KAA 107

Yoga Therapy

Yoga Vigyan

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KERALA AYURVEDA ACADEMY

KAA 107: Yoga Therapy

2010 Kerala Ayurveda Academy: All rights reserved 2015 Revised Kerala Ayurveda Academy: All rights reserved

REGISTERED OFFICES: State of CA

Kerala Ayurveda Academy 46500 Fremont Blvd, #702, Fremont, CA 94538 Toll Free: (888) 275-9103 ● Fax: (510) 257-4378

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For registration: admissions@ayurvedaacademy.com For all other course support: support@ayurvedaacademy.com

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Executive Offices

2 1st Ave. Suite 127-2 Peabody, MA 01960 Phone: (978) 927-0099 ● Fax: (978) 468-4799

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TABLE OF CONTENTS Introduction to Classical Yoga ......................................................................................................... 6

Opening Meditational Chant ....................................................................................................... 6

Yoga Tradition .............................................................................................................................. 6

Main Texts of Yoga Tradition ....................................................................................................... 7

The Basis for Raising Consciousness ............................................................................................ 9

The Progression of Yoga .............................................................................................................. 9

Paths of Yoga: Marga ................................................................................................................. 11

Goals of Life ............................................................................................................................... 12

Stages of Life .............................................................................................................................. 13

Yoga Therapy ................................................................................................................................ 14

The Concept of Chikitsa or Therapy .......................................................................................... 14

Definition of Yoga Therapy and Scope of Practice .................................................................... 15

Scope of Practice in Legal Terms ............................................................................................... 15

The Three Shariras Concept of Healing ........................................................................................ 17

The Five Sheaths ........................................................................................................................ 18

Manomaya Kosha: Mental, Emotional Sheath .......................................................................... 19

Five Koshas: Framework for Yoga Therapy .............................................................................. 20

Eight Limbs of Yoga .................................................................................................................... 22

Asana Practice According to the Yoga Sūtras ............................................................................ 27

The Commonality of Yoga & Ayurveda ......................................................................................... 29

Three Maha Gunas .................................................................................................................... 29

Agni: The Digestive Fire ............................................................................................................. 30

Principles of Yoga and Ayurveda ............................................................................................... 30

Ayurveda and Hatha Yoga ......................................................................................................... 30

Yoga Practice According to Prakriti ........................................................................................... 32

Ayurvedic Yoga .......................................................................................................................... 36

The Basics of Asana and Doshas ................................................................................................... 38

Sequences .................................................................................................................................. 39

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Basics of Pranayama and the Doshas.......................................................................................... 41

Aspects of the Breath ................................................................................................................ 42

Types of Pranayama .................................................................................................................. 42

Pranayama for Managing the Doshic Imbalances ..................................................................... 43

Bandhas and Doshas ..................................................................................................................... 47

Mudras for Healing ....................................................................................................................... 49

Mudras and the Five Elements .................................................................................................. 50

Mudras for Prayer, Pranayama and Meditation ....................................................................... 51

Mantra: Yoga of Sound ................................................................................................................. 54

Mantra and Ayurveda ................................................................................................................ 54

Chakras .......................................................................................................................................... 56

Muladhara Chakra (Root) .......................................................................................................... 57

Swadhisthana Chakra (Pelvic) .................................................................................................... 59

Manipura Chakra (Solar Plexus) ................................................................................................ 61

Anahata Chakra (Heart) ............................................................................................................. 63

Vishuddha Chakra (Throat) ........................................................................................................ 65

Ajna Chakra (Third Eye) ............................................................................................................. 67

Sahashrara Chakra (Crown) ....................................................................................................... 69

Asana Beginner Basics Poses ....................................................................................................... 72

Adho Mukha Svanasana ............................................................................................................ 73

Baddha Konasana ...................................................................................................................... 73

Bhujangasana............................................................................................................................. 73

Garbhasana/Balasana ................................................................................................................ 73

Utthita Garbhasana/ Utthita Balasana ...................................................................................... 74

Janu Sirsasana ............................................................................................................................ 74

Marichyasana III (Modified) ...................................................................................................... 74

Savasana .................................................................................................................................... 74

Setu Bandhasana ....................................................................................................................... 75

Sukhasana .................................................................................................................................. 75

Supta Matsyendrasana .............................................................................................................. 75

Tadasana .................................................................................................................................... 75

Utkatasana ................................................................................................................................. 76

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Uttanasana ................................................................................................................................ 76

Uttitha Trikonasana ................................................................................................................... 76

Virabhadrasana I ........................................................................................................................ 77

Virabhadrasana II ....................................................................................................................... 77

Vrksasana ................................................................................................................................... 77

Suyra Namaskar ......................................................................................................................... 78

Posture Modifications, Holds and Sequences ........................................................................... 79

Asanas and the Dhatus .............................................................................................................. 79

Asana, Pranayama and the Malas ............................................................................................. 80

Asanas and Injuries .................................................................................................................... 80

Asanas and Life Routines ........................................................................................................... 81

Dhyana: Meditation ...................................................................................................................... 83

Meditation for Vata Dosha ........................................................................................................ 83

Meditation for Pitta Dosha ........................................................................................................ 84

Meditation for Kapha Dosha ..................................................................................................... 84

Conclusion ..................................................................................................................................... 85

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INTRODUCTION TO CLASSICAL YOGA OPENING MEDITATIONAL CHANT

Mahamrityunjaya Mantra (maha-mrityun-jaya) is one of the more potent of the ancient Sanskrit mantras. Mahamrityunjaya is a call for enlightenment and is a practice of purifying the karmas of the soul at a deep level. By having the three-eyed reality (three eyes of the Absolute, indicating three processes of creation, existence, and dissolution) of inner vision, one is given the ability to have spiritual awareness from the perspective of the soul. Liberation comes from disengaging the ego of karmic entanglements thereby giving the immortal perspective free from implication, conflict and further cycles of rebirth and purification.

YOGA TRADITION Yoga is a comprehensive system of healing that dates back to the Vedas (6,000 BCE), showing its origins in the most ancient of the Vedic scriptures. Vedas are mantric (in the form of mantras) teachings with information about yoga, Ayurveda and Vedic sciences, revealing the vibratory structure of the Cosmic Mind. The four main Vedas were originally passed down by word, the knowledge of which was derived

Om Trayambakam Yajamahe Sugandhim Pushtivardhanam

Urvarukamiva Bandhanan Mrityor Mukshiya Maamritat

Om Shanti Shanti Shanti-hi

We Meditate on the Three-eyed reality Which permeates and nourishes all beings like a fragrance May we be liberated from death for the sake of immortality

Just as a cucumber is severed from its bondage to the creeper Om Peace Peace Peace

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from the intelligence of the cosmos by the Sages. It is a vast system designed to raise the consciousness and connect us to the highest qualities inherent in nature. The system of Yoga evolved from the Vedas as one of the six Darshanas (philosophies or insights). These philosophies are practical methods for acquiring the highest level of knowledge designed to show the logical, metaphysical and cosmological implications within the Vedic mantras. Along with the Vedantic and Samkhya philosophies, Classical Yoga is one of the most popular of the philosophies as it emphasizes a practical methodology to prepare the body, prana and mind to become tools for self-observation and inner inquiry. In Vedic tradition, the body was considered to be subject to disease and thereby suffering to be overcome. Ascetics aimed at liberation from the body and mind, known as moksha (freedom). Asanas were practiced for tapas (austerity) and not as a tool for healing. The main focus of the teachings was on deepening the awareness of the Self and Self-realization. The term Yoga means “to unite” or “to harmonize” and Veda means “knowledge,” “wisdom” and “realization,” which is inner knowledge born of the state of yogic oneness. Both Yoga and Ayurveda arose originally as Vedic branches.

MAIN TEXTS OF YOGA TRADITION

THE VEDAS The Vedas are comprised of four main teachings that were originally passed down verbally, a process that is owed to a highly advanced technique of memorization known as Smarana. The Vedas are Rig, Yajur, Sama and Atharva. The knowledge in the Vedas is derived from the intelligence of the cosmos.

THE UPANISHADS The Upanishads are composed of 108 poetic statements that are considered themes of the Vedantic teachings. The Upanishads have been very influential on the spiritual traditions of India. One of the best commentaries on the Upanishads was written by a highly regarded spiritual figure named Adi Shankara, who gave birth to the Advaita Vedanta (non-dualistic) view of existence. In the Upanishads originates one of the Maha Vakyas (grand statements): Tat Tvam Asi, which translates into “thou art that.” This statement is one of the defining statements of Vedantic literature meaning, “The Self in its original pure, primordial state is wholly or partially identifiable or identical with the Ultimate Reality that is the ground and origin of all phenomena.”

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THE BHAGAVAD GITA Authored by Veda Vyasa, the Bhagavad Gita is part of the epic Mahabharata War and is considered by many to be the greatest of the Yogic scriptures. Its pages thoroughly explain the main branches of Yoga and provide the reader with the basis for psychological healing. The three main Gunas found in nature is a major theme of the counsel from guru Krishna to his disciple Arjuna.

PATANJALI’S YOGA SŪTRAS Several thousands of years ago, in approximately 200 BCE, a sage named Patanjali compiled the vast Yoga system into a more concise version of aphorisms and outlined eight steps, titled the Ashtanga Yoga Sūtras. These Sūtras, as a treatise on Yoga, build on the teachings of the Samkhya school and the Bhagavad Gita, providing a practical approach to healing the body, mind and soul. They explain the social and personal principles of conduct that integrate with the Ayurvedic principles of lifestyle. Although there is no asana instruction, this scripture is regarded as the most precise and scientific text ever written on Yoga philosophy. A total of 196 aphorisms are arranged in four chapters:

1. Samadhi Pada: Defines Yoga and the movement of the consciousness; directed towards sadhakas who are evolving towards enlightenment.

2. Sadhana Pada: The path of action and practice for a sadhaka to attain concentration; Discussion

of five of the eight yogic disciplines, yama, niyama, asana, pranayama and pratyahara are covered in this chapter; Instructions on approach to asana are given in minor details to become aware of one’s body, senses and intelligence.

3. Vibhuti Pada: Divine effects of Yoga sadhana are given; dharana, dhyana and Samadhi are

discussed in this chapter. Sadhaka is cautioned to ignore the temptations of using supernatural powers acquired from this practice and to pursue the spiritual path.

4. Kaivalya Pada: Practices for a sadhaka living in Moksha; a liberated day-to-day life to live above

the influences of the three Gunas of nature.

THE HATHA YOGA PRADIPIKA This is a classic Sanskrit Manual on Hatha Yoga, written by Swami Swatmarama, a 15th and 16th century yogic sage. Pradipika means self-illuminating or “that which illumines.” The main premise of this work is based on purifying the physical body through advanced postures using pranayama to clear the pranic channels. This is one of the original texts that introduced fourteen (14) asanas (postures), purifying shatkarma (practices), and pranayama (breath exercises). It also explains that the purpose of Hatha Yoga is for purifying the body as a way to align the mind and awaken kundalini (subtle energy). This text

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teaches the preliminary steps for advancement to Raja Yoga, and the experience of deep meditative absorption known as Samadhi.

ADVAITA VEDANTA & SAMKHYA The two most prominent viewpoints of the Yoga tradition are presented in the Samkhya and Vedantic philosophies, particularly the branch of Advaita. Both philosophies present different methods of understanding the same truth. These are best explained in the Bhagavad Gita. Samkhya is the underlying philosophy of the classical system of Yoga. The twenty-four (24) principles of Samkhya provide structured explanations of how the human being comes into existence, as well as a useful model for Ayurvedic diagnosis and healing. In the Advaita Vedanta, no concept of the individualized self exists. It essentially professes that there is only the true self and the idea that life and the universe are one—there is no separation between the two. The Samkhya teachings allow us to view the body and mind as instruments for healing consciousness. Advaita aligns us with this consciousness to understand that we are neither the body nor mind. The various tools and techniques of the yogic system are practical ways of uniting these two paths as one truth.

THE BASIS FOR RAISING CONSCIOUSNESS Ayurveda’s healing of the body and mind is the basis for Yoga’s raising of the consciousness. These two principles are derived from the treatise known as Manasa Shastra. In order to heal the body, we must work with its counterpart, the mind. To truly address the cause of disease, we must see the correlation between these two entities. As we heal ourselves, we increase our capacity to raise consciousness, because the body and mind are instruments that hold a certain level of life force energy. All real healing is based on prana—the life force energy—and the amount we are able to keep actively flowing through the Nadis.

THE PROGRESSION OF YOGA The modern literature of Yoga is very extensive. The traditional Yoga Sūtras of Patanjali can be found in many languages of the world. The Yoga Sūtras is also referred to as Raja Yoga, the Royal Yoga. Some call it Kriya Yoga, drawing on the use of the word from Chapter 2 (2.1). Others refer to it as Ashtanga Yoga (Ashta = eight; anga = rungs), which is the Eight-Fold Path of Yoga, including Yamas, Niyamas, asana, pranayama, pratyahara, dharana, dhyana, and Samadhi.

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CLASSICAL YOGA AS DEFINED BY SAGE PATANJALI (SŪTRA 1:2):

The Hatha Yoga Pradipika is also a classical text on Hatha Yoga which describes asanas (postures), shatkarma (purifying practices), mudras (finger and hand positions), bandhas (locks), and pranayama (breath exercises). The theme of Hatha Yoga is that before the practice of meditation, the body and its elements must be purified. Yamas and Niyamas were eliminated from this text and the emphasis is given to practices for purification of the whole body including the subtle elements and subtle channels. A major transformation occurred when Swami Vivekananda popularized Yoga in the west as a positive spiritual practice when he arrived in 1893 to the United States and lectured prolifically on the subject of Yoga. Paramahamsa Yogananda and Swami Sivananda were other Yoga masters who were instrumental in spreading the knowledge of Yoga in the 20th century. T. Krishnamacharya became well-known in the 20th century for many of the asana-focused Yoga practices and their health benefits which were popularized by B.K.S. Iyengar, K. Pattabhi Jois, Indra Devi and Krishnamacharya’s son T.K.V. Desikachar. Yoga as a therapeutic technique for ‘holistic health’ has been gaining popularity and momentum. Hatha Yoga is the most common form of Yoga practiced in the U.S. today. Close to 20 million Americans are enjoying its health benefits today. Asanas are given the main emphasis in most of the Yoga studios.

STUDY QUESTIONS

1. Translate the opening meditational chant. 2. How were the Vedas originally taught? 3. What does the term Yoga mean? 4. Name the 5 main tests of the Yoga tradition.

Yogah citta vrtti nirodhah

Yoga is when the movements of consciousness cease to fluctuate

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PATHS OF YOGA: MARGA There are four primary broader spiritual margas (paths) of Yoga:

1. KARMA YOGA - THE PATH OF SERVICE The path of service in accordance with the law of cause and effect. Karma Yogis are naturally drawn toward humanitarian causes and serve as an excellent reflection of the ideals of truthfulness and nonviolence.

2. BHAKTI YOGA – THE PATH OF DEVOTION The practice of cultivating devotion and love for all. Bhakti Yogis understand that giving love to Divine Source and others is the greatest medicine for healing.

3. JNANA YOGA – THE PATH OF KNOWLEDGE The path of Self-realization through inner knowledge, insight and study. This type of knowledge is purely acquired through a deeper understanding of the highest truths that uphold our planet and the vast universe.

4. RAJA YOGA – THE ROYAL PATH This is essentially the path of meditation: the path of self-realization through a combination of knowledge, devotion and work. It is a path of practicing Yoga as an integral system of balancing life activity with meditation. Raja Yoga is a comprehensive method that emphasizes the Ashtanga (Eight) limbs of Patanjali’s Yoga Sutras which encompasses the whole of Yoga. It is important to remember that Yoga is all encompassing. In texts such as Hatha Yoga Pradipika, Hatha Yoga (often called "physical yoga") is described as it relates to Kundalini Yoga (The Yoga of Uniting Shakti, “Primordial Energy” with Shiva, “Pure Consciousness”). It explains that the purpose of Hatha Yoga is Raja Yoga. Thus, we can easily see the relationship of Hatha Yoga and Kundalini Yoga as being parts or aspects of Raja Yoga, which is one of the traditional four paths of Yoga. It is misleading to think that four traditional paths of Yoga: Jnana Yoga, Bhakti Yoga, Karma Yoga, and Raja Yoga were ever really divided. Rather, they are all a part of the whole of Yoga. It has become common to say that this “union” is merely the union of the physical body and the mind. Teachers and practitioners may try to escape the true meaning of Yoga and avoid any sense of conflict with religious views while presenting it as solely being a physical or mental practice, something other than a spiritual path.

