impotency, Eye problems, Navel Displacement, Hair fall

 Methods of Treatment
Through Yogic Management, Yogic Kriyas, Dietetics and Nutrition therapy, Fasting & Detoxification Methods, Hydrotherapy, Various Types of Baths, Various types of Packs, Therapeutic Massage, Steam Bath, Health Boosters.

 Class Tips
Please arrive to class 10-15 minutes early. We recommend that you wear loose comfortable clothing. Please don't eat a big meal right before class. Although we provide Yoga mats and clean them frequently - for hygienic reasons, it is best to have your own mat, towel and water. Mats, towel & water can be purchased at YSS. Please turn off cell phones and refrain from heavy scents. Clean your area before you leave.

Come To Us For Total Health, Total Relaxation & Total Well-Being. Feel Free To Let Go Of Your Body And Mind.

Trust Us For Good Health
Aum Shanti

For more information kindly contact: 040-65173344 or 09849772485

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

YOGA PRACTICES FOR DIGESTIVE DISORDERS (COLITIS)

2011-09-14T04:39:00.000-07:00

• Colitis is a general term indicating an inflammatory condition of the large bowel, and almost invariably, of the rectum. Two broad categories of this condition are usually seen - specific and idiopathic. The specific type of colitis commonly arises from protozoal and/or tubercular infiltrations, although the latter form is quite rare. Amoebic colitis forms the major group of the specific type. The idiopathic variety cannot be traced to a specific cause and is often termed 'ulcerative colitis'.

• Medical knowledge has advanced a great deal today in all spheres of inquiry but ulcerative colitis is one condition in which science has made little progress. The present management of this condition remains unsatisfactory. The physician is far more able to control the disease than cure it. Antibiotics and the intestinal disinfectants for the control of diarrhoea have been the chief medicine so far. The introduction of cortico-steroids was thought to revolutionize the management of this disease but the side effects of these drugs are as serious as the disease itself, while their control of the primary condition remains poor. The latest celebrated drug, salazopyrine, is claimed to have minimal side effects, but it has the drawback of creating dependency, and the condition worsens if there is no proper supply of the medicine. The surgical approach is total colectomy (removal of the colon) or proctocolectomy with ileostomy, in which the anus is removed along with the colon, necessitating the construction of an alternative opening in the abdominal wall. Both procedures cause permanent and severe restrictions in the patient's lifestyle.

• The psychological aspect of colitis is also significant. Recent studies have shown that stress and strain are the major contributory factors in causing and aggravating the disease & confirmed that environmental stress, personal stress and stress resulting from natural calamities were important factors. So the psychosomatic nature of the disease must be kept in mind while undertaking its treatment.

YOGA PRACTICES FOR DIGESTIVE DISORDERS
Chronic colitis is a syndrome in which Agni (gastric fire), the digestive power, is supposed to be at fault. When Agni becomes depressed, undigested waste material accumulates and is passed in the stools. It can manifest as high cholesterol, blood disorders, fatigue syndromes, tumours, cysts and skin conditions. So the aim of treatment should be to enhance the potency of Agni, thereby reducing the formation of undigested waste material. Yogic exercises, by virtue of their specificity, work as catalytic agents for stabilizing the Agni at a higher level even if the medicines are withdrawn. This in itself is an important achievement, as medicines cannot be used permanently. The disease can only be considered as cured when the Agni is balanced without the use of any external medicine. The Yogic practices which stimulate and normalize the Agni are selected, in accordance with various classical texts of Yoga including, 'Gheranda Samhita' and 'Hatha Yoga Pradipika'. These Yogic practices which stimulate and normalize the Agni are:

Bhujangasana
"By practicing this Bhujangasana, Dehagni- the heat of the body- increases, all diseases are destroyed and Kundalini is aroused."
Gheranda Samhita, 2/43
Mayurasana
"Mayurasana soon destroys all the diseases caused by Doshas (undigested material) in the stomach, and wards off Gulmas (tumors of the abdomen). It kindles the Jatharagni (gastric fire) and completely digests all the unwholesome and overeaten food- even poison."
Hatha Yoga Pradipika, 2/31

Paschimottanasana
"This Paschimottanasana, foremost among the Asanas, directs the passage of Prana along the back. It kindles the gastric fire (Jatharagni), reduces the belly and bestows health upon the aspirants."
Hatha Yoga Pradipika, 1/27

Matsyendrasana
"The practice of Matsyendrasana, which stimulates the Jatharagni (gastric fire) and is a weapon to destroy the diseases around the umbilicus, bestows upon those persons who practise it arousal of Kundalini and stability of the Chandra (mind)."
Hatha Yoga Pradipika, 1/27

Sarvangasana
"The practice of Sarvangasana increases the Jatharagni (gastric heat) of a regular practitioner. One who practices it daily should procure (and eat) ample food. If he eats insufficient food, the increasing fire soon consumes his body."
Hatha Yoga Pradipika, 3/79

Pranayama
"A Yogi should always practise the beneficial Shitali Kumbhaka. He will never suffer from indigestion and disorder of Kapha (Phlegm) and Pitta (Bile)."
Gheranda Samhita, 2/65

Shatkarmas
"Nauli, the crown of Hatha Yoga practices, stimulates the digestive metabolism and brings about a feeling of wellbeing."
Hatha Yoga Pradipika, 2/35

Each of these Asanas should be done two or three times, and maintained for a duration of 20-30 seconds. Shavasana should be practised once daily for 15-20 minutes, and Pranayama for 10 minutes once daily under guidance. Be careful if you have high or low blood pressure or heart problems. Leave at least four hours from your last meal before doing these practices. Along with Yoga therapy, dietary restrictions are must for the sufferers of colitis problems.

HEALTHY EATING HABITS
• Eat according to your constitution.
• Eat fresh food that is organically grown.
• Eat Satvic foods; light, fresh, rejuvenative.
• Minimize the use of leftovers, canned, frozen or preserved foods.
• Do not eat lots of raw and cooked food together.
• Do not eat contraindicated foods: Dairy and fruit; melon after other food; fruits with other food; fish and milk; eggs with milk etc.
• Eat seasonal foods.
• Avoid excessive fasting or excessive eating. The recommendation is to eat until you are 50% full, have 25% liquids and leave the remaining space for Prana to circulate.
• Only eat when hungry and drink when thirsty.
• When you travel adjust your diet slowly as the change in water, food and climate can all adversely affect your digestion.
• Antidote extreme qualities of food with digestive spices

CONCLUSION
To strengthen Agni, all twists- forward bends, sideways bends and postures that put physical pressure on the abdomen- benefit the digestive system. All breathing practices help digestion. Kapalabhatii and Bhastrika work by stimulating the whole system, others, such as Nadi Shodhana and Brahmari work by relaxing any tension and freeing digestion from the trappings of stress. Relaxation has very therapeutic effects as digestion really works when we are calm and the parasympathetic nervous system is predominant. When we are ‘on alert’ busying around and the sympathetic nervous system is running then digestion can literally stop. Even Agnisara Kriya is a simple and effective practice that helps to clear low digestive fire, gas, constipation as well as massaging the digestive organs and stimulating the appetite. It is quite evident that Yoga acts as a buffer in the treatment of chronic colitis and provides permanent relief from the symptoms of colitis

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

Yoga For Dental Care

2011-09-08T03:41:00.001-07:00

A clinical survey conducted in medical wards showed that 95% of the population suffers from tooth troubles. The strength of our teeth is a true barometer of the strength of our bones. The organ responsible for the growth of bones is the pituitary gland. So any posture or Asana which stimulates more blood to this gland will give more strength to bones including teeth. Sirshasana stimulates more blood to flow to the pituitary gland, which in turn maintains the strength of our teeth. Apart from strength, another factor is infection in teeth. The common disease involving teeth is called "pyorrhoea". "Pyo" in Greek means "pus". Most of the patients attending medical outdoor suffer from this disease.

Important Causes For The Disease Of Pyorrhoea
The teeth should be used to bite, chew and masticate food but we seldom use our teeth properly and pay for this negligence in the form of toothache, tooth decay and pyorrhoea.

Many people are not aware that half of the digestion of food starts and completes in the mouth itself by proper mixing of food with saliva. Saliva contains an enzyme known as "plylin", which helps in the digestion of carbohydrate. Most of us eat very fast. This is called "gulping down food". This food goes to the stomach and the poor stomach has to work more. But it cannot break this bigger bolus or particle of food into a smaller one, so it is passed into the duodenum in the same form, then into the small intestine and colon, thus fermentation starts. Due to this we get the trouble of dyspepsia, gas trouble, gas belching, which causes irritation of the mucous membrane and thus development of carcinoma of the colon. So mastication of food is important for the proper digestion of food as well as the fact that it strengthens the teeth. Our Grandmas used to make chaklis (a kind of snack) and hard edibles so that we were forced to use our teeth to break and chew them. This also reduces the work of the stomach.

Along with this exercise, our teeth need to be kept clean. Despite ail advice and health education we do not care to brush our teeth regularly in the morning and at night. This causes germs to survive and invites dental disorders. The net result is aching teeth and caries in the teeth. The specific method of brushing the teeth should be explained by the parents to their children as well as in school health education, which in turn will prevent most of the dental problems.

We are always fond of chocolates and other sweets which are the worst enemies of our teeth. They attack the enamel coating of teeth and thus produce caries. To prevent this, the mouth has to be washed immediately after eating these food particles. With this little care our teeth can be made to serve us for a lifetime - for they are meant by nature to last longer, not to decay.

Children should be taught not only to brush the teeth but to massage the gums as well, which will help to remove the entangled food particles in the teeth and gums due to the increased amount of blood flow. This will also strengthen the roots of the teeth and ensure even growth of the teeth as they grow older. A few Yogic practices like Shitali and Sheetkari Pranayama produce correct alignment of teeth thus avoiding their irregular development.

Excessive use of pan, pan-masala, betel nut and tobacco in different forms produces discolouring of the teeth as well as their weakening. Tobacco definitely produces increased incidence of oral cancer. Pan bahar, betel-nut and spicy food cause more incidence of sub-mucosal fibrous. The conditions described above are very prevalent in India, mid-eastern and south-east Asian countries. In Europe and America people are mainly accustomed to smoking and chewing Tobacco. Yogasanas, like Sarvangasana, help to stimulate the thyroid gland which causes an increased circulation of blood in the oral cavity, and this fights germs in the mouth. The thyroid hormone causes increased resistance in the body as well as in the prevention of dental disorders.

We are living in a modern civilisation. The more civilised the country the more the incidence of psycho somatic disorders. In the oral cavity this is manifested by the development of a disease called Lichen plamues. Yoga definitely helps in the prevention and cure of these disorders.

Professional Hazards Of Dental Surgeons
Professional hazards of dental surgeons are:
• Low backache
• Cervical spondylolysis
• Pain in the left leg due to unequal load. This occurs due to prolonged standing and taking more loads on the left leg.
• Eye problems - These problems occur due to continual and persistent concentration into the oral cavity where the light is dim.
• Varicose veins in the lower limb.
• Skin diseases, like contact dermatitis, which occur due to skin contact with local anaesthetic and chemical materials used in the dental clinic.

Yoga Therapy

These above hazards can be prevented and cured in most cases by doing Yoga Therapy.

• Our backbone is very versatile; it twists and swings into 180 degrees arc as well as vertically up and down. It supports most of the body weight and provides security to the vital spinal cord. Due to prolonged standing, the backbone gets tired and thus one feels pain. Bhujangasana is one of the Asanas which makes the spine supple and rejuvenates and revitalises the spinal cord. After practising it, one feels relief and in most cases backache is gone. It also helps in the treatment of cervical spondylolysis. Apart from this Asana, another Asana which helps in the treatment of back ailments is Padmasana. Padmasana works wonders for the spinal cord, lungs and stomach. It keeps the spinal cord erect, healthy and flexible like the lotus stalk, and that is why the name Padmasana is given to this Asana. By keeping the backbone erect and the diaphragm in proper position the lungs are filled with oxygenated air. This Asana also strengthens the legs by pulling the nerves, muscles and bones taut and thereby massaging them thoroughly and keeping them healthy.

• The eyes are the windows of the body and if they are damaged permanently, nature's marvels become a closed book. The dental surgeon has to concentrate over the oral cavity and that is why he is more vulnerable to the development of eye disorders. Asanas, especially Sirshasana, can help both the normal and diseased eye by producing increased blood circulation in this organ. This Asana also prevents the development of long and short-sightedness. Further, it also tones the muscles around the eyes and thus gives them a new sparkle. While doing Sirshasana you must devote a few minutes for doing eye exercises to strengthen the eye-muscles. The eye-muscles are: superior rectus, inferior rectus, medial and lateral rectus, superior oblique and inferior oblique. These exercises can be done in Vipareeta Karani Mudra or Padmasana.

• For the prevention of varicose veins, which occur due to prolonged standing (and the dental surgeon has to do most of his clinical work in this posture), Yogasana, especially Vajrasana, help in the majority of cases. Due to this posture, the blood flow to the lower limbs gets reduced, nerves and muscles are stretched, and thus varicose veins are cured or prevented. Most of the blood flows, during this posture, to the gastrointestinal tract; hence it improves the digestion. That is why it is the only Asana which can be performed even after taking food.

• Skin diseases like contact dermatitis occur due to either allergic problems or poor resistance. The cure for these skin problems lies in strengthening the vital glands such as the pituitary and thyroid. Both of these glands improve the resistance of the body. So Yogic exercises like Sarvangasana, Matsyasana, Vipareeta karani mudra and Pranayamas like Sheetali and Sheetkari strengthen these glands and help increase the body resistance to all diseases including skin disorders.

To summarise the scientific evaluation of Yoga towards the prevention and cure of dental problems seen in patients, as well as for the remedy for professional hazards seen in dental surgeons, the following programme is recommended:

• Sarvangasana for 2 minutes;
• Sirshasana for ½ a minute;
• Halasana 2 minutes;
• Matsyasana for 2 minutes;
• Bhujangasana for 1 minute;
• Shalabhasana for 1 minute;
• Dhanurasana for 1 minute;
• Shavasana for 5 minutes;
• Sheetali and Sheetkari for 5 minutes;
• Inflating the cheeks to strengthen the buccinators muscle for 1 minute;
• Ujjayi for 5 minutes;
• Meditation for 15 minutes

Thus, devoting 40-50 minutes on an average every day, you will be pleasantly surprised to know that you remain fresh mentally and physically and away from professional hazards, because the practice of Yoga rejuvenates and revitalises ail the organs of the body including the vital organs like the heart and brain.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

A YOGI’S DIET

2011-08-31T05:18:00.001-07:00

It is believed by many practitioners that a Yogi should take milk, fruit and raw vegetables. However, this is not totally correct because there are certain foods which are not meant for the human body at all. If you analyse the secretions in your digestive tract and the secretions from your gums, teeth and saliva and also if you examine the strength of the mucus membranes throughout the alimentary tract, and the length of the small and large intestines, and make a comparison with other carnivorous animals, or those animals who live on fruits, you will find there is an absolute difference. The length of our intestines is proof that the human body should be fed on cooked food alone. The food that Yogic aspirants eat should be cooked and it must contain condiments and not spices because condiments contain certain items that are identical to the enzymes inside the body. Condiments include coriander, aniseed, black pepper, green pepper, red pepper, cloves, cardamom, cinnamon and others. All these are not spices for taste; they are condiments with properties that are the same as the enzymes inside the body.

HOW YOGI’S DIET DIFFERS FOR DIFFERENT FORMS OF YOGA
The science of diet is definitely related to every system of Yoga and it differs for different forms of Yoga.

Kundalini Yogi’s Diet
When the phenomenon of Kundalini awakening is taking place in Ajna and Sahasrara Chakras, then the digestive system undergoes a change. It is not able to digest the food properly or to create hunger. So, what happens when you eat a little food is that the hydrochloric secretions and enzymes are not engaged. Therefore, whatever food you take, the best procedure is that you cook it first and add the necessary condiments.

Hatha Yogi”s Diet
Though a Hatha Yogi’s diet ideally follows a balance of fresh fruit, vegetables, cooked whole grains, milk, legumes, condiments, nuts and seeds but If you practise Shankhaprakshalana and then go on eating all these red and black peppers, you are definitely going to suffer. Then you have to make amendments in our diet.

Bhakti Yogi’s & Karma Yogi’s Diet
A Bhakti Yogi's diet is very free. He can eat and eat. He can take cheese and butter, and all kinds of sweets and confectionery, because the path of Bhakti Yoga does not slow down the digestive processes.

The same diet applies for the Karma Yogi. He can take everything because he is working hard all day. Whether he eats raw food or cooked food, everything will be all right, because in his case the metabolism is fast, so he does not have to be very careful about diet.

Raja Yogi’s Diet
In Raja Yoga, when you sit for long periods of Meditation, the inner body temperature, which is responsible for digestion, comes down. A heavy diet requires a higher metabolism and body temperature for the proper functioning of the digestive process. If the practitioner of Raja Yoga takes to these heavier foods, in the course of time, he will suffer from dyspepsia, high blood pressure, rheumatism and coronary problems.

OUR INNER BODY TEMPERATURE
When we talk about diet we must remember only one thing in this case that is whether the body is capable of digesting all the food. To digest the food you eat, you need five digestive secretions in proper balance and you also need a specific group of enzymes. Besides this, you need the correct inner body temperature, which varies in different areas of the body.

From the mouth to the rectum there are different zones. In the small intestine a constant temperature is required for a long period of time. In the stomach you need a higher temperature for a maximum of three hours. If there is a higher temperature for longer than three to four hours, you will develop hyperacidity and stomach ulcers. If you have a reduced temperature in the small intestine, you will have gastric troubles. And if you have a higher temperature in the large intestine, you will have diarrhoea, dysentery or colitis.

So, these temperatures are affected by the prolonged period of Meditation and Sadhana, and if this is part of your daily routine, you will have to adjust your diet. Firstly, your vegetables should be properly boiled so the low temperature in the body will not disturb your digestion. Secondly, you will need to add something to the vegetables to aid the functioning of the digestive enzymes and acids and to thereby conserve energy'. Some foods such as papaya, pineapple and bean sprouts, actually contain enzymes. Coriander, pepper, turmeric, aniseed, cayenne, cumin seeds, mustard seeds, oil and garlic are all called digestives because they help the process of digestion to proceed smoothly. Some allopathic medicines for indigestion are actually made out of these substances. Also, there are many herbs which aid digestion. Peppermint, alfalfa and camomile are probably the best known.

