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KARM. SADBHAV. VIVEK."The True Essence Of Life In Three Words" 2/5/2008 Five Basic Elements that Universe is made of.The whole universe is made up of five basic elements - the earth, water, fire, air and space(sky). Different cultures have categorized these basic energies in different ways. In Chinese tradition, the elements have been considered as Earth, Water, Fire, Wood and Metal. In India, the Hindu texts state that the World is made of five elements (PanchaTatva): Earth (Bhoomi), Water(Nir/Jal), Air(Vayu), Fire(Agni) and Sky (Aakash/Gagan). In fact the most sacred word “Bhagwan” is the wisdom encapsulated in the five syllables of the word Bhagawan (Bha-bhoomi, Ga-gagan, Va-vayu, Aa-agni, and Na-nir) is what the Panchatatva or the five elements is all about.
Our body is also made up of these five basic elements of nature. The panchatatvas are related to our five senses of smell, taste, hearing, touch and sight. Sky is related to sound , Water is related to taste, Air to touch, Fire to sight and Earth to smell .
3/3/2007 YOGA IS MATHEMATICS.Yoga is not a religion — remember that. Yoga is not Hindu, it is not Mohammedan. Yoga is a pure science just like mathematics, physics or chemistry. Physics is not Christian physics is not Buddhist. If Christians have discovered the laws of physics, then too physics is not Christian. It is just accidental that Christians have come to discover the laws of physics. But physics remains just a science. Yoga is a science. It is just an accident that Hindus discovered it. It is not Hindu. It is a pure mathematics of the inner being. So a Mohammedan can be a yogi, a Christian can be a yogi, a Jain, a Buddhhist can be a yogi. Yoga is pure science, and Patanjali is the greatest name as far as the world of Yoga is concerned. This man is rare. There is no name comparable to Patanjali. For the first time in the history of humanity, this man brought religion to the state of a science: he made religion a science, bare laws; no belief is needed. So-called religions need beliefs. There is no other difference between one religion and another; the difference is only of beliefs. A Mohammedan has certain beliefs, a Hindu certain others, a Christian certain others. The difference is of beliefs. Yoga has nothing as far as belief is concerned. Yoga doesn’t say to believe in anything; Yoga says experience. Just as science says experiment, Yoga says experience. Experiment and experience are both the same; their directions are different. Experiment means something you can do outside; experience means something you can do inside. Experience is an inside experiment. Science says: Don’t believe, doubt as much as you can. But also, don’t disbelieve because disbelief is again a sort of belief. You can believe in God, you can believe in the concept of no-God. You can say God is, with a fanatic attitude; you can say the quite reverse, that God is not, with the same fanaticism. Atheists, theists, are both believers, and belief is not the realm for science. Science means experience something, that which is; no belief is needed. So the second thing to remember: Yoga is existential, experiential, experimental. No belief is required, no faith is needed...only the courage to experience. And that’s what’s lacking. You can believe easily because in belief you are not going to be transformed. Belief is something added to you, something superficial. Your being is not changed; you are not passing through some mutation. You may be a Hindu, you can become Christian the next day. Simply, you change: you change the Gita for a Bible. You can change it for a Koran, but the man who was holding the Gita and is now holding the Bible remains the same. He has changed his beliefs. Beliefs are like clothes. Nothing substantial is transformed; you remain the same. Dissect a Hindu, dissect a Mohammedan, inside they are the same. He goes to a temple; the Mohammedan hates the temple. The Mohammedan goes to the mosque and the Hindu hates the mosque, but inside they are the same human beings.Belief is easy because you are not required really to do anything — just a superficial dressing, a decoration, something which you can put aside any moment you like. Yoga is not belief. That’s why it is difficult, arduous, and sometimes it seems impossible. It is an existential approach. You will come to the truth, not through belief but through your own experience, through your own realization. That means you will have to be totally changed. Your viewpoints, your way of life, your mind, your psyche has to be shattered completely as it is. Something new has to be created. Only with that new will you come in contact with reality. So Yoga is both a death and a new life. As you are you will have to die, and unless you die the new cannot be born. The new is hidden in you. You are just a seed for it, and the seed must fall down and be absorbed by the earth. The seed must die; only then will the new arise out of you. Your death will become your new life. Yoga is both a death and a new birth. Unless you are ready to die, you cannot be reborn. So it is not a question of changing beliefs. Yoga is not a philosophy. I say it is not a religion, I say it is not a philosophy. It is not something you can think about. It is something you will have to be; thinking won’t do. Thinking goes on in your head. It is not really deep into the roots of your being; it is not your totality. It is just a part, a functional part; it can be trained. And you can argue logically, you can think rationally, but your heart will remain the same. Your heart is your deepest center, your head is just a branch. You can be without the head, but you cannot be without the heart. Your head is not basic. Yoga is concerned with your total being, with your roots. It is not philosophical. So with Patanjali we will not be thinking, speculating. With Patanjali we will be trying to know the ultimate laws of being: the laws of its transformation, the laws of how to die and how to be reborn again, the laws of a new order of being. That is why I call it a science. Patanjali is rare. He is an enlightened person like Buddha, like Krishna, like Christ, like Mahavira, Mohammed, Zarathustra, but he is different in one way. Buddha, Krishna, Mahavira, Zarathustra, Mohammed — no one has a scientific attitude. They are great founders of religions. They have changed the whole pattern of human mind and its structure, but their approach is not scientific. Patanjali is like an Einstein in the world of buddhas. He is a phenomenon. He could have easily been a Nobel-Prize winner like an Einstein or Bohr or Max Planck, Heisenberg. He has the same attitude, the same approach of a rigorous scientific mind. He is not a poet; Krishna is a poet. He is not a moralist; Mahavira is a moralist. He is basically a scientist, thinking in terms of laws. And he has come to deduce absolute laws about the human being, the ultimate working structure of the human mind and reality. If you follow Patanjali you will come to know that he is as exact as any mathematical formula. Simply do what he says and the result will happen. The result is bound to happen. It is just as two plus two become four. It is just as you heat water up to one hundred degrees and it evaporates. No belief is needed: you simply do it and know. It is something to be done and known. That’s why I say there is no comparison. On this earth, never a man has existed like Patanjali. You can find in Buddha’s utterances, poetry...bound to be there. Many times while Buddha is expressing himself he becomes poetic. The realm of ecstasy, the realm of ultimate knowing is so beautiful, the temptation is so much to become poetic. The beauty is such, the benediction is such, the bliss is such that one starts talking in poetic language. But Patanjali resists that. It is very difficult. No one has been able to resist. Jesus, Krishna, Buddha — they all become poetic. The splendor, the beauty, when it explodes within you...you will start dancing, you will start singing. In that state you are just like a lover who has fallen in love with the whole universe. Patanjali resists that. He will not use poetry; he will not use a single poetic symbol even. He will not do anything with poetry; he will not talk in terms of beauty. He will talk in terms of mathematics. He will be exact, and he will give you maxims. Those maxims are just indications what is to be done. He will not explode into ecstasy; he will not say things that cannot be said; he will not try the impossible. He will just put down the foundation, and if you follow the foundation you will reach the peak which is beyond. He is a rigorous mathematician — remember this. 12/8/2006 GREEN FOR LIFEOde to Green SmoothieAs the Russian proverb says: New- is something old, that has been long forgotten. This summer I re-discovered green smoothies. What do I mean by green smoothie? Here is one of my favorite recipes: 4 ripe pears, 1 bunch of parsley and 1 big cup of water. Blended well. This smoothie looks very green, but it tastes like fruit. I like green smoothies so much that bought an extra blender and placed it in my office, so that I could make green smoothies throughout the day. More than half of all the food I’ve had in last several months have been green smoothies. I have so much more energy and clarity that I have removed green juices from my diet. (Juicing has been something that I’ve been doing regularly for years.) Green smoothies have numerous benefits for human health. 1. Green smoothies are very nutritious. I believe that the ratio in them is optimal for human consumption: about 60% - ripe organic fruit mixed with about 40% - organic green vegetables. 2. Green smoothies are easy to digest. When blended well, all the valuable nutrients in these fruits and veggies become homogenized, or divided into such small particles that it becomes easy for the body to assimilate these nutrients, the green smoothies literally start to get absorbed in your mouth. 3. Green smoothies, as a posed to juices, are a complete food because they still have fiber. 4. Green smoothies belong to the most palatable dishes for all humans of all ages. With a ratio of fruits to veggies as 60:40 the fruit taste dominates the flavor, yet at the same time the green vegetables balance out the sweetness of the fruit, adding nice zest to it. Green smoothies are simply the best tasting dishes for the majority of adults and children. I always make extra smoothie and offer it to my friends and customers. Some of them eat a standard American diet. They all finished their big cup of green smoothies with complements. They were quite surprised that something so green could taste so nice and sweet. 5. By consuming two or three cups of green smoothies daily you will consume enough of greens for the day to nourish your body, and they will be well assimilated. Many people do not consume enough of greens, even those who stay on a raw food diet. The molecule of chlorophyll has only one atom that makes it different from a molecule of human blood. According to teachings of Dr. Ann Wigmore, to consume chlorophyll is like receiving a healthy blood transfusion. 6. Green smoothies are easy to make, and quick to clean up after. Many people told me that they do not consume green juices on a regular basis because it is time consuming to prepare green juices and clean the equipment after juicing, or to drive to the juice bar. 7. Green smoothies are perfect food for children of all ages, including babies of six or more months old when introducing new food to them after mother’s milk. Of course you have to be careful and slowly increase the amount of smoothies to avoid food allergies. 8. When you consume your greens in the form of green smoothies, you can greatly reduce the consumption of oils and salt in your diet. 9. Regular consumption of Green smoothies forms a good habit of eating greens. Several people told me that after a couple of weeks of drinking green smoothies, they started to crave and enjoy eating more greens. Eating enough of green vegetable is often a problem with many people, especially in children. 10. Green smoothies can easily be freshly made at any juice bar, restaurant or health food store for the great convenience of health-oriented customers. Please bring a copy of this article to your local juice bar. I encourage the readers of this article to start playing with green smoothies, and to discover the many joys and benefits of this wonderful delicious and nutritious addition to the menu. Here are more ideas for your green creations. Some of my favorite greens to add to green smoothies: parsley, spinach, celery, kale and romaine. My favorite fruits for green smoothies are: pears, peaches, nectarines, bananas, mangoes and apples. Strawberries and raspberries taste superb in green smoothies, when combined with ripe bananas. Delicious combinations. Mango-parsley 2 large mangos 1 bunch parsley Water Peach-spinach 6 peaches 2 handfuls of spinach leaves Water Mango-weeds 2 mangos 1 handful of lambs quarters, stinging nettles, purslane, etc Water Strawberry-banana-romaine 1-cup strawberries 2 bananas 1⁄2 bunch romaine Water Apple-kale-lemon 4 apples 1⁄2 lemon juice 4-5 leaves of kale Water Kiwi-banana-celery 4 very ripe kiwis 1 ripe banana 3 stalks of celery Water Pear-kale-mint 4 ripe pears 4-5 leaves of kale 1⁄2 bunch of mint Water Finger banana-spinach 10 finger-bananas 2 handfuls of spinach leaves Water Bosc pear-raspberry-kale 3 bosc pears 1 handful of raspberries 4-5 leaves of kale Water 9/1/2006 MUSIC A HARMONIOUS SOUND?Music and Meditation are two aspects of the same phenomena.
without music meditation lacks something.
without music meditation is dull, unalive...
without meditation, music is simply noise- harmonus sound.... 3/26/2006 BEAUTY OF WOMAN.The beauty of a woman is not in the clothes she wears, The figure she carries, or the way she combs her hair. The beauty of a woman must be seen from her eyes, Because that is the doorway to her heart, The place where love resides. The beauty of a woman is not in a facial mole, But true beauty in a woman is reflected in her soul. It is the caring that she lovingly gives, The passion that she shows. The beauty of a woman With time, only grows. 10/19/2005 ALL LIFE EXISTS THROUGH SEX, ALL LIFE GROWS OUT OF IT.Nothing is wrong in pure simple sex.