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Regardless of expressing it as “Atman is one with Brahman,” or “Jivatman is one with Paramatman,” Yoga is the union and the “realization” that comes through direct experience of union between the individual consciousness and the universal consciousness.

STUDY QUESTIONS

1. What does the Advaita Vedanta say about the individualized Self? 2. What do the 24 principals of Samkhya philosophy explain? 3. From where is the concept of ayurvedic healing of the body and the mind derived? 4. Translate Ashtanga. 5. What is the Sanskrit word for the purifying practices outlined in the Hatha Yoga Pradipika? 6. Who is responsible for popularizing Yoga in the west? 7. What is the most popular form of Yoga practiced in the U. S. today? 8. Name the 4 different types or paths of Yoga.

GOALS OF LIFE The term Vedanta comes from Veda, which means “knowledge,” and anta which means “the end of knowledge.” According to the Vedic system there are four legitimate goals of life experiences for each individual who are in pursuit of these goals of self-realization.

FOUR GOALS OF LIFE ACCORDING TO VEDANTA ARE:

1. Dharma: Duty in life – refers to fulfillment of one’s duties in life using their particular gifts, skills or talents for self-expression and self-realization. Righteous and regulated living is recommended to uphold, sustain and support the life journey.

2. Artha: Means to purification of action in life – refers to livelihood and attainment of possessions

in life such as clothing, shelter etc. for proper fulfillment of one’s duties.

3. Kama: Enjoyment or Desire – refers to pleasure and experiencing a natural joy in our organic functions. It is the human desires of the mind and the physical body for passion and emotion. Includes the joy and beauty of sensory experience in all aspects of life. Our inclinations are also made good through study of sacred texts and growth towards wisdom.

4. Moksha: Liberation or emancipation – freedom for full expression in life, gaining freedom and

mastery of life and become capable of appropriate action on all levels in thought, word and deed, through devotion and meditation.

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These four goals in life are dynamic experiences that are not bound by chronological age. All four are at play throughout our lives, and each goal can manifest within us as well as outside of us. Pursuing the right goals leads to enjoyment in our life and in turn gives liberation or freedom when we achieve a goal that is “dharmic.” A Yogi inclined towards a spiritual life may aim towards a sattvic lifestyle to follow a path towards self-realization.

STAGES OF LIFE Vedic tradition also defines the Ashramas as system, or stages of life experiences for each individual. These stages are steps towards preparing the individual to fulfill their goals (Dharma, Arta, Kama and Moksha) in life. Each Ashrama stages places different emphasis on the four goals of life. Individual may choose to skip the second and third stage to seek Moksha defined in the fourth stage.

THE FOUR ASHRAMAS ARE:

1. Brahmacharya: The student phase, age 7-25. Student leaves home to stay with Guru to acquire knowledge of science, philosophy, scriptures and logic, practicing self-discipline and learning how to fulfill their Dharma and Artha goals in life.

2. Grihasta: Householder stage, age 25-50. Individual gets married and takes on responsibility for

raising a family, leading a family=centered ‘dharmic’ social life. This stage also represents most intense physical, emotional, occupational, social and ma terial attachments stage in life. Goals of Dharma, Artha and Kama are emphasized in this stage.

3. Vanaprastha: Retirement stage, age 50-70. Individual hands over household responsibilities to

the next generation, takes on advisory role. Gradually begins to renounce material attachments and retires from social obligation and professional life. This is a transition phase with greater emphasis towards preparation for Moksha goal.

4. Sannyasa: Renunciation stage, age 60+. Individual renounces all attachments to material

desires, generally living without any meaningful property or home, living a life of an ascetic. Individual chooses to live a peaceful and simple spiritual life devoting their efforts towards attaining Moksha.

STUDY QUESTIONS

1. Name and give brief explanations of the Four Goals of Life. 2. Give brief explanations of the Ashramas (Four Stages of Life).

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YOGA THERAPY THE CONCEPT OF CHIKITSA OR THERAPY The word Chikitsa—or therapy—does not exist in Yoga independently of Ayurveda. Using Yoga in any therapeutic context is essentially Ayurvedic in nature. Both Yoga and Ayurveda agree that root causes to disease are found in the mind’s separation from soul and body. Therefore, to achieve a healed and whole body, mind, with spirit alignment, Yoga is needed. To support the evolution and transformation of this union, imbalances emerging during early stages of disease need Ayurveda to maintain healthy tissue development, as well as the ability to translate impressions from the senses into renewable energy for body and mind. In order to maintain its efficacy and capacity for removing the causes of disease, therapeutic yoga must be aligned with Ayurveda. Even for mere physical therapeutic benefit, Yoga is better suited when aligned with Ayurveda. This alignment allows for specialized prescriptions according to each individual’s varying needs. Both Yoga and Ayurveda are intrinsically intertwined and cannot be realistically practiced apart. It is important to note that according to Yoga and Ayurveda, healing therapies (or the concept of Chikitsa) are based on the elemental energies that abide within each of us. Energy in particular cannot be regularly diagnosed or compartmentalized into absolute places throughout the body. It also cannot be traced in specific patterns. Energy is found in varying degrees of vibration throughout the body and differs from one individual to another. Prakruti (constitution), karma and geography are each factors influencing this variation. On a therapeutic level, any treatment must be addressed on an individual basis. The Ayurvedic concept of Tridosha, or Vata, Pitta and Kapha, is compatible with the yogic concept of Gurukul, or teacher-student relationship. Tridosha treats the individual or patient, while Gurukul allows the Guru to give specific teachings and suggestions that are necessary to work off the karmas. Traditionally, there was the concept of the Guru as a teacher, guide and healer, while in modern times this role is compared to the Yoga Therapist, Ayurvedic Counselor, Practitioner, and Ayurvedic Doctor acting in a one-to-one therapist-rogi relationship. Chikitsa is delivered through teaching, healing and making recommendations for wellness and managing lifestyle in order to meet the individual’s varying needs. The use of postures and their various components (such as breathing) follow a traditional view of Yoga as explained in Hatha Yoga Pradipika. This utilization of the body and its mechanics also includes an integration of the energetic principles of Tridosha as taught in Ayurveda. The unique approach provided

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in the coming pages combines two vast systems aligned with the same intention: to heal the body and mind and raise the consciousness. The benefit of yoga comes from its ability to work beyond the outer aspects of the body, cleansing the internal organs, stimulating the three main regions of the spine and purifying the Mind. In this regard, modern approach to health and fitness sometimes fall short. Often, wellness is determined by outer appearance rather than inner function. Most of us are aware of the various forms, or styles of Yoga, and many tend to be an approach to fitness and branding rather than the intended goals of Yoga.

DEFINITION OF YOGA THERAPY AND SCOPE OF PRACTICE According to the International Association of Yoga Therapists (IAYT), the definition of Yoga Therapy is:

Yoga therapy is the process of empowering individuals to progress toward improved health and well-being through the application of the philosophy and practice of Yoga.

The scope of practice in Yoga Therapy is very broad as the Yoga tradition views an individual as a multidimensional system which includes all aspects of body, breath, mind, intellect, senses, emotions and their mutual interaction. Yoga is founded in the basic principle that positive influences are made which create a transformation. Yoga Therapy traditionally includes, but is not limited to, asana, pranayama, meditation, mantra, chanting, mudra, ritual along with a disciplined lifestyle. The practice of Yoga therapy requires specialized training of 1,000 hours and skill development to support the relationship between the client/student and therapist and to effect positive change for the individual as recognized by IAYT.

SCOPE OF PRACTICE IN LEGAL TERMS Yoga Therapy is not legally recognized even with 1,000 hours of training. Until such time at which licensing for Yoga therapists is legal, limitations in therapeutic application may exist. Medically licensed Yoga therapists may or may not be allowed to diagnose depending on their medical license. They may only be able to treat within the scope of their practice and existing medical license. Non-medically licensed therapists are not legally allowed to diagnose and may apply Yoga Therapy techniques for treatment within the scope of their training and certification. The Health Freedom Act is a grass roots effort currently accepted in various states which allows the freedom of choice to be in the power of the consumer. Provided the Practitioner has the required training, the informed consumer is able to work with the non-licensed practitioner of choice and the Practitioner is able to practice according to scope of practice and training legally within that state.

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Just as Massage and Acupuncture Industries were once a non-licensed profession, the Yoga Therapy and Ayurveda Therapy industries are organizing to become a licensed profession. Moving Yoga Therapy towards mainstream licensing of practitioners as therapists is becoming more possible based on:

• Body of evidence using well-designed scientific studies show that Yoga can be effective as therapy through new research.

• Therapy is not just when things go wrong; it is an ongoing effort to maintain and enhance our

well-being.

• Approach towards a prevention model, emphasizing restoration and realignment. Due to the broad nature and practices, Yoga Therapy can be complimentary in other professional medical fields of practice such as Psychotherapies for the mind, Physiotherapies for the body, and even in fields such as Occupational therapy which is a broad spectrum medical based science to help individuals become successful in daily occupation of life (work, play, leisure, daily life skills).

STUDY QUESTIONS

1. Explain the term Chikitsa. 2. Explain why Yoga therapy needs Ayurveda to be fully effective 3. What is the modern day version of Gurukul? 4. According to the IAYT, Yoga Therapy includes, but is not limited to what? 5. How is the Health Freedom act assisting Yoga therapy?

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THE THREE SHARIRAS CONCEPT OF HEALING Like Ayurveda, Yoga views healing on the level of the three bodies, or Shariras: the physical, astral and causal. Each of these three bodies function on five elemental levels of vibration. Keeping this view of healing that health is achieved on three levels, the practice of Yoga assumes its basis as an integral science for healing. On this premise we can conclude that Yoga as a scientific system must be kept whole and non-fragmented in its practice in order to establish real healing. The gross body functions heal through the five great elements or Pancha mahabhutas the subtle body functions heal through the spinal plexuses or Chakras, and the causal body functions heal through the five sheaths or Koshas. As we look at healing in this way, we can begin to gather the depth and scope of such a system. Looking at the Three Shariras concept of healing will bring a greater understanding of the time required to truly heal any aspect of the body or mind. According to Vamadeva Shastri (Dr. David Frawley), these three bodies form the encasements of the Jivatman and beyond these states of consciousness is the Paramatman. In this fourth state beyond waking, dreaming and deep sleep is the state of consciousness called Turiya. From the healing perspective if one can hold to the state of the witness or the seer one gains access to this higher state of Atman which can aid in healing all three bodies. Yoga Nidra (meditative yogic sleep) and meditation at Brahma Muhurta (time just before sunrise) can help to access this fourth state. Turiya is the fourth state which is the awareness behind deep sleep and can heal all other lesser bodies when accessed. There are no quick fixes in Yoga, although some basic practices of Yoga on a daily basis can be one of the most powerful preventative health measures taken, especially for those teaching or practicing Ayurveda. The practice of Yoga strengthens the foundation of individual discipline and responsibility, of which Ayurvedic healing is based on. Healing is highly dependent on the individual’s level of participation and knowledge.

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THE FIVE SHEATHS

GENERAL QUALITIES OF THESE BODIES Atma and/or Purusha is covered by seven Koshas, or Sheaths, but remains untouched by these veils. The five sheaths correlate to encasement of the Jivatman known as Sharira (body), which will be covered more extensively later. They are:

1. Annamaya Kosha | Food Sheath: anatomy of the human

2. Pranamaya Kosha | Vital Air, Breath Sheath: physiology of the human

3. Manomaya Kosha | Mental, Emotional Sheath: psychology of the human

4. Vijnyanamaya Kosha | Intellectual Sheath: wisdom of the human

5. Anandamaya Kosha | Bliss Sheath: spirituality of the human

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ANNAMAYA KOSHA: FOOD SHEATH Anatomy of a Human Being The Annamaya kosha, or Food Sheath, consists of the Jnanendriya (five sense organs) and Karmendriyas (five organs of action). The name is derived from this sheath’s emergence from food (earth element). It represents our physical existence, the anatomy of the body. It is the grossest of all elements, limited by space and time, and metabolizes our earth element. Addressing the Annamaya kosha requires an understanding of the effects of stress on each system and stress-related illness, as well as Asana for the physical body.

PRANAMAYA KOSHA: VITAL AIR, BREATH SHEATH Physiology of a Human Being The Pranamaya kosha is the physiological energy body of the human being, manifest in the Panchapranas (Five Prana Vayus), which correspond to the five physiological systems. Addressing the Pranamaya kosha involves assessing and balancing these Five Vayus:

1. Prana Vayu: Inhalation, swallowing, sensory perception. 2. Samana Vayu: Digestion, metabolism, homeostasis. 3. Vyana Vayu: Movement and circulation of nutrients. 4. Apana Vayu: Immunity, elimination. 5. Udana Vayu: Exhalation, speech, growth, energy, enthusiasm and will power derivation.

The Pranamaya kosha functions as long as the person breathes. Proper breathing can be practiced through Pranayama (the control of one’s prana via the breath). The Pranamaya kosha regulates the Annamaya kosha, going beyond the boundaries of the physical body. It metabolizes our water element.

MANOMAYA KOSHA: MENTAL, EMOTIONAL SHEATH Psychology of a Human Being The Manomaya kosha represents the continuous flow of emotions and regulates the Pranamaya kosha. Through this kosha, we can make contact with distant realms, though it works primarily in the realm of the known. It metabolizes our fire element.

We are born from the result of the food our parents ate (Shukra Dhatu). While in the womb we grow on the food our mother eats. After birth we eat food and upon our death we become food for other beings.

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Addressing the Manomaya kosha requires an understanding of stress-related illness and applying Yoga for emotional balance. Asana, Pranayama, Yoga Nidra (yogic sleep) and meditation may all be used for balancing the mental-emotional state.

VIJNYANAMAYA KOSHA: INTELLECTUAL SHEATH Wisdom of a Human Being The Vijnyanamaya kosha is responsible for discrimination. It stabilizes the oscillations of the mind and directs the mind, reaching the realm of the unknown. It metabolizes our air element. Addressing the Vijnyanamaya kosha requires understanding of the Gunas and how they affect the nature of the mind. Exercises that focus and stabilize the mind benefit this Kosha.

ANANDAMAYA KOSHA: BLISS SHEATH SPIRITUALITY OF A HUMAN BEING The Anandamaya kosha is the most pervasive of all and controls the other four Koshas. It is experienced in deep sleep (“I know nothing”; complete ignorance). Ignorance occurs because of this sheath separating us and reality. It metabolizes the ether element. Addressing this kosha requires understanding of our spiritual nature and the nature of the mind. Meditation techniques that cultivate experiential understanding of the Self benefit this kosha.

FIVE KOSHAS: FRAMEWORK FOR YOGA THERAPY

ANNAMAYA KOSHA – FOOD SHEATH - PHYSICAL BODY SYSTEMS Understanding the effects of stress on each system and stress related illness

Asana for the physical body

PRANAMAYA KOSHA – VITAL AIR, BREATH SHEATH - ENERGY BODY Assessing and balancing the Five Vayus

Pranayama for the energetic body

The goal in life is to

transcend all five sheaths and unite with pure,

limitless, all pervading Self.