CONCLUSION
I have come to the conclusion that a combination of natural and macrobiotic foods is best. I have also discovered that instead of cooking the food in your stomach, it is best to cook it properly in the pan. Five or six digestives should be added to the food while it is cooking. They mix into the food and the cooking process liberates the enzymes and chemicals which aid digestion. The combination of heat, digestives and enzymes breaks down the food into smaller and more basic components, thus making it easier to digest and conserve energy. There is a wonderful food called integrated Khichari. You can put many things in it such as wheat, rice, vegetables, herbs and it will be all right. This is the cheapest and most satisfying meal I have eaten. There is nothing you can compare it with. It is best for those people who like rice. For those who prefer wheat, there is another way to prepare it using cracked wheat. This must be boiled until soft, then add the dhal (pulses) and all the vegetables to that and cook it well. And when you eat this Khichari, you must feel free to eat as much as you want without any fear. This is the diet for a person who is ranging high in spiritual life and is about to merge into the ultimate state.

Correct diet is a help to the spiritual aspirant at any stage. Diet is as important as Yoga. But if you are only concerned with your diet and are not practising Yoga, then you are a food fanatic. So, in relation to diet, there is one important point which you must also remember. Consciousness is above diet.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

INSOMNIA

2011-08-24T02:35:00.001-07:00

Insomnia means inability to sleep. Sleep is a natural process & it is a gift to us from nature. It is an essential and an important part of our life because due to a good night’s sleep we get special strength for physical capacity and mental working ability. Sleep not only helps regain used up energies but also gives rest to the strained muscles & nerves. The body and mind become healthy & make us free from all problems, worries, anxiety and stress of life. Seven to eight hours of sleep a night is optimal for good health. It is essential for the formation of the various hormones, which are utilised during the activities done for the whole day. It is also essential for rejuvenation of the heart's muscles that tire during the day's hard work. People, who suffer from sleep disorders, really understand the true importance of sleep. They feel tired, exhausted and fatigued when they wake up in the morning. It can affect their energy level, mood, health, immune system, job & family.

WHAT HAPPENS WHEN WE SLEEP
Every time we go to sleep, our organs slow down, thought processes cease or more appropriately our conscious mind stops working. Our breathing becomes regular and calm and so on. Now if one keeps on waking up one is likely to disturb one’s sleeping pattern. Every time you get up during the night and try to sleep again the body has to go through the entire process again. As a result the net effective sleep that you get is much less than what you would have got if you had slept at a stretch. Any of us can have short-term insomnia – like during weddings, examinations, project submissions, illness, death of a close relation – when we cannot sleep well for a few days. This is also known as acute insomnia. However, if you cannot sleep for at least three nights per week for more than a month at a stretch, it is called chronic insomnia. Chronic insomnia can adversely affect your work, relationships and health and needs to be treated as soon as possible. Excessive fatigue, anxiety, fever, indigestion, pain or discomforts anywhere in the body are the common causes of sleeplessness.

OUR AUTOMATIC NERVOUS SYSTEM (ANS)
The ANS is divided into two parts: the sympathetic nervous system (SNS) and the parasympathetic nervous system (PNS). The sympathetic nervous system has an active pushing function; the parasympathetic has mainly a relaxing function. When the sympathetic nervous system over stimulates, it results in numerous adverse physiological changes such as anxiety, panic attack, stress & increased blood pressure. People with insomnia problem must have noticed that whenever they want to sleep their mind becomes more active and lots of thoughts, programmes etc. start coming into their mind & they find it difficult to fall asleep. To counter these changes, we should follow certain techniques to activate the parasympathetic nervous system. The parasympathetic nervous system counteracts the stress effect, calms you down, slows heart rate, increases digestion and so on. This is the state you want to be in before you go to bed.

HOW TO ACTIVATE THE PARASYMPATHETIC NERVOUS SYSTEM
By Incorporating Yoga into our life is one of the best ways to activate the parasympathetic nervous system. Yoga prevents sleep disorders with the help of its stimulatory effect on the nervous system and the brain in particular. Certain Yoga postures such as Vipreetkarni Mudra, Sarvangasana, Parvatasana increase blood circulation to the brain which normalizes the sleep cycle. The practice of breathing exercises such as Chandrabedhan, Kapalbhatii Kriya, Bhramari, Om chanting allows for more oxygen in the body providing clarity in the mind. Brahmari Pranayama has shown excellent results in curing insomnia. While making a buzzing sound, we get vibrations in the brain which create a soothing effect on the mind & the nervous system. It stimulates the parasympathetic nervous system, which induces muscular, physical, mental & emotional relaxation that leads to a deeper & more restful sleep. In insomnia problem, do Brahmari before going to sleep by closing the ears till the time you fall asleep.

A BASIC YOGIC ROUTINE FOR INSOMNIA
Before we start there are some basic precautions to follow:
• Drink at least 4 to 5 liters of water in a day to avoid constipation and indigestion.
• Never workout on a heavy stomach.
• There should be a break of at least 10 seconds between each Asana in the sequence
• If you have any kind of ailments or health related issues please consult your doctor before doing any exercise or do it under guidance of a Yoga teacher.

A BASIC YOGIC ROUTINE
1. Jalneti Kriya: twice a week, only during the morning on an empty stomach
2. Vipreetkarni Mudra: hold for 10-20 seconds, 3 sets 3 days a week
3. Sarvangasana: hold for 10-20 seconds, 3 sets 3 days a week
4. Parvatasana: hold for 10-20 seconds, 3 sets 3 days a week
5. Brahma Mudra :3 rounds
6. Chandrabedhan: 5 rounds
7. Kapalbhatii Kriya: 50 strokes + 1 round Anulom Vilom, 5 rounds
8. Bhramari: 21 rounds
9. Om chanting: 10 rounds
10. Shavasana: 10 minutes
11. Yoga-nidra:

SHAVASANA FOR SLEEP
• Lie on your back in a supine position with your arms at your sides and your palms facing upwards. Make sure that your legs are slightly parted. Close your eyes.
• Focus on your right arm. Visualize it in your mind's eye as best as you can and simultaneously feel the sensations that go through your skin, muscles and bone in that arm. Feel the blood flowing through your veins. You do not have to spend too long doing this.
• Inhale and clench your right hand into a fist, lifting your arm slightly from the floor or bed. Hold it and then drop it on exhaling. Relax your arm completely and let it lie as though it were dead.
• Go through the same routine for your left arm, your right leg, your left leg, and then your torso from the base of your spine to the top of your skull. Tense, and then relax every part of your body in this order. When it is done, your whole body should feel completely relaxed. Take notice of the bed or floor below you and how it makes contact with your body. Imagine yourself melting completely into the floor. Let the weight of your body surrender to gravity completely. Empty your mind of any distracting thought.

Shavasana is an effective technique for getting over a sleep disorder. It may or may not work immediately. If it does not help you get to sleep on the first try, keep on practicing for a few weeks. You may find that eventually your body and simultaneously your mind, since the two are both linked more deeply than you may realize, will get the message and slide into sleep more easily. Eventually, one of two things will happen. Either you will fall asleep, or you will enter a state known as Yoga-nidra

YOGA-NIDRA
In Yoga the art of sleeping is called Yoga- nidra, psychic sleep. This technique should be practiced in Shavasana (lying flat on your back) during the day. Whenever you feel tired or unable to concentrate on your work, take five minutes or as long as you can spare and go through Yoga- nidra. This will refresh you for the rest of the day. Half an hour of Yoga- nidra equals two hours of sleep.
When Yoga nidra is practiced for insomnia it should be done on a full stomach after lunch or dinner. However, the opposite applies when practiced for hypertension. For insomnia Yoga- nidra should be practiced after Sheetali and Sheetkari Pranayama.

PHYSICAL EFFECTS
Yoga nidra commences by going through the physical body, part by part. Focusing the awareness on the different parts of the body affects that area of the brain's cortex where sensation and motor activity are mapped out. That is, the toes are represented at one end of a long line of cells and the head is at the other. By systematically going through all the body parts we stimulate each part of the motor and sensory cortex in turn, relaxing the brain's activity and putting the circuits which have been disturbed back into order. This effect extends into our daily life helping to co-ordinate and relaxes our physical movements. When physical tension disappears, the body can lie still in bed more comfortably. Relaxation of the muscle tone relaxes the mind and sleep comes more quickly.

AWARENESS
Yoga nidra is a meditative practice designed to induce Pratyahara (sense withdrawal); the mind stays awake while the body sleeps. The brain activity quietens, alpha waves are increased, the body relaxes but the mind is totally alert. Turning inwards and maintaining awareness on the border of the sleep/wakefulness state (stage one of the sleep cycle) allows contact with the subconscious and the unconscious. This awareness helps us gain deeper understanding of the parts of our mind that induce mental and physical tension resulting in insomnia. This leads to good sleep.

RESOLVE
An important part of Yoga nidra is the Sankalpa or resolve, a short dynamic statement charged with vital energy from the will. At certain times during the practice when the subconscious areas of the mind open up, it is possible to plant the resolve firmly and deeply in the mind so that it will flower and bear fruit. A positive resolve such as 'I will sleep better', can help to remove insomnia.

CONCLUSION
When we were young without a care in the world, we could sleep deeply and peacefully, awakening to the rising Sun with a relaxed and warm feeling inside. Through Yoga-nidra, Asana, Pranayama, Meditation and a regulated lifestyle, you can recapture that childhood experience in adult life. When you learn how to utilise Yoga-nidra to remove sleep problems then you are on the way to greater understanding of yourself. Yoga-nidra then becomes what it was originally intended to be, a method of diving deep into the self. From this experience we discover that actually we have been asleep all the time, even when we thought we were awake, asleep to the greater reality of life.

WHAT TO AVOID
Late night dinner, heavy and greasy food, fermented foods like idli, dosa, maida etc, cold fruits like watermelon, pineapple, musk melon etc, too much tea or coffee, watching horror movies or unpleasant shows on TV

WHAT TO ADOPT
To permanently reduce insomnia, practice Karma Yoga, both physical and mental work, get up at 4 AM and do Asanas, Pranayama and Meditation, do not sleep during the day and practice Yoga-nidra before sleeping at night.

SOME MORE TIPS
• The roots of sleeplessness or insomnia are within the minds. For minor reasons one is caught in whirlwind of thoughts, which otherwise can be solved with some understanding & introspection.
• When you lie down to sleep, go backwards through the memories of the whole day. Don't start from the morning, start from the immediate. Go back step-by-step. While doing so, you will fall asleep.
• Deepen and lengthen your breathing patterns. Count 8 seconds for inhalation and 8 seconds for exhalation. Continue doing it until you fall asleep.
• Take a deep breath and hold it. While holding your breath, tense up the muscles throughout your entire body and hold both for 30 seconds. Exhale completely and relax. Continue doing it until you fall asleep.
• Place your hands on your stomach, inhale & expand your stomach like a balloon. Then exhale slowly through your mouth. Continue doing it until you fall asleep.
• Still if you are unable to fall asleep, get out of the bed, get on to the computer or do some light reading or listen to stimulating music or turn on a bunch of lights or do anything else that stimulates your brain into high gear. Purchase a Brain Entrainment CD and some ear buds (they are the most comfortable to help in sleeping). Make sure the CD is designed for sleep. If worse comes to worst, consult a doctor.
• You could be a very confused person today. Calm down and peacefully think about the reasons behind your confusion and what is troubling you so much. If necessary, write out you thoughts or discuss them with a friend or family member. You will be able to clear your mind in this manner.

Practicing Yoga in general can be a good way of helping you to overcome insomnia. Yoga exercises can help you beat stress, which is a common factor in sleep disorders. If you like you can start a routine at night before you turn in, which is the best time to do it if sleeping is difficult for you. You can find a decent book on Yoga from which you can read and learn to construct your own routine, or you can take classes, as best suits your lifestyle.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

EKADASHI…THE AUSPICIOUS FAST

2011-08-11T03:17:00.000-07:00

Ekadashi is a Sanskrit word which literally means 'The Eleventh'. It refers to the eleventh day of a fortnight of a Lunar month. There are two fortnights in a Lunar month—the bright and the dark. So, Ekadashi occurs twice in the month, in the bright as well as the dark fortnight (twenty-four times in a year). These two days are considered especially auspicious for the practice of fasting or abstinence from food. Each Ekadashi has a unique name. It is an auspicious day dedicated to Lord Vishnu. The significance of fasting during this day is spiritual as well as physical. Spiritual progress is facilitated during Ekadashi due to the relationship between the Moon and the human mind. Fasting also benefits at the physical level by cleansing the body of its toxins. In this month Ekadashi fast is on 9th & 25th Aug. Ekadashi fast starts at Sunrise and lasts until the next Sunrise.

MORE DETAILS ON EKADASHI FAST
According to astronomy we form a part of this planetary or Solar System—a huge family of which the Sun is the head and the planets are the members. The Sun guides the activities of this family and we, being contents of this system, cannot be out of the influence of the Sun. We are involved in the laws operating in this system. This has led to the discovery of astrology. Astronomy studies the movements of planets, stars and astrology and the effects they produce on the contents of the system.

The Ekadashi observance is an astrological phenomenon and it is observed due to this relation we have with some of the planets in the system. The entire personality of ours is tremendously influenced by the movement of planets & they are not above our heads but are everywhere. There is a relative movement of planets among which the earth is one. The movement of one thing in relation to another is a relative movement. There is no planet which is static. Even the Sun is not ultimately static. The whole Solar System is moving and revolving around some huge star, which is eighty million times larger and brighter than the Sun, whose light has not yet reached us, as astronomers tell us. We have to understand that there is relative motion amongst planets and we are relatively influenced by the planets. Each planet tells upon our system and we cannot get rid of the influence of theirs as long as we are in this planet, of which we are a part. The gravitational pull of planets has an influence on us.

HOW THE SUN INFLUENCES HUMAN BODY
The Sun influences the centre of our personality; hence the Sun is called Atmakaraka. He is the soul-influencer of the human body. In the Rig-Veda, the Sun is identified with the soul of the universe as well as the soul of the individual. The different limbs of our body and different parts of our system are supposed to be influenced by different planets. The Sun is capable of influencing the entire being. He is, thus, the Atmakaraka. Karaka is doer, manipulator director. If there is no Sun, we know what difference it makes for us; our digestion becomes sluggish on days when there is no Sun. So important is the Sun.

HOW THE MOON INFLUENCES HUMAN MIND
This can be known if we know how, in Homeopathy, the medicine is manufactured. In Homeopathy, one drop of mother tincture is mixed with hundred drops of rectified spirit and shaken with a tremendous force. That mixture is one potency medicine. One drop of that is mixed in hundred drops of spirit again. It becomes 2 potency medicine. Likewise, they have larger potencies. So, you can imagine what happens to the medicine when it reaches the higher potency. There is no medicine at all. So, Homeopathy says, they give no medicine, but a vibration,—vibration of the original base-material. Nevertheless this potency is material in the sense that it is formed of matter. So is the mind. It is the subtle portion of the material substance of our food. The subtle essence of the food, not only directly taken through the mouth but through all senses, contributes to the make up of the mind.

Mind is material in a subtle sense, like a mirror which is made of earth-material only, though it shines. Only the mirror is able to reflect light, and not the brick, though it is also made of the earth material. Mind is material in this sense. It is very, very subtle and is made up of everything that we take. So, matter influences matter. Planets are not spiritual bodies, and yet they influence the mind. The mind's presiding deity is Moon.

HOW IS EKADASHI RELATED TO THE MOVEMENT OF MOON AND MIND
We have certain centres called Chakras in the body. The Chakras are nothing but energy-centres which whirl in some direction as water whirls in a river. Chakra is a wheel or circular motion. They move in a spiral shape. They are not physical but psycho-physical and psychological. These Chakras are neither in the mind nor in the body; they are in the astral body. The Moon's influence on the physical body has an influence on the Chakras, which tells upon the mind ultimately. The mind moves through these Chakras. The passage of the mind is through these Chakras, up and down. When this operation takes place consciously, it is called Yoga and when done unconsciously by the mind, it is just influence. When the Moon waxes or wanes, the mind is vehemently influenced. So people who are not normal in their minds become very bad on the full-moon and new-moon days. You cannot see the Moon's influence on the earth because it is solid but it can be seen on the ocean which is liquid. The moon influences the whole earth, but its influence is visible on the large body of waters in the sea. This happens due to the twofold pressure of the relation of the earth and moon. The Sun influences the Moon and the Moon influences the earth. When the influence occurs automatically, we are instruments in the hands of Nature. When it is done consciously, we are said to practice Yoga. We can be involuntarily dragged from place to place, or we can walk voluntarily. The difference is obvious. The Moon's movement tells upon the movement of the mind through the Chakras.

SEAT OF THE MIND
Another important aspect is the seat of the mind which is also twofold. You may be living in many houses, of which one or two are your own. Svasthana means 'One's own place.' The mind has several abodes or centres of energy called Chakras, of which two are its own. The seats of the mind in this personality of ours are: 1. The subtle spot in the Astral body corresponding to the centre of the two eye-brows, in waking, and 2. The heart, in the state of deep sleep. If it is in the brain, it is active and you, then, do not get sleep, because it refuses to go down. If the mind is midway between the centre of the eye-brows and the heart, it is dream state. So, there is a twofold centre of the mind,—the Ajna-Chakra, or the centre between the eye-brows, and the Anahata Chakra, or the heart. In both these centres, the mind feels at home and is at ease, because it is nearer to itself. In other centres it is extrovert. In the Ajna and the Anahata Chakras it finds itself at home. In the two fortnights, in its movement, it finds itself at the Ajna Chakra and the Anahata Chakra on the eleventh day. Since these two Chakras are its own abode, the mind is at home here, i.e., it gets concentrated and collected easily. This has been the experience given out by our ancients, and this has to be taken advantage of by Sadhakas. You are capable of concentration when the mind is naturally in its home. The mind cannot be concentrated when it is out of tune, but when it is in its location it is easy of contemplation. So, the Ekadashi day in both fortnights is the occasion when the mind finds itself in its place—in the bright fortnight in the Ajna Chakra, and in dark fortnight in the Anahata Chakra. Seekers and Yogis take advantage of these two days and try to practice deep Meditation.