10/17/2005 SAHAJA YOGA (THE MOST DIFFICULT YOGA)Sahaja Yoga is the most difficult of the Yogas, because there is nothing more difficult than to be sahaja — effortless, natural and spontaneous. What is the meaning of sahaja? Sahaja means: let whatever happens happen, don’t resist it. To be sahaja means to flow like air and water, and not to allow the intellect to come in the way of whatever is happening. As soon as the intellect comes in the way, as soon as it interferes, we cease to be sahaja, natural, and begin to be asahaja, unnatural. As soon as we decide what should be and what should not be, we immediately begin to be unnatural. And we become natural when we accept that which happens, that which is. So the first thing to understand is that sahaja yoga is the most difficult yoga. Don’t think that it is very easy as the term suggests. There is a misconception that sahaja yoga is an easy way of sadhana or spiritual discipline. People quote Kabir: “Sadho, sahaj samadhi bhali; O seeker, natural ecstasy is the best.” Of course, it is the best, but it is also very difficult. Because nothing is more difficult for man than to be natural. Man has become so unnatural, he has traveled such a long way from being natural that now it is so easy for him to be unnatural and very difficult to be natural. But then we have to understand a few things in this context, because what I am teaching is Sahaja Yoga. To impose doctrines and dogmas on life is to pervert life. But we all do it; we all impose doctrines and ideals on ourselves. Someone is violent and he is trying to be non violent. Someone is angry and he is trying to be peaceful. Someone is cruel and he is trying to be kind. The thief is trying to be generous, and the wicked to be saintly. This is the way we all are; we are always trying to impose something on what we are. But what is the result? We not only fail when we fail in this endeavor, we fail even when we succeed as such. Because howsoever he may try, a thief cannot be generous; he can of course give to charity and he can have the illusion of being generous; but a thief’s mind will find ways to thieve through charity. All the unnaturalness of our life is this — that we are always trying to be different from what we actually are. No, Sahaja Yoga will say, do not try to be other than what you are; know what you are and live it. If you are a thief know that you are a thief and live the life of a thief fully. This is very arduous, because even a thief feels gratified to think that he is trying to get rid of thieving. He does not rid himself of it really, but he feels relieved to think that although he is a thief today he will cease to be a thief tomorrow. Even the ego of a thief derives gratification from the thought that although he is compelled by circumstances to steal, a day will soon arrive when he will be a philanthropist, and not a thief. So in the hope of tomorrow he conveniently steals today. Sahaja Yoga says: Know that you are what you are, and don’t try to move away from it even by an inch; don’t try to be different from it in the slightest way. The moment you become fully aware of its sin, its pain, its misery, its agony, its hellfire, you will immediately jump out of it and you will be free of it in no time; you will have to be out of it totally. If a thief fully knows himself to be a thief and does not entertain in his mind even the slightest thought that he will ever cease to be a thief; if he knows that he is a thief today and he will be a greater thief tomorrow, because in twenty-four hours his habit will be further strengthened; if he accepts his destiny as a thief fully and with full understanding, do you think he can remain a thief even for a moment? This awareness that he is a thief will sink into his heart like a bullet and it will be simply impossible for him to live with this condition even for a moment. In that very moment a revolution will happen, a mutation will take place. To be sahaja, to be natural means: that which is, is: now there is no way to walk out of it; I have to live it; and I am going to live it, to be it. What is, is. Know this what is and live with it. That which is, is a fact; live with that fact. Live with the facticity of your life. Sahaja Yoga means: don’t deceive yourself. Know and accept yourself exactly as you are and how you are without any reservations. If you do so, mutation will happen instantly. Mutation happens simultaneously with understanding and acceptance. Then you will not have to wait for it. Will one wait till tomorrow if his house is on fire and he knows it? He will get out of his house in a split second!The day we fully see our life as it is — and it is a house on fire — the moment of mutation arrives. But we have our own deceptive ways. The house is on fire and we have decorated its interior with flowers. Our hands are in chains and we have coated the chains with gold, and so while we see the glitter of gold we fail to see the chains. We are full of illnesses and wounds, but we have covered our wounds with colorful bandages, and we see the colors and not the wounds behind them. This deception is so deep and vast that we spend our lifetime in it and the moment of mutation does not come. We go on postponing that moment. Death comes, but not the moment that had been postponed. We die, but we do not change; we are simply incapable of changing. The change, the mutation can happen any moment really. Sahaja Yoga says: live with what is, and you will be transformed. You don’t have to make efforts to change; truth changes. Jesus says, “Truth liberates.” But we don’t know the truth. We live in lies, we live in untruths; but we decorate our untruths before we live with them. And untruth binds, while truth liberates. Even the most painful truth is better than the most pleasant lie. The pleasant untruth is really dangerous. It will bind you; it will be your bondage. And even the painful truth is liberating, even its pain is liberating. So live with the painful truth, and don’t harbor lies however pleasant they may be. This is the whole of Sahaja Yoga. And then comes samadhi, ecstasy or awakening, or whatsoever you call it. You will not have to seek samadhi; it will come on its own. What I call meditation, and what we have here, is a process of Sahaja Yoga. Here you accept all that happens to you; you let go of yourself completely and accept all that happens on its own. Otherwise it would be unthinkable that educated and cultured people, people who are affluent and sophisticated go crying and yelling, hopping and jumping and wildly dancing like crazy people. This is not an ordinary thing. This is something extraordinary and invaluable too. That is why the spectator is bewildered and he doesn’t understand what it is all about. He feels bemused and then he laughs at the whole thing. But he is not aware that if he were to join you, he would go through the same bizarre experiences. Or maybe his laughter is just a defense measure. He laughs only to protect himself, he means to say through his laughter that he won’t do what you are doing; it is not for him. That is what he thinks, but his laughter on its part says something else. It says that he too has some thing to do with it. His laughter says that in a way he is really concerned with it. His ridicule indicates that if he were to participate in what is happening here he would do the same. He too has withheld and repressed himself; he too has suppressed his tears and laughters, his dances and his ecstasy. Bertrand Russell said in his later days that civilization has robbed man of a few precious things and dance is one of them. He said that he could not think of standing in the middle of Trafalgar Square and dancing, although we claim that we are a free people and that we have more freedom than our ancestors ever had. He also observed that on the one hand it is trumpeted that the world has entered its era of liberty and freedom and on the other he was not free to dance in the marketplace, and if he did so the traffic police would immediately arrest him on the charge of obstructing the traffic! Moreover, he would be thought to be a mental case! Bertrand Russell also recalled that whenever he visited some primitive tribes dancing with abandon under the starry sky he painfully realized that the civilized man has really lost much that is valuable. Civilization’s gains are small and its losses are enormous. The civilized man has lost his naturalness and simplicity, he has lost nature itself. And, more over, he is a victim of all kinds of perversions. Meditation is a way of making you natural and simple, restoring you to your nature once again. In Search of the Miraculous 10/14/2005 THE ART OF EATING.Whenever you are half-hearted in anything, it lingers longer. YOGA FOR THE TWENTY-FIRST CENTURY.Yoga is not a religion — remember that. Yoga is not Hindu, it is not Mohammedan. Yoga is a pure science just like mathematics, physics or chemistry. Physics is not Christian physics is not Buddhist. If Christians have discovered the laws of physics, then too physics is not Christian. It is just accidental that Christians have come to discover the laws of physics. But physics remains just a science. Yoga is a science. It is just an accident that Hindus discovered it. It is not Hindu. It is a pure mathematics of the inner being. So a Mohammedan can be a yogi, a Christian can be a yogi, a Jain, a Buddhhist can be a yogi. Yoga is pure science, and Patanjali is the greatest name as far as the world of Yoga is concerned. This man is rare. There is no name comparable to Patanjali. For the first time in the history of humanity, this man brought religion to the state of a science: he made religion a science, bare laws; no belief is needed. So-called religions need beliefs. There is no other difference between one religion and another; the difference is only of beliefs. A Mohammedan has certain beliefs, a Hindu certain others, a Christian certain others. The difference is of beliefs. Yoga has nothing as far as belief is concerned. Yoga doesn’t say to believe in anything; Yoga says experience. Just as science says experiment, Yoga says experience. Experiment and experience are both the same; their directions are different. Experiment means something you can do outside; experience means something you can do inside. Experience is an inside experiment. Science says: Don’t believe, doubt as much as you can. But also, don’t disbelieve because disbelief is again a sort of belief. You can believe in God, you can believe in the concept of no-God. You can say God is, with a fanatic attitude; you can say the quite reverse, that God is not, with the same fanaticism. Atheists, theists, are both believers, and belief is not the realm for science. Science means experience something, that which is; no belief is needed. So the second thing to remember: Yoga is existential, experiential, experimental. No belief is required, no faith is needed...only the courage to experience. And that’s what’s lacking. You can believe easily because in belief you are not going to be transformed. Belief is something added to you, something superficial. Your being is not changed; you are not passing through some mutation. You may be a Hindu, you can become Christian the next day. Simply, you change: you change the Gita for a Bible. You can change it for a Koran, but the man who was holding the Gita and is now holding the Bible remains the same. He has changed his beliefs. Beliefs are like clothes. Nothing substantial is transformed; you remain the same. Dissect a Hindu, dissect a Mohammedan, inside they are the same. He goes to a temple; the Mohammedan hates the temple. The Mohammedan goes to the mosque and the Hindu hates the mosque, but inside they are the same human beings.Belief is easy because you are not required really to do anything — just a superficial dressing, a decoration, something which you can put aside any moment you like. Yoga is not belief. That’s why it is difficult, arduous, and sometimes it seems impossible. It is an existential approach. You will come to the truth, not through belief but through your own experience, through your own realization. That means you will have to be totally changed. Your viewpoints, your way of life, your mind, your psyche has to be shattered completely as it is. Something new has to be created. Only with that new will you come in contact with reality. So Yoga is both a death and a new life. As you are you will have to die, and unless you die the new cannot be born. The new is hidden in you. You are just a seed for it, and the seed must fall down and be absorbed by the earth. The seed must die; only then will the new arise out of you. Your death will become your new life. Yoga is both a death and a new birth. Unless you are ready to die, you cannot be reborn. So it is not a question of changing beliefs. Yoga is not a philosophy. I say it is not a religion, I say it is not a philosophy. It is not something you can think about. It is something you will have to be; thinking won’t do. Thinking goes on in your head. It is not really deep into the roots of your being; it is not your totality. It is just a part, a functional part; it can be trained. And you can argue logically, you can think rationally, but your heart will remain the same. Your heart is your deepest center, your head is just a branch. You can be without the head, but you cannot be without the heart. Your head is not basic. Yoga is concerned with your total being, with your roots. It is not philosophical. So with Patanjali we will not be thinking, speculating. With Patanjali we will be trying to know the ultimate laws of being: the laws of its transformation, the laws of how to die and how to be reborn again, the laws of a new order of being. That is why I call it a science. Patanjali is rare. He is an enlightened person like Buddha, like Krishna, like Christ, like Mahavira, Mohammed, Zarathustra, but he is different in one way. Buddha, Krishna, Mahavira, Zarathustra, Mohammed — no one has a scientific attitude. They are great founders of religions. They have changed the whole pattern of human mind and its structure, but their approach is not scientific. Patanjali is like an Einstein in the world of buddhas. He is a phenomenon. He could have easily been a Nobel-Prize winner like an Einstein or Bohr or Max Planck, Heisenberg. He has the same attitude, the same approach of a rigorous scientific mind. He is not a poet; Krishna is a poet. He is not a moralist; Mahavira is a moralist. He is basically a scientist, thinking in terms of laws. And he has come to deduce absolute laws about the human being, the ultimate working structure of the human mind and reality. If you follow Patanjali you will come to know that he is as exact as any mathematical formula. Simply do what he says and the result will happen. The result is bound to happen. It is just as two plus two become four. It is just as you heat water up to one hundred degrees and it evaporates. No belief is needed: you simply do it and know. It is something to be done and known. That’s why I say there is no comparison. On this earth, never a man has existed like Patanjali. You can find in Buddha’s utterances, poetry...bound to be there. Many times while Buddha is expressing himself he becomes poetic. The realm of ecstasy, the realm of ultimate knowing is so beautiful, the temptation is so much to become poetic. The beauty