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MANOMAYA KOSHA – MENTAL, EMOTIONAL SHEATH - PSYCHO-EMOTIONAL BODY Understanding stress related illness and using Yoga for emotional balance

Asana, Pranayama, Yoga Nidra, meditation for balancing the mind

VIJNYANAMAYA KOSHA – INTELLECTUAL SHEATH - WISDOM BODY Understanding the Gunas and the aspects of the mind

Concentration exercises to focus and stabilize the mind

ANANDAMAYA KOSHA – BLISS SHEATH - BLISS BODY Understanding of our spiritual nature and the nature of our mind

Meditation techniques for experiential understanding of the “Self”

STUDY QUESTIONS

1. Name the three Shariras. 2. What do these three Shariras encase? 3. What is healing from Ayurveda and Yoga dependent upon? 4. Name the five koshas and their basic descriptions 5. How does healing take place at the level of Pranamaya kosha? 6. What specific Yoga therapies assist in healing at the Mamomaya kosha level? 7. Which kosha is the most pervasive?

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EIGHT LIMBS OF YOGA 1. Yamas (self-restraints) – Ahimsa (non-harming), Satya (truthfulness), Asteya (non-stealing),

Brahmacharya (right energy use), Aparigraha (greedlessness). 2. Niyamas (fixed rules) – Saucha (purity), Santosha (contentment), Tapas (fire that burns away

constrictions), Svadhyaya (study & self-study), Ishvara-pranidhana (devotion or surrender to the Lord or the truth of oneness).

3. Asana – Postures that work on many levels to reduce stress. 4. Pranayama – Awareness and channeling of the breath. 5. Pratyahara – Drawing the senses inward and deepening our awareness. 6. Dharana – Concentration. 7. Dhyana – Meditation. 8. Samadhi – Unity of consciousness itself.

THE YAMAS AND NIYAMAS The first two limbs of Ashtanga Yoga are: the Yamas, universal ethics; the Niyamas, principals of personal conduct and how these principles lay a strong foundation for an individual’s life and Yoga practice. These principles remind us that our fundamental nature is compassionate, generous, honest, and, peaceful.

1. The Yamas

Yamas represent a series of ethical rules in Yoga. Ten (10) Yamas are codified in numerous scriptures, including the Hatha Yoga Pradipika and Vārāha Upanishads.

The Ten (10) Yamas are:

i. Ahimsa: Non-harming ii. Satya: Truthfulness

iii. Asteya: Non-stealing iv. Brahmacharya: Good Discipline v. Ksama: Forgiveness

vi. Dhrti: Fortitude vii. Daya: Compassion

viii. Arjava: Non-hypocrisy, sincerity ix. Mitahara: Moderate diet x. Saucha: Purity, cleanliness

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According to Patanjali’s Yoga Sūtras, there are only five (5) Yamas:

i. Ahimsa (Non Violence): When we consider living non-violently we need to recognize that violence stems from deep seeded fear and a need to protect one’s own interests. Fear of the unknown, loss of livelihood, loss of reputation and one of the greatest fear of all, being death. Living ahimsa encourages us to dwell in an unwavering awareness that our true nature is timeless, unlimited pure spirit and that this spirit or energy dwells within all expressions of life. As we recognize we are not our limited finite bodies and we are interconnected to all that exists the roots of fear dissipate while love and compassion toward all beings is fostered.

ii. Satya (Truthfulness): Honest communication and action create healthy relationships and community. Satya reminds us to practice truthfulness in speech, meaning that when we say something, we are sure of its truth. When we take the time to truly know ourselves through our dedication to inner contemplation, we see our divinity. Then we speak from this amazing place of clarity so that our words become actions, and deeds, which manifest in the world around us.

iii. Asteya (Non-Stealing): Arises out of the understanding that all misappropriation is an expression of a feeling of lack. Lack usually comes from a belief that our happiness is dependent upon external circumstances and material possessions. A helpful way of practicing asteya is cultivating an attitude of contentment, appreciation and enjoyment from things already acquired.

iv. Bramacharya (Moderation): Commonly translated as celibacy and self-restraint. More modern interpretations speak of moderation in all actions and mindfulness. When we can embody this attitude we treat all we encounter as sacred and deserving of our utmost respect. Brahmacharaya can be translated with the understanding that one who uses Divine intention, moderation, discretion, and consideration in all interactions walks seeing the Divine in all.

v. Aparigraha (Non-Hoarding): Holding on to things and being free are two mutually exclusive

states. The resistance to change, and tenaciously holding on to things, causes great suffering as it implies a lack of faith in the Divine and ourselves to provide what is needed. The practice of aparigraha asks that we look at the way we use things to reinforce our sense of identity. By aligning ourselves with our timeless, unlimited pure spirit we foster acceptance and peace of mind with what is occurring in the moment and feel the abundance of the creative universe that we are interconnected with.

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2. The Niyamas

i. Saucha (Purity): Purity of the body and mind are essential for vital health and wellbeing. We incorporate several of the limbs of Yoga to create purity in the body and mind. The Asanas or Yoga poses tone the body and remove toxins. Pranayama or breathing practices aerate and cleanse the respiratory system and provide prana or life force energy to our body. We practice Pratyhara and Dharana by withdrawing the senses and contemplation to create clear awareness of our thoughts, especially those which dwell in negative perceptions of self or others. The practicing yogi looks upon their body as a sacred temple which houses the spirit so they choose not to desecrate this temple with poor quality food or thoughts.

ii. Santosha (Contentment): To foster contentment we must work to cultivate an attitude where we feel the lack of nothing. When we dwell in the realms of desire for things to be different than they are, there is suffering. Santosha encourages us to foster our happiness here in the present moment no matter the circumstances.

iii. Tapas (Burning Effort): This Niyama is the commitment we make to put actions into place

that continue our journey into greater clarity, strength, vitality and spiritual liberation. It involves purification, self-discipline and austerity to burn up the desires and blockages which hold us back from realizing Divine Union. Tapas of the body makes us get up early to do our Yoga practice, and choose healthy foods to eat. Tapas of the mind makes us commit to our meditation practice. Tapas of speech makes us choose words that speak our truth and do not offend.

iv. Svadhyaya (Study of Self and Scriptures): Employing deep self-study with an unwavering

gaze into the mirror of thoughts deeds and actions is some of the most rewarding and challenging aspects of Yoga. Through Svadhyaya we discover our strengths, and positive qualities. We also ruthlessly uncover our weakness, foibles, addictions, habit patterns, and negative tendencies. When we foster a welcoming attitude toward a limitation, we can get close enough to ourselves to see the roots of our anger, impatience, or self-loathing. So, as we root out and bring to light these tendencies, Svadhyaya advises us to draw from the wisdom of the ancient time tested scriptures, and our wise guides and gurus to help us along the journey to self-discovery.

v. Ishvara Pranidhana (Self Surrender and Dedication to the Divine): One of the first ways that

we can practice Ishvara Pranidhana is by putting aside some time each day, even just a few minutes to become quiet and open ourselves up to Divinity. Listening to and then acting upon the inner guidance given in this stillness means surrendering our personal will to this Divinity. The more we practice getting still the better we can differentiate between the cluttered thoughts of our ordinary thinking mind and the resonant intelligence that comes through as intuition.

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3. Asana: Asana means posture or the positioning of the body along with the involvement of the mind and soul. There are two aspects to Asana, pose and repose. Pose meaning the physical expression of the posture. Repose meaning finding the individuals perfection of the posture, maintaining it, and reflecting within it with penetration of the intelligence. As the sadhaka (one practicing Yoga) resides closer to the soul in a state of observation while in their asana, a natural extension, poise and repose evolves. In the beginning of practice there is great effort, however through patient, dedicated practice, and objective observation while practicing, effort becomes effortless. This concentration and observance leads the mind to live intently in the present moment. Through asana, the sadhaka comes to know and fully realize the finite body, and merge it with the infinite, the soul.

4. Pranayama: Prana means life force and ayama means ascension, expansion and extension.

Pranayama is the expansion of the life force through control of the breath. The breath has three components: inhalation, exhalation, and retention. Through the practice of pranayama, these components are directly observed through the elongation of the breath and eventual prolongation of the time of retention. The benefits of an elongated spine and supple elastic torso derived through asana practice avail the sadhaka to this expansive pranayama practice. The practice of pranayama removes the veil of ignorance covering the light of intelligence and makes the mind a fit instrument to embark on meditation for the vision of the soul.

5. Pratyahara: Pratyahara is the withdrawal of the senses of cognition and action from both the

external world and the images or impressions in the mind. Sense withdrawal, pratyahara, rests on the solid foundation of a steady, comfortable meditation asana, and smooth, deep, quiet breathing that has no pauses. We draw our attention away from the stimulating forces of information coming in through the senses, as well as disengage from mental interaction with the images and thought patterns generated in the mind that are either reflections from memory, or projections into the future. This disengagement with the senses leads the sadhaka to a place of control over the senses and prepares the individual for deeper concentration and contemplation upon the True Self. Once the sadhaka has experienced the fullness and grandeur of the True Self, their thirst for the objects of the senses diminishes.

6. Dharana: The many and varied practices of “meditation” actually fall under the category of

Dharana. In Dharana the mind is wholly concentrated upon a single point or on a task in which the sadhaka is completely engrossed. The mind has to become stilled in order to achieve this state of complete absorption. The previous limbs of Ashtanga Yoga prepare the sadhaka for this state of consciousness. The Yamas and Niyamas cultivate a sattvic state of body and mind, the body becomes tempered through Asana, the mind become refined through the fire and energy of Pranayama, and the senses are brought under control through Pratyahara. Through these practices the Sadhaka prepares themselves for this next stage of Dharana. It is through Dharana or contemplation that one may begin to understand the workings of the mind as well as begin to restrain and direct the mind toward thoughts and actions which generate peace, happiness and equanimity.

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7. Dhyana: When the state of consciousness derived from prolonged Dharana (concentration) is maintained steadily, it flows into Dhyana or meditation. Dhyana is achieved when the meditator and the object meditated upon become one. When Dhyana is expressed, buddhi or intelligence is re-absorbed by the process of involution into the consciousness, citta, whose inherent expression is a sharp awareness but without concentrated focus. When the sadhaka has disciplined and understood the nature of buddhi the stream of tranquility flows smoothly, uninfluenced by pleasure or pain. Dwelling in Dhyana, the sadhaka’s mind will be illuminated and there will be no other feeling except a state of supreme bliss.

8. Samadhi: Once the sadhaka has stilled him or herself deeply into the state of Dhyana, the citta

melds into the state of Samadhi. Here, the body and senses are at rest as if asleep, but the faculties of mind and reason are alert as if awake, yet gone beyond consciousness. There no longer remains a sense of individuality, “I,” ego, me or mine and true Yoga, or Divine Union has been attained. In Samadhi individuality has been completely absorbed into pure consciousness, peace, truth, and unutterable joy. There are no human words that can describe this state of being as it can only be expressed by profound blissful silence. Those who have truly experienced Samadhi exclaim “It is not this! It is not this!” There is no duality between the knower and the known as there is complete merging into Divine, just as the drop of water, once an individual merges with the ocean.

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ASANA PRACTICE ACCORDING TO THE YOGA SŪTRAS The Yoga Sūtras were written to explain the process and practical methods of raising levels of awareness, gaining a deeper wisdom, exploring the potential of the mind and eventually going beyond the mind Although there is no instruction on specific asanas in the Yoga Sūtras, these Sūtras clearly identify the role of asana in practice:

CHAPTER 2: SŪTRA 28 – NECESSITY OF YOGA PRACTICE

Patanjali sums up the effects of Yoga in this Sūtra. He states that by regular and devoted practice, the impurities of the practitioner’s body and mind are consumed, the causes of afflictions removed and the crown of wisdom is acquired this keeping them innocent and free of pride. The word anusthana is used in this Sūtra with its meaning more that just repeated practice, but rather practice with dedication and religious fervor that brings not only stability, but also develops maturity of intelligence. Success is achieved when one practices with love and whole-hearted dedication.

CHAPTER 2: SŪTRA 46 – APPROACH TO ASANA

This is the true definition of asana: asana is performed with a feeling of firmness, steadiness and endurance in the body; goodwill in the intelligence of the head, and awareness and delight in the intelligence of the heart. Asana should be nourishing and illuminative, without creating aggressiveness in the muscle spindles or the skin cells. In this way the principles of the Yamas and the Niyamas are involved where action and reflection are harmonized. When a variety of asanas are performed, the

Sthira sukham āsanam

Steady and comfortable should be the posture

Yogānga anushthānāt asuddhiksaye jnānadῑptih āvivekakhyāteh

By the practice of the parts of yoga impurity diminishes until the rise

of spiritual knowledge culminates in awareness of reality

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nervous system is cleared causing energy to flow in the system without obstruction. This ensures an even distribution of that energy during pranayama. With attentive practice of Asana the focusing of attention on a chosen point or area within the body is the practice of Dharana. Maintaining this focused attention leads to the practitioner dissolving into the practice where consciousness and practice become one or Dhyana.

CHAPTER 2: SŪTRA 47 – HOW TO MASTER ASANA

Perfection in Asana is reached only when the effort ceases, instilling infinite poise and allowing the finite vehicle, the body to merge in the seer. When persevering effort is no longer needed, stability is attained and the Yogi is able to grasp the physiology of each Asana, and penetrate within the minutest parts of the body. Through this awareness, relaxation is achieved while maintaining firmness and extension of the body and consciousness immersed in the boundless state of oneness. Body and intelligence merge in the seat of the soul.

STUDY QUESTIONS

1. Name the eight limbs of Asthanga Yoga. 2. Explain Ahimsa. 3. Explain Aparigraha. 4. Explain Svadhyaya. 5. Explain the difference between Dharana and Dhyana. 6. What does Patanjali explain about the necessity of Yoga practice? 7. How do we master asana according to Yoga Sūtra 2:47?

Prayatna Saithilya Ananta samāpattibhyām

By loosening of effort and by meditation on the serpent ananta, asana is mastered

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THE COMMONALITY OF YOGA & AYURVEDA

Both Ayurveda and Yoga arose from the intuitive observations of the ancient Rishis through meditation, observation of nature and observation of human beings in relation to the natural rhythms of life. Both sciences are toward harmonizing and healing all layers of our existence. Ayurveda provides medical and lifestyle guidance to live in harmony with nature through the use of diet, lifestyle modification, herbal remedies, massage and other treatments. Ayurveda helps us define our unique constitution (Prakriti) and current tendencies (Vikriti) for the purpose of self-knowledge, self-healing and self-transcendence. Yoga views this harmony as the foundation for spiritual practice. Yoga focuses more on healing from the causal and subtle levels by changing our bodies, minds and spirits to be more in harmony with the universal energy. Both Ayurveda and Yoga share the same purpose of life; to realize the Self. The eight-limbed system enumerated by Sage Patanjali explains the methods of the system as a whole approach to life, preparation, internalization and liberation. The postures and breathing exercise serve as components of the preparatory phase and are beneficial on both the physical-therapeutic level and the psycho-spiritual level of raising awareness. The highest intention of both sciences is self-realization and each tradition offers its own unique scientific approach to reach this goal. Both Ayurveda and Yoga form a complete and practical working model to restore balance to both body and mind and bring us back into alignment with our Prakriti.

THREE MAHA GUNAS The three Maha Gunas seen as cosmic energies that pervade all of nature including the human mind are fundamental to our practice of Ayurveda and Yoga, for both healing and transformation.

1. Rajas is the power of action, the principle of motion, or the impulse to act. It provides forward movement or momentum or the force that changes the direction of movement. From Rajas also comes the power of false imagination projecting wrong idea or perception of things.

2. Tamas is the state of inertia or mass, the fundamental state of an object at rest. It is also the power of materialization. From Tamas also comes the power of ignorance creating darkness and failure of perception.

3. Sattva is the power of knowledge which brings clarity, insight and knowledge of reality. It is the principle of light creating the state of harmony and balance.

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Rajas and Tamas are factors that cause disease. From Tamas comes the power of ignorance that veils our true nature. From the Rajas comes the power of imagination that projects the world and its external aspects. From Sattva comes the clarity or peace through which we can perceive the truth. Goal of Ayurveda and Yoga is to promote the qualities of sattva, to remove imbalances and accumulated doshas and to restore the state of natural health.