THE STORY OF EKADASHI FAST
King Ambarisha was a great devotee of Lord Hari (Vishnu). He observed the Ekadashi Vrata (vow) diligently for one year and obtained His Grace. On one occasion Ambarisha fasted for three consecutive days. As he was about to break his fast at the prescribed time, Rishi Durvasa appeared as his guest. The king received him with due respect and offered him food.

The Rishi wanted to take a bath first and went to the river. The king waited patiently for a long time, but the sage did not return. Time was running out; if the king did not eat anything before the auspicious time ended, his Vrata would not bear fruit. But if he ate, he would be showing disregard to the Rishi, his respected guest. As a compromise the king, on the suggestion of his advisors, took of just a Tulsi leaf and a droplet of water to serve both the conditions.

When Durvasa returned, he knew exactly what had happened and became angry. He tore a hair from his tuft and turned it into a demon, whom he ordered to kill Ambarisha. The king was unmoved. He was protected by the Sudarshana Chakra, the weapon of Lord Vishnu, which destroyed the demon. The powerful Chakra then began to chase Durvasa; it followed the Rishi wherever he went and tried to destroy him.

In fear, Rishi Durvasa went first to Brahma and then to Shiva for help, but to no avail. He went to Lord Hari who said to him, "I am dependent on My devotees. My heart is in the possession of My devotees. It is best if you go to Ambarisha and beg his pardon. This is all that can save you."
Ambarisha thereupon prayed to Sudarshana Chakra (the Lord's weapon) to desist from its course, and saved the Rishi. Durvasa thanked him from the bottom of his heart. This story demonstrates the great spiritual power generated by the observance of Ekadashi.

ADVANTAGE OF FASTING
• Fast keeps the body light and the stomach free from excessive metabolic function. When the stomach is given the duty of digestion, the blood circulation is accelerated towards the digestive organs, on account of which blood circulation to the head gets decreased after food is taken. As a result one gets deep and uninterrupted sleepy since the thinking faculty practically ceases to function.
• The energy of the whole system gets distributed equally if a particular limb is not given any inordinate work. If any part is given heavy work, there is a dislocation of the working of the body. So, in fasting the energy is equally distributed as the digestive function is not there.
• Apart from all these, there is a necessity to give the physiological system some rest once a while. It may be over-worked due to a little over-eating or indiscrimination in diet. These irregularities unconsciously done during the fourteen days get rectified in one day. People who are sick and cannot observe a total fast take milk and fruits, etc. People, who are perfectly healthy and are confident, observe a complete fast. This helps in control of mind and will.

Just as gold is rendered pure by being melted in a crucible again and again, so also this impure mind may be rendered purer by repeated fasting. The system is rendered calm so that one is able to practice more rigorous meditation.

THE UPCOMING DATES FOR EKADASHI FOR THE YEAR 2011 ARE:
August- Tuesday 9th, Thursday 25th
September – Thursday 8th, Saturday 24tth
October- Friday 7th, Sunday 23rd
November- Sunday 6th, Monday21st
December- Tuesday 6th, Wednesday 21st

CONCLUSION
Thus the observance of Ekadashi has many advantages—Physical, Astral, Spiritual—and because this day has connection with the relation of the mind with its abode together with the Moon, you feel mysteriously helped in your Meditation and contemplation,—mysteriously because you cannot know this consciously. But you can feel this for yourself by observing it. Swami Sivananda, a physician who took to ascetism and later came to be revered as a saint describes about Ekadashi and fasting. To paraphrase his description on some of the benefits: Ekadashi fasting enhances the physiological functions. There are five functions of the physical body given in the philosophy of Vedanta (sacred scripture of Hinduism). They are the physiological functions of the respiratory, circulatory, digestive, urinary and mental functioning. He describes that fasting purges the internal systems of its poisons. In this Kali Yuga (Iron Age), even if just one Ekadashi is observed with dispassion, faith and devotion, with the mind wholly fixed on God, one is freed from Samsara (the rounds of birth and death). If the Ekadashi fast is observed regularly, sins are destroyed; the body and mind become purified. Devotion gradually develops and love for God becomes intense.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

PRANA VIDYA

2011-07-26T04:02:00.001-07:00

WHAT IS PRANA VIDYA

Prana Vidya is a science and manipulation of energy. This physical body is a storehouse of Pranic energy, a dynamo, with infinite types of electrical currents passing throughout. We see this body as a combination of flesh, blood and bones. For most people Prana means breath, oxygen, ions and so on but the Prana of the body is more subtle than the nucleus of an atom, and we have not yet been able to harness it. The great Yogis and scientists have seen a great force behind this physical body. Scientists are discovering the energy link between the physical and psychic bodies. They have arrived at the conclusion that energy or Pranic force is convertible into material force and material force is convertible into Pranic force.

You know the famous equation of Einstein: E = mc2, that is, matter is energy in its potential state. There is a small scientific experiment which we can use to illustrate this more clearly. If you look at a piece of bone with your naked eye, all you see is a bone. But if you look at the same piece of bone under a super microscope, what do you see? First you see molecules, then atoms, and later the nucleus of the atom. Ultimately, you discover the fantastic behaviour of energy.

The piece of bone which appeared to be dead matter was not really dead at all; only our eyes were incapable of detecting the energy within it. Scientists who have gone into the study of energy fields, maintain that the so called dead matter is also permeated with Pranic energy. Therefore, Prana does not only mean life, it means existence as well. The etymological meaning of Prana is 'life in existence'. Where there is mobility and stability combined, there is Prana. If an object is devoid of Prana, it will disintegrate.

HOW THE DISTRIBUTION OF ENERGY WORKS
Each and every fibre of the body is connected with this Pranic current through a complex system of energy channels or flows known as Nadis. The Nadis have been researched and their function can be compared to that of an electrical system. Energy is distributed in our physical body in the same way as the electrical system distributes energy from the generating station to your room.

Mooladhara Chakra is the generating station. From here, the energy is distributed through three high tension wires - Ida, Pingala and Sushumna Nadis, to the various Chakra points or substations situated along the spine. From the Chakra points, the energy is distributed through the main poles or major Nadis to the different organs and parts of the body. From the major Nadis another distribution takes place through thousands of minor Nadis which carry the energy to each and every cell of the body.

Where there is no electricity, there is no light; where there is no energy, there is no life. You know what happens when there is a short circuit in the electrical system- the lights go off for a minute. Or sometimes, due to overload, the voltage falls very low and all the lights go dim. Same way in this physical body also, the Prana Shakti sometimes undergoes a lot of alterations and depressions. From the different Chakras, Prana is distributed to all the major organs and parts of the body. At some stage there is an excess of energy and at other there is an energy drop. Everyone has experienced energy loss from time to time. Some people frequently enter into states of depression in which their energy is so low that everything appears miserable and clouded and they do not like anything. Sometimes, although the major Nadis are conducting Prana, there is a failure in the minor Nadis. Then the body does not work properly. Major disturbance, blockage or imbalance in the energy channels results in what is termed in medical language as a 'nervous breakdown'. So, all these conditions of depression, breakdown, energy blockage, excessive energy, etc. are due to the various states of Pranic energy.

DIFFERENCE BETWEEN PSYCHOSOMATIC & SOMATO-PSYCHIC APPROACH
Many people say that all diseases are created in the mind. This is correct, but not in the absolute sense. The origin of disease is not only in the mind, it is in the body also. Many diseases originate in the mind and travel into the body. They are known as psychosomatic diseases. When diseases originate in the body and travel into the mind, they are known as somato-psychic diseases. Body is the base and Prana is the force. We know that the body and mind cannot exist without Prana. Therefore, in Hatha Yoga as well as in Tantra Yoga, we talk about somato-psychic illness and when we supply Prana to the different parts of the body, we are treating this type of illness and I have seen people getting better by practising Hatha Yoga, Pranayama, and other techniques.

Following are some of the examples:

Prana is the base of human health and illness. Even a psychological illness can be treated by supplying Prana. Therefore, in Yoga the hypothesis is that all diseases are caused by improper distribution of Prana in the physical body. Even those diseases which are regarded as psychological in nature are actually caused by an imbalance in the Pranic distribution.

For example, Vishuddhi Chakra is one of the main distribution stations. It is situated at the junction in the neck, and the Pranas are distributed from Vishuddhi to different parts of that area- ears, eyes, nose, throat, thyroid, parathyroid, thymus, etc. If there is improper distribution of
Prana to the thyroid, emotional diseases occur. So many emotional complexes which we are suffering from are directly caused by hypothyroid or hyperthyroid, and this condition results from improper distribution of Prana from Vishuddhi Chakra. So an emotional problem arising from improper distribution of Prana in the thyroid complex should be termed as somato-psychic, not psycho-somatic.

For a second example, let us consider Manipura Chakra, behind the navel. This is the main distributing centre for the digestive system and the adrenal glands. As you know, the adrenals produce the hormone adrenaline. If there is an improper distribution of Prana from Manipura Chakra to the adrenal glands, you will suffer from fear-psychosis, colitis, and other somatic diseases.

The third example is a very important one. Swadhisthana Chakra, located at the coccyx, is the distributing station for all the uro - genital organs except the testicles. These include the uterus, ovaries, kidney and bladder, and urinary organ. Now if improper distribution of Prana takes place, or excess energy is used by these particular organs of the body, then you will have the problems of this centre. Sometimes, people who are suffering from frigidity or impotence go to the doctor, who immediately tells them, 'You have a psychological problem. Something from your childhood is affecting you.' I don't entirely disagree with this theory. Our childhood experiences do have an influence on our present behaviour patterns, but you must remember that any type of frigidity or impotence is not psycho-somatic, it is somato-psychic.

HOW DOES TRANMISSION OF PRANA OCCUR
Transmission of Prana is a natural occurrence which takes place all the time, consciously as well as unconsciously. If there is an excess of Prana anywhere, with this science you can balance it. If there is a disease caused by lack of Prana Shakti, then an excess of Prana from another area is supplied to the affected part of the body. This is done by converting Prana into magnetic energy and then into a flow of psychic energy. When Prana has been converted into magnetic energy it can also be transmitted outside of the body through your fingers, a look, or a thought. It can be transported by a flower. It can also be used to charge an object like a Mala, just as you charge your car battery with electric wires.

The science of Prana Vidya is designed to facilitate the proper distribution of Prana throughout the whole body. Scientists have seen that the energy of the human body flows outward and inward. Vibrations or energy charges are constantly being emitted from every physical body. Some people have long strong Pranic radiations, while others have short feeble radiations. Research with Kirlian photography has verified this hypothesis of Pranic energy.

Prana is very subtle and can only be felt by the psychic body. Sensitive people can feel it, and those who are healers by nature are born with this faculty, with their Pranamaya Kosha manifesting predominantly. Though they have not learned this science from any Guru or books, these people are capable of healing the sick. Often they themselves are surprised at their own powers and wonder where they came from and how they work. Of course, most people are not born healers, but many are capable of developing this potential to some degree through the practice of Prana Vidya. This technique not only opens up your awareness to the vast stores of energy within the human body, but it also teaches you how to consciously manipulate them for the improvement of your own health and that of others.

CHANNEL OF RAISING AND DISTRIBUTING THE PRANA
In the practice of Prana Vidya, the channel used for raising the Prana is Pingala Nadi, which in modern science can be correlated with the sympathetic nervous system. Pingala emanates from Mooladhara Chakra at the base of the spine. It curves right and left, crossing over at all the major Chakra points. Finally it terminates at Ajna Chakra, where the energy is collected and stored for distribution. In order to practise Prana Vidya one must have a good understanding of Pingala Nadi.

Before beginning the practice, if there is an energy block anywhere in the body, this must be cleared first by practising Yogasanas. The Energy Block Postures series (Read my article Yogic Home Work) is particularly important for clearing the energy blocks in the body. Next you must perfect Ujjayi Pranayama and become familiar with all the Chakra points. Most of the Chakras are fairly easy to locate because they are associated with points which we can directly feel. Chakra points are the following:

• Mooladhara- perineum
• Swadhisthana- coccyx
• Manipura- behind the navel
• Anahata- behind the sternum
• Vishuddhi- behind the throat pit
• Ajna is the most difficult to locate. It is situated at the pineal gland, right at the top of the spinal cord in the Medulla Oblongata. If you look at a book on anatomy, you will see where it is, but if you try to locate it mentally, you won't be able to find it. So we have a very simple practice for this.

Close your eyes and concentrate on the eyebrow centre. If you are able to visualise a dot, bindu, or star at this point, then you can skip over the next stage of this practice. If you are not able to visualise anything there, apply a dab of balm at the eyebrow centre. In a few seconds you will feel some sensations there which will help you to locate the bindu or star.

When you are able to visualise the bindu, practise moving it backward to Ajna and forward to the eyebrow centre with the help of Ujjayi Pranayama. Feel that you are breathing back and forth. When this practice has been established and you are able to locate all the Chakras, you must develop a clear mental image of Pingala Nadi.

Remember that Pingala Nadi does not go straight up to Ajna. It moves in absolutely symmetrical curves. Starting from Mooladhara, Pingala curves to the right and crosses back over at Swadhisthana. Then it curves to the left and crosses at Manipura, to the right and crosses at Anahata, to the left and crosses at Vishuddhi. Finally it curves to the right and terminates at Ajna. The path is easier to remember if you keep in mind that the first and last curves are always to the right.

Once you have a clear image of Pingala passage, you are ready to begin raising the Prana. Inhale in Ujjayi and move up through the curves and Chakras from Mooladhara to Ajna. Exhale in Ujjayi and move back down the same route to Mooladhara. Inhale while ascending and exhale while descending. The colour of Pingala Nadi is red. So as you inhale and exhale, imagine that you are travelling along a red path. At the end of each inhalation, practise Kumbhaka (breath retention) at Ajna Chakra. After forty rounds, distribute the energy to the affected part.

The distribution of Prana Shakti to the affected part is a very complicated process, because you have to know how the particular part is connected with Ajna Chakra. Supposing you have pain in the knee; you have to supply Prana to that part from Ajna Chakra. This supply of Prana to that affected part has to be done with a very subtle type of Ujjayi. Each inspiration has to be so subtle that it can last for about a minute. But you have to know the exact physiological and Yogic pathways from Ajna Chakra to the affected part in the knee.

There are so many pathways. You have to find the correct one and when you have discovered it, circulate your Prana from Ajna Chakra to the affected part. Direct the charged Prana until you feel strong sensations of heat and melting, and a type of magnetic presence in that particular part of the body. First you have to try for yourself then you can try for others as well.

PRANA AND THE POWER OF MANTRA
In Tantra, the best way to transfer Prana Shakti is through Mantra. Each Mantra is the conductor of a certain type of energy. For example, there is a special Mantra for snake bite. When a person repeats this Mantra thousands of times, it becomes charged with a particular type of energy. If someone has been bitten by a snake, a person who has perfected the Mantra is called. As soon as he chants the Mantra, the poison is dispersed without causing any further pain or harm.

Tantric Mantras are carriers of Pranic energy which must be used according to the rules for particular purposes. Many Mantras are given in the Tantra Shastras, but it is necessary to study them very carefully in order to utilise them properly.

Most people do not understand the power of the Mantra and they think they can utilise it in their own way. Others use any word or name for their Mantra. For example, you may admire a great man and want to make a Mantra out of his name, but that cannot be a Mantra. If you think of that man as your Guru or your God, then you have emotion for him, so you like the sound of his name. That would be a Mantra of emotion; it is not a Mantra of Prana Shakti.

There are Mantras of all lengths and descriptions. There are scriptural Mantras; Mantras for fever, for counteracting poison and disease; for removing obstructions, difficulties and doubt; for increasing health, wealth and sound sleep; for marriage, progeny and long life. Of course you don't have to practise all of these. If you practise Pranayama, Mudras and Bandhas, you increase the capacity of your Prana Shakti. Then you can help others by a Mantra, flower, Mala, thought or contact.

THE THERAPEUTIC TOUCH OR PSYCHIC HEALING
Previously, Prana Vidya was only known and practised by Yogis and healers who were proficient in the science. Today, however, this ancient method of healing is attracting a lot of attention from the leading medical authorities and investigations are underway to ascertain its uses in the modern medical setting.

The 'laying on of hands' is simple and can be practised by anyone. The healer first places his or her hands gently over the affected area of the sick person's body and then concentrates on sending healing energy through them.

THE SECRET OF REAL HEALTH
In this modern age, people are very concerned about vitamins and minerals but they have forgotten one important thing the real secret of health; it is the state of the inner being which constitutes real health. Physical health is not the ultimate. In the good old days, people used to face epidemics of smallpox, plague, cholera, yellow fever, sleeping sickness and many others. Now, however, despite the advancement of modern science we have been facing a crisis in so far as the health of mankind is concerned. Never in history have we had such terrible diseases. During these times, we are compelled to think, 'Is there any way to achieve the best possible health?' In recent years we have come to the conclusion that Yoga is the answer.

THE STATE OF INNNER BEING
We have been taking care of the physical body, trying to meet our nutritional needs with adequate vitamins and minerals, but for a moment let us think about the inner being. What about the mind? We have not been trying to supplement the necessary needs of the mind; therefore, man has become mentally ill. He does not even know how to think, what to think, or why to think; what to feel, how to feel, or why to feel. His mind is like a motor car being driven by a driver who is heavily drunk. By chance the car may reach its destination, but more than likely it will meet with an accident along the way. Thus it is very important that we have knowledge about controlling the mind, training the mind as a whole, and thereby improving the quality of mental health. This is the main subject matter of Yoga.