is such, the benediction is such, the bliss is such that one starts talking in poetic language. But Patanjali resists that. It is very difficult. No one has been able to resist. Jesus, Krishna, Buddha — they all become poetic. The splendor, the beauty, when it explodes within you...you will start dancing, you will start singing. In that state you are just like a lover who has fallen in love with the whole universe. Patanjali resists that. He will not use poetry; he will not use a single poetic symbol even. He will not do anything with poetry; he will not talk in terms of beauty. He will talk in terms of mathematics. He will be exact, and he will give you maxims. Those maxims are just indications what is to be done. He will not explode into ecstasy; he will not say things that cannot be said; he will not try the impossible. He will just put down the foundation, and if you follow the foundation you will reach the peak which is beyond. He is a rigorous mathematician — remember this. 10/7/2005 PEOPLE WHO THOUGHT DIFFERENT.They are the crazy ones. The misfits...The rebels....The troublemakers. The round pegs in the square holes. The ones who see things differently. They’re not fond of rules. And they have no respect for the status quo. You can praise them, disagree with them, quote them, disbelieve them, glorify or vilify them. About the only thing you can’t do is ignore them. Because they change things. They invent...They imagine...They heal. They explore...They create...They inspire. They push the human race forward. Maybe they have to be crazy. How else can you stare at an empty canvas and see a work of art? Or sit in silence and hear a song that’s never been written? Or gaze at a red planet and see a laboratory on wheels? We make tools for these kinds of people. While some see them as the crazy ones, we see genius. Because the people who are crazy enough to think they can change the world, are the ones who do. 10/3/2005 DIFFERENT YOGA ASANAS PART III.KURMASANA ~ TORTOISE POSE Now here's a real forward bend, one that will make you respect what being a turtle is all about. Kurmasana strongly stretches the spine, back muscles and inner thighs, opens the hips, stimulates the abdominal organs, and calms the nervous system, so the mind becomes clear and free of emotion. In fact, Light on Yoga says a tortoise drawing itself into its shell is used in the Bhagavad Gita to represent pratyahara, the withdrawing from external sensations. And the pose is named for the Tortoise Incarnation of Vishnu in which he dives to the bottom of the ocean (think of your inner depths) to find the lost nectar of the gods. So kurmasana helps to prepare one for meditation. Because the legs pull down on the arms in this pose, the spine is stretched more strongly than in other forward bends, creating more space between the vertebrae, increasing circulation and improving metabolism in the vertebral discs. The result is a refreshing release of tension that eliminates fatigue and boosts energy. So when you do decide to come out of your shell, you'll be ready for anything. Practice Tips: Because kurmasana gives the back, especially in the lumbar area, such a strong stretch, you may want to take a pass on it if you have disc problems or find less intense forward bends, such as paschimottasana, difficult. But if your back is healthy, this pose can help keep it that way, increase flexibility, and produce all the benefits mentioned above. Start by sitting on the floor with your legs a couple of feet apart and your knees slightly bent. Take your hands down between the legs and slide them out under your calves. As you do this, work the arms under the back of the knees. If you're new to this pose, you might want to start with half tortoise, in which you reach forward to grab the soles of the feet from the outside. Roll the thighs in to get the knees pointing straight up. Then gently push your feet forward as you pull on them to elongate the spine and stretch forward. As you stretch, be sure to keep pushing the groins down and lifting the lower abs in and up to prevent straining your lower back. Also, gaze several feet ahead and elongate your neck as you rotate in the hips to deepen the forward bend. Go out, not just down, as if you were taking your sternum (breastbone) across the room. Hold for eight to ten calm and deep breaths, then slowly come up out of the pose. If this seemed ok for your back, you might want to go into the full pose by pushing the arms out to the side under your knees, then back at an angle (this helps prevent strain on the elbows and shoulders) with your palms down as you bend forward and work the back of the knees up the arms toward your shoulders. Be careful not to have the backs of the knees over the elbows, because the pressure of your legs there can hurt them. Start to push forward through your heels to extend the legs. Keep extending the spine and performing the other actions describe above. But instead of pulling on your feet, push the arms back against your thighs to help elongate the spine. You might also want to pulsate in the pose as Dona Holleman's suggests: Elongate the spine from the groins while you inhale and activate mula bandha. Then elongate the legs to bring the spine further down as you exhale, eventually getting your forehead, then your chin and finally your chest to the floor. Remember to roll the inner thighs down and try to loop the shoulders back (they'll come forward, but looping will help stretch the spine and prevent over stretching the shoulders or crunching the collar bones). Also, keep the arm muscles toned and pulling in towards the shoulders to prevent straining the elbows. Instead of pushing into the pose, stretch gently and mindfully into it. After all, there's really no place to go except where you are. After eight to ten breaths, come out slowly. If you want an even stronger stretch, you can try the more intense version of the pose known as supta kurmasana or sleeping turtle. Start as before, but after extending the arms out to the side, turn the palms up and push the arms back so they are along your hips. (To do this, I find it's helpful to bend the knees a bit and rock from side to side as you wriggle the arms back.) Work the shoulders further under the knees and the feet toward each other as you bend the elbows and (ideally) clasp the hands over your lower back. If that doesn't happen , hold onto a strap or towel and try to work the hands closer to each other behind the back. Then cross one ankle over the other and lower your forehead to the floor between your shins * or perhaps just to your ankles, if the full pose is not possible or too intense. As those of you who take Ashtanga classes know, it can be very helpful to have a teacher or partner assist you in clasping the hands and crossing the feet in this pose. After you come out of any version of kurmasana, you might want to sit cross-legged and gently arch and flex the spine a few times and twist gently to each side to relieve any tension there. Then take a moment to notice how calm, centered and at ease you feel, like a turtle on a log sunning happily in a quiet pond.
Natarajasana ~ The Lord of Dance Pose When done full-out, this is an very demanding asana, requiring great flexibility in the shoulders and spine, tremendous openness in the chest, groins and front of the thighs, and great strength in the standing leg. So it’s not surprising that of the 200 asanas B.K.S. Iyengar talks about in Light on Yoga, this is number 199, followed only by savansana. The very name of this pose signals that it has to do with something lofty and noble. Nataraja, which means Lord of Dance, refers to Shiva, the all pervasive Supreme Consciousness, whose dances both create the world and destroy it in the eternal rhythm of life.* But don‘t let all this keep you from practicing this exhilarating combination of balance and backbend. There are less intense versions that everyone can do to some degree and experience the wonders of the Dance -- as well as the many physical and mental benefits of this beautiful pose. These include opening the shoulders, spine and chest, strengthening the upper back, stretching and strengthening the legs, increasing lung capacity, and improving concentration and poise. So -- shall we dance? Practice Tips: Like any good dancer, make sure you warm up before attempting this pose. Sun salutations, shoulder openers, and backbends such as setu banda sarvangasana (bridge), ustrasana (camel) or eka pada rajakapotasana (pigeon) are good ways to get ready for Natarajasana, which in its most advanced version is like another intense backbend, ekapada viparita dandasana, done standing up. And unless you’re blessed with great flexibility, it helps to work into the full pose gradually. Here are some steps to follow in mastering this awesome dance. First, easy dancer. Start by standing tall in tadasana (mountain pose) with your legs firmed up. Shift the weight to your left foot, bend your right knee, and reach behind with your right hand to grab the top of your right foot. If you can’t reach your foot, put a strap around it and hold the strap. And if balance is a problem, be near a wall so you can support yourself with your left hand. Once you‘ve found your balance, rest your left hand on your hip (or against a wall) and take inventory of your alignment. Keep your heart lifting, your shoulders looping up and back, your tail down and in, and your shoulders and hips square to the front as you gaze at a fixed point in front of you. Stay here for a few breaths as you stretch your right knee straight down out of the pelvis to open the front of the thigh. If you want to go further, energize your left arm as you inhale, loop your left shoulder up and back, and stretch your arm up, keeping the top of the arm bone anchored in the shoulder socket. (Alternatively, you can stretch the left arm straight ahead, parallel to the floor.) With an exhale, scoop your lower abs in and up, and push your right foot back against your right hand as you stretch up and forward with your heart. As you push the foot back, work your right hip and shoulder forward to keep your hips and shoulders square and the knee under your right sitting bone, not flaring out to the side. Hold the pose for five to eight breaths, drawing energy in and stretching up as you inhale, and pushing your foot back more and expanding your heart forward more as you exhale. Max out the pose with one more inhale, then with an exhale release the right foot and go back into tadasana. Pause for a breath or two and notice how you feel, then do the other side. If you were steady and comfortable holding your foot with one hand in easy dancer, you might want to try holding it with two hands as you stand tall, extend the arms behind you, and push the foot back and up against both hands. This version helps to open the chest more and work the lifted leg more. As before, make sure you keep the hips and shoulders square, the knee of the raised leg in line with the sitting bone, and the standing leg straight and strong. In the full-out version of Natarajasana, you’ll want to have your arms stretching up and back, rather than back and down, to hold your foot, first with one, and eventually with both hands. This is extremely difficult for most people to do, even with one hand. To start working toward this version, loop the end of a long strap around your right foot and hold the strap with your right hand two or three feet up from the foot. As you bend your right knee and raise the right foot up, stretch your right arm out a bit to the right, then rotate the shoulder externally (up and back) as you bring the elbow forward, in towards your torso and then up past your ear while you push back with your right foot to extend the raised arm behind you. If you’re holding the strap too far up to get much stretch in the arm or leg, release and try the pose again, holding the strap closer to your foot. If you’re holding it too close to comfortably get into the pose, hold it farther away. Once you get the strap right, square off the hips and shoulders, and push your right foot back against the strap as you pull against it with your right hand. Extend the left arm up (or forward), keeping your tail in and performing the other actions described above for easy dancer. Your goal is to get your right thigh parallel to the floor with your right shin straight up and down (ankle directly over the knee). After holding for five to eight breaths, release and do the other side. Once you can comfortably hold the strap close to the foot, you can try doing this one-handed version without a strap. To do so, bend your right knee, lift your right foot up and turn it slightly out. Rotate your right shoulder, arm and hand externally so the palm faces up. Reach back and loop your middle and index fingers around the top of your right big toe (the fingers will go to the inside of the big toe, with the thumb to the outside of it). Bend the knee more so the foot comes in near your hips. Then, lifting the right leg higher, rotate your right shoulder externally and bring the elbow forward, in towards your torso and then up past your ear as you as you push back with your right foot to help extend the raised arm behind you. Your fingers will roll more around the top of the toe as you do this. Square off and perform the actions described for the previous version. If holding the big toe seems too difficult, try holding the top of the foot with your right hand. To do this, lift your right foot and rotate your arm and hand as above. But instead of looping the big toe, rotate the palm externally even more so you can bring the fingers from the outside of the foot around the top of the foot, with your thumb on the sole. Then, lifting the leg higher and pushing back with the foot, rotate the shoulder externally more and bring the elbow forward, in and up, as you slide your fingers more around the top of the foot so they curve around to reach the inner arch. Square off and complete the pose as described above. Once you’ve mastered this one-handed version of the full-out pose, work on holding the foot with two arms extended up and back. Again, it helps to start by using a strap, gradually working the hands down toward the feet until you can hold the top of the foot with both hands, keeping the lifted thigh parallel to ground and the shin perpendicular to it, with the knee and ankle in line with your right sitting bone. Then, if you want to go all the way, tilt your head back and bring the raised foot in to touch the top of your head. After this strong backbend, which, like all other backbends opens the nadis on the front of the body and really makes the energies dance around within you, it’s a good idea to do a forward bend as a counterpose and perhaps lie a while in savansana to let things settle and balance out. As you do, reflect on the miracle of the Cosmic Dance, in which you play a small yet infinitely important part. In her book Dancing the Body of Light, Dona Holleman (who also ends her discussion of asanas with Natarajasana) notes that the full two-handed version of this pose looks from the side like a wine glass ready to be filled with the Universal Force. And when the foot is placed on the back of the head, with an empty and transparent mind, the human embraces the Divine in the ecstasy of enlightenment. Sounds like a dance worth doing, doesn’t it?