AGNI: THE DIGESTIVE FIRE Agni is a Vedic term meaning burning, transforming or perceiving. The digestive fire is called Jatharagni or “fire in the belly.” Agni is a biological fire representing the acidity of enzymes in our body and it energizes all our bodily fluids and tissues. As a digestive fire it fuels metabolism and burns away impurities. According to Ayurveda, power of digestion and metabolism are keys to health. Digestive fire is what happens in the gastrointestinal tract and how we process food into fuel. Agni is also how we digest all our sensory impressions, thoughts and emotions. Physically, it gives us power of digestion; mentally gives us power of discrimination and courage. Agni is usually variable in Vata types, high in Pitta types and low in Kapha types. Insufficient Agni in our body can result in toxic build up or ama in our dhatus. Practice of appropriate Yoga asanas and pranayama for each of the dosha types can promote enkindling, cooling or balancing of the digestive fire. When Agni is balanced, digestion improves, burns away the impurities and ama in the dhatus, and increases the Ojas. Ojas enables us to stay in a state of balance at both physical and psychological levels.

PRINCIPLES OF YOGA AND AYURVEDA Life journey of each individual is a unique process and approach to Yoga and Ayurveda should be to understand ourselves, as a teacher or as a student, as continually growing and expanding. Yoga with principles of Ayurveda is experiential, based on developing an innate, intuitive knowing of the five elements and three doshas in our own bodies in the practice of asana, pranayama, pratyahara, mudra, bandha and meditation. Yoga helps to develop internal principles of Prana, Tejas and Ojas (or Vayu, Agni and Soma). Best lifestyle and Yoga practices will change depending on time of day, time of the year, time of life, and whatever imbalances are present in the moment. Ultimate intention of Yoga is to decondition habit patterns and balance the doshas. Tools of Ayurveda can be used to bring greater awareness and transformation leading to freedom from disease of the body and the mind.

AYURVEDA AND HATHA YOGA Yoga is based upon the Ayurvedic view of anatomy and physiology and Yoga recognizes the importance of the three doshas, or biological humors of Vata, Pitta and Kapha as the biological forms of the five elements. Ayurveda reflects a yogic view of the body as a creation of Prana through various channels, nadis and Srotas and linked with the mind.

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Yoga along with Ayurveda is an ideal vehicle for facilitating a complete vision of health based in a deep integration of body, mind and spirit within the unity and interconnectedness of all of creation. Yoga techniques seen in the Ayurvedic vision of health is based on specific need of each individual in accordance with their Ayurvedic constitution and imbalances. Elements of Hatha yoga: asana, pranayama, pratyahara, mudra, bandha, dharana and dhyana or meditation, can be applied as interventions for specific imbalances and as a preventative regimen based on person’s Ayurvedic constitution. Asanas or Yoga poses help to eliminate doshas from the deeper tissues helps to remove excess Vata and Ama where they tend to accumulate in bones and joints. Asana Postures and sequences improve spinal strength, its function and flexibility. If done properly, asanas can be dosha-reducing. True union of principles and philosophy of Yoga and Ayurveda must be applied to Yoga practice. Proper asana must take into account the entire nervous system and spine-related issues, including nerves and compression, neck issues and sciatica; structural issues, scoliosis, kyphosis and lordosis. Use of poses should be directed towards proper posture, alignment, and should include asana positions that positively affect the three main spinal sections: lumbar, thoracic and cervical. Pranayama is an important healing tool of yoga practice. Various forms of breathing techniques can be applied therapeutically to heal the body and mind. Pranayama done in the right way can aid in balancing all the doshas, promote longevity, aid in rejuvenation and increase awareness. Pratyahara or ‘sensory withdrawal’ are techniques to balance the doshas and increase immunity (Ojas) through internalization of the mind and prana. It is all about rest, relaxation, inaction and non-doing. It involves returning to the source of healing and wholeness within ourselves. Dharana is concentration of the mind or making it one-pointed. A healthy mind is a present one. Increasing power of attention is an important principle for implementing an Ayurvedic life-style level of treatment. Concentration is developed in postures, breathing techniques, chanting mantras, visualizations and meditation. Mantra is the Yoga of sound (like AUM). They are like asanas for the mind. It is a very special form of sound therapy to heal the mind and balance the emotions. Mantras put the mind into a calm and relaxed state for meditation.

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Chakras are energy centers in our subtle body. Practical techniques of Hatha Yoga involve awakening the energy of the subtle body and mind called the Kundalini, the coiled energy or serpent force. Balancing the chakras is a key aspect of Yoga Therapy and the foundation of health for body, mind and spirit. On the psycho-spiritual level, the concentration and visualization of the spine should be emphasized for deeper balancing of the subtle body and Chakras. Nadis are tubular channels in the subtle body that interconnect with open pathways known as Srotas in the physical body. The key to health is in balancing the flow of pranic energy through the nadis to ensure paths are not blocked or deficient. Sattvic lifestyle practices are helpful to open the flow through the nadis. Dhyana is the art of stilling and calming of the body, mind and breath. The majority of the Yoga teachings are designed with the intention of practicing meditation. All the other Yoga tools defined are essentially preparations towards meditation.

STUDY QUESTIONS

1. What are the three main Gunas? 2. How does Rajas contribute to disease? 3. Explain what can occur to Agni in the three different dosha types 4. Which internal principles are developed through Yoga practice. 5. What does Yoga and Ayurveda together facilitate? 6. The Yoga of sound is?

YOGA PRACTICE ACCORDING TO PRAKRITI VATA DOMINANT TENDENCIES Vata dominant Yoga student could go easily out of balance. Attributes of Vata are dry, light, cold, rough, subtle, mobile. Practice will tend to be quick, light and agile with a focus on flexibility and a flowing dance of movement based on intuition and creativity that is always changing. Tendency is to use variety within the practices, choosing different poses and sequences each day and changing the time of day when practice is done. Asana practice will vary with pranayama, mudra and meditation. Vata dominant Yoga student might need some counterbalancing practices. Approach is not to remove these natural tendencies but to pacify the imbalances with grounding poses and structural balance with some consistency.

COMMON VATA IMBALANCES Light bone structure and mobility in the joints combined with rapid movements can lead to repetitive injuries, weakness and overuse of joints. Important element of Vata practice is mental focus, and this

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can be lost when Vata moves out of balance. Most common Vata imbalances are nervousness, tension, anxiety, difficulty to relax and constipation due to variable Agni.

REDUCING VATA IMBALANCES Vata types always do well with Asanas. It is important for them to keep their practice regular, both in time of practice and number of practices. Asanas should be performed for at least 30 minutes every two or three days. Vata responds well to grounding poses. Emphasis should be to promote warming, circulating and downward movement of energy (Apana Vayu). Standing poses should be held for about 3-5 breaths. Vata types should aim to release tension from the lower spinal region, including the hips, sacrum and lower lumbar spine. It is important for Vata types to warm up thoroughly and to maintain a consistent body temperature throughout the practice. Deep, fluid breathing should be practiced in postures to improve circulation, which is a common Vata issue. The most important rule for Vata in asana practice is to do whatever is necessary to maintain both a physical and mental sense of stability and a feeling of being secure and grounded in each pose. It is important to emphasize grounding and strengthening poses without exhaustion. Vata types should avoid overworking the muscles and creating nervous tension. Poses should focus on moving inhalation down into the abdomen and pelvis to massage and balance seat of Vata. The asanas for Vata should be practiced slowly, with emphasis on maintaining stability and stillness. Unless balancing, they should hold positions until there is a feeling of being well-settled in that position. At times, this may require lowering a knee down in a lunging warrior pose, or dropping the fingertips to the ground or a prop during a balancing pose. Floor postures are the best for Vata-predominant constitutions, especially seated forward-bend postures that compress the lower abdomen that bring heat to the body and calm the central nervous system and regulate the flow of prana along the spine. Longer relaxation (Savasana) should be taken to ground and relax the nervous system and mind. Doing restorative Yoga is particularly good when there is a need to soothe fear and anxiety. A slow, even breathing rhythm is the best way to keep Vata balanced ensuring good circulation of Prana. Meditation should be for 10-30 minutes including grounding, nurturing and warming imagery. Mantra meditation is extremely useful for harnessing an active mind – most balancing for Vata imbalance. Gentle back bends, twists and forward bends are extremely beneficial to assist with kindling the Agni and for proper digestion and elimination.

PITTA DOMINANT TENDENCIES Pitta dominant Yoga student will be drawn to intense and heating styles of practice such as Ashtanga, Vinyasa or Hot Yoga. Attributes of Pitta are oily, sharp, hot, light, spreading and liquid. Practice will tend to be competitive and there will be a tendency to judge and compare their practice with that of others.

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They have a tendency towards precision and perfectionism which will drive them to work hard and long on achieving and perfecting specific postures and practices. Pitta dominant Yoga students should work on reducing aggression and increasing refinement and surrender. Focus on subtle processes such as breathing and effortlessness in the poses can turn Pitta dominant students’ tremendous willpower towards qualities of non-doing, self-reflection and surrender.

COMMON PITTA IMBALANCES Pitta types may exaggerate their practice with “conquering” intense, contortionist poses and heating styles of meditation or pranayama. They tend to externalize and objectify Yoga practice. When out of balance, their external focus can exacerbate the imbalance. Most common imbalances in Pitta dominant students are excess heat, anger, impatience and perfectionism.

REDUCING PITTA IMBALANCES Pitta types should practice Yoga that is noncompetitive, cooling, nurturing, expansive and relaxing. Relaxation should be emphasized during each exhalation. Practicing in ways that are creative and with intuitive reflection should be encouraged rather than outer drive or competition. Following are suggested ways to achieve a cooling practice:

• Keeping eyes closed or practicing with soft gaze • Avoiding over heating especially in the head and too much sweating • Rooting the inhale at the navel center and slowing the breath

The asanas for Pitta should be practiced in moderation and with a surrendering intention. They should avoid pushing or bouncing in postures and should keep to the mantra that “less is better” to avoid always going to the edge, or maximum range of capacity and flexibility in each posture. Pitta-predominant constitutions have the greatest ability to practice Yoga and are usually the best athletes and asana teachers. Pitta types should aim to release the accumulation of heat in the mid-region of the spine and small intestine to emphasize cooling the blood and liver. In this instance, forward bends are cooling and spinal twists help to disperse built-up heat and tension from the mid torso from the stomach and lower part of the small intestine. Backbends or any spinal compressing posture should be done carefully as over-compression can damage the vertebral discs, especially the fifth lumbar vertebrae in the lower lumbar region. These vertebrae are most commonly aggravated by over-pressure from sitting in chairs and cars. Also, these are the first vertebrae to be compressed during backbends, so they get the most activity. Twisting positions are excellent, especially those done in lunging positions or performed kneeling to avoid overheating. The seated and lying twist are both very soothing for Pitta as well. Poses that are calming and sedating induce parasympathetic dominance and are helpful for Pitta imbalance.

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Cooling Pranayama practices are good for Pitta balancing: • Exhalation longer than inhalation. • Smooth rhythmic breath to ensure prana spreads the heat equally throughout the body. Brief

suspension of breath after exhalation to help concentrate the mind and stabilize the flame of Agni. Gentle and cooling pranayama, Shitali, Chandra Bhedana. Focusing on heart chakra to develop compassion and on the sixth and seventh chakras for insight and spiritual awareness

• Meditation is recommended to balance fire of Pitta with cooling quality. Use of cooling mudras, water imagery and loving-kindness meditation is transformative for deeply held anger, resentment or hatred.

KAPHA DOMINANT TENDENCIES Kapha dominant Yoga students might resist anything being done quickly. Attributes of Kapha are cold, heavy, slow, smooth/soft/mild, stable/static and cloudy. Kapha is comprised of water and earth and tends towards lethargy and accumulation. Practice will tend to be steady and they like holding poses longer and focus on the connection to the physical body and to the earth. Their practice can get stagnant with attachment to a particular sequence. Kapha dominant Yoga student might appreciate clear instruction and clear boundaries for their practice. Approach is not to remove these natural tendencies but to reduce the imbalances with encouragement and motivation.

COMMON KAPHA IMBALANCES Kapha types tend to have accumulation of fluid, fats and related toxins which manifest as congestion in the stomach and respiratory tract. They tend to get irregular in their practice and get attached to the same sequence that can aggravate their imbalance. Sluggishness, overweight, lack of enthusiasm and even depression are typical Kapha type imbalances. Kapha types are slower to move into imbalance and also slower to move back to balance.

REDUCING KAPHA IMBALANCES Kapha types have to be moved towards balance with energetic practice in a gradual step by step manner. Kapha types must be awakened at all levels and not just in relation to the physical body but also awakening their senses, breath, imagination, emotions and subtle spiritual realms related to fire, air and space. Chanting of mantras should be encouraged for clearing the mind. Kapha types need to have full motivation and stimulation through asana and pranayama practice. Yoga asanas should focus on bringing awareness to their senses. Active and warming asana practice that create sweating and sustained physical effort stimulate metabolism and circulation. They benefit from transitioning from posture to posture and should hold standing and balancing postures the longest. Of all types of asanas, those performed on the floor should be practiced the least as Kapha types are very comfortable on the earth and tend to get lazy and sluggish very quickly. When working with Kapha, aim to release excess Kapha in the upper spine by stimulating the lungs and improving respiratory function. Strong and quick respiration improves circulation and helps increase heat and promote sweat

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(svedhana), a key component to keeping Kapha in balance. Svedhana is one of the main actions in the therapeutic system of Panchakarma, which helps reduce excess Meda Dhatu (adipose tissue). Vinyasas such as Surya Namaskar (Sun Salutations) or other flow sequences that link movement with breath are excellent for Kapha because they really stimulate and strengthen the cardiovascular system and keep circulation flowing. In general, treat Kapha with floor postures that are held for short periods and then combined with intervals of pranayama for deeper purification of the tissues and Nadis (nerve channels). Standing postures can be held with more movement for new Yoga practitioners and experienced practitioners can hold each pose for a longer time to penetrate the subtle layers and generate heat within. Supported and/or modified Inverted poses for Kapha imbalance is recommended. Kapha types, due to their heaviness, may resist inversions and prefer the standing posture with feet on ground. However, once they have mastered the inverted poses, they might appreciate the lightness they feel in the upper respiratory systems and the stimulation to the central nervous system from the flow of prana to the brain. Pranayama for Kapha types should be smooth with rhythmic breath and gentle exhalation retention. Breathing practices like Kapalabhati increase fire and warmth and help to flush out toxins. Guided imagery using light and color and visualization with chakras are very helpful for Kapha types. Kapalabhati, Surya bhedana and Bhastrika are excellent for reducing excess Kapha. Meditation to promote elevation and warmth and kirtan for clearing emotional heaviness are good practices for Kapha types.

AYURVEDIC YOGA The principles of Ayurveda combined into Yoga are more than mere methods of trial and error or some system based on the view of one individual. They are a scientific system based on energetic balance. Ayurvedic Yoga is not limited to a particular style, or brand of fixed positions or sequences. It borrows from the many modalities, tools and techniques of the Yoga tradition as well as those devised by great Yogis over the ages. Ayurvedic Yoga is about understanding the use of postures and breathing practices and then applying them more specifically to an individual’s physical and mental needs. The rule of thumb is often “what we need the most, we resist the most.” For example, Vata-predominant constitutions are generally restless. They do best with floor positions and slow-moving sequences that gradually slow this tendency and bring them into stillness. Pitta generally are competitive and perfectionists. They do best when releasing attachments to the outcomes of practice, finding joy in the practice versus attainment. Kapha does not like to be challenged and prefer seated poses. This constitution does better when practice is stimulating; standing poses give heat and strength while inversions also help to gain lightness in the body. The first step in working with this original approach is education. One must have a basic understanding of why Yoga is practiced in a specific way. All Yoga must include a basic education that explains the purpose behind each posture and practice. The steps must be clear.

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The key to an Ayurvedic approach to Yoga for all types is mainly concerned with the intention behind the practice of postures and techniques. Less regard is placed on what is being practiced or prescribed. In general, everyone will benefit from a yoga practice that includes all types of postures, sequences and breathing techniques, etc. More importantly, it is how students approach the practice and for what purpose. In more chronic health conditions, Yoga should be prescribed specifically according to the person’s Vikriti (imbalance) in order to obtain the maximum health benefit and reduce any risk of further complications or injury.