Why do you take bath every day? Why do you keep your house clean? It is because you believe that physical cleanliness, external cleanliness is necessary for good health. In the same way, have you ever considered that particular thoughts have to be cleaned out of the mind? You clean the kitchen and bathroom twice a day, but what about your mind? When a thought of fear, anxiety or sorrow comes into your mind, what do you do? You just let yourself go; you fall into it; you do not even try to clean it out of the mind. That is why you are suffering from anxiety, fear, depression, dejection and anger. These thoughts are hitting your mind, infecting your mind just like a virus causes havoc in your body. But a thought is more dangerous, powerful and effective than an ordinary physical virus. When a virus enters your body, it can be treated by certain drugs and medicines. But when a thought enters, when fear strikes, when passions and anxiety get into your mind, do you know what far reaching effects it is going to have? Therefore, when we talk about health, we must definitely understand that we lack proper knowledge about the health of the mind, the health of the inner being.

THE THREE SHAKTIS
Yoga is a perfect practical system of physical, mental and spiritual health. According to the basic Yoga philosophy man is a composition of three basic constituents: life force (Prana Shakti), mental force (Chitta Shakti), and spiritual force (Atma Shakti).

Life Force (Prana Shakti)
Prana is the universal life force, and this body has a certain amount of it. Our existence is a miracle of Prana Shakti. It is on account of Prana that we live, move and grow. This Prana Shakti is not the air we breathe, it is inherent in us; we are born with it. For up to four months the foetus lives on the mother's Prana, but from the fifth month on, it develops an independent Pranic unit. Life is the manifestation of Prana.

When Prana is flowing in the correct voltage, you feel strong, energetic, enthusiastic, and all your sense faculties are sharp. But when the voltage falls, you feel physically weak and exhausted.

Mental Force (Chitta Shakti)
Besides Prana, there is another Shakti in the body called mind or consciousness through which we are able to think, remember, analyse and differentiate. There are so many mental faculties within us and they are all the play or manifestation of the mental Shakti.

Prana Shakti and mental Shakti are represented in this physical body by two important flows known as Pingala Nadi and Ida Nadi respectively. The word 'Nadi' means flow. In every electric bulb you have two wires, positive and negative. In the same way, in every organ and part of the body, there is a combination of both of these Shaktis. Prana Shakti and mental Shakti pervade the whole body of man. Pranic force is positive and mental force is negative. When these two are connected, they create energy. If there is any disconnection, what happens? If you remove one of the wires from a switchboard, the light will not burn. It is the same in the lower and higher organs. If one of the energies flows and the other does not, then the organs do not function. Therefore, according to Yoga, there should be a balanced distribution of energy to every part of the body from head to toe. If there is any imbalance, there is illness.

Spiritual Force (Atma Shakti)
Prana Shakti and Chitta Shakti are both physical energies. Atma Shakti, the third type of energy is spiritual. It is non-physical, transcendental, formless energy. Mooladhara Chakra produces both the physical and spiritual energy, but the spiritual energy is produced by a larger generator. This energy cannot be conducted by either Ida or Pingala. For this there is another line called Sushumna which conducts the spiritual energy from Mooladhara straight up to Sahasrara in order to open the whole brain.

You know that only one part of the brain is functioning; nine parts are locked. These nine parts of the brain contain infinite knowledge, experience and power, but we are not able to utilise it because there is no conscious force. When Sushumna conducts this spiritual energy to Sahasrara Chakra, the dormant parts of the brain become active. Then they not only give you mental health, but also spiritual wealth. When the practitioner of Yoga is able to awaken Kundalini and connect it with Sahasrara through Sushumna Nadi, you become the master of the body, mind and spirit.

Therefore, the secret of human health is the proper distribution of the three Shaktis- Prana, mind and spirit. In Yoga this is done through the practices of Hatha Yoga which purify the physical body; Pranayama which purifies the channels or Nadis through which energy is distributed; and Meditation which stops the flow of Prana & mind and leads the spiritual energy directly to the brain, Sahasrara Chakra. The different branches of Yoga such as Hatha, Raja, Kriya Yoga etc. are very powerful systems for the health, not only of this external physical body, but the health of the whole man in totality.

CONCLUSION
In order to gain total health, it is necessary for the spiritual life to become the base of our ordinary life. The people of this century have been thinking that spiritual life should be led for the sake of improving the physical life. We have put the cart before the horse. We consider the physical life as the base and the spiritual life as an adjunct, but it should be the other way around. Man's life is essentially spiritual; the physical life is just one part of his existence. In the same way we have been making many mistakes. We say, 'Oh, the divine is within us', as if we were the containers of the divine. When actually it is we who are in the divinity not the divinity which is in us. This is a different way of thinking which must be developed in order to correct the errors of body, mind and soul, and create harmony on all levels of our being.

There is no doubt that we have been making mistakes on the mental plane, that we have ignored the mind; and this is how we have become sick and unhappy. When we take to the path of Yoga the most important thing for us is the spirit, then the mind, and then the body. In the materialistic philosophy, body is alpha and omega, but in Yogic philosophy, body is not the first and last. This physical body is not everything; it is just a small portion of our infinite existence. We have to maintain this body correctly, but not through medicines, tranquilizers and nutritious food alone. We have to supplement right thinking, philosophy, principles and beliefs. More than that, we have to develop the art of Dhyana Yoga, wherein the eyes are closed but the mind is expanding and becoming more and more brilliant, more aware. Where this little world of name and form alone is not there, but where the infinite existence is before us in an ever expanding vision of universal life.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

PROLAPSE & YOGIC TREATMENT

2011-07-20T03:30:00.000-07:00

Prolapse is a very common problem for women but very few women are aware of the possibility of doing something about it. Apart from surgical correction, there are many Yogic techniques which help to reintegrate the pelvic structure and which often prove more beneficial in the long run than surgical intervention. Before taking any major steps towards removing this problem, it is important that we understand what prolapse is and how it comes about.

WHAT IS PROLAPSE
Prolapse is the falling out of place of the internal organs in the pelvic region of the body. Sometimes organs move from their original position and impinge on other parts in the pelvic cavity. There are many types of Prolapse but two are very common. They are Prolapse of the rectum and Prolapse of the bladder.

1. RECTOCELE (PROLAPSE OF THE RECTUM)
In Rectocele, parts of the body involved are vagina, rectum, muscle and tissue separating and supporting the rectum and vagina. A rectocele usually occurs if the lower part of the vagina becomes weak; when this happens the rectum can then bulge into the vagina. The rectum may collapse into or even beyond the external anal sphincter, causing lower back pain on defecation, and irritation with some pain in the anal area. The uterus may drop from its original position into the vagina, or in severe cases, protrude externally. This is not painful, only a dull ache in the lower back is apparent. This condition is associated with frequency, or inability to control the flow of urine so it may be passed when you laugh or cough.

Normally the uterus is anteverted, facing forward, but it may turn backward and lie against the rectum in which case it has retroverted. This may be a congenital condition (a malformation which one is born with) or it may develop later from strenuous lifting, etc. If a retroverted uterus impinges on the rectum, it produces the symptoms of constipation and an uncomfortable sensation when seated or pain when having sex. In pregnancy it can lead to miscarriage.

2. CYSTOCELE (PROLAPSE OF THE BLADDER)
In cystocele, parts of the body involved are vagina, bladder, muscle and tissue separating and supporting the bladder and vagina. With the bladder sitting directly on top of the vagina if there is weakness at the top of the vagina then sometimes the bladder can drop and bulge into the vagina. The bulge happens through a defect in the fascia (This is the connective tissue that separates the vagina from the bladder). A bulge of this type is called an anterior prolapsed and indicate problems with pelvic support tissues (fascia, ligaments and muscle). The symptom presented in cystocele is frequency of the urine because the bladder can never be fully emptied, urine retention (known as stasis) also occurs giving rise to recurring bladder infections.

HOW IT COMES ABOUT
The pelvic contents collapse because weakened ligaments and muscles fail to hold the organs in their correct position. The ligaments are fibrous structures and resemble strong ropes. These are attached to the bony pelvic wall and form a network in the pelvic floor offering their support to organs and anchoring them in position. The central point of this ligamentous and muscular framework is the perineal body, a fibro-muscular node lying approximately two inches inside the body above the perineum (the area between the anus and vagina). From this node eight important muscles and their ligaments arise in addition to connecting fibres to the rectal and anal canal. If this is damaged, the function of the whole supporting system is affected, and the organs drop out of place. This allows gravity, another influence exerting itself on the pelvic area, to have an effect too. Gravity pulls and draws the organs downward and due to impaired support they are unable to resist its force.

CAUSES
The cause of weakened ligaments and muscles is often from childbirth or may occur due to constipation or frequent bouts of diarrhoea. At the time of childbirth excessive energy is used and a tremendous amount of stress and strain is brought to bear upon the floor of the pelvis. In cases of diarrhoea or constipation this is also true. So these muscles need to be strong to facilitate the tremendous strain that is brought to bear on them during these periods. In prolapse this strain is so great that some muscles and ligaments are unable to withstand it, and they either stretch or tear.

Though there is not a lot of pain associated with these conditions, continual discomfort is experienced which tends to make you very concerned about yourself. An understanding of your inner framework and what brings about these conditions is helpful in alleviating anxiety and enables you to confront the problem with common sense.

BECOME AWARE OF YOUR BODY
If you become aware of your physical body you will realize that energy is the ingredient that activates every cell within it. In Kundalini Yoga the basic seat or source of this energy is Mooladhara Chakra, the root or support centre. Its physical counterpart is the same perineal node as previously discussed. On the psychic level, this node is considered to be the seat of the life force or Shakti which is not only the fuel for our physical body, emotions and feelings, but for our spiritual aspirations as well. This area is very sensitive to the impact of energy, or to the lack of it. With emotional upsets and conflicts, the energy is blocked or depleted; its creative potential is lost, and physical vitality diminishes. If the blockage continues, energy buildup intensifies until the energy explodes, dissipating itself in a direction of quick release such as diarrhoea. Such explosions may have a damaging effect on the muscles and ligaments, especially if they are already in a weakened condition.

Thus it is extremely important to keep the perineal area strong and active. This will help you in childbirth and ensure that you avoid prolapse in later life. It will also help to rectify menstrual and sexual disorders. When you become aware of your pelvic structure and the seat of energy centred in the perineal node, you can begin to strengthen them through specific Yogic practices. This will help you to integrate and balance the energies responsible for physical, emotional, mental and spiritual well being, so that you again become a healthy, happy and whole woman.

YOGIC TREATMENT
If you suffer from Prolapse or its complications, here is a specific Yogic treatment for these conditions. If possible you should come to our studio to meet us so that full instruction can be given about the Yogic treatment.

1. Begin with Aum chanting for 5 minutes and then perform some or all of the following Asanas:

ASANAS
Prepratory practices part 2 (Read my article Yogic Home Work)
Vajrasana, Shashankasana, Majariasana, Kandharasana, Naukasana, Bhujangasana, Shalabhasana, Vipareeta Karani Mudra.

PRANAYAMA
Ujjayi, Anulome-Vilom / Nadi-Shodhana

BANDHAS AND MUDRAS
Sit in a comfortable Meditation posture, preferably Siddha Yoni Asana, and perform the following Mudras and Bandhas. You may practice all of them or choose the one which is most relevant to your specific condition:

• Ashwini Mudra - Contraction of the anal sphincter
• Vajroli Mudra - Contraction of the urinary opening
• Moola Bandha - Contraction of the perineal node
• Uddiyana Bandha - Contraction of the abdominal muscles

NOTE
Always practice on an empty stomach, preferably early in the morning after bathing and emptying the bowels. Use a quiet room where you will not be disturbed, and allow yourself at least half an hour for the practices.

SOME MORE SUGGESTIONS
• Repeat the same program in the evening.
• Throughout the day lie down in Uttan Padasana, with both legs stretched out straight in front of you, in preference to other sitting postures as it pulls the pelvic organs upward.
• Avoid sitting in the squatting position as it strains the pelvic muscles and pushes the organs downward. Excessive use of the squatting position over a long period of time may bring on prolapse in ladies who are weak in the pelvic area.
• Before lunch do Vipreetkarni Mudra for up to 5 minutes.
• Lie down after a meal with a pillow under your back.
• The most important exercise is keeping a hard pillow under the buttocks instead of under the head. Sleeping in this position will help the uterus to return to its normal position. If you lie with knee touching you breasts that will also help the uterus to resume its normal position.
• All these exercises should be followed for at least 6 months for better results.
• Don’t lift heavy weights.
• Hip Bath is very useful.

CONCLUSION
With regular practice of these Asanas, Mudras and Bandhas you will find that your condition becomes more manageable. It may even fully correct itself, but don't expect immediate or miraculous results. In the Yogic Treatment of Prolapse, progress is generally slow, especially if the structural damage is severe. Once a ligament has torn away, it is not easy to reconstitute it through Yogic Therapy, but it is still worth a try before submitting yourself to the surgeon. However, if the structural damage is less severe and the ligament is only stretched or slightly torn, you will find Yogic Therapy most beneficial. During the course of your practice you will also discover that emotional instability, lethargy and depression have become problems of the past and you will enjoy a more energetic and fulfilled life.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

TEACHING PRENATAL YOGA- PART 2

2011-07-11T20:47:00.001-07:00

TEACHING PRENATAL YOGA- PART 2

WOMEN WHO SHOULD NOT ATTEND A YOGA CLASS
• Those carrying multiples.
• Those with pregnancy induced hypertension (PIH).
• Those who are experiencing episodes of premature labour.
• Those with an incompetent cervix, or who have experienced a second trimester miscarriage.
• Those with persistent vaginal bleeding, or with a diagnosis of placenta previa.
• Those with any serious medical condition that prevented exercise pre-pregnancy.

GENERAL CONSIDERATIONS
• Pregnant students should not lie flat on their backs after 20 weeks gestational age.
• During the first trimester, forward bending may produce nausea.
• Long periods of standing may result in dizziness.
• Due to a change in their centre of gravity, pregnant women will have more difficulty with balancing Asanas.
• Lying on the abdomen in early pregnancy is safe, but may be uncomfortable due to breast tenderness.
• Pregnant students should be encouraged to drink adequate water in the hours before class.
• Pregnant students should position themselves near the door and be told that they may leave class to use the toilet at any time.
• Extra cushions or blankets will be necessary to support the pregnant students.
• Fans or air conditioning may be necessary during warm weather due to pregnant women getting warmed up faster.

Keeping these general considerations in mind, rather than avoiding pregnant students, we can begin to challenge ourselves as Yoga teachers to discover new ways of doing Asanas, and this will facilitate our growth. We will also be able to provide a comfortable and secure environment for the pregnant student to experience the joy of Yoga.

PREPARATORY PRACTICES SERIES

All of the Preparatory Practices Series (parts 1, 2 and 3(Energy Block Postures) is appropriate to pregnancy. The anti-rheumatics (Preparatory Practices Series1) are wonderful for gently stretching and massaging the joints that are under increased stress due to the weight gain of pregnancy. By improving lymphatic flow, the anti-rheumatics help reduce fluid retention and improve immune functioning. They release muscular tension and are introverting when coordinated with the movement of the breath. In Prenatal Yoga classes, the students can sit against the wall while performing these Asanas.

The anti-gastrics (PPS 2) should be done lying on the side. Due to the progesterone induced relaxation of the intestinal tract during pregnancy, the anti-gastrics may help stimulate digestion and relieve constipation. They will also help increase hip flexibility and strengthen the muscles surrounding the hip. This will help relieve hip pain, a common complaint of pregnancy. Jhulana lurhakanasana (rocking and rolling) stage 1 done gently helps relieve low back pain. Supta Udarakarshanasana (sleeping abdominal stretch pose) can be done provided the student remains flat on the back for less than 30 seconds. A substitute for Naukasana (boat pose) is to sit with one knee bent and lift the straight leg off the floor.

The Energy Block Postures Series is useful for relieving pelvic discomfort and constipation. Squatting Asanas are an excellent preparation for labour and delivery. Since squatting is not a normal part of Western daily activities, supporting the squatting position with a low stool, blocks, or by having the student grasp door knobs, can be helpful until flexibility and strength improve. Vayu Nishkasana (wind releasing pose) should be approached with caution due to the radical change from squatting to standing position that may result in dizziness. Nauka Sanchalanasana (rowing the boat) may need to be done with the legs wide apart to make room for the abdomen. Many prenatal students find Chakki Chalanasana (churning the mill) helps relieve low back discomfort. Rajju Karshanasana (pulling the rope) is an excellent Asana for relieving neck and shoulder stress and for developing coordination of breath and movement. It also teaches focus.

With minor adjustments nearly all of the Preparatory Practices Exercises Series is well suited to the pregnant student.

STANDING ASANAS
Two factors must be remembered when teaching standing Asanas to pregnant students. Prolonged standing may result in dizziness, and pregnancy changes may make balancing Asanas particularly challenging. With this in mind, it may be wise to place a chair near the pregnant student to use during standing Asanas if she becomes dizzy, or to use as a prop to steady herself. Standing Asanas will strengthen legs and may relieve leg cramping and leg fatigue. Strong legs will lessen strain on the back. Virtually all standing poses can be done.

Important standing poses during pregnancy include Tadasana (palm tree pose) and Tiryaka Tadasana (swaying palm tree pose). In my prenatal class, the students have renamed Tadasana as‘Heartburnasana’ because of its value in relieving heartburn, a common complaint especially in the third trimester. In Tiryaka Tadasana the extension in the pose rather than the sideways bend can be further emphasized.

In side bending Asanas such as Trikonasana (Triangle Pose) a chair can be used to prevent bending forward. Side bending helps open lower lungs and creates a sense of space in pregnancy.
Teaching good posture as part of the standing practice is especially useful to the pregnant student who tends to slouch. Instruct her to keep the feet close together with the outer edges parallel, lifting and spreading the toes, lifting the spine out of the pelvis, bringing the shoulders up and into the back of the body to keep the arms from ‘hanging’ off the neck. Point out the difference in energy flow between standing straight and strong versus standing with the feet apart, or fanned outward, with the shoulders collapsing forward.

FORWARD BENDING ASANAS
Forward bending Asanas help relieve the backache of pregnancy and are calming and introverting, but with the increased abdominal size, they may present a challenge. Most forward bending can be done by having the pregnant student separate her legs. Shashankasana (pose of the moon) will definitely require widening the space between the knees as pregnancy progresses. It may also require supporting the torso on a bolster or blankets. Shashankasana is an important Asana for students to learn and to be able to hold comfortably. During the process of labour, a simplified knee chest position is frequently used if the foetal heart rate decreases.