Pashaasana ~ Noose Pose
The benefits of putting yourself in this noose are many. Like other twists, pashasana wrings out the body, releasing tension and thereby increasing circulation and beneficial energy flow. When the compressed area is released, blood rushes back in, cleansing and nourishing tissues and organs. So you feel refreshed, relaxed and more alive. Noose pose also stretches the Achilles tendon and back of the calves, and makes the ankles more flexible. It frees the shoulders, opens the chest, tones the spine and abdominal organs, rejuvenates tired legs, and improves digestion. And if that's not enough reason to do this pose, it also reduces fat around the abdomen and waist. So come on baby, let's do the twist! Practice Tips If you have the required flexibility, the pose itself is relatively simple. You squat down with feet and legs together, with your torso against your thighs and your pelvis close to the heels (but not on the floor). Then twist from your belly to the right, extend your left arm, and bring the upper arm to the outside of your right knee, with the armpit into the thigh. Turning the palm down, bend the elbow and wrap the forearm down around the right shin. Extend your right arm up and sweep it around in back so you can grab the right wrist with your left hand. (It helps to look to the right as you do this to allow the right shoulder to open back more. If you can't grab the wrist, hook the fingers or use a strap to close the gap.) You're now in the noose. To deepen the pose, use the arm against the knee as a lever to twist more to the right, turning your gaze (drishti) infinitely to the right. As you do, pull your shoulder blades towards each other and down the back, keep the outer hips firm (mula bandha helps this), and keep pressing the heels more into the floor as you descend the sitting bones toward them. On the inhale, lift the sternum and lengthen out through the top of you head. On the exhale, twist a little more, leading with the left ribs. After five deep breaths or so, untwist and do the other side. But if you're like most of us, you won't have all the required flexibility, and Pashasana will be a real struggle. So you might want to approach in stages, using props to compensate for stiffness in ankles, hips or shoulders. For starters, you might want to just go into a shallow squat, with your hips a foot or more above the floor, and, twisting right, take your left arm to the outside of your right knee and place your fingertips or palm on the floor to the outside of the right foot. Use your arm as a lever to deepen the twist, perhaps reaching the right arm up and around to catch the left hip or inner thigh for more leverage. Keep looping the shoulders open, lengthening the spine and descending the sitting bones toward the heels (try to get them at least parallel to the floor) as you do this prep. If you're trying to go further in the pose but your heels don't come to the floor when you squat fully (back of thighs into your calves), or they barely touch and you fall down to sit as soon as you try to twist, place a folded blanket, a block or a rolled mat under your heels for support. Or let the heels stay up and keep both hands on the floor as you twist to the right, perhaps again stretching the right arm up and back to catch the left hip or inner thigh as a lever point to open the shoulders and deepen the twist. If the heels are grounded on the floor or some support but you can't wrap the arms and clasp the hands, you can take the left elbow to the outside of the right knee and press the palms together to deepen the twist. Or try taking the left arm between the legs to the inside of the left knee and wrap and clasp in what you could call 'half noose' pose. You can also work with your right hip near a wall so you can twist to the right and place the hands on the wall with your left elbow against the right thigh, and use the elbow and wall as fulcrums to lever yourself more into the twist. Then, using your right hand on the wall for support, you can begin to wrap the left arm down around your right shin. And if you rest your buttocks on a block to help balance (either near a wall or not), you might be able to swing the right arm behind and clasp. Of course, having a teacher or practice partner to help you with the pose can enable you to go much farther into it than you might by yourself. Even though I still can't do Pashasana full out, it's one of my favorite twists, because it works the body in so many ways at once to release tension, stimulate energy flow, open tight areas and rejuvenate you both physically and mentally. The Noose is definitely a pose to hang out in often.
10/2/2005 MAHATMA GANDHI ANYONE?Below mentioned are some of the few Idealism that we associate with is Gandhi is far from dead. It lives on in young people. They just don'nt know him anymore. And that's the problem.
THE PHONE RINGS.The phone rings.... They begin by reading them, and then over a period of time some priests realize that there could be something more to them in the inherent knowledge that they possess. 10/1/2005 DIFFERENT YOGA ASANAS PART II.Salamba Sarvangasana ~ Supported Shoulderstand Sarvangasana literally means "all limbs pose," and that says a lot about what's involved in doing this wonderful inversion. While the shoulders and arms provide the base, you need a strong upward thrust of energy through your legs and core to lift fully into shoulderstand. For this reason you might think of it as "rocket-launcher pose." The benefits of sarvangasana are so many it could also be called "The Great Healer." This pose stretches the neck, shoulder and upper back muscles, strengthens the legs and upper body, and opens the chest. It increases circulation to the head and upper chest while draining used blood and toxins from the legs, pelvis and abdominal area. Consequently it helps treat colds, digestive problems, menstrual disorders and respiratory ailments. Shoulderstand stimulates the parasympathetic nervous system, which slows the heartbeat and calms the mind. So it counteracts nervousness, tension headaches and insomnia. And this asana has a special connection with the visuddha or throat chakra, where the thyroid and parathyroid glands are located. By promoting the balanced functioning of these glands, which control metabolism and hormonal activity, salamba (supported) sarvangasana gives you a calm energy that nourishes body and soul. For this reason, it is known as the "Mother" pose, the Queen of the asanas. Whenever you need a lift, put yourself in this healing inversion and let the Great Mother take care of you. Practice Tips: Shoulderstand requires a lot of flexibility in the neck and shoulders. Therefore it's best to first warm up with shoulder rolls, spine flexes, forward bends, twists and perhaps a sun salutation. If you have injuries or structural problems in the neck or shoulders, you'll want to avoid this pose and instead try an alternative. These include half shoulderstand (hips resting in the hands with legs extended overhead at an angle), tranquillity pose (balancing on the upper back and shoulders with the legs overhead and supported by extended arms), or viparita karani (lying with the hips raised on a block or bolster and legs extended up against a wall). Also, because it is a rather strong inversion, shoulderstand is contraindicated if you have high blood pressure, heart problems, or eye problems like glaucoma or a detached retina. And you should not do this pose while menstruating or if you feel uncomfortable pressure in the head, ears, eyes or chest while practicing it. If you're new to shoulderstand or tight in the neck and shoulders, you'll find it helpful to practice with the shoulders elevated a few inches off the floor. You can do this by using two or three stacked blankets, gym pads, or other broad yet firm surface that's at least as wide as your shoulders and deep enough so your elbows fit on it too. This will cause less stress on the neck, help you to keep both the shoulders and the elbows grounded, and make it easier to lift the neck vertebrae (especially C7 - the knobby bone at the base of the neck) and thoracic spine away from the floor. This in turn will enable you to better align the shoulders, hip joints and ankles in a vertical line, and that will enable you to hold the pose longer with less strain. Beginners will find it best to ease into this pose by working with a wall. Lie on the floor with your legs up the wall and your sitting bones against it. Note where your shoulders are. Then stack your blankets or pad so the front edge is the same distance from the wall as your shoulders. I like to sandwich my mat between or under the blankets then over the top so I have a smooth edge where my neck will be and a non-slip surface to keep my arms and elbows in place. You might want to put a towel under your head rather than a sticky mat to provide more comfort and to keep the head from getting stuck and jamming the neck as you lift up. Once you've set up your "launching pad," lie on it so your shoulders are on the support but the back of the head is off it, and have the soles of your feet on the wall. Pull the shoulders a bit away from the hips so they are level, not sloped down, and at the edge of the raised mat. Lift the hips a bit, extend the arms (interlacing the fingers if you can), roll the shoulders under and wriggle the shoulder blades toward each other. With an inhale, tuck the pelvis, press the feet into the wall, push your arms down and lift the hips up until they are above the shoulders. Walk the feet up the wall to where the shins are parallel to the floor. Keep stretching the tailbone up, lifting through the torso, rooting the shoulders down, and lifting the cervical vertebrae away from the floor as the top of the breastbone comes toward your chin. Take three to five deep breaths, then lower the hips down. If that felt ok, you can take it up a notch. Otherwise, try lifting the hips less high next time and hold there for a few breaths, or do one of the alternative poses suggested above. If you're going further, after you lift the hips to vertical as before, walk the feet up the wall until the legs are quite straight. Press the toes into the wall and lift the heels away as you stretch the tailbone toward the toes. Bend the elbows and bring the palms of the hands to your back with the fingers pointing up, taking care to keep the elbows from splaying out. Press the upper arms down evenly from shoulders to elbows and keep lifting the spine as you relax the neck and draw the palette (roof of the mouth) back away from the chin. Hold for five to eight breaths, then release the hands and lower the hips. After a few resting breaths, if you feel like going on, check your position on your base to make sure everything is where it should be. Then lift up and align as you did the first time you went up, with the shins parallel to the floor. Bring the hands to the back, keeping the elbows in line with the shoulders (you can use a strap around the upper arms if you can't keep the elbows from splaying). Keeping a strong lift through the spine, take one foot away from the wall and extend it straight up. Make sure you keep pulling the abdominals in and rooting the tailbone in and up to keep the pelvis from tipping backward. Contract the buttock and thigh muscles to lift the back of the pelvis up. Then extend the other leg up. Let the legs separate a bit and turn them strongly inward (inner thighs rolling to the back of the legs), then stretch the tailbone up and squeeze the inner thighs together. Keep stretching up strongly through the spine, hips, inner legs, heels and balls of the feet - keep launching your "rocket" - as you ground down through the shoulders and elbows. After eight to ten deep breaths, bend one knee at a time to bring the feet to the wall, then release the hands and lower the hips. Roll off your base to the right side, and rest for a few breaths. Once you're comfortable holding shoulderstand for a minute or two (10 to 20 breaths), you can try getting into it away from the wall. Position your launching pad farther away from the wall, lie on it with the shoulders aligned as before, lift the feet off the floor, then flip them up over your head as you lift the hips up so your legs hang back over your face in an easy plow pose. Interlace your fingers and roll the shoulders under, then bring the hands to your back, and "launch your rocket" by lifting your feet up to the sky. Keep grounding down into your base and lifting up through the torso and legs as you work the upper arms toward each other. The upper palette in the mouth is the energy center for sarvangasana. So as you draw the palette back and work the pose, you might want to think of yourself as a fountain shooting energy back up from the roof of the mouth and out the soles of your feet. Because shoulderstand compresses the front of the throat and upper chest, it's advisable after you've held the pose a while to do a counter pose to open those areas. Fish pose (matsyasana) is typically done after sarvangasana. A simple version of fish is to lie with the feet extended, lift the hips a bit, and place the hands palms down under the buttocks. Then, keeping the legs strong, press into the elbows and lift the chest and head up. Drop the head back to open the throat, then ease the head back and down so you are pressing into the back or top of the head, your elbows, and sitting bones as you open your heart center to the heavens. After five to ten breaths, lift the head a bit, tuck the chin, and lower back down to lie flat. Alternatively, you can sit in an easy cross-legged position, place your hands behind your hips with the fingers pointing forward, arch the chest up and stretch the head back. Or you can come into an easy forward bend, place your hands on the shins, and lift the head up as you pull the shoulders back and the chest forward. Because shoulderstand is so calming, it's great to then lie back in savansana (corpse pose), rest, and let the healing benefits of this soothing pose take effect.
SALAMBA SIRSANSA ~ SUPPORTED HEADSTAND Aahhhh! Hail Headstand, King of the Asanas! This pose is truly majestic. By reversing the flow of blood and lymph in the body, it floods the brain with oxygenated blood, stimulating the nervous system and clearing the mind. This also activates the pituitary and pineal glands in the head, which rule the endocrine system that controls the body's chemical and metabolic processes, thereby improving mental and physical functions. By draining venous (used) blood from the legs, pelvis and lower torso, headstand rejuvenates those areas. And by reversing the pull of gravity on the organs, especially the intestines, it helps to cleanse them and overcome problems of the liver, kidneys, stomach, intestines and reproductive system. Sirsasana increases gastric fire and produces heat in the body. Mentally, it helps us overcome fear and develop focus - if your mind wanders in this pose, you'll be out of it in a flash. Structurally, it strengthens the back, legs, shoulders, arms, diaphragm and abdominal muscles. When done properly, headstand helps the spine become properly aligned, improving posture, facilitating good breathing and reducing muscular stress. In other words, it's very good for you! Practice it daily, and you'll feel positively royal. Practice Tips: Since headstand is such a strong inversion, it's best to be warmed up (but not tired) and to prepare for it by first doing a less intense inversion, such as downward facing dog (adho mukha svanasana) or dolphin pose (hands in headstand position, head on the floor, hips lifting, but toes still on the floor). Headstand is contraindicated if you have high blood pressure, or problems with the heart, neck, or eyes, including glaucoma or a detached retina. And you should not do this pose if you are menstruating or feel pain in the neck or uncomfortable pressure in the head, ears, eyes or chest while practicing it. Begin on your hands and knees. If you're new to the pose, you might want to practice near a wall to reduce the fear of falling forward over your head. With the palms turned up and forearms parallel, place the hands and forearms on a sticky mat or towel so they don't slide apart and there is some padding for your head. Make sure your elbows are directly beneath your shoulders (many people start with the elbows too wide) and in line with each other. Interlace the fingers tightly (right up to the webbing) and bring whichever little finger is on the bottom in to be parallel with the other little finger, so it doesn't get crushed. Let the tips of the thumbs touch each other. Place the crown of the head (just in front of the bump at the top of your skull) on the floor, with the back of the head against the thumbs. Make sure the bones of the wrists are on top of each other, and that the wrists are not rolling in or out. This is the base of your pose. Before you go further, lift the triceps and pull the shoulders vigorously up away from the ears and back as you bring the heart forward. Hollow the armpits by pulling them toward the hips and bring the shoulder blades toward each other as you dig their inner edges into the back. Keep this action going in the arms and shoulders the whole time you're in the pose. Lift the knees, straighten the legs and walk the feet in toward the elbows until your torso is as vertical as you can get it. When you go up into the pose, you'll want to have your weight distributed about two-thirds into the arms and one-third into the head (even less if you're just starting out), so keep pressing the inner elbows, wrists and fingers down as you lift the shoulders up. Stretch up strongly through the spine and hips, then pause. Check to make sure you haven't splayed the elbows, dropped the shoulders or rounded the upper back. If you like, you can stop here and hold for a few breaths, then drop the knees, stack the fists under your forehead (to get the head above the heart), and rest back in child's pose. Or you can stay in position, energize the legs, and try to lift the toes a bit off the floor a few times - even if it's only for a second - then come out and rest. You might want to repeat this preparation a few times until you're comfortable with it. If you feel ready to lift into the pose, come to where the torso is vertical and your toes are on the floor. Maintain the lift through the torso and hips, bend the knees, and with an inhale lift the feet up to where the thighs are horizontal. Then continue raising the thighs to vertical, with the feet hanging back toward the hips. Keeping the arm and shoulder actions mentioned before, contract the abdominal and buttock muscles, take the kidneys back and bring the tailbone in and up to stretch through the lumbar spine. To avoid arching the lower back, pull the ribs in toward the spine while you bring the spine in and up. If this is enough for you, release after four or five breaths, bringing the knees toward the chest and the feet to the floor so you can come down and rest in child's pose. If you want to go all the way, stretch the legs up, soles of the feet toward the sky. Rotate the thighs inward, take the groins back, and bring the tailbone and sacrum forward. Squeeze the thighs together and stretch up vigorously through your core, from the top of the head up through the spine and inner legs, then out the heels and balls of your feet. Shoot a stream of energy up like a fountain from the upper palate of your mouth (the energy focal point in this pose) as you ground down through the arms and head. Let your gaze be soft, looking at the floor or just past the tip of your nose. Keep the ankles, knees, hips and shoulders in line. When you find the right alignment and balance, you'll feel light and easy in the pose. Hold for five to eight breaths, then come down and rest in child's pose. Eventually, you'll want to hold the pose a minute or two (10 to 20 breaths) and even longer. And once your back muscles get strong, you'll be able to lift up and come out of the pose with straight legs. When that becomes easy, you can begin to experiment with the many variations of headstand, such as that with the legs opened wide to the side (upavista konasana), with the soles of the feet together (baddha konasana), or with one leg extended forward and the other back (hanumasana). (See Iyengar's Light on Yoga for more about headstand variations.) When you're upside down in headstand, it can be difficult to know whether you're aligned properly in the pose. So it helps to have a practice partner or teacher give you feedback. You can also practice in a corner so you'll learn if you're tilting to one side or another, dropping the shoulders, or arching the back. Because sirsasana is so stimulating and requires a strong contraction in the neck and shoulder muscles, it's advisable to practice shoulderstand after you do headstand. Shoulderstand helps to calm the nervous system and release the neck and shoulder muscles, so you'll be feel more balanced and happy, instead of tight and firey. Like Shiva and Shakti, headstand and shoulderstand are a divine couple whose union produces the fullness of being. Give homage to the king and queen of asanas, and they will bestow great blessings upon you.