STUDY QUESTIONS

1. Name several specific practices to reduce each dosha type. 2. In chronic health conditions Yoga should be done according to a person’s?

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THE BASICS OF ASANA AND DOSHAS There are various types of asanas that are used to strengthen the muscles, increase suppleness and length in the spine and improve overall tone to the body and dhatus (tissues). Asana postures have a balancing effect on the body and mind by introducing various angles and directions into the human body. These positions alter the flow of prana which directly affect the Five Vayus, central nervous and endocrine systems. Movement postures are heating, while still postures tend to be less heating particularly sitting poses. Standing poses can be heating if held longer or by the effort required to sustain them (e.g. Virabhadrasana II). In general, the asana practice should have a warm-up at the start, and a cooling effect overall at the end of the practice with Savasana in which our energy can be renewed. When practicing asana for spiritual reasons or using them for therapeutic benefit it is important to understand the basic principles of alignment of each posture to receive the greatest benefit and ensure safety in practice. Although alignment was not specifically detailed in classical Yoga, when combined with modern understanding of anatomy and orthopedics alignment can help reduce the risk of injury and provide better results in a shorter period of time. Over time a practitioner increases the level of efficiency through increased mental acuity and physical precision in the application of postures. It is important to note that alignment will vary from person to person depending on level of experience, age and dosha type.

Caution: Just like any other exercise, Yoga can be injurious if not done with proper awareness, alignment and guidance.

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SEQUENCES SURYA NAMASKAR (Sun Salutation) is considered the primary sequence of postures in the yoga tradition and has been the platform for a modern yoga class. It consists of twelve positions adapted according to the months of the year during the 365 days, the moon orbits the earth 12 times, hence the 12 months in the year and the salutation to the sun which brings light to the moon. This sequence is tridoshic and can benefit all types of people of all levels. Surya Namaskar brings balance to the sun and moon nadis (channels) especially when combined with Nadi Shodhana (alternate nostril breathing). This sequence is often best used as preparatory to other asanas.

STANDING Generally, standing postures heating as they apply effort and are weight bearing requiring strength in the larger muscles of the body. Standing postures would generally be considered having both legs active in the pose.

BALANCING These poses motivate the mind by creating the need to focus the attention and increase the function of the lungs and eventually the heart. This is the best way to create heat in the body. A balancing pose generally means that one leg is more active than the other.

SEATED Seated positions are a fundamental starting point for many postures like forward bends but also can be used as hip openers where Vata often stores. Seated postures are generally cooling as they are not weight bearing and require more surrender.

INVERTED Any time the torso is above the head the posture can be considered inverted. Inverted postures can be heating or cooling, shoulder stand is cooling, whereas hand-stand can be heating while headstand neutral.

FORWARD BENDS These postures are the most important for cooling the body and releasing tension from the mid abdomen where Pitta accumulates. Seated postures are generally cooling as they are not weight bearing and require more surrender. Forward bends in a sitting position are generally cooling and contracting; especially open-leg forward bends like Upavistha Konasana (calming Vata, cooling Pitta). Forward bends in a standing position has a cooling effect to the nervous system. However, the effort involved in bringing the head closer to the ground can have a heating effect to the body due to added pressure for beginners. Heating or cooling can vary depending on practice and effort level. (Uttanasana, Adho Mukha Svanasana).

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BACK BENDS Asanas that develop energy in the central abdomen region can be heating in back bends that open the abdomen. Weight bearing dynamic back bends are generally heating (kindling agni) from a standing position. A prone or proposition may be milder than a standing position. Strong backbends are likely to cause injury in Vata types. Compression of the spine increases heat and opens the chest and lungs where Kapha is predominant. Vata types can benefit by performing standing backbends.

TWISTING Twists are generally neutral or balancing, but can become heating with excess effort (Marichyasana on chair & floor). All types of twist are very effective at releasing accumulated pitta in the mid abdomen. Balancing twist should be practiced the least and for short periods as these substantially increase heat in the body.

SUPINE Supine poses are cooling as the position of lying on your back induces the passive response of rest in the human body. The head and heart are on the same directional plane without the effort of bearing weight or without mind having to make an action thereby maximum healing benefit of the nervous system results.

PRONE Prone poses are cooling when there is no weight bearing due to the position of the head and heart on the same directional plane. However in poses where weight is used to lift into back bending positions, these poses can be more dynamic and heating.

RESTORATIVE Restorative poses are poses in which the full benefit of the position is achieved through the support of props. The result is positions that may generate heat would be experienced from a cool and passive position without the effort of bearing weight to have maximum healing benefit of the nervous system.

STUDY QUESTIONS

1. Yoga can be injurious if not done with? 2. Why does alignment if yoga postures vary from person to person? 3. What effect do balancing poses offer? 4. Name a cooling inverted yoga pose. 5. When does a forward bending pose cause a heating effect? 6. Which dosha type is vulnerable to injury from back bends 7. Which type of yoga poses release accumulated pitta in the mid abdomen?

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BASICS OF PRANAYAMA AND THE DOSHAS The art of breathing was taught by the ancient yogis as a way to control the mind. Pranayama literally means “energy control” and in Yoga the breath is the body’s link to prana, the life force energy that sustains all living things. Prana is the fundamental life force that animates and sustains our physical being. Breath is a major source of prana and serves as a vehicle for regulating the flow of prana throughout the body. Control of the senses is vitally linked to prana and proper conscious breathing is one powerful way to control the senses and the mind. Pranayama is an important healing tool of yoga practice and the best link between Yoga and Ayurveda – done in the right way can aid in balancing all doshas, promote longevity, aid in rejuvenation and increase awareness. Pranayama is a great tool for helping to remove Ama through increased energy and circulation. Energy is carried through the body via 72,000 nadis or subtle channels through which prana flows. The three primary nadis are called Ida (left or lunar), Pingala (right or solar) and Sushumna (central).The specialized breathing techniques of the Yoga tradition are practical tools for finding and uprooting the causes of diseases. Langhana and Brahmana are two ways that Pranayama can be practiced. Langhana means to reduce, to slow down metabolism. This relaxes the nervous system, creates parasympathetic dominance, cools the body and tranquilizes the mind. Brahmana means to expand and to speed up metabolism. This stimulates the nervous system, creates sympathetic dominance, warms the body and activates the mind. Generally, pranayama techniques that invoke the parasympathetic nervous system are cooling to the human system, reducing heart rate and respiratory rate. Therefore, if an individual is more calm and open, they will be more relaxed and use less effort. The nervous system is thereby subdued. Often, in a relaxed state, the duration of the exhalation is increased, which also energetically contributes to the calming effect. However, it is possible to feel a physical warmth sensation from an exhalation even when it has a cooling parasympathetic effect. Inversely, it is possible to feel a physical coolness upon an inhalation which would otherwise be energizing to the human system. This brings forth the understanding that heating and cooling pranayama has less to do with the immediate physical sensation and more to do with the one’s ability to breathe effortlessly and without strain, without creating heat in the human system. The effect on the nervous system is the baseline for which heating and cooling will be measured within the sympathetic and parasympathetic responses.

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ASPECTS OF THE BREATH

1. PURAKA: INHALATION – having the qualities of energizing, awakening and enlivening.

2. RECHAKA: EXHALATION – having the qualities of surrender, releasing and letting go.

3. KUMBHAKA: RETENTION – having the function of absorption and expansion in the pranic channels when retention can be experienced in an unstrained fashion due to pranic pathways that are open and clear.

TYPES OF PRANAYAMA Hatha Yoga Pradipika mentions eight techniques of breathing, although there are many variations that have been created over the centuries by various lineages of masters, they essentially are forms of the original techniques. UJJAYI: This pranayama has an audible sound with the breath in the back of the throat. Ujjayi decreases Kapha, particularly in the throat and increases digestive fire. Works on the middle sinuses and throat, induces subtle states of mind CHANDRA BHEDANA: Left nostril breathing, increases Prana flowing through the Ida Nadi. Inhalation through left nostril and exhalation through the right. SURYA BHEDANA: Right nostril breathing, increases Prana flowing through the Pingala Nadi. Inhalation through right nostril and exhalation through the left. KAPALABHATI: Forceful exhalation. Procedure for cleansing the nasal passages in the head, each exhalation stimulates the center of the abdomen and activates the prana, improves digestion and increases Agni. Vata should perform slowly, smoothly and rhythmically. Pitta should avoid or perform slowly with prolonged exhalation. Especially helpful for Kapha. BHASTRIKA: Bellows breathing, emphasis on inhalation and exhalation. It is more heating than Kapalabhati and eliminates Tamas or lethargy and Kapha from head and chest. This pranayama is cleansing for the entire lungs and exercises all the muscles of the breathing process. Can aggravate Pitta and space out Vata; done properly it can be good for all three doshas.

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SHITALI: Inhalation through mouth and exhalation through the nostrils. Tongue is held like the beak of a crow and air is inhaled like sucking water. Cooling pranayama mainly for Pitta types. SITKARI: Cooling pranayama similar to Shitali. Tip of the tongue is pressed to the root of the upper palette and air is drawn in. Clears the heat from the head and cools the emotions. NADI SHODHANA: Alternate nostril breathing for all balancing all three doshas. Balances the energies in the Ida and Pingala nadis .Balances the flow of blood to the brain and clears the upper nasal passages and sinuses. Balances the sympathetic and parasympathetic nervous system. BRAHMARI: Humming sound of the bee on exhalation. Harmonizes the mind and removes distractions; calms the busy mind. Soothes the nervous system and enhances the voice. The two most important of the pranayama techniques are Nadi Shodhana and Bhastrika. The former balances and purifies the solar and lunar energies of the body and the latter awakens the Shakti (inner powers) of the body and also has a physically therapeutic effect on the nervous and circulatory system. Alternate nostril breathing is considered as a primary exercise because of its ability to balance flow between the solar (Pingala) and lunar (Ida) channels (nadis). On the physical level alternate nostril equalizes blood pressure and flow throughout the body allowing for a safer and more effective use of the asanas and other tools of yoga. To practice pranayama, the student may be in a seated, cross-legged position, in a chair if necessary or in a kneeling position (Vajrasana) with the spine straight, the chest slightly lifted and the shoulders are gently pulled back, the chin is parallel to the floor.

PRANAYAMA FOR MANAGING THE DOSHIC IMBALANCES All pranayama practices are beneficial for all dosha types. Pranayama is calming and soothing for the nervous system. Channels are cleansed and the mind is brought closer to meditation. This is good for all doshas in that the mind is made more still. It is important to treat each imbalance with appropriate pranayama practice to bring doshic balance. Focus should be on treating the doshic imbalance or vikruti with consideration of the prakruti, not merely the prakruti alone. Any aspect of therapeutic yoga should include pranayama to properly treat doshic imbalances. Pranayama becomes not only essential for physical types of imbalances but is vital for disorders related to the mental and emotional bodies.

MANAGING KAPHA VIKRUTI Pranayama practice is a stimulating tool and it helps in reducing the accumulated Kapha in respiratory system. It increases the air and space elements which counteracts the excess earth and water with the drying action on the sites where Kapha accumulates in the lungs, chest and stomach.

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MANAGING VATA VIKRUTI Control of Prana controls Vata, soothing Vata in both body and mind. When Prana is stabilized, mind is stabilized. Pranayama such as Kalabalapti, practiced in the morning can increase Apana Vayu for Vata and aid in the cleansing and elimination of the bowel.

MANAGING PITTA VIKRUTI Pranayama is important for enkindling subtler aspects of Agni including the fire of the mind. Cooling forms of Pranayama can reduce Pitta. The two above mentioned techniques, Nadi Shodhana and Bhastrika, are tridoshic and can be used for Vata-related issues connected to the nervous system and the joints, for Pitta-related issues connected to the digestive system and for removing excess Kapha from its sites in the stomach and lungs through improved respiration and digestive strength. Pranayama is an integral part of asana and meditation practice. Cooling pranayamas for Pitta, calming for Vata and stimulating for Kapha should be practiced. It is imperative to note that Pranayama takes time to see the results and must be practiced consistently in order to gain the effects for long term. In summary Ayurvedic yoga is a unique system that can bring substantial healing in a simple and natural way. Ayurveda teaches us a way of life and Yoga gives us the practical tools for reaching the highest level of healing the body, mind and spirit.

YOGA AND VATA SUBDOSHAS: THE FIVE VAYUS

1. Prana Vayu (Air) – Main seat is the heart and the brain where we take in. It is a vital force that brings us intelligence and cosmic awareness. Governs respiration and gives life to cells as well as the intake of all things into the body. Centered around the head, heart and lungs is critical for inhalation, eating food or swallowing, sensory perception – assimilation. Right diet, pranayama, sensory therapies and meditation, postures that strengthen the head and spine, Ujjai, Alternate nostril breathing.

2. Samana Vayu (Fire) – Main seat is in the navel where we are centered, hold our equilibrium and is the site of digestion through the small intestine. It is the movement that seeks equilibrium. It is centered in the abdomen; associated with digestion and maintaining the balanced functioning of the abdominal organs; it is the balance point between prana and apana; digestion, metabolism, homeostasis (Kapalabhati, Bhastrika). Sitting poses, exercises that promote balance and stillness, concentration of energy in the navel (spinal twists).

3. Vyana Vayu (Water) – Main seat is in the heart and limbs. It allows us to expand our energy

through respiration, circulation and movement of the arms. It is a vehicle of circulation and pervades the entire body and is especially active in the limbs; associated with the nervous

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system; distributes energy derived from food and breath to arteries and veins; movement and circulation of nutrients.

4. Apana Vayu (Earth) – Lower abdomen (where we are grounded and have elimination through

the urinary and excretory systems, but also governs reproduction and immunity) is centered in the lower half of the body; associated with exhalation, elimination and the reproductive system; responsible for downward movement experienced during exhalation; immunity, elimination; opening of the hips like Baddha Konasana (Bound-angled pose), Adho Mukha Svanasana (Downward Facing Dog pose) are beneficial.

5. Udana Vayu (Ether) – Throat (upholds the head and body and is the site of speech). Udana is

the upward movement of pranic energy. It brings expression to the will, gives us the capacity for effort and creativity, motivates growth and governs speech and memory, exhalation, growth or energy derivation. Mantra, chanting, upward directed poses, postures that strengthen the neck (Tadasana, Vajrasana, Setu Bandhasana, warrior I with arms overhead).

YOGA AND PITTA SUBDOSHAS Sadhaka Pita: Main site is the brain. Yogic aspirant is also called a Sadhaka. Practicing mild inversions like Viparita Karani, savasana with legs on chair are safe practices. Alochaka Pitta: Found in the eyes. Practicing postures with downward gaze is helpful. Yogic practices like trataka or candle gazing can be integrated into the practice. Pachaka Pitta: Yoga postures and pranayama that bring awareness and pranic circulation to the digestive organs are helpful. Jathara Parivarthanasana (abdominal twist) to release the tension is a good practice. Ranjaka Pitta – root of Rakta Vahasrotas, present in Liver, spleen and stomach. This can be developed through spinal twists and Pranayama which purifies the blood. Bhrajaka Pitta – associated with skin. Can be developed through expansive Pranayama which increases peripheral circulation through Vyana Vayu.

YOGA AND KAPHA SUBDOSHAS Tarpaka Kapha – Located in the brain and spinal cord, cerebra spinal fluid. Savasana and yoga of devotion are good practices. Bodhaka Kapha – Present in oral cavity and throat, saliva. Simhasana or Lion pose is a good posture to balance Bodhaka Kapha.

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Kledaka Kapha – Present in stomach and small intestine, mucus secretions. Poses and pranayama practices that bring focus to the stomach area can help balance Kledaka Kapha. Sleshaka Kapha – Present in all bodily joints, synovial fluid. Asanas that bring awareness to joints should be integrated into the practice. Avalambaka Kapha – Found in chest, pleural and interstitial fluid. All yoga practices to reduce stress with conscious awareness are beneficial.