Because of the weight of the abdomen in the later stages of pregnancy, supporting the body with the arms or with blocks in forward bending will assist the student to keep good spinal alignment. In Janu Sirshasana (head to knee pose) the student can bend forward angling between the legs instead of straight forward over the straight leg. This allows room for the abdomen and increases the hip stretch.

BACKWARD BENDING ASANAS
Some Prenatal Yoga books stress that backward bending can be dangerous because it will compress the lumbar spine and over-stretch the abdomen. This is not true if Asanas are taught and done correctly. Obviously, some backward bending Asanas will be difficult due to an inability to lie on the floor. However, I feel strongly that backward bending Asanas must be included and are an important method to strengthen the back and relieve backaches that are frequent in the pregnant student.

Asanas such as Ardha Shalabhasana (Half Locust Pose) variations can be done on the hands and knees, and Ardha Dhanurasana (Half Bow) can be done lying on the side. To keep the thighs stretched and to help relieve iliopsoas (A blending of two muscles (the iliacus and psoas major) that run from the lumbar portion of the vertebral column to the femur). The main action of the iliopsoas is to flex the thigh at the hip joint) Ardha Ushtrasana (Half Camel Pose) and Ardha Chandrasana (Crescent Moon Pose) can be done.

It’s important to emphasize extension of the spine while bending backwards. I have found that suggesting to lift the shoulders up and back and to lead with the shoulders rather than the head helps prevent lower back compression.

Although backward bending does stretch the abdominal wall, most prenatal students find that they feel as though they have ‘more space’ after doing them. Considering how large that abdomen can become, especially with twins or multiples, I don’t think overstretching should be a concern in backward bending.

SPINAL TWISTS
Emphasizing elongation of the spine without flexion at the waist is important in spinal twisting. Most pregnant women feel that they have difficulty with spinal twisting due to their size, but spinal twisting helps to relieve backache and stress in the sacroiliac joint. Meru Prishthasana (Spine and Back Pose) can be done with the hands behind the head, keeping the elbows in line with the ears, which creates more lift in the spine, and provides more stretch through the neck and shoulders.

Another favourite is placing the legs as though doing Saithalyasana (Animal Relaxation Pose), but then adjusting it into a nice twist. Spinal twists in the lying position may create round ligament pain during the second trimester. This is because the uterus is dramatically increasing in size, pulling on the round ligaments, but not being supported by the pelvis yet.

FAVOURITE ASANA
In the years I’ve been teaching prenatal, I’ve found that Marjari-asana (Cat Stretch Pose) is a universal favourite. Often we begin with the student allowing the belly to release toward the floor and holding that position for several breaths, then rounding up and holding that position again, before moving with the breath. This seems to increase relaxation with the stretch. Marjariasana is very good for reducing pelvic congestion and backache.

PRANAYAMA
Through the process of connecting with the breath and internalizing the awareness, Pranayama practices are very useful in pregnancy and will help the student greatly through labour and delivery. Essentially, all Pranayama practices that have been done prior to pregnancy can continue through pregnancy. Vitalizing Pranayamas can be done gently and slowly. Kumbhaka should be minimized.

For new students to Yoga, practices for increasing breath capacity, sensitizing Pranayamas, Rhythmic Breathing, balancing and tranquillizing Pranayamas are most important. Anulome-Viloma and Ujjayi are favourites of my prenatal students.

MUDRAS
Perineal Mudras are extremely beneficial during and after pregnancy. As mentioned earlier, as pregnancy progresses there is an increase in pelvic stress and congestion with the pressure of the baby against the pelvic floor. This area can become quite weak. The whole inner pelvic floor must stretch out to the bony structure to allow childbirth. Perineal Mudras help strengthen this area and allow a quicker recovery after delivery. By practising Vajroli and Ashwini Mudras, along with Moola Bandha, some of the common complaints of pregnancy and post-delivery can be relieved.

All hand Mudras are beneficial. For women who are experiencing radical shifts in mood or are having difficulty dealing with the emotions of their pregnancy, Hridaya Mudra may be helpful. Of course, Yoni Mudra is most suited to pregnancy.

Khechari Mudra is said to help stabilize labour. I normally teach this along with Ujjayi to my prenatal students with the assumption that it might be useful during their labour and certainly won’t be harmful.

BANDHAS
There is no contra-indication to doing Moola Bandha during pregnancy. In fact, in obstetrics, physicians encourage pregnant women to do Perineal contracting exercises known as Kegels, which contract the entire pelvic floor. Uddiyana Bandha is not appropriate, but Jalandhara Bandha may be used.

MEDITATION AND YOGA NIDRA
Developing intuitive awareness and providing an opportunity for deep relaxation are of great benefit to the Pregnant Yoga students. The only concern for the yoga teacher is in making sure that the students are supported well. During sitting Meditations, pregnant students can sit against the wall if necessary and have adequate padding.

Matsya Kridasana (flapping fish pose) is often used for Yoga Nidra. Lying on the side seems to support the body more thoroughly and pads points of pressure or stress. This does, however, require approximately five to six blankets per student. If these are unavailable, the student should be instructed to bring pillows and blankets from home.

Yoga- nidra is about the best practice for pregnancy. If a student only had time to do one thing per day, I would recommend Yoga-nidra over all else. It is important that the student be able to practise this technique at home. Having tapes or compact discs available of various Yoga-nidra practices will be greatly appreciated by students. During the visualization stage of Yoga-nidra, you can instruct the expectant mother through a body rotation of the infant’s body parts. This is enjoyed by prenatal students, and should be done on a recording, as it might confuse the other students in a regular class!

SUMMARY
In teaching prenatal students, I often feel the energy of the cycle of birth and rebirth. I believe that pregnancy is the perfect time to engage in Yoga. As teachers, we owe it to our students to learn enough to feel comfortable teaching and guiding them through the dramatic changes in their being. We also owe it to their infants who will ultimately manifest the teachings.

TEACHING PRENATAL YOGA- PART 1

2011-07-06T17:08:00.000-07:00

As a Yoga teacher, one must extrapolate as how to adapt Prenatal Yoga to a Yoga class. This becomes a particularly difficult task for those teachers who are not teaching Prenatal Yoga but have a pregnant student in their regular class. I have been teaching Prenatal Yoga for over twenty seven years. In my experience as a Yoga teacher and Yoga teacher trainer, I’ve found most Yoga teachers are somewhat fearful of dealing with pregnant students. My purpose in writing this article is to provide Yoga teachers with enough information to put their minds at ease when teaching a pregnant student within a regular Yoga class.

EXERCISE DURING THE FIRST TRIMESTER
Nearly all Prenatal Yoga books recommend minimal, if any, exercise during the first trimester of pregnancy, and many recommend stopping in late pregnancy. Although many women will not feel like exercising during the first weeks of pregnancy due to fatigue or nausea, there has been no scientific evidence to support the necessity for restricting exercise during this time, or any other time. But most of the medical concerns regarding exercise and pregnancy were related to the possibility of increasing body temperature, reduced delivery of oxygen and nutrients to the placenta and baby, and mechanical stress. The physiological effects of exercising in pregnancy were not what might be anticipated. Instead of being a possible detriment to the mother and foetus, the physiological changes of pregnancy were actually enhanced by exercise. The combination of exercise and pregnancy results in an increased ability of the pregnant woman to adapt to the stress of pregnancy, as well as any other unanticipated medical problems that might arise during labour and delivery.

PHYSIOLOGICAL CHANGES IN PREGNANCY

Heart and Circulatory System
The entire circulatory system must change radically during pregnancy. As soon as the fertilized egg implants, the cells that become the placenta begin to send signals that cause a dramatic increase in hormonal secretions. One of the first systems required to adapt to pregnancy, the circulatory system, must increase its capacity by about 40%. This increase is necessary to support the developing foetus, ensuring adequate oxygen and nutrients, and to support the mother through the blood loss of delivery. Hormonal secretions cause the blood vessels to dilate, and the volume of blood must increase to fill the system. In early pregnancy, this expansion results in relative dehydration that may manifest as waves of fatigue, nausea, sweating and dizziness, especially with sudden positional changes.

Respiratory System
In general, lung function is improved during pregnancy, both by increased depth of breathing and by an improved ability of the body tissues to take up oxygen. Increases in progesterone secretion stimulate deeper breathing by the mother, but may result in a quicker feeling of breathlessness on exertion. This is normal and does not have any detrimental effects on either the mother or the foetus. On an average, there is a 40–50% increase in the amount of air a pregnant woman breathes.

Temperature Regulation
Pregnancy increases the metabolic rate by 15–20%. Therefore, heat production by the body is increased. Many women feel as though they have an internal furnace. The ‘glow of pregnancy’ is often the result of the pregnant woman’s body regulating her temperature through dilation of the skin blood vessels to dissipate heat. Heat is also lost through the increase in ventilation (breathing) and the increased ability of pregnant women to sweat. All of these mechanisms help prevent overheating during exercise.

Muscles, Ligaments and Bones
A pregnant woman’s weight normally increases by 15–25%. This increase, along with an enlarging abdomen and a changing centre of gravity, results in mechanical stress on the muscles, ligaments and bones. In addition, a hormone called relaxin softens ligaments and cartilage. Relaxin, produced by the placenta, is secreted to allow the pelvis to expand, providing space for the enlarging foetus. It also changes the contour of the pelvic opening in preparation for birth. Due to this shifting of the pelvic structure, joints within the pelvis may become unstable, resulting in the relatively common problems of sacroiliac (sacroiliac joint is a firm, small joint that lies at the junction of the spine and the pelvis) and pubic pain.

EXERCISE DURING PREGNANACY
Exercise during normal pregnancy is not only safe, but should be encouraged. Current studies done on women engaged in sustained, vigorous, aerobic exercise have demonstrated many benefits of exercise during pregnancy including:
• Reduced maternal weight gain
• Less maternal discomfort and injury
• Less need for pain relief in labour and delivery
• Decreased need for episiotomy (surgical incision to increase the vaginal opening during delivery)
• Decreased need for surgical intervention (C-section, forceps or vacuum delivery)
• Increased rate of term delivery (less likelihood of going past due date)
• Increased relaxation and positive mental attitude
• Enhanced immune function
• Increased energy levels
• Faster recovery after delivery

HOLISTIC APPROACH OF YOGA
Yoga offers a holistic approach to pregnancy more than any other form of exercise, because Yoga is more than exercise. As discussed, pregnancy is a time of drastic change physiologically, but as we know in Yoga there cannot be physiological changes without affecting the other dimensions of the self. Pregnancy can be a time of great upheaval and emotional adjustment, but it can also be a wonderful opportunity for introspection. Yoga offers practices and a philosophy that will allow the pregnant woman to integrate the physical, energetic, mental and spiritual dimensions in a manner that will enhance her ability to be a mother.

Generally, pregnancy occurs in younger women. Most have not spent much of their life managing any kind of health related problems or needing to contend with some form of chronic illness that may come with ageing. They are young and healthy with a “no pain, no gain” mentality. Once pregnant, they begin to experience many bodily changes and some of the common discomforts of their condition. This may be the first time they’ve had to consider someone else’s needs before their own. With the ever-increasing level of hormones, their ability to adjust to these changes fluctuates greatly. By practising Yoga, the expectant mother learns to adapt mind and body in a way that will help her through her pregnancy, prepare her for labour and delivery, and assist her in the years ahead.

• Yoga Asanas provide a non-stressful form of exercise that strengthens and stabilizes the muscles and joints. Asanas teach pregnant women to coordinate breath and movement, to move with awareness and to improve posture and balance.
• Pranayama practices help balance energy, create calmness and stabilize emotions. Pranayama improves focus and it encourages Pratyahara, abilities that will be greatly needed in labour and delivery. The practices also restore Prana that is being used to support the new life growing within.
• Yoga-nidra and Meditation provide relaxation, restoration of energy, and develop Pratyahara. Meditation develops awareness and intuition. The senses of the infant are evolving and it is experiencing the bodily rhythms, movements and feelings of its mother. It is a partner in the pregnancy and Meditation can help provide a bridge of intuitive awareness between mother and child.

Overall, the goal of Yoga in pregnancy should be Santosha, or Contentment. Yoga stretches the body and mind into acceptance. This is a time to honour oneself to truly experience the moment. Life will never again be the same. The illusion of predictability is gone. In addition, the discipline of Yoga will help prepare for the discipline of motherhood. Developing a daily Sadhana should be encouraged. After all, motherhood will be a daily practice. There will be endless Karma Yoga involved, and as a mother serves her child, devotion will make her a Bhakta. Yoga can provide the means for a woman to become a mother.

HOW YOGA HELPS
It is normal in pregnancy to experience many different aches and pains, feelings and sensations. Some of these are minor annoyances while others create considerable distress. As a Yoga teacher, it is important to know what is normal and how Yoga can help relieve these symptoms or at least help in their management. Pregnant students often feel uncomfortable in a regular Yoga class because they are unsure if the teacher understands how to modify practices. They may pose questions about something they are experiencing to ‘test’ whether the teacher has enough knowledge.

The following are common occurrences at any time during pregnancy and when they are most likely to occur, along with some general suggestions:

Breast Enlargement
The average woman increases 2 cup sizes. This increase in size creates stress in the neck and shoulders, and encourages slouching. Asanas to loosen and strengthen the neck and shoulders should be practiced. Encourage good posture.

Constipation
Progesterone, one of the hormones that increases dramatically in pregnancy, causes relaxation of smooth muscle tissue, including the intestines. Preparatory Exercises Pt 2 & Energy block Postures (Read my article “Yogic Home Work”) and Spinal Twists.

Eye Dryness and Vision Changes
Due to hormonal changes. Eye exercises, Palming and Trataka

Faintness and Dizziness
The vascular system doesn’t react quickly to position changes and often there is relative dehydration. During Asana, move slowly from sitting to standing. Limit length of time for standing asana practice. Encourage adequate fluid intake.

Gas and Bloating
Due to sluggishness of intestinal tract. Preparatory Exercises Pt 2 & Energy block Postures (Article “Yogic Home Work”), Surya Namaskara.

Headaches
Often due to muscle tension and anxiety. Preparatory Exercises Pt 1( Article “Yogic Home Work”), tranquillizing and balancing Pranayamas, Yoga-nidra and Meditation

Insomnia
Regular Asana practice, tranquillizing and balancing Pranayamas, Yoga nidra and Meditation

Rhinitis (Running Nose)
Swelling of the mucus membranes due to the increased blood volume and hormones- Neti

Weepiness and Emotional Instability
Regular Sadhana, especially Pranayama, Yoga- nidra and Meditation. Encourage expression, not suppression of feelings.

First Trimester

Breast Tenderness

Asanas involving lying down on stomach may be uncomfortable; such Asanas may be avoided

Fatigue
Encourage Pranayama practices, Yoga-nidra, adequate fluid intake, small and frequent meals.

Morning Sickness
Adequate fluid intake, small and frequent meals

Second Trimester

Round Ligament Pain
This feels like a ripping sensation when rolling over. Support the belly.

Second & Third Trimester

Abdominal Muscle Separation
This is a linear bulge along the mid-abdomen when the abdominal muscles are engaged. Corrects after pregnancy

Breathlessness
Due to increased progesterone, encourage expanding breath capacity Pranayamas

Carpal Tunnel Syndrome
Due to increased fluid retention and compression of nerve in wrist. Preparatory Exercises Pt 1 (Article “Yogic Home Work”) for hands. Spread fingers widely and ground the whole palm to distribute weight in arm. Do weight bearing Asanas.

Hip Soreness
Preparatory Exercises Pt 1, 2, Energy Block Postures (Article “Yogic Home Work”) & hip stretching Asanas.

Haemorrhoids
Due to pelvic congestion and straining if constipated. Energy Block Postures (Article “Yogic Home Work”) and Ashwini Mudra.

Pubic Bone Pain
Hip stretching Asanas.

Sweating
Due to increased blood flow to skin. Reassure.

Third Trimester

Backache
Gentle backward bending Asanas, Yoga-nidra, and encourage good posture.

Edema and Swelling
Preparatory Exercises Pt 1, adequate fluid intake.

Fatigue
Preparatory Exercises Pt 1, Pranayama, Yoga- nidra and Meditation.

Heartburn
Progesterone relaxes cardiac sphincter. Tadasana, Tiryaka Tadasana, encourage frequent, small meals and papaya enzyme.

Leg Cramps
Preparatory Exercises Pt 1, adequate fluid intake, and Yoga-nidra

Sciatica
Preparatory Exercises Pt 1, 2 & Energy Block Postures, gentle backward bending Asanas, avoid unsupported forward bending, and do Yoga-nidra.

Urinary Incontinence
Due to weak pelvic floor muscles and weight of baby. Kandharasana, Moola Bandha and Vajroli Mudra.

Varicose Veins
Due to increased pressure in pelvis- Preparatory Exercises Pt 1, Parvatasana and Kandharasana.

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

SALT AND OUR HEALTH

2011-06-28T16:47:00.000-07:00

Salt, also known as sodium chloride, is made up of 40 per cent sodium and 60 per cent chloride. The body contains about 200 gm. of sodium chloride in varying percentages in all the tissues and fluids of the body, including the blood, lymphatic, cerebrospinal, and intra- and extra-cellular fluids. Along with potassium, it is the major regulator of fluid exchanges and many important chemical reactions. Salt is a staple ingredient in the fluids of human life.

WHY IS IT NEEDED
The sodium component of salt is vital for controlling the amount of water in the body, maintaining the normal pH of blood, transmitting nerve signals and helping muscular contraction. From the digestive point of view, sodium chloride is a necessary component of hydrochloric acid, the powerful digestive juice secreted by the stomach. It also has an anti-toxic and antibacterial action, decreasing the effects of poisons circulating in the body and helping to eliminate them. However, just because a little salt is such a good thing, it does not follow that more salt is even better. It is commonly believed that excessive salt intake provides a margin of safety against salt depletion, and that any extra salt can be easily eliminated in the urine, perspiration and faeces. This is not the case at all. Well functioning kidneys, working at their maximum capacity, only evacuate 5 gm. of salt a day.