SETU BANDHASANA ~ BRIDGE BUILDING POSE Like a true construction project, bridge pose has various stages of completion. This enables almost everyone to do it at some level. In the initial stage, called dwi pada pitha (two-legged platform pose) it's a wonderful way to open the front of the thighs, hips and shoulders, stretch the inner thighs and abdomen, and relieve tension in the lower back. In the finished stage, with the legs fully extended and the hands supporting the lower back (setu bandha sarvangasana), this is an intense backbend requiring great strength in the legs and buttocks, much openness in the chest, abdomen and shoulders, and great flexibility in the back, wrists and thighs. And because it is a mild inversion, in all stages this asana improves circulation and energy flow, strengthens the back and thighs, stretches the neck and tones the nervous system. So let's lie down and get to work. Practice Tips: Begin by lying on your back, bending your knees and bringing the heels under the knees with your feet parallel and hips-width apart. Wriggle from side to side and roll the shoulders under to flatten out the shoulder blades, taking care to keep the shoulders square and not pulled down toward your hips. Extend the arms alongside the torso, palms down. Tilt the pelvis slightly forward to hollow the groins and get a slight arch in your lower back. With an inhale lift the hips up a bit and stretch your tailbone toward your heels. Press down into the front of the heels and begin to stretch your knees toward the wall in front of you as you lift the thighs. Keep the energy moving forward from the upper palette (the energy center for this pose) through the knees and tailbone as you lift the hips higher. Make sure the knees don't splay out and that you don't press the back of the neck down, losing its natural arch. In the initial stage (dwi pada pitha) stop when you've built a diagonal platform from the knees to the shoulders, with the knees higher than the pubic bone, the pubic bone higher than the navel, and the navel higher than the sternum. Take 5-8 deep, smooth breaths, then lower the hips down. If that felt good, do it again, this time perhaps stretching your arms overhead, shoulder width apart and palms up, or with elbows bent and in line with the shoulders, forearms perpendicular to the upper arms. These variations help to open the shoulders and collarbones. If you'd like to go further, start like before, then begin to lift the chest up and toward the chin as you raise the hips higher. This will start to create a bridge-like arch in the back. Again, hold 5-8 breaths, then lower the hips. To intensify the back-bending work, once you go up to the initial stage you can lift the heels and walk the feet back or walk the shoulders forward a bit. Keeping the shoulders rolled under, interlace your fingers behind your back and press the hands down into the floor, or simply grab the ankles. Press the shoulders, arms and inner feet down as you lift into a higher arch, trying to bring the pubic bone and navel level with each other. So you don't overarch the back, stretch into this backbend by bringing the sternum toward your chin as you take the shins forward. Lower after several breaths. If this is comfortable, you can go a little deeper by supporting the back with your hands, thereby deepening the stretch on the abdomen and upper back. To do this, lift up to the previous stage, then shift your weight to the left side, bend the right elbow, and bring the hand underneath the right hip, with the fingers out to the side. Then shift to the right and bring the left hand to the left hip. You may have to lift up on you toes to create enough height to do this. Keep the elbows working toward each other as you press the shoulders and feet down. If this is easy, bring the hands from the hips to the lower back, with the fingers up toward the hips. Breathe into the stretch, keeping the energy moving forward and up. If you want more work (go easy - this can be hard on the lower back and sacral joints) lift one knee and extend the foot toward the sky. Then switch. Come back to the pose, then lower and rest. To go to the final stage, come to the position where your hands are supporting the lower back. Begin to straighten the legs by inching them forward one at a time and pressing strongly into the inner feet. Eventually you'll bring the feet and legs together. To come out, walk the feet back a bit, remove the hands, and lower down. An alternative way to get into the final stage is from shoulderstand (see description for this asana). Keeping your hands on your back, drop one leg toward your face as you lower the other one forward, bending the knee and placing the foot on the floor. Then lower the other leg. (You can lower both legs at a time, if you prefer.) Lift up on the toes, stretch the hips and spine forward, and, if necessary, reposition the hands and elbows for good alignment. Then lower the heels and stretch one leg forward at a time, as above. To keep the knees from splaying out and to stretch the inner thighs more as you practice the initial stages of setu bandhasana, place a block between the thighs and hug it as you go into the pose. Similarly, if the shoulders splay out too much, you can place a strap around the arms above the elbows When you're done building your bridge, you may want to do a counter-stretch for the lower back, such as tucking the thighs toward your chest. Dropping the knees to one side, then the other, in a simple reclining twist also helps release the lower back and hips. As a counter-stretch for the neck and upper chest, you may wLike a stop at a desert oasis, camel is a wonderfully refreshing pose. This exhilarating backbend, which resembles the hump of a camel, is a powerful opener for the front of the body, especially the chest, shoulders and throat. It therefore improves breathing, increases circulation and helps to lengthen the spine. Also, because ustrasana requires the muscles of the legs, hips and back to work hard, it strengthens these areas while stretching the thighs and groins and releasing tension in the upper back. The result is a strong flow of energy that wells up through the legs and shoots out of your heart center like a fountain dancing toward the sky. Plus, with care, almost everyone can do camel to some degree. So if you're feeling a little bent over or down from dealing with the dust and heat of life, ride this invigorating pose to a renewed sense of wonder and well-being. ant to do some version of fish pose (hips and head down, heart up). When everything feels comfortable, lie back and enjoy the connections you have built between your feet and your head, your lower spine and upper spine, the mundane world and the sacred.
USTRANSANA ~ CAMEL POSE Like a stop at a desert oasis, camel is a wonderfully refreshing pose. This exhilarating backbend, which resembles the hump of a camel, is a powerful opener for the front of the body, especially the chest, shoulders and throat. It therefore improves breathing, increases circulation and helps to lengthen the spine. Also, because ustrasana requires the muscles of the legs, hips and back to work hard, it strengthens these areas while stretching the thighs and groins and releasing tension in the upper back. The result is a strong flow of energy that wells up through the legs and shoots out of your heart center like a fountain dancing toward the sky. Plus, with care, almost everyone can do camel to some degree. So if you're feeling a little bent over or down from dealing with the dust and heat of life, ride this invigorating pose to a renewed sense of wonder and well-being. Practice Tips: Start by kneeling with the knees hip's width apart, shins parallel, and tops of the feet on the floor. For greater comfort, you may want to do this on a doubled yoga mat, blanket or thick rug. Energize the legs by drawing the muscles toward the bones and pulling that energy up into the pelvis. Rotate the inner thighs and groins back and bring the lower abs in as you pull the navel up. Keeping the groins hollowed back, firm the buttocks, stretch the tailbone down and move the sacrum in. Draw the thighs toward each other (without actually bringing them together) and press the knees, shins and tops of the feet firmly down. These actions will provide the base or "legs" needed to support your camel hump. Keeping the legs and hips active, lift the shoulders up and back, squeeze your shoulder blades together, and bring the hands to the back of your hips, fingers pointing down. Keep the shoulders opening back and the elbows moving toward each other. With an inhale, stretch up out of the pelvis, and as you exhale, start to arch up and back, leading with your sternum or heart center. Keep the spine long by pushing down into the knees while lifting up from the crown of your head. Work in the pose for four or five breaths, pushing the thighs forward to keep them as vertical as you can. Then lift up with an inhale by pressing strongly down into your knees and feet. With an exhale, bend the knees and sit back on your heels, or fold forward slowly into child's pose, resting your forehead on stacked hands. If this felt good, you're ready to go deeper. If it was difficult or hard on your lower back, try lifting up more out of the pelvis and arching back less when you try it again. If you want to intensify, one way is to work kneeling up against a wall. Keep pressing the thighs and pubic bone into the wall and drawing the thighs toward each other as you lift up and arch back. This will really make the legs work hard. Another is to start as before (or up against a wall) and go into the back arch. When you've gone as far as you can with the hands on your hips, begin to gradually slide them down the back of your legs so you can increase the backbend. Just be sure to keep your tailbone down, your sacrum pressing forward, your groins moving back, and your legs squeezing toward each other. This will help you keep the spine long so you don't collapse and strain the lower back. Again, after five breaths or so, lift up and out of the pose and rest. If you feel now like you want to go all the way into the pose, start like before, but this time slide your hands all the way down to put your fingertips or palms on your heels. If they easily reach that far, push down into the hands to help lift your heart toward the heavens. If the hands are almost there but not quite, try curling your toes under to lift the heels higher and bring them more in reach. Alternatively, try turning a little to one side, so you can look at the foot there and reach down to take hold of it. Then turn back to center and reach down with the other hand, which you will now probably be able to get all the way to the foot. Once you're in camel pose, keep the kidneys moving back and up as you press the spine into your back and pull it out of the pelvis to prevent overarching the lower back. Lift your head so it's facing straight up and stretch out from the knob at the base of the skull to pull the hyoid bone at the front of the throat back and up. Then, sliding the sides of the throat back, open the throat and stretch the head back as much as comfortable. Pressing into your knees and hands, and keeping the thighs moving forward, let the energy spring up higher and higher through your heart. After five breaths or so, come up as before, rest in child's pose, and enjoy the revitalizing flow of energy within you.