STUDY QUESTIONS

1. Describe Langhana and Brahmana. 2. How many breathing techniques are mentioned in the Hatha Yoga Pradipika? 3. Kapalabhati is more heating than Bhastika, yes or no? 4. What are two cooling pranayamas beneficial for Pitta types? 5. Which pranayama practice gives the following benefits: Harmonizes the mind and removes

distractions; calms the busy mind. Soothes the nervous system and enhances the voice? 6. Explain the purpose of Nadi Shodhana and Bhastrika. 7. Explain what posture a person should assume to practice pranayama. 8. Explain why it is important to choose the proper pranayama for balancing the vikriti. 9. What is the importance of practicing Kapalabhati in the morning? 10. Name the Five Vayus and their main seat 11. Name a pranayama practices that is beneficial for each dosha type. 12. Spinal twists are beneficial to which Pitta sub dosha? 13. Simhasana is good for which Kapha subdosha?

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BANDHAS AND DOSHAS Sanskrit word Bandha means to ‘hold’, ‘tighten’ or ‘lock’. Applying the bandhas affects the prana in the body by aiming to lock the prana in particular areas, redirecting the flow into the main Sushumna nadi. Bandhas may be practiced individually or incorporated with mudra (hand gestures) and pranayama (breathing) practices. They are an adjunct to higher yoga practices. Following are three main Bandhas and general guidelines for their application and use:

1. MOOLA BANDHA - ROOT LOCK Lifting of the perineum • This practice stimulates the pelvic nerves and tones the uro-genital and excretory systems. • Vata: connection to the earth, pelvic stability and grounding are helpful for Vata imbalance. • Pitta: practicing with less intensity is key to not overheat. In fact, Pitta should avoid

overdoing and over forcing. • Kapha: beneficial for Kapha to create movement in the lower body.

2. UDDIYANA BANDHA - ABDOMINAL LOCK Lifting and drawing in and upward of the abdominal wall • This practice is beneficial for abdominal and stomach ailments including constipation and

indigestion. The digestive fire is stimulated and the abdominal organs are massaged and toned.

• Vata: Massages, warms and provides support for the seat of Vata in the intestines. • Pitta: Pitta should avoid overdoing and over forcing to avoid overheating. • Kapha: Kapha should contract and release rather than holding consistently.

3. JALANDARA BANDHA - THROAT LOCK Drawing the sternum up to the chin while bowing the head • This practice produces mental relaxation and relieves stress, anxiety and anger. The

compression in the throat area helps to balance thyroid function and regulate metabolism. • Vata: Vata should avoid overdoing or forcing, making sure the neck muscles are not overly

contracted to avoid increasing energy and tension in the neck and head. • Pitta: Helpful for Pitta when done smoothly and calmly as it draws awareness inward.

Emphasize feeling relaxed in throat and focusing on subtle sensations.

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• Kapha: Kapha should focus on space inside the throat and apply this breath during the exhale.

Bandhas are advanced techniques that should be attempted only under the guidance of an experienced teacher.

STUDY QUESTIONS

1. Name the three bhandas. 2. How does Jalandara Bhanda affect Vata dosha? 3. How should you caution Pitta types about Uddiyana Bandha? 4. Because bhandas are advanced techniques, they should be done how?

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MUDRAS FOR HEALING Mudras are hand positions or body positions which allow us to attune to specific subtle energy frequencies within our being. Mudra is a spiritual or symbolic gesture which helps to manipulate prana or energies in our physical body (Annamaya kosha), mental body (Manomaya kosha) and pranic body (Pranamaya kosha). Mudra can also be translated as “a seal.” Mudras can be integrated with asana, pranayama and meditation practices as a healing tool, as a therapeutic modality. Mudras are believed to help to complete the energy circuit inside us and allow our life force to stay within the body, instead of escaping through the tips of our fingers during meditation and yoga exercises. Aside from the more commonly understood hand and finger mudras, there are also whole yoga body mudras such as Yoga Mudrasana and Maha Mudra depicted in the Yoga Hatha Pradipika. The five elemental energies move within our body via nadis which have termination points in our fingers. The fingers are also connection points to the qualities of pancha mahabhutas. Variations exist in different systems of study. A practitioner can adopt different mudra systems as needed in their practice and study of their effects. A commonly used representation of the fingers used in mudras is thumb=fire, index=air, middle=space, ring=earth, little=water. Another representation in pranic healing used to run prana sequences through the hand nadis while working with healing patterns, uses thumb=ether, index=air, middle=fire, ring=water, little=earth. From a Joyotish tradition, gem therapy uses various elemental and planetary associated gemstones to be worn on specific fingers such as the index finger wearing yellow sapphire to strengthen the ether element represented by the planet Jupiter. Other schools of thought are used to connect fingers to various vayus such as Samana Vayu in relationship to the ring finger. For the purposes of this chapter, we are adopting the common representation used in most mudras as well as the variations used in pranic healing in advanced Yoga Therapy studies.

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MUDRAS AND THE FIVE ELEMENTS

1. PRITHVI – EARTH MUDRA: This mudra gives a feeling of grounding and rooting to the earth with downward moving force centered in the lower body (apana vayu).

Join the tips of the ring and thumb fingers together, extend the other fingers. Experience the earth element in the musculoskeletal system of the body with apana vayu on exhalation. This mudra helps to find trust and security and helps to reduce stress. It helps to balance the mooladhara (first) chakra.

2. JALA – WATER MUDRA: This mudra helps balance the water element in the body.

Join the tips of the little finger and thumb, extend the other fingers, keeping them together. Experience the energizing feeling of liquid fullness centered in the abdomen. This mudra is good for the liquid systems of the body and helps balance the Swadhisthana (second) chakra.

3. AGNI – FIRE OR SURYA MUDRA: This mudra helps balance the fire element in the body.

Fold the ring finger towards the palm, fold the thumb on the ring finger, the other fingers to stay together and extended. This mudra increases heat in the body, helps with indigestion. Experience the radiant warmth centered in the solar plexus. May be overheating for Pitta. Helps balance the Manipura (third) chakra.

4. VAYU – AIR MUDRA: This mudra helps to regulate air element in the body and balances the flow of prana in the subtle channels.

Fold the tip of the index finger to the base of the thumb, keep the thumb on the index finger while extending the other fingers, keeping them together. Experience prana vayu in the lungs, throat and head. Helps balance the Anahata (fourth) chakra bringing in the feeling of love and compassion.

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5. AKASHA – SPACE OR SHUNYA MUDRA: This mudra gives the sense of openness and spaciousness.

Join the tips of the middle finger and thumb, extend the other fingers. This mudra activates and energizes the Vishuddha or throat (fifth) chakra. Udana vayu is activated.

MUDRAS FOR PRAYER, PRANAYAMA AND MEDITATION Prayer mudras are used for spiritual opening and awakening. These mudras are typically used in invocations with an intention to align us with unity as a whole. Meditation mudras are used as techniques for removing distractions or quiet the noise and focus our energies to draw ourselves within.

1. ANJALI MUDRA: Anjali in Sanskrit means greetings, invocation, integration and union. This mudra invokes the spirit within ourselves and those we meet. It is a common gesture of greeting and respect used in many social and religious contexts. In yoga practice it is also used as a gesture of surrender to the divine within and to remember our oneness with others.

Bring palms together in front of the heart leaving a small space between the palms. Breath focus is brought to the throat and heart. This mudra has a calming, soothing and balancing (Prana and Apana Vayus) effect. Good for all five elements and all three doshas.

2. PADMA MUDRA: Padma means lotus flower and the mudra represents purity and detachment. This mudra helps balance the material and spiritual aspects of our lives by bringing integration of our daily life and spiritual practice.

Begin with Anjali mudra and open the fingers keeping thumb and little fingers and base of the palm together. This mudra helps to draw the heart energy into higher chakras. Good for all three doshas and Prana, Udana and Vyana Vayus. Breath focus is in the heart and throat, feeling the expansion and relaxation in the chest area during pranayama practice.

3. GARUDA MUDRA: Garuda is a being with the head of an eagle known as the King of Birds. This mudra creates a sense of flying, freedom and unlimited boundaries. It balances the sides of the body, pairs of organs and opens the back of the heart.

Cross arms in front with palms facing the heart, hook thumbs to create wings. Breath focus is on the back of the heart, lungs and throat. Good for all three doshas, Prana, Udana and Vyanu Vayus.

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4. JNANA MUDRA: Mudra of wisdom stimulates the flow of prana throughout the body and brings concentration to the mind. A mudra generally used in meditation to connect and center the mind.

Join the thumb and index finger forming a circle with other fingers extended, resting on the thighs or in the lap. Breath focus is in Ajna chakra in front of the brain, balancing Prana Vayu and Apana Vayu.

5. MANDALA MUDRA: A mandala is a circle of wholeness. This mudra invo9kes a state of mental absorption and the experience of the Self as wholeness. It is used for balancing, clarity and Union.

Rest cupped left hand on the top of right, join thumb tips. Breath should be full 3-part. Good for all three doshas, balances Prana and Apana.

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STUDY QUESTIONS

1. What is the purpose of mudras? 2. What do mudras activate to direct the flow of energy? 3. Describe Padma Mudra 4. What is the main tool of classical yoga? 5. How do asanas done with mantra affect the body? 6. How do bija mantras affect the body?

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MANTRA: YOGA OF SOUND Mantra is a main tool of classical Yoga. Generally Yoga practice always begins with mantra, which creates the orientation of mind necessary for yoga practice. Use of mantra is considered central practice for promoting Sattva Guna and a tool for healing, energizing or developing the mind. Through repetition they take on additional power moving through to our physical, mental and spiritual dimensions. As asana controls the body, pranayama controls the breath, so mantra controls the mind – they are like asanas for the mind. Asanas done with mantra can bring its power into the bones, muscles, joints and nerves. Each mantra like each asana has its energetic pattern, form and means of adaptation. Using mantra along with pranayama energizes the connection to the mind. Mantras put the mind into a calm relaxed state for meditation; repeating the mantra AUM has a calming and uplifting effect. Mantra assists meditation by changing the vibratory pattern of the subconscious mind, by bringing the mind to a sattvic level. Full pronunciation of AUM chanted moving sound vibration from the abdominal region on the A-sound, to the heart on the U-sound, up to the head using the M-sound takes the throat, tongue, mouth and palate through all of the movements which are possible; in livening those neurological connections to the brain to create a healing effect. Using mantras along with breath increases their energy and takes them to a deeper level of the mind into the subconscious. Mantra is also the foundation for the practice of meditation where the mind becomes silent, concentrated and reflective. Through the mantra one can redirect the energy of the mind inward to access silence and clarity. Mantra functions like the practice of pratyahara withdrawing the mind so that meditation can proceed without distraction.

MANTRA AND AYURVEDA Mantra therapy is one of Ayurveda’s main psychological therapies to calm the mind and emotions. Bija mantras and Shakti mantras are mainly used in therapy. Bija mantras are known as the “seed mantras.” These are pure, simple sounds that resonate within the body at particular frequencies and points of the body. The chakras along the length of the spinal cord are each said to resonate to a particular bija mantra. Bija mantras like LAM and VAM are used to balance the elements in chakra centers and to balance the doshas.

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Shakti mantras are mantras of power and grace. Shakti mantras may consist of single syllables or several letters like Shreem or Hreem. Shakti mantras possess an energetic quality that can be used to enhance one’s personal mantra, to increase prana, concentration, or whatever other qualities we wish to improve or develop in ourselves. Shakti mantras like Hreem for the heart and Shreem for love and calming of the mind have wide applications in Ayurveda. Prana mantras like So Ham Ham Sa (Ajapa Mantra, “I am that, that I am”) are used to balance the solar and lunar energies. Full benefits of meditation may be realized by repeating this mantra with feeling to attain Sattva Guna and reach the goal of Self-realization.

STUDY QUESTIONS

1. Name the bija mantra and related dosha of each of the chakras. 2. Name two Yoga poses that balance each of the chakras. 3. Which mudra is used for Vishuddha chakra? 4. Which mudra is used for Sahasrara chakra?

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CHAKRAS Ayurvedic tradition recognizes seven main chakras, which are junctions between consciousness (mind) and matter (body) and which link the various aspects of what makes us human: our physical, energetic, emotional, mental, social, and spiritual selves. Chakras are centers of energy or vital force (prana) within the body, which receive energy from the universe, store it, transform and distribute it to specific parts of the body-mind through a network of subtle psychic channels called nadis. The study of the chakras is an experiential journey involving every aspect of our self; sensed with intuition and insight. Key practices of Hatha Yoga including asana, pranayama and mudra, have the purification and balancing of the chakras as their central theme. Each of the chakra energies also has a specific theme or core intention. At the energy level, each of the chakras relates to a particular point in the spine. Each chakra relates to one of the endocrine glands as well as a major nerve plexus.

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MULADHARA CHAKRA (ROOT) Physical survival, security, four (4) petals

Bija mantra: LAM, Related Dosha: Vata

Balanced Imbalanced

Physical Health

Emotional Balance

Comfortable In The Body

Feels Safe/Secure

Stability

Solidity

Right Livelihood

Prosperity

Able to Be Still

Present

Obesity

Frequent illness

Hemorrhoids

Frequent fears and anxiety

Constipation

Forgetfulness

Sciatica

Inability to be still

Eating disorders

Bone disorders

Knee troubles

Hoarding

Resist Change

Greed

YOGA THERAPY PRACTICES TO BALANCE MULADHARA CHAKRA Asana from Beginner Basics Poses

• Sukhasana Happy Easy Pose: Energetically root down through the “sits bones” and engage Lock and Lift technique to awaken awareness and energize the root chakra.

• Tadasana Mountain Pose: Rooting down through the four corners of the feet, and attuning to

the strength in the legs like the base of the mountain, use Lock and Lift technique as well as Frame the Back Body to bring awareness to Muladhara chakra as well as support ascending energy up the spine through the support of the mid-spine).

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• Uttanasana Standing Forward Bend: Feeling the strength of the legs rooting down, as you engage Open the Root Door, and Lock and Lift to concentrate your awareness at the Muladhara chakra.

• Malasana Garland Pose: Squat with Open legs, engage and release Lock and Lift several times

with the breath, feeling deeply connected through the root in this deep open leg squat. • Utkatasana Chair Pose: Engage Lock and Lift to activate the root as you exhale deeper and

deeper into chair pose. As the legs and pelvis anchor downward the spine rises up.

• Dandasana Staff Pose: The sits bones are anchored to the earth as the perineum is energetically connected to the floor. Engage Lock and Lift, and bring awareness to the legs encouraging the thighs to drop down into the floor.

• Janu Sirsasana Head to Knee Pose: In A the heel is pressing close into the groins bringing

awareness to the root chakra, In B the heel is pressing into the perineum activating and assisting with the awakening of the root.

Pranayama: Ujjayi or Balanced Diaphragmatic Breathing – Used to create a stabilizing effect and bring awareness to a feeling of grounded. Mudra: Agochari Mudra – Tip of the Nose Gazing. Due to Muladhara chakra’s connection to the sense of smell, this practice directly engages the energetic awareness of Muladhara. Begin with only short periods of time, and build up to 5 minutes. Prithvi-Earth Mudra Stimulates Apana Vayu which assists in awakening Muladhara chakra.

Mantra: Repeat the Bija mantra: LAM, or Ganesha mantra.

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SWADHISTHANA CHAKRA (PELVIC) Creativity, intimacy, six (6) petals

Bija mantra: VAM, Related Dosha: Vata/Pitta

Balanced Imbalanced

Ease In the hips and Low Back

Fluidity

Urinary Health

Grace

Reproductive Health

Creativity

Embraces Intimacy

Sensual and Sexual Satisfaction

Healthy Identity

Emotional Balance

Tight or Painful Hips

Stifled Creativity

Low Back Problems

Emotional Problems

Urinary Tract Problems

Envy, Jealousy

Reproductive Problems

Sexual Difficulties

Fear of Intimacy

Sexual Guilt

YOGA THERAPY PRACTICES TO BALANCE SWADHISTHANA CHAKRA Asana from Beginner Basics Poses

• Tadasana Mountain: Tune into the root through the Lock and Lift technique and visualize energy rising up to Swadhisthana.

• Utthita Trikonasana - Triangle Hip opening to activate 2nd chakra, strengthens legs Use O’ASIS

technique to activate external rotation in the hip joint.