DAILY RQUIREMENTS
Adults are advised to consume no more than 6gm salt per day (about one teaspoon). Current intake is about 9gm per day –one & a half times than is recommended for good health. Babies and children should have less salt than adults. High salt intake in babies can be especially dangerous, as their kidneys cannot cope with large amounts. The average European salt intake is 10-15 gm. per day, and in Japan it is as high as 20 gm.

WHERE DOES THE EXTRA SALT GO
One may well wonder as to where the extra salt goes because the eliminative capacity of the kidneys is generally exceeded. As the percentage of sodium chloride in the blood always remains constant, the body finds other ways of re-establishing the salt/water balance. The first way is through dilution, by increased intake of non-saline fluids. This is why we become thirsty after eating salty foods, not because of body dehydration. To dilute 4 gm. of salt, half a litre of water has to be drunk. When we drink in order to dilute salt, the extra fluid is not readily eliminated by the kidneys, and so the volume of blood increases. This raises the blood pressure and forces the kidneys to work harder to filter a larger quantity of blood.

When dilution is no longer sufficient, the salt is stored. It goes into bones, tendons, ligaments and connective tissues all throughout the body, which rapidly become clogged with salt. It is also stored under the skin, and it is this subcutaneous salt which is expelled during profuse perspiration. The tissues chosen for salt storage have the ability to decompose sodium chloride, as they absorb chloride and reject sodium. Chloride accumulates in the body for years together without any apparent perturbation, up to the time that the ultimate storage limit has been reached. Then salt becomes verily a poison.

THE DANGERS OF HIGH BLOOD PRESSURE
There are many factors which contribute to high blood pressure: the nature and lifestyle of the individual, high levels of stress, smoking and unhealthy eating habits. But the major factor is very simple - too much salt in the food.

Studies have shown that the tendency of increasing blood pressure with increasing age does not occur in populations which do not take much salt in their daily diet, and eat a lot of vegetables rich in potassium, which naturally balances salt. For example, consumption of salt in New Guinea (the second largest island in the world after Greenland) is less than 0.5 gm. a day, and blood pressure among 70 year olds is the same as it is for people in their 20's.

On the other hand, statistics reveal a direct relationship between salt consumption and cardiovascular disease in countries where salt consumption is very high. In Korea, for example, medical conditions attributable to hypertension are widespread. Hospital wards are full of people in comatose states, paralyzed by cerebral apoplexy, and many pregnancies are complicated by eclampsia (Eclampsia follows Preeclampsia, a serious complication of pregnancy that includes high blood pressure and excess and rapid weight gain) due to high blood pressure. In Japan, salt intake has also been linked to the high incidence of stomach cancer.

In modern populations, the frequency of high blood pressure increases with age. It occurs in 70% of all people over 60. Even in the population under 30, about 30% have related vascular problems. High blood pressure is not as usual in young women as it is in young men, but as age advances it becomes more frequent. The estimated additional life expectancy of a 35 year old with even slightly elevated blood pressure is the same as that of a person 20 years older with normal blood pressure; it is 24 years in both cases. In developed countries, cardiovascular impairment is responsible for almost half of the deaths, and high blood pressure is first among the factors which contribute to it.

About seventy years ago, when no medicine was available to relieve high blood pressure, doctors found that by reducing sodium in the diet, arterial pressure was very effectively lowered. This is still the first line of treatment in all high blood pressure therapy, and is much cheaper and less hazardous than taking drugs.

OTHER NEGATIVE EFECTS / POTENTIAL HEALTH EFFECTS
• High salt consumption also acts upon the mucus membranes of the breathing tracts. Among the symptoms are: repeated sneezing, frequent colds and loss of the related senses of taste and smell. When over consumption continues for an extended period, these characteristics increase and emerge as chronic coryza, swelling of the nasal mucus membranes, catarrh of the breathing tracts, nervous coughs and exacerbation of asthma.
• Negative effects on the digestive system include acidity, swelling of the salivary glands, chronic irritation of the palatal mucosa and throat, and swelling of the tonsils. Abnormally high thirst provokes an excessive intake of fluids which disturbs the digestion by diluting the digestive juices. This may induce constipation or diarrhoea, and abnormal modifications of the linings of the large intestines and anus, causing piles.
• When the kidneys are forced to filter ten times as much salt as they are designed to, the probability of kidney impairments is bound to increase. Excessive salt can also cause sexual disturbances, such as premature ejaculation in males. In females it can be responsible for pruritis (itching or irritation) of the genitals and decreased secretion of vaginal lubrication. Doctors have also found that discontinuance of salt leads to improvement of rheumatism and arthritis, and some types of ocular diseases and migraines.

AN ACQUIRED TASTE
• We overuse salt from childhood, and serious conditions derived from an excess of sodium may be found very early. One important source of extra sodium is dehydrated cow's milk, which contains three times as much salt as human milk. The water in which it is dissolved is often salted as well. Commercial baby foods are also highly salted to make them palatable to mothers as well as babies. Once the insidious habit of eating salt is acquired in infancy and childhood, it is very difficult to change.
• Food prepared commercially, even bread always contains too much salt. So begin to look around you, and look at your own eating habits. Are you sure you are not overusing salt when you prepare your food, and then pouring it on again at the table, only to gratify your salt habit? An excess of salt in our daily life pollutes our alimentation just as exhaust fumes, sewage and industrial wastes pollute our environment.
• It is said that in some monasteries, it has been possible to suppress harmful and stimulating products such as meat, fermented drinks, coffee and tea, but never has it been possible to suppress salt. The idea of reducing salt seems impossible at first. In fact, it takes only a few days before the food becomes as tasty and appetizing as before. Over-salting food is a habit, and it can definitely be broken. We can easily live with less salt, just as we can live with less sugar. The most important requirement is to have the agreement of the cook.

HOW TO REDUCE SODIUM INTAKE
• Use fresh or dried herbs and spices to flavour vegetables
• Avoid adding salt to your food when eating
• Use Soy sauce sparingly: one teaspoon contains about 0.36gmof sodium (equivalent to 0.9gm salt)
• Buy fresh or frozen vegetables, or those canned without salt
• Rinse canned foods, such as beans, to remove excess salt
• Choose breakfast cereals that are lower in sodium
• Buy low or reduced sodium versions, or those with no salt added

GOOD HEALTH WITHOUT SALT
In 1930, in his book 'A Guide to Health', Mahatma Gandhi wrote, 'Vegetarian food contains in itself enough salt, so it is unnecessary to add any other quantity. Nature has foreseen the necessary quantity of salt to keep in good health.' Gandhi states also that persons who do not add salt to their food have purer and healthier blood, which makes them more resistant to infection and disease.

'I have never been able to find any objection to stopping the use of salt, just the opposite,' says Gandhi. But he never managed to convince his wife, who used to love salt very much. 'I am convinced', he says, 'that had she been able to give up salt, she could have been cured of her sickness and would still be alive.'
AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THE ROLE OF YOGA IN DIARRHOEA

2011-06-23T04:56:00.000-07:00

Frequency of passing stool is known as diarrhoea. Normally, ten litres of fluids reach the intestines from the food, drinking water and from internal secretions of the stomach, liver, pancreas and intestines each day. But when it is not re-absorbed or if there is excessive secretion of fluid into the intestinal lumen (The lumen is the cavity where digested food passes through and from where nutrients are absorbed), the enlarged volume of fluid causes increased motility (Motility is a biological term which refers to the ability to move spontaneously and actively) of the intestinal wall and the unabsorbed material is passed out as watery, loose stool. There are two types of diarrhoea- acute and chronic. Acute is a short term illness. Chronic is a long term symptom, lasting for weeks, months or years and may worsen or improve with changing seasonal conditions.

Symptoms
Food poisoning, overeating, simple indigestion, irritable colon syndrome (Irritable bowel syndrome (IBS) is a common disorder that affects the large intestine), dysentery, colitis and even cancer of the bowel

Causes
1. Infections, toxins, poisons and drugs
2. Psychogenic stress (mental or emotional stress) is also an important factor; it may be developed into an irritable bowel syndrome (IBS) later on in life.

Causes Of Chronic Diarrhoea Can Be Classified As:

1. Gastric disturbances
2. Neoplasm (tumor; any new and abnormal growth)
3. Hepatobiliary disorders (diseases affect the liver plus the gallbladder, bile ducts or bile)
4. Pancreatic disorders
5. Small intestinal disturbances
6. Colonic disturbances
7. Rectal disease
8. Metabolic disorders (A metabolic disorder is a medical condition characterized by problems converting food to energy).
9. Drug induced diseases
10. Post operative causes

Clinical Signs & Symptoms
Frequent loose motions, abdominal cramps and pains, mild to severe fever, vomiting, excessive thirst and cramps in the legs are the most common symptoms in causing mild to severely acute diarrhoea. In chronic diarrhoea, along with frequent loose motions, other important associated findings may include:

• Weight loss
• Malabsorption (Malabsorption is a state arising from abnormality in absorption of food nutrients across the gastrointestinal (GI) tract)
• Arthritis
• Skin manifestations
• Fistula and sinus formation (Fistula and sinus formation may result from subcutaneous or submucosal abscesses from infected anal glands)
• Severe abdominal pain
• Nocturnal diarrhea (Diarrhoea that occurs chiefly at night)

Along with clinical assessment of signs and symptoms, laboratory examination of fresh stool for blood, pus, amebae (A single-celled (protozoan) organism that constantly changes shape), and bacteria such as staphylococci, salmonella and claustridia, is usually indicated.

Management Of Diarrhea

1. Restriction of solid food for 24 to 48 hours.
2. Bed rest.
3. Consumption of enough boiled water to replace lost fluids. In severe cases parenteral fluid replacement (intravenous glucose or saline) may be instituted where there is a threat of dehydration, especially in children.
4. Application of heat to the abdomen.
5. Medicines can suppress intestinal motility (Intestinal motility disorders apply to abnormal intestinal contractions) and remove infection.

A mild bout of diarrhoea is usually short lived and self-limiting. It may come at a time when we have eaten unwisely or in excess, or when digestion and thermo-regulation have been temporarily disturbed. It represents an attempt by the body to restore good health. It is wrong to suppress such a bout of simple diarrhoea with medicines which block the natural purifying reaction of the body. The best treatment is to simply rest, fast for one or two meals and drink boiled water. As symptoms diminish, food can be recommenced, beginning with liquid broth or light khichari. Usually this is enough to correct the situation.

However, if the diarrhoea continues or worsens, or high fever, vomiting or dehydration supervene, it is an indication that a more severe acute infectious process is underway, possibly even typhoid or cholera. In this situation, a physician can make the diagnosis and prescribe a suitable antibiotic agent. A proper medical diagnosis is also the first step in the treatment of chronic diarrhoea. This usually involves examination and culture of stool specimens in a pathological laboratory. Treatment can then be instituted according to the cause and site of origin of the disease.

Poor Digestive Power
One of the most common causes of chronic diarrhoea is poor digestive power. This produces hypoacidity, flatulence and indigestion, and is often the root cause of the low energy state which results in dysentery and amebiasis (Amebiasis is an infection of the intestines caused by the parasite Entamoeba histolytica). In the long term, chronic mucus colitis may supervene and where there is major psycho-emotional stress involved, the disorder is known as ulcerative colitis (Ulcerative colitis is a form of inflammatory bowel disease). Yogasanas, Shatkriyas and relaxation play an important role in the treatment of colitis in conjunction with dietary regulation, fasting, conventional chemotherapeutic drugs and purification of the water supply.

Our Digestive System
The digestive system is made up of the digestive tract—a series of hollow organs joined in a long, twisting tube from the mouth to the anus—and other organs that help the body break down and absorb food. Organs that make up the digestive tract are the mouth, esophagus, stomach, small intestine, large intestine-also called the colon- ,rectum and anus. Inside these hollow organs is a lining called the mucosa. In the mouth, stomach, and small intestine, the mucosa contains tiny glands that produce juices to help digest food. The digestive tract also contains a layer of smooth muscle that helps break down food and move it along the tract. Two “solid” digestive organs, the liver and the pancreas, produce digestive juices that reach the intestine through small tubes called ducts. The gallbladder stores the liver’s digestive juices until they are needed in the intestine. Parts of the nervous and circulatory systems also play major roles in the digestive system.

Preventive Measures
Polluted water is the main cause of infective diarrhoea. Therefore, water should be purified for drinking purposes. Most Indian villages generally depend on open well water or water from ponds, lakes or small rivers, sometimes the only source of water is a pit dug in a dry river-bed.

Therefore, the following preventive measures should be taken to avoid infections.

1. Where there is no safe water supply, drinking water should be boiled.
2. Water should be chlorinated and purified with bleaching powder.
3. Open eatables from the shop should be avoided, at least in summers when diarrhoea is more prevalent.
4. Contamination or infection of water is commonly due to unsanitary toilet habits. Instead of using open grounds and roadsides, trench latrines should be prepared and waste covered with a little soil.
5. Hands and feet should be washed well after defecation.

The Role Of Yoga
• Many people think that Yoga is not very helpful in cases of acute or chronic diarrhoea. Yogasanas and Pranayama are the best means of developing and maintaining a strong digestive power and thereby eliminating dysentery and colitis, as well as many skin diseases, menstrual disturbances and liver problems.
• However, the correct application of Yoga can be very effective, especially in emotional cases, where relaxation techniques such as Yoga-nidra help to diminish emotional stimuli from the hypothalamus. This in turn reduces the hypermotility of the colon.
• Kunjal and Vyaghra Kriyas are other important practices for increasing digestive fire, and alleviating the troublesome symptoms of indigestion in the upper digestive tract.
• The Yogic Shatkarmas, or physical cleansing techniques, are an important means of improving a weak digestive capacity. The practice of Shankhaprakshalana involves drinking sixteen glasses of warm salt water to wash the entire alimentary canal.

Shankhaprakshalana, as well as cleaning and revitalizing the digestive tract, also has a reflex action on the hypothalamus, influencing the emotional processes and relieving disease stimuli. In the case of chronic amebiasis caused by E. hystolytica (Entamoeba histolytica is an anaerobic parasiticprotozoan, part of the genus Entamoeba), Shankhaprakshalana washes away all of the debris and thick mucus attached to the walls of the intestines. As a result causative organisms lying in the folds of the mucosa are successfully eliminated. Inflammation in the sub-mucosal layer is also relieved due to fomentation by the warm saline water. The inflammation then subsides as E. hystolytica remaining in the sub-mucosa find their way to the surface of the bowel. If Shankhaprakshalana is then performed again later, all amoebae are eliminated from the colon. Thus, by following this simple procedure, a person can be completely cured of chronic amebiasis.

Recommended Practices

After Shankhaprakshalana has been performed, the following Asanas are recommended on a daily basis:
1. Preparatory Practices Part 1 & 2 (Read my article “Yogic Home Work”)
2. Vajrasana, Pawanmuktasana, Sarvangasana, Halasana, Bhujangasana, Shalabhasana, Paschimottanasana, Shashankasan, Matsyendrasana, Yog mudra and Shavasana. These major Asanas should only be undertaken after pawanmuktasana Preparatory Practices is perfected.
3. Pranayamas are most useful in restoring depleted digestive capacity, particularly:
Omkar, Sheetali Sheetkari, Bhastrika (The Bellows Breath), Shivananda Pranayama (Full abdominal breathing in Shavasana) 15 to 20 minutes.
4. More advanced practices include:
Nadi- shodhana with Uddiyana, Moola and jalandhara Bandhas
5. Nauli Kriya.

For Acidity, Gas, Dyspepsia, Vomiting, Diarrhea, Constipation, Piles, Fissure Following are a must do

• Before food ,Yoga- mudra & Pawanmuktasana for 5 to 10 minutes (no hernia problem). In case of hernia then first go for treatment. In that case operation is the solution.
• After 6 to 8 weeks of operation Pawanmuktasana can be done.
• After having food , Vajrasana 15 to 20 minutes.
• Diet plan according to the problem.
• Omkar 5 to 10 minutes
• Sheetali & Sheetkari Pranayama 10 to 15 times
• Shivananda Pranayama 15 to 20 minutes
• Meditation 15 minutes
• Take less medicine because it has side effects.

Dietary Recommendations
1. Avoid all heavy foods, particularly fried foods, which over tax the digestive system.
Avoid uncooked vegetables.
2. Simple boiled vegetables and khichari are ideal.
3. Avoid overeating. Take the evening meal around 5 p.m. Try to fix a regular time for meals and do not take any snack foods in between.
4. If diarrhoea is due to indigestion, take one light meal per day and avoid dairy products. Rice and dahi (yoghurt) are useful when digestion is strong, but when this is not the case, the best preparation is whey.
5. Fasting is the most effective way to alleviate any exacerbation of symptoms.

Other Home Remedies

• An effective remedy for diarrhoea is the use of buttermilk. It is the residual milk left after the fat has been removed from yogurt by churning. It helps overcome harmful intestinal flora and re-establish the benign or friendly flora. The acid in the buttermilk also fights germs and bacteria.
• It may be taken and mixed with a pinch of salt three or four times a day.
• Carrot soup is another effective home remedy for diarrhoea. It supplies water to combat dehydration, replenishes sodium, potassium, phosphorus, calcium, sulphur and magnesium, supplies pectin and coats the intestine to allay inflammation. It checks the growth of harmful intestinal bacteria and prevents vomiting. One pound of carrot may be cooked in five ounces of water until it is soft. The pulp should be strained and boiled water added to make a quart. Three-quarter tablespoon of salt may be mixed. This soup should be given in small amounts to the patient every half an hour.
• The pomegranate has proved beneficial in the treatment of diarrhoea on account of its astringent properties. If the patient develops weakness due to profuse and continuous purging, he should be given repeatedly about 50 ml. of pomegranate juice to drink. This will control the diarrhoea.
• Mango seeds are also valuable in diarrhoea. The seeds should be collected during the mango season, dried in the shade and powdered and kept stored for use as medicine when required. It should be given in doses of about one and a half gram to two grams with or without honey.
• Turmeric has proved another effective home remedy for diarrhoea. It is a very useful intestinal antiseptic. It is also a gastric stimulant and a tonic. Turmeric rhizome, its juice or dry powder are all very helpful in curing chronic diarrhoea. In the form of dry powder, it may be taken in buttermilk or plain water.
• In case of diarrhoea caused by indigestion, dry or fresh ginger is very useful. A piece of dry ginger is powdered along with a crystal or rock salt. A quarter teaspoonful of this powder should be taken with a small piece of jaggery. It will bring quick relief as ginger, being carminative, aids digestion by stimulating the gastrointestinal tract.
• Starchy liquids such as arrowroot water, barley water, rice gruel and coconut water are highly beneficial in the treatment of diarrhoea. They not only replace the fluid lost but also bind the stools.
• Other home remedies include bananas and garlic. Bananas contain pectin and encourage the growth of beneficial bacteria. Garlic is a powerful, effective and harmless antibiotic. It aids digestion and routs parasites.
• The best water treatments for diarrhoea are the abdominal compress (at 60 o F) renewed every 15 to 20 minutes and cold hip bath (40 o - 50 o F). If the patient is in pain, abdominal fomentations for 15 minutes should be administered every two hours.