GOMUKHASANA ~ COW FACE POSE When you first look at this pose, you might wonder, as I did, what its name has to do with crossed knees, a lifted elbow and hands clasped behind the back. But if you use a little imagination, you might find not just one, but two cow faces in it. You can see one of them from the front, especially in the version where the feet are close together and the hands are placed in front on the top knee rather than clasped behind. The pose then has a triangular form, broad at the top and narrow at the bottom, like the face of a cow. The crossed knees might even look like the lips of the cow's mouth. A classical Indian instrument, the gomukh, shares a similar triangular shape and name. You can see the other cow face by looking down at your legs when you sit in the version where the feet are out to the side, in what is sometimes called samkatasana or tight pose. Then the knees look like the top of the cow's head with your legs and feet as its horns or ears. Whatever its relationship to the face of a cow, this pose is one of the best stretches you can find for the outer thighs, hips and buttocks. And because it's one of the few that stretches the piriformis muscle of the outer hip, which lies on the sciatic nerve, it's very effective at alleviating sciatica caused by having a tight piriformis press the nerve. Gomukhasana also relaxes the abdominal muscles, tones the lower pelvis, and alleviates hemorrhoids and constipation. And when the hands are clasped behind the back and the elbows are raised alternately, the pose expands the chest, frees and stretches the shoulders, and makes breathing easier. So make this "face" with your body, and you'll feel open and relaxed, like a sacred cow enjoying siesta. Practice Tips:
Since gomukhasana has several versions requiring different degrees of openness in the hips, knees and shoulders let's start with the "easy" one where you sit between the feet. To get into this position, start on all fours, lift your left knee, and bring it behind the right. Slide the left foot out a little to the right as you slide the right foot out slightly to the left. Sit between the feet, with the right knee on top of the left and the heels in as close as comfortable to the hips. If necessary use a block or folded blanket to elevate the hips so both sitting bones are grounded and there is no strain in the knees or hips. If you prefer, you can get into the pose by first bending the left knee back, then bringing the right leg around and bending it back so the right knee is over the left. Once you're seated between the feet, you can simply rest your hands on your knees with the right hand on top of the left, sit tall, and let the sitting bones be heavy. Lift the shoulders up and back, drop your chin to your chest and breathe in the pose for five to eight breaths. With the arms in this position, the pose is called gomukhasana A in the Ashtanga second series. Alternatively, you can lift the right arm up, bend the elbow, and walk the fingers down the middle of your back, as if you had an itch you wanted to get to but couldn't quite reach. If you're stiff, you can push the right elbow back gently with your left hand to help stretch the triceps and armpits, so your right hand goes further down the back. Next, extend your left arm out, turn it strongly inward to pronate it, and reach down and back as you bend the elbow and bring the back of the hand up the middle of your back - ideally to where you'll be able clasp the right hand or wrist. Then sit tall, look straight ahead, and gently stretch the elbows away from each other by pulling on the clasped hands. This is version B of the pose in the Ashtanga series. (Note that in the Iyengar system, the left elbow would usually be lifted if the right knee were on top.) If you can't hook the fingers or clasp the hands, have a strap or towel over your right shoulder. Then you can hold it and pull on it to stretch the elbows away from each other. Also, you might find it easier to clasp the hands behind the back if you first pronate your left arm and bring the back of the hand up the middle of the back. Then reach back around with your right hand to grab the left elbow and gently pull it toward the center of the back as you stretch the hand further up. Try to keep the shoulders square, the top of your arm bones back, your shoulder blades on the back, and the upper arms rotating externally. Also, keep lifting the heart and expanding internally as you breathe mindfully in the pose. Whatever you do, be careful with these arm movements, especially if you have rotator cuff tendonitis, bursitis, or other shoulder problems. But if the arm stuff is easy and you want more stretch, pull the stomach in and bend forward, chin toward the knees or beyond them, keeping the hands clasped and elbows pulling apart. This position helps to open the nasal passages and alleviate headaches, but for most of us, it's quite intense. If you want more stretch in the hips and thighs, start as before, but sit with the left heel between the buttocks. Bring the right foot as close to the left thigh as possible. Then do either version of the arms. For still more stretch, do the full out final version with the legs. Start by bringing the left heel under the right buttock, toes pointing straight back. Then bring the right knee over the left and draw the right foot close to the left, so the right heel is under the left buttock and the toes as straight back as possible. Sit on the heels (or try to - when I attempt this, the stiffness in my knees and thighs keeps me from sitting fully down). Again, do the arm thing. After you're done with the pose on one side, do the other, with the hands or elbows in the opposite position. Because cow face pose stretches a lot of areas in a way you may not be used to, you may want to do a downward dog after each side to even things out. Alternatively, come to all fours and stretch one leg back at a time, first flexing the foot, then twirling it in and out a few times. Then just sit for moment and let your mind and body - as well as your face - become as open and easy as the face of a happy cow.
URDHIVA DHANURASANA ~ UPWARD FACING BOW Because urdhva dhanurasana is so strenuous, it is not recommended for people with heart problems, high blood pressure, detached retina or glaucoma, or severe headaches. Also, those with spinal, shoulder or wrist problems should avoid this pose. And because up-bow requires considerable openness in the shoulders, front of the thighs, and hips - as well as lots of flexibility in the spine - it's best to warm up first with asanas that gently stretch and open these areas. Sun salutations, shoulder openers and less intense backbends such as bhujangasana (cobra), setu banda sarvangasana (bridge), ustrasana (camel) or dhanurasana (bow) are good ways to get ready for this strong backbend. Once you've warmed up, lie back, bend the knees and draw the feet toward the hips so the ankles are under the knees. Make sure the feet are parallel, with the heels and knees about hips width apart. Take your arms up overhead, bend the elbows, and place the hands palms down (fingers pointing toward your hips) at the top of the shoulders. If you're just starting out, you'll find it easier to have the hands somewhat wider than shoulder width apart. Just make sure the index fingers are parallel. Tilt the pelvis forward a bit so you have a natural arch in your lower back and so the groins drop down and in. Then, scoop your tail bone forward and up toward the pubic bone without losing the arch. With an inhale, press into the front of the heels (about two inches from the back), push the top of the shins forward toward the wall in front of you, and let the hips rise up a bit. Pull your arm pits back and in toward the ribs. Still pressing into the front of the heels, push into you hands and lift with an inhale to the top of your head. Pause. If it was a struggle to get this far, stay on the top of the head and press into the hands and feet for several breaths, or lift up as much as you can. To come down, tuck the chin, lower yourself onto the back of the shoulders, then lower the hips. Take several resting breaths, then repeat - or not, if that was enough. If getting to the top of the head was easy, you can try lifting into the full pose. Before you do, check to see that the arm pits are still pulling back and in. Then with an inhale, press into the hands and extend the arms to lift up into the bow. Instead of simply pushing up, however, try to lengthen up so you don't crunch and strain the lower back. To help the spine stay long, keep the top of the shins and tail bone moving forward while taking the sternum toward the chin and the wall behind you. Breathe deeply and smoothly, drawing energy into the center of your pelvis as you inhale, and extending out through the spine, legs, arms, toes and fingers as you exhale. As you hold the pose, keep pulling the armpits back and working the shoulder blades together so they stay on the back. Slide the sides of the throat and upper palate back to keep the hyoid bone (the floating bone in front of the throat) in. This helps maintain good alignment and facilitates the flow of organic energy that makes it easier to hold the pose. Keep the elbows and shins squeezing toward each other, and keep lifting the thighs, sacrum and back of the body up as you lengthen the sides of the torso. If you can, straighten the arms fully and bring the pelvis and ribs to the same level. Hold for three to five breaths, then lower down, rest and breathe. If that felt good, do the pose two or three more times, perhaps lifting up directly into the bow in one move without coming to your head first, or staying up for an extra breath each time. If you get to the top of your head all right but can't seem to get much higher, try using blocks. With one end of your mat against a wall, place a firm yoga block lengthwise against the wall with the outer edges of the blocks on the outer edge of the mat. You might even want to tilt each block on a diagonal so the back edge goes up the wall a bit. This will make it easier to place your palms on the wider face of the block instead of the edge and will lessen the degree to which you have to flex the wrists back, making the pose easier if your wrists are stiff. Place the hands on the blocks and lift up as before. The extra height of the blocks makes it easier to get more fully into the pose. When you do urdhva dhanurasana, take care to keep your knees from splaying out. If they do, you'll put more pressure on the lower back and lose the power of the legs. To prevent this, keep the tail bone stretching actively forward, the thighs working toward each other, and the groins working down to maintain inner spiral. You might also find it helpful to practice by placing a block between the.thighs just above the knees and squeezing it as you perform the pose. Using a block will also help to strengthen the inner thighs. Also, if lifting up with an inhale doesn't feel quite right, try doing so with an exhale. Donna Farhi, whose writings on the breath and on backbends are some of the most thorough I've seen, teaches this approach. Lifting on the exhale goes with the natural tendency of the inner body to expand and extend energy through the limbs on the exhale. (Think, for example, of how you tend to inhale and crouch down then exhale and spring up when you want to jump up for something.) Extending and lifting on the exhale helps you keep the spine long as you go into a backbend, especially one as strong as urdhva dhanurasana. After doing this intense backbend, you will probably want to do a counter stretch to release tension in the back and hips. One way is to bend the knees, lift the feet off the floor, and let the knees open about shoulder width apart. Take your arms around the back of your thighs and grasp one hand with the other or hook the fingers of one hand into those of the other. Pull the thighs down toward the ribs and hold for several breaths. Then release the hands, bring the knees together, and interlace the fingers over the shins. Gently squeezing the knees, draw the thighs toward the ribs, hold a few breaths, then release the feet back down. You might also want to do a gentle twist to further release the back. If so, take the arms out to the sides and with the feet on the floor, drop the knees first one way, then the other, as you look in the opposite direction. Tuck the knees up one more time, then lie back and enjoy the vibrant energy of the bow dancing within you.
DWI PADA VIPARITA DANDASANA ~ TWO-LEGGED INVERTED STAFF POSE Now here's a real heart opener. This powerful backbend fully expands the chest, opens the thoracic spine, and vigorously stretches the legs and front of the body. Viparita dandasana stimulates the adrenal, thyroid, pituitary and pineal glands, opens the lungs and massages the heart, improving circulation and respiration. As a result, it calms the emotions and soothes the mind while strengthening the heart and invigorating the body. It also increases flexibility in the spine, strengthens the legs and shoulders, and releases tension in the lower back. Plus, this asana relieves indigestion and menstrual pain and helps treat the symptoms of menopause. So if you want to give your heart a real thrill, just lie back and get ready to lift it up toward the heavens, where a whole new realm of consciousness awaits you. Like urdhva dhanurasana and other strenuous backbends, dwi pada viparita dandasana is not recommended if you have heart problems, high blood pressure, detached retina or glaucoma. You should also skip this pose if you are pregnant, menstruating or suffering from a migraine, severe headache, constipation, diarrhea or insomnia. Also, those with neck or back injuries should avoid this pose or do it very carefully. And unless you find backbends easy, you'll want to be thoroughly warmed up before you push up into this demanding asana. Sun salutations, shoulder openers, and less intense backbends such as setu banda sarvangasana (bridge) or urdhva dhanurasana (up-bow) are good ways to prepare for dwi pada viparita dandasana. Once you've warmed up, lie back, bend your knees and draw your feet toward your hips so your ankles are under your knees, with your feet and legs together (or at least as close as you can and still lift up). Take your arms up overhead, bend your elbows, and place your hands palms down (fingers pointing toward your hips) near the top of your shoulders. If you are tight in the shoulders and chest, you may want to place your hands slightly more than shoulder width apart, with the index fingers parallel, so you can keep your elbows in line with your wrists. Be sure your pelvis tips forward a bit so you can keep the natural arch in your lower back (you'll be able to slide one hand under if you do). Take a big inhale, drawing your armpits into your ribs and gathering energy into your core. With the exhale lift up your hips and shoulders and come to the top of your head. Take one hand behind your head and press the elbow into your mat. Then take your other hand behind your head and interlace the fingers of both hands, as in supported headstand. Keep the elbows firmly grounded, the shoulders lifting up and back, and the shoulder blades digging into the rib cage and pushing it forward. Take another big inhale, and with the exhale lift the hips higher, keeping the sacrum moving in and up and the tail in and toward the knees. Move the chest forward and the shins in the opposite direction as you squeeze the legs together and open the armpits. Hold for five big breaths -- or longer if you like. To come down, unclasp the hands and one at a time place them palms down, fingers pointing toward the feet as you had them before. Push into the hands, lift the head a little and tuck the chin. Then lower the shoulders and hips down. Alternatively, unclasp the hands, push into the elbows to lift the head and tuck the chin, then lower the shoulders, sliding the hands back over head as you lower the hips. If this was fairly easy and you want to go fully into the pose, go up as before. Then straighten the legs by taking the feet forward one at a time. Try to keep the feet and legs together. Roll the thighs in and draw them toward the hips as you press into the heels and lift the thighs, calves and hips higher. Keep extending as you lift. After several breaths, walk the feet back and lower down as before. Because it's often difficult at first to keep the elbows pressing down enough so they don't slide back as you lift more into the pose, you might want to practice where you can place the elbows against a wall. This will enable you to move the chest higher and toward the wall without the elbows slipping. Alternatively, place the feet against a wall and have a friend press your elbows down so you can lift higher without sliding one way or another. If you have difficulty getting your elbows down at all, try practicing the pose with your feet on blocks or a chair placed against the wall. By elevating your feet, you'll find it easier to keep your elbows down and open your chest without straining your lower back. When you're just starting out, you may also find it easier to get into the pose if you have your feet and knees hips-width apart. If you don't feel ready for this strong version of dwi pada viparita dandasana, try the preparations for it that involve bending back over a chair to open the chest and stretch the legs without requiring so much effort. While there's not enough room here to describe these preparations, you can find excellent descriptions of them in Yoga the Iyengar Way by Silva, Mira and Shyam Mehta; and Yoga: The Path To Holistic Health by B.K.S. Iyengar. Or work with a teacher trained in Iyengar-style yoga. After you come out of a vigorous dwi pada viparita dandasana, you'll find doing some twists will help release any tension in your spine. For example, try a version of jathara parivartanasana (reclining twist) by lying back and bringing your feet in near your hips, with your feet and knees together and your arms out to the side. Lower your knees together to one side, then the other -- maybe extending your legs out to the side as well -- as you look the other way. Or do a simple seated twist out of sukhasana or dandasana. Then lie back in upward facing child's pose, where you lift your feet off the floor, clasp your hands together over your shins and draw your thighs toward your ribs. Or do regular child's pose. In either one, rest and notice how your breath is easier, your mind and emotions quieter, and your heart more open and happier.