• Virabhadrasana II Warrior II - Hip opening to activate 2nd chakra, strengthens legs.

• Janu Sirsasana Head to Knee - Hip opening and awareness of perineum. Use Open the Root Door technique to bring awareness to the inner groins moving in and back.

• BaddaKonasana Bound Angle - Hip opening strengthens legs, brings awareness to the pelvis

Using Open the Root Door to assist in the broadening of the buttock bones which brings awareness to the pelvic bowl.

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• Bhujangasana Cobra - Places pubic bone directly onto the earth using the Pelvic Anchor Technique to bring awareness to swadhisthana chakra. Also creates greater flexibility of pelvis, hips, and low back as Coiling the Spine Technique is engaged.

Additional Asanas Supportive of Swadhisthana Chakra

• Upavishta Konasana Seated Wide leg forward bend: Hip opening posture using Open the Root Door to again bring awareness to the bowl of the pelvis.

• Prasaritta Padottanasana Wide Stance Forward Bend: Hip opening to activate 2nd chakra Use Open the Root Door technique to bring awareness to the bowl of the pelvis.

• Virasana Hero Pose - with Lock and Lift Technique (Mulabandha) perineum hovers over the

earth, creates opening of quadriceps muscles.

• Supta Virasana Reclined Hero: Hip opening, engage the Pelvic Anchor Technique to allow for support to the low back while opening of quadriceps muscles, perineum hovers.

Pranayama Nadi Shodhana: Creates calming and balancing effect to nourish this potentially stormy energy center. Activates awareness of the initiation of Ida and Pingala Nadis. Mudra Jala Mudra: Assists in creating balance in the water element predominant in Swadhisthana chaka . Mantra: Repeat Bija mantra: VAM.

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MANIPURA CHAKRA (SOLAR PLEXUS) Social survival, self-esteem, personal power, Ten (10) petals

Bija mantra: RAM, Related Dosha: Pitta

Balanced Imbalanced

Great Energy

Improved intuition

Boundless Endurance

Manifests creative ideas

Regulation of Weight

Dynamic personality

Endures Extreme temps

Poor Digestion

Lack of Endurance

Mid and Low Back Pain

Inability to materially manifest

Poor Weight Regulation

Trouble regulating temperature

Fatigue

THERAPY PRACTICES TO BALANCE MANIPURA CHAKRA Asana from Beginner Basics Poses

• High Plank: Uses core abdominal muscles with the use of the corseting technique to activate solar plexus.

• Urdva Muka Svanasana Upward Facing Dog Poses: Fosters suppleness in back by activating the

pelvic anchor technique and allowing a stretching abdominal muscles.

• Ado Muka Svanasana Downward Facing Dog: Navel to spine for core strength and Framing the Back Body are used to create a strong and ascending spine.

• Tadasana Mountain Poses: Root down through legs and pelvis and engage Lock and Lift while

visualizing earth energy rising up to feed Manipura chakra.

• Virabhadrasana I Warrior I Poses: Draws from the strength of the core to remain strong and stable Engage Frame the Back Body technique and Corseting techniques to draw inward through the torso and focus attention into the Manipura chakra.

• Marichiasana III Spinal twist Pose: Tones abdominals and digestive organs. Use Frame the Back

Body to assist the ascending of the axial spine through the twist.

Additional Asanas supportive of Manipura Chakra

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• Cat/Cow: to create strength and length to both abdominal muscles groups and back muscle

groups.

• Virabhadrasana III Warrior III Pose: Deep core abdominal strengthening through using the Frame the Back Body technique.

• Navasana Boat Pose: Abdominal core strengthening using frame the back body Use Lock and Lift

as well as Frame the Back Body to support and then extend the spine while engaging the abdominal core.

• Danurasana Bow Pose: Deeply energizing to Manipura with abdominals pressing the floor Uses

Pelvic Anchor Technique to stabilize the low back while strongly activating the abdominal muscles.

Pranayama: Bhastrika and Kapalabhati: Through the contraction of the abdominal muscles and use of the diaphragm in these pranayama practices Manipura chakra is stimulated. Mudra: Agni Mudra-Fire or Surya Mudra: Assists in balancing the fire element in the body predominant in Manipura chakra. Mantra: Repeat Bija Mantra: RAM.

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ANAHATA CHAKRA (HEART) Altruism, love, compassion, twelve (12) petals

Bija mantra: YAM, Related Dosha: Pitta/Kapha

Balanced Imbalanced

Cardio Vascular Health

Compassionate

Breathes Deeply

Balanced

Healing Abilities

Free expression

Cardio Vascular Problems

Selfish

Respiratory Problems

Restlessness

Emotional Instability

Unhealthy attachments

THERAPY PRACTICES TO BALANCE ANAHATA CHAKRA Asana from Beginner Basics Poses

• Sukhasana Happy Easy Pose: Use Lock and Lift to encourage an ascending quality to the prana within the central nadis. Also use Frame the Back Body to to create space in the upper torso and feel a quality of blossoming in the heart center.

• Tadasana Mountain Pose: Awareness of balancing point in the heart Engaged Frame the Back

Body leads to and open chest and spacious feeling in the heart center.

• Utthita Trikonasana Triangle Pose: Frame the back body is used to support the lift of the sternum reaching the arms out to the earth and the heavens to feel this connection through the heart.

• Vrksasana Tree Pose: Balance between earth and heaven as well as feminine and masculine is

experienced through this beautiful standing balancing pose. Lock and Lift as well as Frame the Back Body are engaged to support ascending energy and opening of the heart.

Additional Asanas Supportive of Anahata Chakra

• Cat/Cow: Pumping action through main nadis channels up toward Anahata.

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• Urdva Hastasana Standing backward arc: Pelvic Anchor Technique is required to stabilize low back, and with arms raised overhead and frame the back body technique engaged the open heart soars upward toward the sky.

• Dandasana Staff Pose: Engage Open the Root Door, Lock and Lift as well as Frame the Back Body while and direct the shakti upward from root to heart. With the Neck Lock engaged the energy is concentrated in the heart.

• Ustrasana Camel Pose: Chest opening and back bending pose uses Pelvic Anchor Technique,

Frame the Back Body and Coiling the Spine Techniques to support the contraction of the back body muscles safely and open up the front of the spine and chest.

Pranayama: Bhramari is used to align with the Shabda or Nadam which is the origin of sound vibration that comes from the union of the Divine forces of creation. These forces are in a state of balance in a well awakened Anahata chakra. Mudras

• Anjali Mudra: This mudra directs the mind toward Anahata and affirms the nature of balance between the inner masculine and feminine in Divine union in perfect balance with one-another in the heart.

• Vayu Mudra: Assists in regulating the air element and balance the flow of prana in the subtle channels in the body.

Mantra: Repeat Bija Manta: YAM

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VISHUDDHA CHAKRA (THROAT) Purification, communication, creative expression, sixteen (16) petals

Bija mantra: HAM, Related Dosha: Kapha/Vata

Balanced Imbalanced

Able to Manifest your Creative Ideas

Well developed intuition

Healthy Neck, Throat, Ears

Truthfulness

Strong Discernment

Aware of Divine/Soul’s will

Aware of Soul’s Purpose

Cervical Spine Problems

Unhealthy decisions

Throat Disorders

Pursuing Ego desires

Thyroid and Parathyroid Imbalances

Dishonest

Hearing Problems

THERAPY PRACTICES TO BALANCE VISHUDDHA CHAKRA Asana From Beginner Basics Poses

• Sukhasana Happy Easy Pose: Neck rolls are done to bring suppleness to the cervical spine and awaken the throat center. Use Frame the Back Body Technique to provide stability through the shoulders and upper torso while completing the neck rolls.

• Utthita Trikonasana Triangle Pose: Focus on revolution of cervical spine to gaze at upper thumb.

• Virabhadrasana II Warrior II Pose: Turning the head to focus on drishti.

• Marichiasana III Spinal twist: Revolution of the spine moves all the way up into the cervical

spine of the neck bringing energy and awareness to Vishuddha chakra and the glands of the neck region.

Additional Asanas Supportive of Vishuddha Chakra

• Utthita Parsvakonasana Extended Side Angle Stretch: extension of cervical spine to take drishti under the arm to the ceiling or palm of the hand.

• Sarvangasana Shoulder Stand: inversion with pooling of nectar at throat center.

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• Matsyasana Fish Pose: Opens channel between heart and throat centers uses Pelvic Anchor Technique to support the lower back and Frame the Back Body and Corseting Techniques to lift the chest upward toward the sky.

Pranayama: Simhasana (Lion’s Roar), used to release tension in the throat and open up Vishuddha Chakra. Mudra: Akasha mudra Assists in activating and energizing Vishuddha Chakra. Mantra: Repeat Bija Mantra, HAM.

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AJNA CHAKRA (THIRD EYE) Spiritual Vision, integration with higher self, two (2) or ninety-two (92) petals

Bija mantra: AUM, Related Dosha: Vata/Pitta/Kapha

Balanced Imbalanced

Strong Visual and Hearing Acuity

Clear vision

Truthfulness

Keen intuition

Forgiveness

Confident

Spiritual Awareness

Trusts instincts

Headaches

Poor decision making

Sinus Congestion/Infections

Fearful

Poor Vision

Worrisome

Sleep Irregularities

THERAPY PRACTICES TO BALANCE AJNA CHAKRA Asana From Beginner Basics Poses

• Sukhasana Happy Easy Pose: Engage lock and lift, as well as frame the back body techniques to support extension of the spine and the encouragement of ascending energy upward through the central nadis toward Ajna. Turn the inner gaze up toward the brow center, and chant AUM.

• Utthita Garbasana Child’s Pose: Place brow center to the earth, which cultivates Pratyahara,

inward focus and attention to Ajna.

• Tadasana Mountain Pose: Practice Drishti turning the gaze slightly upward as if to look out through the brow center. Remain in stillness, with passive, objective observation.

• Vrksasana Tree Pose: Holding single pointed concentration to balance and stimulate Ajna.

Additional Asanas Supportive of Ajna Chakra

• Eka Pada Rajakapotasana Pigeon: Reclined with forehead on the floor or block to again which cultivates Pratyahara and attention to Ajna.

• Sarvangasana Shoulder Stand: Concentrate on moving prana toward the head.

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• Matsyasana Fish Pose: Open the channel between heart, throat, and Ajna.

• Sirsasana Head Stand: Or Prep for Head Stand. Draw awareness into the center of the brain.

Pranayama: Nadi Shodhana (Alternate Nostril Breathing) Concentration upon Ajna Chakra while performing Nadi Shodhana brings illumination to this potent spiritual eye. This pranayama balances the terminal point of the Ida and Pingala Nadis at this chakra level. Balances the two hemispheres of the brain and encourages the development of neuro-pathways between the two hemispheres of the brain. Mudra

• Shambhavi Mudra (eyebrow center gazing while chanting AUM): Seated, completely relax the body close the eyes and let the breath find its own deep natural rhythm. Once you’ve settled into Savasana well, Begin to silently chant the “So Ham” mantra. Silently chanting So on the inhalation and Ham on the exhalation. Once you established your awareness upon the mantra then draw your inner gaze to the “Third Eye” or Ajna Chakra deep in the center of the brain at the Pineal Gland at the level of the eyebrows. Feel the sensations of this part of your body as you rest your awareness at the Third Eye. While continuing the mantra So Ham, begin to imagine a deep and bright blue light in the center of the brain at the Pineal Gland.

Let your consciousness become fully engaged in the visualization of this blue light. Now while inhaling and silently chanting “SO,” visualize this blue light going out from the Pineal Gland out into the farthest reaches of the universe that you can imagine. Then during exhalation and silently chanting “Ham”, visualize the blue light coming back into the Pineal Gland from the farthest reaches of the universe. Stay with the mantra and the visualization for 5 to 10 minutes, then slowly allow your awareness to be drawn away from the meditation and begin to orient your senses back to the room you are in, feeling the floor underneath you, then wriggle the fingers and toes, deepen the breath, then roll onto the right side of your body and press up to a seated position again. Take a few deep breaths while seated, then open your eyes.

• Jnanamudra: This is the mudra of wisdom that stimulates the flow of prana throughout the

subtle body channels and brings awareness and concentration to Ajna Chakra. Balances prana and apanavayus. See index for explanation.

Mantra: Repeat Bija Mantra: AUM.

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SAHASHRARA CHAKRA (CROWN) Unity consciousness, one mind, thousand (1,000) petals

Bija mantra: Silence, or audible life stream Bija mantra, HU

Balanced Imbalanced

Deeply connected with Divinity

Mind is calm

Blissful

Clarity

Lives in State of Gratitude

Engaged

Peaceful

Free

Self Assured

Little or no connection with Divinity

Distrustful

Lonely Feelings

Depression

Dwells in negative feelings

Confusion

Migraines

Boredom

YOGA THERAPY PRACTICES TO BALANCE SAHASRARA CHAKRA Asana From Beginner Basics Poses

• Sukhasana Happy Easy Pose: Engage lock and lift and frame the back body techniques. Extend the spine and bring the awareness to the crown of the head. Open the ears and expand the space of the top of the head. During the opening meditation chant the mantra HU in a high pitch.

• Utthita Garbasana Child’s Pose: Engage pelvic tilt to root the buttock bones downward toward the floor which will add length to the spine. Place the forehead to the floor to bring attention into the head and draw awareness inward cultivating pratyahara.

• Ado Mukha Svanasana Downward Facing Dog: Engage open the root door and then lock and lift as well as frame the back body techniques to engage awareness deep inside the core of the body, direct peripheral energies toward the central nadis and encourage upward movement of prana. This asana stretches the spine and the 3 main Nadis channels from root to crown. Focus Drishti at the eyebrow center. Gentle Inversion allows an easy upward flow of prana from the base of the spine upward into the head.

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• Tadasana Mountain Pose: Engage lock and lift as well as frame the back body techniques which will again pull peripheral energies toward the core to encourage the upward movement of the spine and prana from the base to Sahasrara chakra. Practice Drishti turning the gaze slightly upward as if to look out through the brow center. Unattached, objective observation.

• Vrksasana Tree Pose: Holding single pointed concentration to balance and draw attention to lifting the crown of the head into the heavens to awaken Sahasrara.

• Savasana Corpse Pose: Inhale imagining breathing the universe into you and exhaling while

imagining the universe breathe you in.

Additional Asanas Supportive of Sahasrara Chakra

• Sirsasana Head Stand: Or Prep for Head Stand. Placing the crown of the head onto the earth draws awareness into the center of the brain, and uses the assistance of gravity to encourage the upward flow of prana from the root to the crown of the head.

• Padmasana Lotus: Or any cross-legged seated posture. Engage lock and lift and frame the back body techniques which will support the extension of the spine and concentration of awareness toward the 3 main nadis. Jalandhara bandha could be engaged to further concentrate the prana toward the central line and bring attention to the awakening of the kundalini energy at the base. Cultivates Pratyahara and brings illumination to Sahasrara

Pranayama: Chant Bhramari on the exhalation for several rounds (up to 20), then stop and listen until observation of the inner nadam can be heard. Bhramari is used to align with the Shabda or Nadam which is the origin of sound vibration that comes from the union of the Divine forces of creation. Mudra: Shanmukhi Mudra - Closing the seven gates refer to the two eyes, two ears, nostrils and the mouth. The purpose of the Shanmukhi Mudra is to symbolically shut the mind from the five senses so the mind can maintain an inward focus in the state of pratyahara (sense withdrawal) and prepare for meditation. To shut the senses, the thumbs are used to plug the ears, the index fingers are placed on the eyelids, the middle fingers on the two nostrils, the ring fingers above the upper lip and the little fingers under the lower lip. There is no effort to press tightly against these organs but a light pressure is applied with the thumbs and fingers. Keep the teeth slightly parted and the mouth closed throughout the entire practice as this allows the vibration to be experienced more distinctly in the brain. Breath in slowly and completely and on the slow controlled exhalation produce a soft humming sound. The humming should be smooth and continuous for the full duration of the exhalation. At the end of the exhalation, maintain shanmukhi mudra, stop the humming sound and inhale completely.