AUM SHANTI
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YOGIC HOME WORK

2011-06-02T04:27:00.000-07:00

Yogic home work article is designed to bring you to a level from where you can continue the practice at home. It is suitable for those who are already practising Yoga at home or who have been trained in Yoga practices to some extent. The beginner is advised to consult and practise under the guidance of a Yoga teacher or a person competent to teach Yoga before continuing the practice on one's own at home.

STRUCTURING YOUR DAILY YOGIC HOME WORK

OM CHANTING
Sit on a folded blanket in any of the recommended Yoga sitting positions. Make your body still and when your breath becomes calm and rhythmical, take a slow and deep breath on an inhalation and then exhale while chanting OM with a long 'Ooooooo' and a shorter 'Mmmmm', which ends with the end of the exhalation- about 2/3rds of the exhalation on the 'Ooooooo' and 1/3rd on the 'Mmmmm'. Repeat OM chanting three times.

PREPARATORY PRACTICES (PART I)

The following group of Asanas removes stiffness from the joints and helps the muscles to become flexible. Co-ordination between bones, muscles, joints and ligaments improves so that they work naturally and spontaneously. Problems in the knee joints, hip joints, ankle joints, shoulder joints and wrist joints can all be remedied by these Asanas. It is excellent for those with rheumatism, arthritis, high blood pressure, heart problems or other ailments where vigorous exercise is not advised.

Exercise 1: Toe Bending
Assume the base posture with legs stretched directly in front of the body. Place the hands on the floor by the side of the trunk. Lean backward, taking support on the straight arms. Become aware of the toes.
Move the toes of both feet slowly backward and forward, keeping the feet rigid. Repeat 10 times.

Exercise 2: Ankle Bending
Remain in the base position as in exercise 1. Move both feet backward and forward as much as possible, bending them from the ankle joints. Repeat 10 times.

Exercise 3: Ankle Rotation
Remain in the base position as in exercise 1. Separate the legs, keeping them straight. Keep the heels in contact with the floor. Rotate the right foot clockwise about the ankle. Repeat 10 times.
Rotate the right foot in the same way, but anticlockwise. Repeat 10 times. Repeat the same procedure with the left foot. Then rotate both feet together.

Exercise 4: Ankle Crank
Assume the base position. Place the right ankle on the left thigh. With the assistance of the left hand, rotate the right foot clockwise 10 times then anticlockwise 10 times.
Repeat the same procedure with the left foot.

Exercise 5: Knee Bending
Assume the base position. Bend the right leg at the knee and clasp the hands under the right thigh. Straighten the right leg without allowing the heel or toe to touch the ground. Keep the hands under the right thigh but allow the arms to straighten. Bend the right leg as much as possible at the knee, bringing the heel near the right buttock. Repeat 10 times.
Now repeat the same procedure with the left leg.

Exercise 6: Dynamic Spinal Twist
Assume the base position. Separate the legs as much as is comfortable. Keeping the arms straight, bring the right hand to the left big toe and stretch the left arm behind the back. Keep both arms in one straight line. Turn the head and look backward, directing the gaze to the left hand. Turn the trunk in the opposite direction; bring the left hand to the right, big toe and stretch the right arm behind. This is one round. Repeat 10 or 20 times.
At the beginning, do the exercise slowly, then gradually increase the speed.

Exercise 7: Half Butterfly
Assume the base position. Fold the right leg and place the right foot on the left thigh. Place the left hand on the left knee and the right hand on the top of the bent right knee. Gently move the bent leg up and down with the right hand, allowing the muscles of the leg to relax as much as possible. Continue this exercise until the right knee starts to touch or nearly touch the floor.
Repeat the same process with the left knee.
After some days or weeks of practice, the knee should comfortably rest on the floor without effort.

Exercise 8: Full Butterfly – i
In the base position, bring the soles of the feet together. Try to bring the heels as close to the body as possible. Interlock the fingers and place them under the feet. Gently push the knees towards the ground, utilizing the elbows, and bend the body forward. Try to touch the ground with the head; this will be difficult in the beginning.

Exercise 8: Full Butterfly – ii
Keeping the soles of the feet together, place the hands on the knees. Utilizing the arms, push the knees towards the ground, allowing them to bounce upward again. Repeat 20 or more times.

Exercise 8: Full Butterfly-iii
Maintain the same position, but place the hands on the floor behind and to the side of the back, keeping the arms straight. Move the knees up and down 20 times or more.

Exercise 9: Hand Clenching
Hold the arms straight out in front of the body, so that they are on the same horizontal plane as the shoulders. Stretch and tense the fingers of both hands. Close the fingers over the thumbs to make a tight fist. Again stretch and tense the fingers. Repeat this movement 10 times.

Exercise 10: Wrist Bending
Maintain the same position as in exercise 9. Bend the hands at the wrist, as if you are pressing the palms against a wall. From the upward pointing of the fingers, bend the hands at the wrist and point the fingers downward. Again point the fingers upward. Repeat 10 times.

Exercise 11: Wrist Joint Rotation
Stay in the same position as in exercise 10, but with only the right hand extended. Clench the right fist and rotate it clockwise 10 times about the wrist. Then rotate the fist anti-clockwise 10 times. Repeat the same movement with the left hand.
Extend both arms in front of the body with the fists clenched. Rotate the fists together, 10 times clockwise and then 10 times anti-clockwise.

Exercise 12: Elbow Bending
Maintain the same position as in 11, but hold both arms outstretched with the hands open and the palms uppermost. Bend both arms at the elbows, touch the shoulders with fingers and then straighten the arms again. Repeat 10 times.

Exercise 12: Variation-i
Perform the same exercise but with the arms extended sideways- Repeat 10 times.

Exercise 13: Shoulder Socket Rotation
Stay in the same position as in exercise 12 Variation-i. Make a circular movement from the shoulder joints, keeping the fingers in contact with the shoulders. Repeat 10 times clockwise, then 10 times anti-clockwise. Try to make the circular movement of each elbow as large as possible, bringing the two elbows in contact with each other in front of the chest.

Exercise 14: Neck Movement-i
Assume the base position. Slowly move the head backwards and forwards 10 times.

Exercise 14: Neck Movement-ii
Slowly tilt the head to the left and to the right, first while facing directly forward and then while turning the head to the left and right. Repeat both methods 10 times.

Exercise 14: Neck Movement-iii
Slowly rotate the head in as large a circle as possible, 10 times clockwise and then 10 times anticlockwise. Do not strain.

PREPARATORY PRACTICES (PART II)
This group of Asanas strengthens the abdominal muscles and organs. They improve the digestive system, which is important for the proper functioning of other systems of the body and beneficial for stamina and endurance.

Exercise 15: Leg Rotation
Lie flat on your back, with the legs straight and the arms besides and in line with the body. Keeping the right leg straight, raise it off the floor. Rotate it clockwise 10 times, and then 10 times anti-clockwise. Keep the rest of the body, including the head, flat on the floor during the practice. Do not strain.

Exercise 16: Cycling-i
Stay in the same position as in exercise 15. Raise the right leg and make 10 forward cycling movements, followed by 10 reverse cycling movements. Repeat the same procedure with the left leg.

Exercise 16: Cycling-ii
Using both legs, make alternate cycling movements 10 times forward and then 10 times in reverse.

Exercise 16: Cycling-iii
Now keep the legs locked together and do 10 forward cycling movements, followed by to reverse movements. Keep the rest of the body, including the head, flat on the floor during the practice.

Exercise 17: Leg Lock Posture-i
Lie flat on the back. Bend the right leg and bring the thigh near the chest. Interlock the fingers and place them over the knee. Inhale deeply and exhale, emptying the lungs. While retaining the breath outside lift the head and upper portion of the chest and try to touch the knee with the nose. While inhaling, slowly return to the supine position. Relax the whole body. Repeat 10 times with each leg.

Exercise 17: Leg Lock Posture-ii
Fold both legs and wrap the arms around the knees. Repeat the head and upper chest raising movement 10 times, taking great care that the respiration is coordinated with the physical movement.

Exercise 18: Rocking and Rolling-i
Lie flat on the back. Fold both legs up to the chest. Interlock the fingers and place them around the shin just below the knees. Roll the body from side to side, touching the side of the legs on the floor. Do 5-10 times.

Exercise 18: Rocking and Rolling-ii
Remain in the same position; wrap the arms around the knees and rock the whole body on the spinal cord. Try to come to a squatting position on the feet. Practice 5-10 backward and forward movements.

Use a folded blanket for the following practice so that no damage is done to the spine. Be careful that the head does not hit the ground with force. Not to be practiced by persons with spinal problems.

Exercise 19: Sleeping Abdominal Stretch Pose Lie flat on the back. Bend both the knees & place both the feet flat on the floor closer to the buttocks. Interlock the fingers and place them under the back of the head. While inhaling move your knees to right side and head to left side. Throughout the practice keep both the knees and feet together. Practice 10 complete rounds.

Exercise 20: Naukasana (The Boat Pose)
Lie flat on the back, arms at the side of the body, palms facing down. Inhale and raise the legs, arms, head and trunk. The head and feet should not be raised more than one foot off the ground. The arms should be held at the same level and in line with the toes. Hold the raised position for a comfortable length of time, then exhale and slowly return to the starting position. Relax the whole body. Do this asana 5 times.

ENERGY BLOCK POSTURES
This group of Asanas improves the energy flow within the body, and breaks the neuromuscular knots especially in the pelvic region where energy tends to stagnate. These Asanas are very useful for those with reduced vitality and a stiff back. These are especially useful for menstrual problems and toning the pelvic organs and muscles. These Asanas also eliminate energy blockages in the spine, activate the lungs and heart and improve endocrine function.

Nauka Sanchalana (Rowing The Boat)
Assume a sitting position with the legs stretched in front of the body. Make movements as though rowing a boat, keeping the legs together. Make circular motions, bending the body forward and backward as far as possible. Do 10 times.
Reverse the rowing movement as though going in the opposite direction. Do 10 times.

Chakki Chalana (Churning The Mill)
Stay in the sitting position with the legs outstretched. Make horizontal circular movements with the arms, keeping them straight and the fingers interlocked Imagine you are grinding wheat between two stones. Move the body only from the waist. Do the exercise 10 times clockwise and then 10 times anti-clockwise.

Vayu Nishkasana (Gas Releasing Pose)
Assume a squatting pose. Place the fingers under the feet from the inside so that the palms are under the arches with the elbows pressing against the inner sides of the knees. Inhale and raise the head. Exhale, bring the head downward and straighten the legs. Maintain this position for a few seconds. Return to the starting position. Repeat the process 10 times.

Udarakarshan Asana (Abdominal Massage Pose)
Assume a squatting pose, hands on the knees. Bend the left knee to the ground while turning the trunk as much as possible to the right. Keep the hands to the knees and look over the right shoulder. Return to the starting position. Repeat the same procedure, twisting the body in the opposite direction. Twist the body 10 times in each direction.

ASANAS IN STANDING POSE

Tadasana (The Heavenly Stretch Pose)
Stand erect with the feet 10 cm apart. Fix the gaze overhead with the palms facing upward, and look up at the hands. Lift the heels and feel as though you are being drawn upwards. Completely stretch the whole body. Slowly return the heels to the ground. Practice 10 times.

Tiryaka Tadasana (Wind Blown Tree Pose)
Assume Tadasana. Bend from the waist, first to the right and then to the left. Bend 10 times to each side, then relax the body and stand with the feet flat on the ground.
If you find it difficult to balance on the toes, you may do this Asana standing flat on the feet until you develop a better sense of balance. You should, however, try to balance on tiptoe every time you do the Asana, just for a few seconds so that you slowly improve your sense of balance.

Kati Chakrasana (The Waist Rotation Pose)
Stand erect with the feet about 2 feet apart. Stretch the arms sideways at shoulder level. Twist the upper part of the body to right, bringing the left hand to the right shoulder and wrapping the right arm around the trunk in a smooth motion. Repeat on the opposite side. Practice 10 times, breathing normally.

SURYA NAMASKARA
This is a complete practice in itself. One can use it for overall fitness and as a warm up before any exercise. It prepares the body for handling stressful situations. It is an effective way of loosening up, stretching, massaging and toning all the joints, muscles and internal organs of the body. It stimulates and balances all the systems of the body.

Position 1: Stand erect with the feet together. Place the palms together in front of the chest. Relax the whole body. Make sure your weight is evenly distributed. Normal breathing.

Position 2: Raise both arms above the head and arch back from the waist pushing the hips out, legs straight. Relax your neck. Inhale while raising the arms.

Position 3: Exhaling, fold forward and press your palms down, fingertips in line with toes - bend your knees if necessary.

Position 4: Inhaling, bring the right leg back and place the knee on the floor. Arch back and look up, lifting your chin.

Position 5: Retaining the breath bring the left leg back and raise your body on hands and toes. Keep your head and body in line with the floor and look at the floor between your hands.
Position 6: Exhaling, lower your knees, then your chest and then your forehead, keeping your hips up and your toes curled under.
Position 7: Inhaling, lower your hips adjust the hands under the chest, curl your toes under and bend back. Keep legs together and shoulders down. Look up and back.

Position 8: Exhaling, curl your toes under, raise your hips and pivot into an inverted 'V' shape. Try to push your heels and head down and keep your shoulders back.

Position 9: Inhaling, step forward and place the left foot between your hands. Rest the other knee on the floor and look up, as in position 4.

Position 10: Exhaling, bring the right leg forward and bend down from the waist, keeping your palms as in position 3.

Position 11: Inhaling, palms together, stretch your arms forward, then up and back over your head and bend back slowly from the waist, as in position 2.

Position 12: This is the final pose and is the same as position 1. Bring the hands in front of the chest and place the palms together. Relax the whole body. Exhale as you assume the final pose.

ASANAS IN SITTING POSE

Vajrasana (Thunderbolt Pose)
Stand on the knees with the feet stretched backward and the big toes crossed. The knees should be together, heels apart. Lower the buttocks onto the insides of the feet, the heels at the sides of the hips. Place the hands on the knees, palms downward.

Practice Vajrasana as much as possible, especially right after meals for at least 5 minutes to enhance the digestive functions.

Shashankasana (The Pose of the Moon)
Sit in Vajrasana, placing the hands on the knees. While inhaling, raise the arms so that they are stretched vertically above the head. Exhale while bending the trunk. At the end of the movement, the hands and forehead should rest on the floor in front of the body. Retain the breath for a short time in the final position. Then while inhaling, return slowly to the position where the trunk and arms are vertical. Slowly return to the starting position while exhaling. Repeat up to 10 times.
Normal breathing or even slow deep breathing may be practiced in the prostrated stage to prolong the Asana.

Ushtrasana (The Camel Pose)
• Sit in Vajrasana with the feet and knees slightly apart. Stand on your knees and stretch the arms to the sides. Lean backward and put the hands on the heels. Stretch the neck backward and let the body weight rest on the arms. Arch as far back as possible. Return to the kneeling position then back to Vajrasana.
• Inhale while assuming the knee-based position. Exhale while bending backward and while lowering to Vajrasana.
• Practice upto 10 times. Hold up to 3 minutes as a static pose.

Paschimottanasana (The Back Stretching Pose)
• Sit on the floor with the legs straight in front of the body, the lower arms on the thighs. Relax the whole body, especially the back muscles. Slowly bend the body forward, sliding the hands along the top of the legs.
• Try to grasp the big toes with the fingers and the thumbs. If this is not possible, then hold the heels, the ankles or the legs as near as possible to the feet.
• Keeping the legs straight and without utilizing the back muscles, only using the arms, pull the trunk a little lower toward the legs. This should be a gentle process without any sudden movement or excessive strain anywhere in the body. If possible, touch the knees with the forehead. Beginners should only bend forward as far as they can without strain.
• Remain in the final pose for a comfortable length of time, trying to further relax the whole body, and then slowly return to the starting position.
• Do not bend the legs at the knees, even though you cannot bend the body further forward.
• Do not force but after regular practice you will be able to touch the knee with the forehead or perhaps even the chin.

Bhujangasana (The Cobra Pose)
• Lie on the stomach with the legs straight and the feet extended. Place the palms flat on the floor under shoulders, rest the forehead on the ground and relax body.
• Slowly raise the head and shoulders off the ground, bending the head as far back as it will go. Try to raise the shoulders without using the arms, only utilizing the back muscles.
• Now bring the arms into action and slowly bend the back as much as possible without strain until the arms are straight. Keep the navel as near to the ground as possible.
• Hold as long as comfortable.
• Inhale while raising the body from the ground. Breathe normally in the final pose. If the final pose is held for a short time, retain the breath inside.
• Practice up to 5 times.

ASANAS FOR RELAXATION
Relaxation poses can be performed before and after the Asana session and at any time when the body is tired.

Shavasana (Corpse Pose)
Lie flat on the back with the arms beside and in line with the body, palms facing upward. Move the feet slightly apart to a comfortable position and close the eyes. Relax the whole body. Do not move any part even if discomfort occurs. Let the breath become rhythmic and natural. Become aware of the inhalation and exhalation. Count the number of respirations: 1 in, 1 out, and so on. Continue to count for a few minutes. If the mind starts to wander bring it back to the counting. If you can keep the mind on the breath for a few minutes, the mind and body will relax.