UPAVISHTA KONASANA ~ SEATED WIDE-ANGLE POSE This is a wonderful pose for connecting to the earth and getting centered — while giving your hamstrings and inner thighs a powerful stretch. It also opens the hip joints and back of the knees, frees the spine, and stretches the lower back and hip area. Upavishta konasana therefore relieves sciatica and other spine-related disorders. Another benefit is increased circulation in the pelvis, which stimulates the ovaries and helps prevent or alleviate premenstrual, menstrual, menopausal, and prostate problems (but it‘s not recommended during menstruation). Plus, this asana aids in the breakdown of body fat, thereby trimming the legs and torso. Best of all, by moving energy down from your head into your pelvis, it cools the body and calms the mind. So it’s great to do toward the end of your practice or as a mini-yoga session all by itself when you want to chill a bit. There’s something about bringing your head and heart down toward the earth with your legs spread and firmly grounded that’s very soothing — as if you were opening yourself to Gaia’s supportive energy and offering your heart to her. So take a wide-legged seat and settle into what I think you’ll find a deeply satisfying forward bend. Practice Tips: Sit down and open your legs wide — but not necessarily as wide as you can. According to John Friend and some other teachers I’ve studied with, the optimal opening is between 110 and 120 degrees. In other words, there should be more than a right angle between the legs but not such a wide angle that the legs form almost a straight line across (180 degrees). That’s a different pose, called samakonasana, which is done sitting straight up, not bending forward. Also, by keeping the legs around 120 degrees, you’ll get more stretch in the hips and lower back and find it easier to keep the pelvis from rotating forward too much and causing a painful (and sometimes long-lasting) tear in the tendons that connect the hamstrings to the sitting bones. So, once you have the legs where you want them, lean forward a little, reach underneath one buttock at a time and pull it back and out, pushing your groins down and wriggling your sitting bones back as you do. Then, with one hand on the inside of a thigh and the other on the outside, roll the flesh so the inner thigh descends and the outer thigh lifts up and out. Do the same on the other thigh. These actions will help the sitting bones and thighbones ground down firmly. It will also help get the floor of the pelvis level. That’s where both sitting bones are rooted down, and the pubic bone and tail bone are even with each other. If you’re stiff in the hamstrings and lower back, and the pelvis stays tucked under (with the pubic bone up and the lower back rounded) no matter how much you pull on the buttocks or push the groins down, try this. Sit on a folded blanket or folded mat to elevate the pelvis. This will enable it to tip forward more and better align the spine. Or bend the knees a little, perhaps even placing a rolled towel under them so the legs can ground down without tugging the back of the pelvis under or straining the knees. Because upavishta konasana gives the hamstrings, back of the knees, inner thighs and groins such a strong stretch, be very careful (maybe just sit tall with the legs active) or skip this pose if you have an injury in those areas. If you have asthma or are in the later stages of pregnancy, do the pose sitting with your back against a wall and forget the forward bend part. Rotating the thighs inward should have brought your toes and kneecaps straight up. If it didn’t, make that happen. Firm the legs by drawing the muscles in toward the bones and up from the feet into the pelvis. Then extend through the heels, press out through the balls of the feet, and spread and extend the toes. With you hands behind your hips, push down into the sitting bones, back of the thighs, and heels and lift up out of the pelvis. Loop the shoulders up and back and lift the sternum (breastbone) toward your chin as you stretch up through the top of your head. Take a breath or two here while checking to see that you are sitting tall wide and open, with your shoulders over the hips, your sacrum moving in and up, and your tailbone in and down. If your spine is straight, you can start bending forward from the pelvis, keeping the front of your spine long, with your sternum pulling away from your navel. If your back starts to round and your shoulders hunch up, you may be going too far. Just stay sitting tall or maybe bending forward a little and work with the breath, lifting up and extending on the inhales and bending forward a micron or two on the exhales. You might even want to press into you hands to push yourself gently up and forward. If you can bend forward easily while keeping your spine extended, bring your arms around in front and put your finger tips on the floor, with the arms shoulder width apart. With each inhale lift up a little and bring the sacrum forward, and with each exhale, bend forward a bit more, spider walking your hands a little further out in front of you. Make sure your spine stays long and your shoulders broad and looping up and back as your heart opens down toward the earth. Keep your tailbone stretching down and in to free and lengthen the spine so you can bend forward more deeply without collapsing it. To help the tailbone stay down, lift your belly away from the thighs and wrap the outer thighs back and down as you stretch forward and down. If you can go at least half way down without hunching over, you may want to grab your shins, loop your big toes with your middle and index fingers, or grab the outside of your feet and pull yourself deeper into the pose. Gaze forward, not down, to help keep the spine extending. Stay in upavishta konasana for five deep breaths — or more if you really want to settle into this comforting asana. As you breathe in the pose, keep your leg muscles toned and your heart soft. With each inhale draw energy into your pelvis and take the pubic bones, thighbones and groins down some more. With each exhale, root your tail back and stretch forward and down more, pulling on your toes or feet or clawing the floor with your finger tips or palms to help lengthen the spine. To come out, lift up slowly with an inhale, releasing your hands if you were holding your legs or feet, and keeping your legs strong and spine long as you come back to sit tall. Bring your hands in prayer pose in front of your heart and take another breath or two before you release and rest, thanking the Earth for supporting you so well in this and everything else you do.
JANU SIRSASANA ~ HEAD TO KNEE POSE If you had to design a seated forward bend that strongly opens the hips and groins while deeply stretching the legs and back, you’d be hard pressed to come up with anything as good as janu sirsana. Because this pose requires the pelvis to turn into the extended leg while tipping forward, it stretches the hip joints and groins in several directions at once. And because the back of the extended leg and the front of the spine must lengthen to go deeply into this forward bend, it’s very effective at stretching those areas. This asana also tones the liver, spleen and kidneys and stimulates the pelvic organs and sex glands while cooling the body and quieting the mind. Iyengar recommends it for an enlarged prostate gland or chronic low fever. Instead of getting your head to your knee, however, the goal in the pose is really to extend way beyond the knee as you lower your navel to your thigh, your heart to your knee and your chin to your shin. But even if your head gets nowhere near the extended leg, you’ll benefit a lot from practicing janu sirsasana often. Practice Tips: Begin by sitting with both legs extended in front and bend your right knee up a bit. Place your right hand under the inside of your right thigh near the knee and pull it out and back as far as comfortable. Still pulling the thigh back, grab the ankle with your left hand and bring the right foot in against the left thigh, with the heel as close to the right groin as possible. If this won’t happen, have the heel close to the left groin. If your knee hurts when you bring the foot in or it won’t flex back very far, you can put your right foot up higher near the left knee. Or place a block under the right shin near the knee (and perhaps a rolled cloth behind the knee) to relieve strain. To better align the legs, reach underneath one thigh at a time and pull it and back and up so it rolls inward a bit and the groins descend. Do the same with the buttocks, wriggling them back to get the floor of the pelvis level. As you opened the right knee out, you may have turned the pelvis a little to the right, so you are facing between the knees rather than over the left leg, where you want to be. To position your torso so your sternum (breastbone) is in line with your left leg, inhale and sit tall, and with an exhale strongly turn your pelvis and torso to the left, leading with your right hip and ribs. To help the pelvis turn, you can push your right hand against the front of your right knee for leverage. Or you can lean forward and take your right hand to the outside of your right leg or foot as a lever point, maybe even twisting to the left to help the pelvis turn that way. As you do this, keep pulling your left hip back and bringing your right hip forward. Make sure you have the left sitting bone firmly grounded and that both sides of the rib cage are extending evenly, so you’re not collapsing on the left and bowing out on the right. If you are, shift the ribs to the left to get them in line, and keep pulling the right ribs down and toward your left leg when you bend forward. Before you do, energize your left leg by flexing the foot and drawing the muscle energy in toward the bones and up the leg into the center of your pelvis. Make sure the toes and kneecap are facing straight up, and extend the leg bones out through the heel. Keeping the heel extended, push out through the ball of the left foot and spread the toes. Push the left heel and thighbone down, and press the right foot against the left leg, spreading the little toe into the floor. Keep both legs active by hugging the muscles to the bones and working the shins toward each other as you pull the inner thighs into the pelvis and push the thighbones out. Now you’re ready to start bending forward. To do so, with an inhale push down into the sitting bones and extend up through the crown of the head to keep the back of the neck long. As you exhale, stretch up and begin to fold over the left leg. Keep the sternum pulling away from the navel and the shoulders lifting up and back as you bring the heart forward and the dorsal spine (upper back) in. Stretch the arms forward to hold under the knees or calves, or perhaps around the ball of the left foot. With another inhale loop the shoulders back, extend some more through the spine, and pull back on your left hip. As you exhale, begin to fold more over left leg, leading from the right side to keep the rib cage even. Try to bring first your navel to the left thigh, then your sternum to the knee, and finally your forehead or chin to the shin. If you’re tight in the hamstrings and hips, it may not be possible to go forward very much without rounding the back and hunching the shoulders. So you’ll work more productively if you take your hands behind the hips, with the fingers pointing back, and push into the fingertips to lift yourself up and forward. This will enable you to keep the spine long and stay open across the collarbones as you work the pose. When you can keep the spine long and bend forward enough to bring the shoulders a foot or so in front of the hips without rounding, you’re ready to shift the hands forward. You can then either spider walk you hands along your left leg or grab the shin or foot and use that as an anchor to pull your spine longer. If you’re bending forward enough to hold the left shin or foot — or perhaps even enough to grasp your right wrist with your left hand in front of the foot — keep the elbows lifting up, forward and out as you pull the shoulders up and back. Rotate the forearms inward and the upper arms and deltoid muscles outward and back as you slide the shoulder blades down toward the hips. These actions will help you extend the front of the spine forward and keep the shoulders square (it’s easy to let the left one drop as you work the pose). Also, lift the lower belly back and up and root the tailbone down and in to engage the bandhas and further deepen the stretch. Hold the pose for five to eight breaths or more (I find janu sirsasana very meditative and one that I like to hold for at least eight to 10 breaths). As you work the pose keep the left leg strong and grounded, the spine long, and the breath full and smooth, extending more and going a little deeper with each exhale. When you’re ready, release the hands and lift up with an inhale, perhaps extending the arms up overhead and stretching luxuriously before releasing the pose and doing the other side. When you’re done, just sit and notice how calm and easy this wonderful asana makes you feel.
9/28/2005 DIFFERENT YOGA ASANAS.ADHO MUKHA SVANASANA ~ (DOWNWARD FACING DOG POSE) If you had to limit your yoga practice to just one pose, down dog would be a great choice. It's absolutely my favorite. Down dog strengthens the arms and legs, opens the hips and shoulders, stretches the entire back of the body and gives you a mild inversion, since the head is below the heart. Because it distributes the weight evenly though all four limbs, the pose feels very balanced and solid. That's amplified by the fact that the heart chakra, at the base of the breastbone and in the middle of the chakra pole, is the energetic center for this pose. There's something about facing down toward the earth that's also very centering, and I find this pose both calms and energizes me. It's no wonder that down dog is both an integral part of the Iyengar restorative series and the Ashtanga flow series - where it's done more than 50 times!