Remain completely relaxed in the body while practicing this pranayama for 5 to 10 minutes. Once you stop the humming sound, release shanmukhi mudra and rest the hands at the knees and observe quietly for a few moments before opening your eyes.

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Mantra

• Repeat: Silence, or audible life stream Bija mantra, HU • Repeat: The mantra AUM Namah Shivaya Swaha, sending the vibration of each syllable to each

of the individual chakras: AUM - Muladhara, NAH - Swadhisthana, MA – Manipura, SHI - Anahata, VA - Vishuddhi, YA - Ajna, SWAH - Sahasrara.

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ASANA BEGINNER BASICS POSES

Adho Mukha Svanasana Baddha Konasana Bhujangasana Garbhasana/Balasana Janu Sirsasana Marichyasana III (Modified) Savasana Setu Bandhasana Sukhasana Supta Matsyendrasana Tadasana Utkatasana Uttanasana Uttitha Trikonasana Virabhadrasana I Virabhadrasana II Vrksasana Suyra Namaskar

Note: For detailed instructions for these poses, please see the Appendix at the end of this manual, Asana Beginner Basics with Assists and Modifications.

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ADHO MUKHA SVANASANA Downward Dog Pose General position: Standing/Inversion Anatomical action: Forward Bend/Hamstring, Internal Rotation of Groin/Neutral Femur, Anterior Pelvis

BADDHA KONASANA Butterfly, Bound Angle or Cobbler Pose General position: Seated Anatomical action: Forward Bend/Hamstring, External Rotation of Femur, Anterior Pelvis (full pose)

BHUJANGASANA Serpent Pose General position: Prone Anatomical action: Internal Rotation of Groin/Neutral Femur, Posterior Pelvis

GARBHASANA/BALASANA Embryo Pose/Child Pose General position: Prone Anatomical action: Anterior Pelvis

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UTTHITA GARBHASANA/ UTTHITA BALASANA Extended Embryo Pose/ Extended Child Pose General position: Prone Anatomical action: Anterior Pelvis

JANU SIRSASANA Knee to Head Pose General position: Seated Anatomical action: Forward Bending/Hamstring, Anterior Pelvis

MARICHYASANA III (MODIFIED) Marici Sage Pose General position: Seated, Twist Anatomical action: Internal Rotation of Groin/Neutral Femur, Neutral Pelvis

SAVASANA Corpse Pose General position: Supine Anatomical action: Neutral Pelvis

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SETU BANDHASANA Bridge Pose General position: Supine Anatomical action: Internal Rotation of Groin/Neutral Femur, Posterior Pelvis

SUKHASANA Happy, Easy Pose General position: Seated Anatomical action: External Rotation of Femur

SUPTA MATSYENDRASANA Nantucket Noose General position: Supine, Twist Anatomical action: Neutral Pelvis

TADASANA Mountain Pose General position: Standing Anatomical action: Internal Rotation of Groin/Neutral Femur, Neutral Pelvis

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UTKATASANA Mighty/Powerful Pose General position: Standing Anatomical action: Neutral Pelvis

UTTANASANA Intense Spine Stretch General position: Standing/Inversion Anatomical action: Forward Bend/Hamstring, Anterior Pelvis

UTTITHA TRIKONASANA Extended Triangle Pose General position: Standing Anatomical action: Neutral Pelvis

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VIRABHADRASANA I Warrior I Pose General position: Standing Anatomical action: Internal Rotation of Groin/Neutral Femur, Neutral Pelvis

VIRABHADRASANA II Warrior I Pose General position: Standing Anatomical action: Neutral Pelvis

VRKSASANA Tree Pose General position: Standing Anatomical action: External Rotation of Femur, Neutral Pelvis

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SUYRA NAMASKAR Sun Salutation

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POSTURE MODIFICATIONS, HOLDS AND SEQUENCES

The practice of asana will vary from one person to another depending on dosha type, experience, injuries, age and even karma and astrology can influence how postures are done. The most important theme of an Ayurvedic approach to yoga is to do what is best for you according to your current state of being. What may feel good one day may feel very different the next but in the end continuity will determine the range of variance from one practice to another. All types of people will ultimately achieve the greatest benefit if the posture is held for a certain period of time, and the length is usually determined by the level of experience. The general time that postures are held falls between twenty seconds to upwards of 2 minutes, although there are many exceptions to this. Even the time of the year should be considered as in the summer time due to the heat and humidity the body is much more flexible therefore less asana is required and the length of the holds can be reduced to avoid overheating and exhaustion. Sequences have become more popular in modern times particularly in the west and urban dwellers where people are restless and have very short attention spans. Although continuous sequences without pause for rest and internalization go against traditional principles, and such an approach becomes mere physical fitness exercises that leave a person more depleted whence they started. Sequences are a very good way to harness the Vata energy through rajas (activity) to bring it into a state of observance (sattva), the highest intention of Yoga. Initially it may be beneficial to use sequences to slow a Vata type down but gradually the postures should be held longer and then include deeper moments of relaxation and internalization (pratyahara). When a deep state of stillness is achieved in each posture and then subsequently in resting pose (Savasana) it reflects a balanced mind. When the body feels, light, agile and energized it reflects a balanced body. Both of these are indications of a proper yoga routine.

ASANAS AND THE DHATUS The seven bodily tissues, Dhatus, according to Ayurveda are the major players on the stage of an asana routine. They each play a vital role in maintaining the balanced state of tridosha. The strength of the tissues is a reflection of the state of our health, which can substantially be influenced through the practice of yoga and pranayama. Mamsa is the primary dhatu (tissue) most affected through asana as it is brought into balance through the stretching and strengthening action of the vigorous physical postures. The asanas are very preventative for arthritis and osteoporosis, common to Vayu disorders and Ashti dhatu (bone & cartilage). Asana can help to reduce the inflammation and improve the lack mobility associated with these diseases. The static action of asana is balancing to Majja dhatu (bone marrow & nerves) allowing for a more steady flow of energy through the nervous system.

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The combination of postures and the strong emphasis on proper breathing allow Rakta dhatu (blood) to be strengthened and purified with increased levels of hemoglobin (a red protein responsible for transporting oxygen in the blood of vertebrates). Through a Vinyasa (sequences that link movement with breath) approach to asana, Medas dhatu (fat) is balanced through the increased Agni and bodily heat, both vital to keeping Kapha in check. Through improved digestive power the body is able maintain Rasa dhatu (plasma) to nourish all the dhatus. Shukra dhatu (reproductive fluid) is the essence of all the tissues and gives us the inspiration and motivation to improve ourselves. All energy that the body expends is derived from Shukra and ignites the Agni (biological fire that provides energy for the body to function). Asana and Pranayama are the natural tools of practice and control of these energies. Any program aimed at improving the health of the dhatus must include some aspect of placing the body in dynamic positions combined with awareness of breath to develop a synchronicity between the mind and the body. In this current health crisis the core of all healing should be based on the intimate reunion of the body, mind and spirit.

ASANA, PRANAYAMA AND THE MALAS According to the classical view of Hatha Yoga, asanas and pranayama are two of the main aids to purification and balance of the bodily humors. The postures serve to purify the body by sweating through the largest organ in the body, the skin and pranayama serves to purify the mind and the subtle nerve channels (nadis) through focused somewhat technical breath work. When asanas are combined with such breathing techniques like Ujjai (victory breath) and Bastrika (bellows breath) they induce heat, which promotes sweating. Sweating is a necessary physical function to keep the body purified of toxins ingested through poor diet, created by a weak digestive system and other factors like environment and air quality. The postures’ main physiological benefit is their capacity to increase metabolic function and improve circulation. This keeps the body properly eliminating waste in the form of feces and urination. Although sweating occurs with less regularity it is equally important as the skin covers the scope of the whole body. There is also a mental form clearing that occurs when the body sweats a sort tamasic (heavy) release that is represented in the processes of sweating.

ASANAS AND INJURIES Yoga asana can be a very effective modality for healing all types of injuries, from muscular, skeletal, neurological and even for recovery from arthroscopic or laser surgery. In today’s world a high majority of people have some type of injury that will require adapting to the Yoga postures in some specific way

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that is unique to how that person experiences the pose. In this case, what may feel right to one, may feel uncomfortable to another, as is the case with various dosha types. The most vital principle to working with injuries and also avoiding them is the need to “warm up” as this substantially reduces the risk of injury and also promotes elasticity of the muscles, circulation of blood and oxygen and joint mobility. A majority of injuries occur because the tissues are either, tight and dry or lack strength, both of which Yoga postures can correct if practiced regularly. In working with injured areas often it is required to direct the attention to the area opposite the site of the injury. This helps to create a counter support for the injured area while it is in a rehabilitation phase. Caution must be taken when treating an area that is recently injured as there could still be some inflammation or internal bleeding that is usually not visible and could degenerate if the postures are prescribed too acutely. Another important suggestion to rogi that just completed a surgery is they should wait six weeks before returning to practice and when they do they may want to work at a 50% of their capacity even if it feels ok to push further. It is very common that injured areas become re-injured because the person started back with their physical exercises too quickly and did not allow enough time to re-condition the area back to its original state. It is very important to communicate with the rogi. When working with injuries it is always safer to work slowly and gradually back to a state of health, if the right amount of time is not allocated for treating an injury it could jeopardize the chances for a complete recovery and the problem may become permanent. Injuries are one of the most challenging aspects of working with asanas as it requires the practitioner to be very creative and adaptable to every individual in a unique manner.

ASANAS AND LIFE ROUTINES The use of asana can be adjusted according to the time of day and season to synchronize the energies of the body with nature in a more efficient way. In understanding the qualities of the elements we know that certain energies are predominant during certain seasons, like cold and moist in the winter and in the desert region, hot and dry, and other climates will vary as well. In keeping this in mind one could use a common sense approach to practicing yoga. It must make practical sense, for example during the summer season the body is naturally more flexible, owing to warmth and moisture the body can gain up to 25% more flexibility and improved joint function. The spring season is an important one for Langhana (Reduction) therapies and the yogic techniques should be aligned with purging the body from excesses accumulated during the winter months. Therefore the types of postures, sequences, length of holding each pose and pranayamas all can be used specifically to balance the doshas during the appropriate season. Aligning our practice was a natural part of yoga during the golden era but has been lost during the modern ages because of a disaccord our societies have with nature. Another approach to therapeutic

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yoga is to nourish deficiencies in the body, known as Brimhana (Tonification). This can be particularly vital during the Fall season for Vata types after a long hot Ojas (Life sap) depleting summer. There are many such ways to accommodate the yoga practice according to the seasons and requires knowledge of basic Ayurvedic principles and a good understanding of the individual constitution. The other application of asana into lifestyle is that of the daily routine, Dinacharya. In general the yogic techniques should be aligned with the doshic energies throughout the day. Given that Kapha is predominant in the morning more stimulating type asanas and pranayamas can be used to ignite the digestive fire and awaken the mind. Flowing sequences and challenging standing postures are also very helpful. In the late afternoon and early evening time as the sun sets and the winds of the day need to settle, a Vata balancing practice is important and can be achieved with grounding floor poses, longer holds and slow deep breath work. A pitta practice would do best in the morning or evening time as these are the cool times of the day. In Ayurveda everything must be given consideration and ultimately gives this science its value as a comprehensive system that is seeking to re-align and unify us with nature and the higher cosmological forces.

STUDY QUESTIONS

1. The length of time holding a Yoga posture is usually determined by? 2. How does asana affect arthritis and osteoporosis? 3. Explain Yoga’s effect on hemoglobin. 4. How does Yoga affect the elimination of feces and urination? 5. The majority of injuries occur because of what? 6. When working with an injured rogi, how is it important to work? 7. How would you modify a Yoga practice for winter versus summer?

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DHYANA: MEDITATION Meditation, or Dhyana, is the nature of life and the essence of what we can call reality. Its purpose is to develop objectivity so that we may come to see ourselves and the world exactly as we are. A meditation practice helps to remove layers of conditioning which would prevent us from seeing life as it is. These layers of conditioning can be conscious or unconscious beliefs that stand between us and the world. The main objective of meditation is to first stabilize the mind. This can be achieved in a number of ways: by developing awareness of the breath, focusing on a single point (such as at a candle’s flame), repeating a mantra or visualizing a symbol. As this practice is developed, one can go deeper into deconditioning the belief patterns and their associated emotional and thought patterns. Beliefs about ourselves are like individual waves in a vast ocean. During meditation, the deconditioning process arises in the form of questioning and investigating our personality, called vichara. Atma-vichara (self-inquiry) allows us to understand our connection to the other waves, and to the ocean at large. Dhyana allows for an experience of the true Self beyond everyday appearances. During meditation, we might ask questions such as:

What is this deeper Self? How do we experience it? How do we integrate it with our personality?

Contemplating questions such as the aforementioned while turning inward for the answers creates an expansion of awareness and develops the ability to observe oneself and the movements of the one’s mind. This combination of expanded awareness and objective observation creates a heightened condition in the consciousness known as the “witnessing consciousness.” As one’s meditation practices matures, the witness consciousness can discern through the aspect of Buddhi, delivering the practitioner to the path of Samadhi. Regular meditation practice is known to have positive physiological changes, such as decreased blood pressure and muscle tension, increased alpha waves in the brain. Thus meditation is a mode of healing for the mind, body and spirit. Generally, the best meditation for Vata is mantra, for Pitta: loving-kindness and Kapha: spaciousness & warmth meditation.

MEDITATION FOR VATA DOSHA The most common imbalance in Vata is nervousness, tension and anxiety. Generally, the mind lacks focus and falls into subconscious thoughts and distractions, which then causes the mind to wander off from meditation. Mantra meditation is extremely useful for harnessing an active mind, developing

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concentration, improving listening skills and actively resting the emotional body from habitual negative patterns of thought and feeling. Chanting of mantras provides a way to settle the subconscious mind. The background static of the mind is made up of sounds and words. Repeating a mantric sound pattern the pattern of the mind to change from tamasic and rajasic levels to one of Sattva.

MEDITATION FOR PITTA DOSHA The most common imbalance in Pitta tends to be anger, impatience and perfectionism. Generally, Pitta types externalize and objectify their practice, which can tend to overheating and exacerbate their imbalance. Focusing on the heart chakra helps to develop compassion, and focusing on the sixth and seventh chakras to develop intuition, insight and spiritual awareness. Balancing Pitta’s fire provides the essential qualities, discriminative awareness and perseverance for a meditative state. Cooling mudras and water imagery can pacify Pitta, while a loving-kindness-focused meditation at the heart center is transformative for deeply held anger, resentment or hatred.

MEDITATION FOR KAPHA DOSHA The most common imbalance in Kapha tends to be in the form of attachment, which can manifest in a tendency to be possessive of things or holding on to the past. For this reason, meditation practice that allows one to come into the present moment awareness while letting go of past attachments is helpful. Incorporating practices that promote a feeling of lightness, elevation and warmth, such as solar or space visualizations and standing or walking are often beneficial for Kapha. Kirtan singing is excellent for clearing emotional heaviness from the heart and strengthening the lungs. All meditation practices are conducive to creating a sattvic temperament regardless of doshic tendencies.

STUDY QUESTIONS

1. How does meditation help us see ourselves, and the world exactly as we are 2. What is the main objective of meditation? 3. Define Atma-vichara. 4. What is required to be delivered to the path of Samadhi? 5. Describe what Mantra meditation is most useful for. 6. How is loving-kindness focused meditation beneficial to Pitta dosha? 7. What can help to clear emotional heaviness from the heart and strengthen the lungs?

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CONCLUSION Ayurvedic yoga is a unique system that can bring substantial healing in a simple and natural way. Do not become overwhelmed with the vastness and complexity of such a system as Yoga but begin practicing what you do know on your own and see the results for yourself. There is no better teacher than personal experience so that you can understand how it works first hand. Many talk about Yoga but only a few make the time to move beyond the intellect to develop intuitive knowledge, this is the greatness of this science. Ayurveda teaches us a way of life and Yoga gives us the specific tools for reaching the highest level of healing, body, mind and spirit. May we all follow in the footsteps of the great sages and rishis in keeping these dharmas authentic and pure supported with sincere aspirations of serving humanity and attaining Self-realization.