Makarasana (The Crocodile Pose)
Lie flat on the stomach. Raise the head and shoulders and rest the head in the palms of the hands with the elbows on the ground. Relax the whole body and close the eyes. Breathing should be natural and rhythmic.

PRANAYAMA PRACTICE
Breathing practices are one of the most effective means of increasing lung capacity, energy and stamina, and control over involuntary muscles, enhancing concentration, and balancing emotion. When practiced systematically for some time, the awareness develops that energy is not purely physical in nature and that efficient management of the Pranic energy can be developed through control of the breath.

Nadi Shodhana Pranayama (The Psychic Network Purification)
Sit in any of the meditative poses such as Padmasana, Siddhasana, Sukhasana or Vajrasana. It should be a pose which can be comfortably maintained for at least 15 minutes. Place the hands on the knees, straighten the spine, hold the head upright so that it faces directly forward and relax the whole body. Close the eyes and mentally prepare the mind and body for the forthcoming practice. For a few minutes be aware only of the body and the breath. Now start the practice.

Stage 1: Keeping the left hand on the knee, raise the right hand. The right fingers should control the flow of air through the nostrils in the following way:

The index and middle fingers should remain on the eyebrow centre (Bhrumadhya) or at the base of the thumb throughout the practice. The thumb should be near the right nostril so that it can control the flow of air by pressing the side of the nostril. The third finger should be placed beside the left nostril so that it can control the flow of air in the left nostril.

• Close the right nostril with the thumb. Inhale through the left nostril and then exhale through the same nostril. The rate of inhalation and exhalation should be normal. Breathe in and out 5 times. Release the pressure of the thumb on the side of the right nostril. Press the side of the left nostril with the ring finger to prevent the flow of air.
• Inhale and exhale through the right nostril. Again the rate of respiration should be normal. Repeat 5 times. Respiration through each nostril 5 times in turn is one round. Practice 25 rounds. The practitioner should not breathe heavily and there should be no sound as the air passes through the nostrils.
• After 15 days, leave stage 1 and practice stage 2.

Stage 2: Alternate Nostril Breathing
• Close the right nostril with the thumb. Inhale through the left nostril. At the end of the inhalation, close the left nostril with the ring finger, release the pressure of the thumb on the right nostril and breathe out through the right nostril. Then inhale through the right nostril. At the end of the inhalation, close the right nostril, open the left nostril and exhale through the left nostril. This is one round.
• In this stage, the practitioner should start counting the length of each inhalation and exhalation. The counting should be done mentally by repeating 1-Om, 2-Om, 3-Om, and so on. The time for inhalation and exhalation should be equal. For example, in 5 and out 5, or whatever number is comfortable. Do not strain under any circumstances.
• After a few days try to increase the period of inhalation and exhalation, maintaining the same 1 to 1 ratio. In other words, try to increase the time of inhalation to 6 and the time of exhalation to 6. When this is easily achieved, try to obtain a count of 7 for inhalation and 7 for exhalation. Do not force the breath in any way. Be careful not to speed up the counting during exhalation to compensate for shortage of breath. At the slightest sign of discomfort reduce the time of each inhalation and exhalation or discontinue the practice for a day.
• After 15 days or more, go on to stage 3.

Stage 3: Antaranga Kumbhaka (Inner Retention) or Nadi Shodhana Pranayama
• Close the right nostril. Inhale through the left nostril. At the end of the inhalation, close both nostrils-Retain the breath for a count of 5. Exhale through the right nostril. Then inhale through the right nostril, the left nostril remaining closed. Again retain the breath for a count of 5, closing both nostrils. Exhale through the left nostril by opening the left nostril and keeping the right nostril closed. This is one round. Practice 25 rounds.
• After some days of practice, increase inhalation, retention and exhalation gradually to 7:7:7, i.e. if you breathe in for a count of 7, try to hold the breath inside for a count of 7 and breathe out for a count of 7.
• Practice Nadi Shodhana after Asana and before Meditation. Do not retain the breath for longer than is comfortable. Proceed to the next stage only when perfection is achieved in the preceding stage. Learn deliberately under expert guidance.

Brahmari Pranayama (The Pranic Humming Control)
• Sit in a comfortable Meditative Asana. The spinal cord should be erect and the head straight. Close the eyes and relax the whole body for a short time. Keep the mouth closed throughout the practice.
• Inhale deeply through both nostrils. Retain the breath inside and plug both ears with the index fingers. Keeping the mouth closed, separate the teeth and slowly exhale, producing a long continuous humming sound like a bee. The exhalation should be slow and steady.
• Feel the sound vibrations in the brain and be conscious of only the sound. This is one round. Start with 5 rounds and slowly increase the number.
• Do not practice in the supine position. Do not strain the lungs in any way.

Ujjayi Pranayama (The Psychic Breath)
• Sit in any comfortable position. Contract the glottis in the throat, and perform Khechari Mudra i.e. fold the tongue back so that the underside is pressed against the back of the upper palate.
• Breathe deeply and softly, like the gentle snoring of a sleeping baby. Feel that you are breathing through the throat only.
• Practice 25 complete breaths (inhalation and exhalation) or more.

Kapalbhati Pranayama (Frontal Brain Bellowing)
• Sit in any comfortable Meditative Pose. Close the eyes and relax.
• Close the right nostril and perform 20 rapid respirations through the left nostril. Then close the left nostril and perform 20 rapid respirations through the right nostril.
• Then with both the nostrils open, perform 20 rapid respirations.
• The inhalation should be spontaneous with the emphasis on exhalation.
• Then relax with normal breathing.
• This is one round. Repeat up to 5 rounds.

YOGA NIDRA
This is the systematic method for inducing complete physical, mental and emotional relaxation. It works at three levels simultaneously - the conscious, subconscious and unconscious. Due to the depth of relaxation, the level of awareness and focus increases. The level of receptivity is also greater, so it is helpful for learning skills and techniques. For example, there are a number of stages in the practice, one of which is the process of visualisation. While the body lies in a state of physical sleep, the mind is awake and relaxed.
Yoga- nidra is actually a very simple technique and it can be learnt from a tape recording. However, it is preferable for the beginner to practice Yoga-nidra under the guidance of an experienced teacher. Regular lessons, accompanied by private practice with a tape recording of the same practice used in the class enables one to understand the technique and to recall all the instructions effortlessly.

Here is a very short class transcription:

Preparation
Lie down on your back in Shavasana. The body straight from head to toe, legs slightly apart, arms a little away from the body, palms turned upwards...

Preliminary Relaxation
Now bring about a feeling of inner relaxation in the whole body.....complete stillness and complete awareness of the whole body....the practice of Yoga-nidra begins now.

Resolve
At this moment, make your resolve....it should be a short, positive statement in simple language....stated three times with awareness, feeling and emphasis....

Rotation Of Consciousness
We now begin rotation of consciousness, by taking a trip through the different parts of the body.... become aware of the right hand....the right hand thumb, second finger, third finger, fourth finger, fifth finger, palm, back of the hand, the wrist, the lower arm, the elbow, the upper arm, the shoulder, the armpit, the waist, the hip, the thigh, the knee, the calf muscle, the ankle, the heel, the sole, the top of the right foot, the big toe, second toe, third toe, fourth toe, fifth toe.... become aware of the left hand thumb, second finger, third finger, fourth finger, fifth finger, palm, back of the hand, the wrist, the lower arm, the elbow, the upper arm, the shoulder, the armpit, the waist, the hip, the thigh, the knee, the calf muscle, the ankle, the heel, the sole, the top of the left foot, the big toe, second toe, third toe, fourth toe, fifth toe...become aware of the back of the neck, the right shoulder-blade, the left shoulder-blade....the right buttock, the left buttock....the spine....the whole back.... the top of the head, the forehead, the right eye-brow, the left eye-brow, the eye-brow centre, the right eye, the left eye, the right ear, the left ear, the right cheek, the left cheek, the chin, the throat, the right side of the chest, the left side of the chest, the navel, the abdomen.... become aware of your whole body lying on the floor...perfectly still and totally relaxed....

Breath Awareness
Become aware of your breath……your navel is rising and falling with every breath ...concentrate on this movement in synchronization with your breath… now start counting mentally your breaths backwards from 27 to 1,...27 navel rising....27 navel falling... 26 navel rising...26 navel falling....and so on....

Visualization
Now we come to visualization ....a number of different things will be named.....try to develop a vision of them on all levels....feeling, awareness, emotion, imagination...as best as you can....
Burning candle……endless desert...Egyptian pyramid....torrential rain...snow-capped mountains....temple at sunrise....stars at night.....full moon....smiling Buddha....wind from the sea....

Resolve
Repeat the same resolve that you made at the beginning
of the practice.....

Finish
Relax all efforts....become aware of the natural breath....of the whole body....your body lying on the floor...totally relaxed....start moving your body and stretching your self....sit up and open your eyes....the practice of Yoga-nidra is complete.

It is not recommended that Yoga-nidra is practiced sitting or standing. If a quick mental relaxation is required and only a chair is available, for example in the office, or in the kitchen while the dinner cooks or in the bus or on the way home from work, then it is best to practice mental awareness of alternate nostril breathing.

MENTAL AWARENESS OF ALTERNATE NOSTRIL BREATHING
Become as still as possible and let your body become loose. Then check yourself quickly for particular areas of tension and try to relax them (e.g. are you frowning? Is your neck stiff? Are your hands clenched?). Tense all the muscles in your body internally and let them relax; repeat this. Focus your attention on the breath moving in and out of the nostrils and maintain your awareness of this for some moments. Imagine that the breath moves in and out of the nostrils alternately; in left, out right, in right, out left, and so on.....start counting the breaths backwards from 27 to 1 (or whatever number you think is appropriate for the time available). Continue this practice for as long as required. When you want to finish, leave the counting and again become aware of the body. Before you get up, take a deep breath and stretch yourself fully. This completes the practice.

ANTAR MOUNA (INNER SILENCE)
Antar mouna is an important technique for anyone with a disturbed mind, unbalanced emotions and confused Samskaras (mental impressions). It involves observing the thoughts, the emotions, creating them, removing them, developing attention and developing awareness.

Here is a very short class transcription:
Sit in any Meditation posture...spine erect...hands on knees...head straight...eyes closed...
Relax the whole body in this posture...make your body still...mentally prepare yourself by saying "I am ready to practice Antar Mouna".
In this practice, you become aware of only the external situation.....different sounds...and other sense experiences. Concentrate on the external sensations and sounds... with total awareness...don't fight with your sense organs...or with your sense experiences...merely become a witness to these experiences...of the state of awareness...and that you are listening to me... On no account be disturbed by the reaction to these sense experiences... concentrate totally till the mind is ready for inner silence.
Now become aware of your thoughts...don't try to control them...let them come...merely be a silent witness to every thought that comes to your mind. When you become aware of a thought, then become aware that you are thinking about that thought...when your mind becomes free from that thought, then become aware of that also.....try to be aware of all thoughts that are coming up spontaneously... Whatever be the thoughts, look at them indifferently ...with detachment...as a witness... If bad thoughts come up, you may set them aside if you do not want to observe them...don't suppress them... they will come to you with greater force the next time-Introvert your awareness...do not stop the thoughts which produce all sort of inner expressions... Go on watching them as a witness... Do not lose yourself in any sort of experiences...you have to maintain the constant awareness "I am the seer or the witness".

If you experience any pain or discomfort, become aware of that also....please do not open the eyes until you have become totally extroverted.

This is all about Yogic Home Work!!!

AUM SHANTI

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in

THYROID GLAND AND SARVANGASNA

2011-05-25T04:21:00.001-07:00

The thyroid gland is a butterfly shaped, pinkish coloured gland situated in the neck in front of trachea. It does not weigh more than twenty grams. The daily production of thyroid hormones is less than 1 / 2800000 grams. Thyroid is a great center of energy source.

The prime function of the thyroid gland is to control metabolism. As the bellows of a black smith pushes the air to maintain fire, in the same way thyroid also maintains appetite (Jatharagni).The energy production from the food occurs by the action of thyroid hormones. If there is little dysfunction of thyroid gland or little imbalance in thyroid hormones our condition deteriorates. The face may get swollen; loss of interest, sadness and dejection may disturb the life. A little increase in the hormones may increase appetite and it results in excessive food intake. But body weight decreases. It is because of rapid digestion of food and increase in metabolic rate. The eyes become prominent and eyelids may not cover the eyeballs properly. The person may become irritable. His mental condition may be like that of a mentally retarded person. It also leads to increase in heart rate, palpitations, irregular heartbeats and may result into death.

The thyroid gland is a small chemical plant like other endocrine glands of our body. It takes essential elements from circulating blood and synthesizes hormones. The daily requirement of iodine is 1 / 5000 gram. It looks negligible amount but one should not under estimate it. A little imbalance in it results in madness or a child like behavior. The elderly person may lose physical strength, become dejected and depressed.

From the digestive system iodine is obtained by the thyroid gland in the form of iodide. One of the many enzymes present in the thyroid gland makes iodide to get attached with the amino acid known as tyrosine. Thus two main hormones of thyroid gland are synthesized. The molecules of the hormones get bound with the protein and through blood it is distributed in the whole body for action.

The importance and the capacity of the thyroid can be clearly seen and understood because its hormones make every cell of the body active. For that the essential elements should reach thyroid gland in proper form and in time for normal functioning of the gland. In addition it is also important to see that the balance of thyroid hormones remains normal which keeps the body fit. The pregnant ladies should have this hormone in excess amount than normal. Deficiency of thyroid hormones at the time of birth results in thick lips, flat nose and short stature of the child.

Hypothalamus is an important organ related to thyroid function and is situated in the brain. It activates pituitary gland. Then pituitary gland releases thyroid stimulating hormone thyrotropin and sends it to thyroid gland and thyroid releases its hormone which is used as energy needed for our daily routine activities. If there is excessive synthesis and release of thyroid hormone there is inhibition of hypothalamus and there by pituitary gland will be inhibited. Therefore thyroid gland will not be stimulated to release its hormones. If pituitary has released its hormones in excess due to system disorder hyperthyroid status will result which requires urgent treatment. Thyroid gland has to synthesize and release extra hormones during various problems of individual’s life, like social and economical; family member’s death, business crises, accidental injury while driving, major surgery of family member, family disputes arising every now and then etc. The thyroid gland has to release hormones to maintain mental balance also. In such circumstances the stressed brain stimulates hypothalamus which in turn stimulates pituitary gland and then pituitary will stimulate thyroid gland to work more.

The problem starts when the iodine level decreases in the body. There is a possibility of increasing the weight of the thyroid gland from 28 grams to hundred or two hundred grams due to inadequate supply of iodine to thyroid gland. It is not fatal immediately but due to enlargement of the thyroid gland the person looks strange. It may cause difficulty in breathing if there is severe enlargement of the gland.

Sarvangasana (The Shoulder stand) is the ideal Asana for most thyroid gland problems. If you are overactive it tends to reduce secretion and if you are under active it tends to release more thyroid hormones. This is achieved by improving the general health and function of the gland. It can be done in the following way:

METHOD OF SARVANGASANA

• Lie down on the back on a folded blanket with legs straight & feet together. Place the arms by the sides of the body and palms facing downwards. Relax the entire body and mind. To begin with gently open your eyes.
• Slowly inhale deeply. Press the hands & lift both the legs simultaneously. Then lift the hips and then back. Support the body with both the hands. Hands should come down as much close as possible to the scapula (behind the rib cage).
• The chin should touch the upper border of the sternum. Bring the chest towards the chin and not the chin towards the chest.
• Keep the body straight, the feet joined together and stretch the feet upwards towards the sky. Whole body should remain straight.
• Breathing should be normal.
• Do it for twenty seconds in the beginning. Then it should be practised for one and half minute to five minutes. Stay in this position as far as possible & comfortable with closed eyes.
• While returning from the vertical position first take the legs towards the head. Keep the hands on the floor to maintain the balance.
• After taking the support by the hands first bring the back, then low back, then hips and legs upto heels on the ground.
• Don’t do haste while lifting or bringing the legs down and don’t bend the knees.
• After bringing the body back to the supine position, take rest in Shavasana.

CAUTION
Following persons should not try to perform Sarvangasana.

The children of less than twelve eyes of age, the persons having high myopia, the person having uncontrolled blood pressure even with medicines, those having cervical spondylosis, pregnant ladies, persons with problem of myocardial infarction, mental instability, persons having ear discharge or perforated ear drum.
BENEFITS
Sarvangasana provides benefits in the following way:

In Sarvangasana position the blood circulation is especially centered towards thyroid gland. The body position is topsy-turvy, so there is no difficulty for the heart to pump the blood towards the brain since it automatically flows towards the brain. This position has beneficial effects on the two main parts of the body; these are thyroid and parathyroid glands and cervical vertebra. Thyroid and parathyroid gland have effects on functions of respiration, blood circulation, digestion, excretion and nervous system. When these glands function properly the other systems mentioned above function normally. Therefore this Asana is called as Sarvangasana as it takes care of all these functions.

SOME OTHER ASANAS AND PRANAYAMA
Matsyasana, Halasana, Simhasana, Surya Namaskar, Pawanmuktasana, Yoga Mudra, Neck Exercise, Omkar, Bhramari, Nadi Shodhana, Ujjayi Pranayama, Khechari Mudra, and Jalandhara Bandha all exert a balancing and stimulating influence on the thyroid gland. While doing these practices, focus your mind on the throat, the effects will be more. If you are not confident of any of the exercises, please ask your instructor for guidance.

CONCLUSION
Balancing of the emotions and giving a suitable outlet for their expression is an important part of Yoga therapy for thyroid disease. Yoga- Abhyasa (practice) and mental exposure will give you a boon of perfect, happy and composed health. The three-pronged approach of Yoga-Abhyasa, a specialist doctor's advice and positive frame of mind will cure your thyroid complications completely & you'll live healthily thereafter.

AUM SHANTI
If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: -
Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.
A popular studio that helps you find natural solutions for complete health.
Also conducts online Yoga Courses & Naturopathy Guidance.
Mobile: + 919849772485
Ph:-91-40-65173344
Email: yogashaastra@gmail.com
Website: www.yogashaastra.in