Practice Tips:
So here's one way to enjoy this wonderful asana, based on Anusara Yoga Universal Principles of Alignment. Come to your hands and knees. Bring the wrists under the shoulders, with the creases of the wrists parallel. Spread the fingers wide and root the finger tips, base or ball mount of the fingers, and the heels of the hands into the mat. Hug the muscles of the hands and arms to the bones and draw the muscular energy up the arms and into the heart chakra at the base of the sternum, drawing the shoulder blades together on the back and rolling the shoulders up and back. From the heart center, shoot the organic energy back through the bones, expanding them and stretching them down to anchor the hands, especially the ball mounts of the index fingers. Keep a tiny "2 micron" bend in the elbows so the "eyes" of the inner elbows look at each other rather than foward. Lift the ribs and kidneys up and stretch the tailbone back and in so the lower back does not sag, but instead the spine stretches evenly on both front and back sides. Draw the armpits onto the rib cage and broaden across the collar bones. With the feet hips width, take the knees back 2 inches, curl the toes, and lift the knees. First stretch the sitting bones as far away from the hands as possible, while continuing to roll the shoulders back away from the ears and towards the hips. Lift and spread the toes, straighten and energize the legs by hugging the muscles to the bones, and draw the muscular energy from the soles of the feet up the legs to the pelvis and then to the bottom of the heart. Draw the groins and inner thighs back, root the tail bone in, then shoot organic energy from the heart center through the bones, taking the sitting bones back and up and the heels back and down. Lengthen out through the neck and top of the head. Keep lifting the front of the body up into the back of the body as you bring the spine more into the body. Resist the top of the shins slightly forward to not hyperextend the knees and take the thigh bones back and up. Press into the ball mounts of the big toes and the outer heels. Work with the breath. As you inhale pull the muscular energy up and into the heart center. As you exhale, shoot the organic energy through the bones, infinitely stretching in two directions from your heart center. After 5-8 breaths, on an inhale bend the knees and drop them to the mat, on the exhale flatten the tops of the feet and rock back into child's pose, sitting bones sinking toward or into the heels, forehead resting on crossed hands or on the mat with the arms relaxed forward, alongside the head, or with palms up by the heels. Rest and enjoy the breath.
GARUDASANA ~ EAGLE POSE This is a great pose for relieving shoulder tension, opening the upper back,stretching the outer hips and thighs, and strengthening the legs. According to Iyengar, it's one of the best for relieving leg cramps, and I know from personal experience that it alleviates sciatica. Plus, because balancing in this pose requires considerable concentration, it definitely focuses the mind. The pose is named after Garuda, the mythical king of birds and powerful opponent of evil that carries the great god Vishnu and his consort, Lakshmi, through the universe. I find it interesting that Vishnu means "The Pervader," the inner cohesion through which everything exists. You will definitely need this inner cohesion to become steady in Garudasana. So get Vishnu on your back and get ready for a truly divine asana Practice Tips: Here's one way to get into Garudasana that is stand with the feet about two feet apart. Extend your left arm straight in front at shoulder height. Swing your right arm undeneath the left so that the right elbow is just behind the left. Bend the left arm at the elbow and bring the backs of the hands toward each other. You can keep the hands in that position (holding a strap if necessary to keep the hands close) pressing the elbows together. Or you can grab the left wrist with the right hand, interlace fingers and fold them down, or press the palms, interlace the thumbs and keep the little finger side straight forward, not skewed to the right. Keeping the arms in that position, bend the knees several inches. Then, shifting your weight to the left foot, lift the right leg high and swing it over the left. You can either rest the right toes on the floor to the outside of the left foot and work there. Or you can twist the right foot and hook it behind the left leg just above the ankle. If you can't get the toes all the way around, just get them to the back of the leg. Gaze at a focal point on the floor or wall and stretch the elbows forward and up while you take the sitting bones down. The energetic center for this pose is the center of the pelvis. So as you breathe in the pose, sink down from the center of the pelvis, and from the center of the pelvis extend up. Hold for about five breaths, max out the sinking and lifting on the last exhale, then inhale up and untwine as you exhale. Follow the same steps for the other side. For me, one of the hardest parts of this pose is trying to keep the hips and shoulders even with each other and facing in the same direction I started. When I hook my right foot behind the left leg, I tend to rotate my pelvis to the left. So I have to consciously work the right hip back to keep the pelvis aligned. It helps to notice which way you're facing before you entwine the legs, then see if you can continue to face that way as you work the pose, and not end up twisting to the side. To give more stretch to the hips and more work to the legs, try this variation. After you are in the pose, bend forward, keeping your back straight, and rest your right elbow on your right knee. You'll have to bend the knee of the standing leg more to do this. Great stretch! You can also try crossing the arms the other way. That is, with the right leg over the left, have the right arm over the left instead of under it. Notice how the stretch changes, and fly like an eagle to greater awareness.
BHUJANGASANA ~ COBRA POSE Done carefully, this basic backbend is a wonderfully energizing pose.It opens the chest and shoulders, stretches the thigh, front hip and abdominal muscles, stimulates the kidneys, thyroid and adrenals, increases lung capacity, and tones the digestive and reproductive systems. It's a great preparation for more strenuous backbends - and it feels great. Done too aggressively, though, cobra can really put a crimp in your back. So take your time, and like the snake it's named after, wait for the right moment to strike before you do the pose fully. The following will guide you safely into and out of cobra pose. For more on this asana, Lie prone with the hands underneath your shoulders, your forehead resting on the mat, and your feet hips width apart. Starting with the toes, hug the muscles of the feet and legs to the bones and draw the muscular energy up the legs into the center of the pelvis. Keeping that energy flowing up, extend energy down from the pelvis through the bones, stretching back through the toes as if you wanted to reach something just beyond their reach. Root your tailbone down and in to pin the pubic bone to the floor - and keep it there. Rooting the tailbone down and in is key to doing this or any other backbend safely. Lift the shoulders up from the floor and roll them back towards the hips. Keep the elbows stretching in and back. As you inhale, pull slightly down and back with the hands to pull the sternum forward and up. Stretch out through top of the head and back and down through the toes as you lift. Keep bringing the spine in, the shoulders rolling up, the chest puffing forward, and the shoulder blades sliding down toward the hips. Use mainly the back muscles at first to come up, not the hands and arms. With the exhale, stretch forward and down through the top of the head and back through the toes as you come back down to rest the forehead on the mat. Repeat up and down three or four more times. Then come up and hold, keeping the legs strong, the tailbone in, the pubic bone pressing down, and the heart lifting forward and up. If you back feels ok, you can begin to gently press down and back with the hands to bring the chest more forward and up. But if you begin to feel any pinching or strain in the lower back, ease off or come out of the pose. Try to bring the curve as much into the upper back as the lower back, so the heart center is the apex of the arc. Keep the pubic bone in contact with the floor at all times, and work with the breath - stretching forward with the sternum and back with the toes on the inhales, digging the tailbone down and lifting the heart up on the exhales. Gradually, you can bring the hands back more towards the hips before you come up into the pose and straighten the arms. This will increase the curve on the back and the intensity of the pose. Alternatively, you can take the hands forward a bit in front of the shoulders to straighten the arms and help keep the shoulders rolling up and back without stressing the lower back. And you can stretch up and back through the top of the head to take the chin up and gaze at the sky through your third eye between the eyebrows. Another way to intensify the pose is to bring the feet and legs together before you go up in it, stretching back through the inner heels as well as the toes, and resisting the shins toward the floor. After any version you do, slowly lift up to hands and knees then back to child's pose for the counter stretch. Go easily, giving your lower back time to open up as you lower the sitting bones toward the hips and stretchthe tailbone back. Rest your forehead on stacked hands, on the floor with the arms relaxed in front or alongside the head, or back by the heels with the palms up. Breathe fully, exhanling through the lower back to loosen it up, and coil back down like a snake at rest.
VIRASANA ~ HERO POSE While it looks simple, sitting in this pose is truly a heroic feat for many of us who have stiff hips,knees and ankles, because it can give those areas quite a stretch. But for that very reason it is one of the best for opening the hips to rotate more internally, loosening the knee joints and stretching the quadriceps as well as the front of the shins and ankles. This pose helps develop arches in the feet, so it is good for flat feet. And because it increases circulation at the bottom of the pelvis, virasana also promotes reproductive health. Once you get comfortable in the pose, it is very solid and grounding. This, plus the fact that it facilitates aligning the spine and shushumna (central energy channel), makes Virasana an excellent pose for meditation. So try these steps for becoming a hero. And for more on preliminary exercises that will make this pose easier, Kneel on a soft surface (doubled mat or blanket) with the knees together. Take the feet slightly wider than hip's width apart (to the edge of the mat if you're using one). Reach behind the knees and press the palms on the calf muscles to pull them back and slightly out. Holding the calf muscles down, sit between the ankles so they are alongside the hips. If you're stiff like me and there's no way the sitting bones will get to the floor or the stretch is too intense on the knees, sit on a block or rolled up blanket to elevate the hips. You may also find it helpful to put folded washcloth or sock behind each knee before you come to sit. If the stretch is too intense on the ankles, put a rolled up towel or mat under the tops of the ankles, or sit so the tops of the ankles are on the edge of the blanket you're sitting on, with the toes off it. You may also let the knees separate a little to alleviate the stretch there if it's too intense. Check to see that the tops of all the toes are on the mat, blanket or floor and that the ankles are not falling inward. If they are, you might find it helpful to put your fists between the heel and the hips and encourage the feet to line up parallel. Whether your sitting bones are on a block, blanket or the floor, push down from the center of your pelvis and root them down into your base. Roll the inner thighs down and the groins down and back to promote the inward opening of the hip joint. Then from the center of the pelvis, extend up, having the spine rise up like the stem of a flower that blossoms at the crown of your head. As you sit, make sure you're not jutting the ribs forward. Instead, take the lower ribs back and the kidneys up while bringing the spine in, so the spine stretches evenly front and back. To help align the pelvis, bend forward a bit, pull the flesh of the buttocks back and out, then sit straight and root the tail bone down. Roll the shoulders up and back and lift or lower the chin so the head balances lightly and evenly at the top of the spine. Rest your hand palms down on your thighs or palms down on your feet. Breathe evenly, rising up on the inhales, rooting down on the exhales, and become a true yogic champion, heroically overcoming your limitations to connect more fully with Supreme Consciousness. To come out of the pose, lean forward and come to your hands and knees. Stretch one leg back strongly through the heel, then rotate ankle inward three times and outward three times. Do the opposite leg, then lift up into "lazy dog" pose - bend one knee and push the opposite heel down, then bend the other, also bending the elbows and pushing out into the shoulders and hips to take out the kinks so you feel like the champion you are.
ARDHA CHANDRASANA ~ HALF MOON POSE While this asana may look like a half moon floating in the sky, doing it feels to me like a star softly radiating energy in all directions. Ardha Chandrasana strengthens the ankles, legs, back and buttocks, opens the hips and chest, and stretches the calf and inner thigh muscles. It provides a mild inversion, alleviates gastric disorders, calms the nervous system and develops balance. Simply put, half moon pose makes you feel heavenly. I find it wonderfully restorative whenever I feel tight or tired. There's something about balancing sideways that changes your perspective on things and brings you back to your center. In fact, connecting with your core and grounding down through the standing leg is key to doing this pose. Once you experience the lightness, openness and quiet energy of Ardha Chandrasana, you'll look knowingly at the next half moon you see - and smile. Because Ardha Chandrasana gives the inner thigh muscles a powerful stretch, it's advisable to first do some poses, such as Utthita Trikonasana (triangle), Virabhadrasana II (side warrior) or Parsvakonasana (side angle pose), that stretch the inner thighs less intensely. For that reason, and because this is a lateral pose in which the hips and shoulders stack over each other as they do in triangle, half moon pose is often done out of triangle (but not necessarily, as we'll see in a bit). So if you know triangle pose, get into it, legs firmly grounded and arms extended up and down. Then bend your front knee, reach forward with your bottom hand and place it (or just the finger tips for starters) about a foot in front of and slightly to the outside of your front foot, so the thumb and little toe are roughly in the same line. Looking down at your big toe, with an inhale lift your back leg as you straighten the standing leg. Stretch back through both the heel and ball of the lifted foot, and press down through the heel and big toe of the foot you're standing on. Stack the shoulders and hips, and stretch up through the raised arm. Root your tailbone in and extend out through the top of your head. If you're steady, you can turn to look up at the thumb of the raised hand. Balancing in the full pose can be tricky, especially if you don't keep the legs energized and the torso open and extended. To do so, keep grounding into the supporting foot and directing the rebound energy out through your spine and limbs. Let your core stay mobile and pulsing with the breath, so you don't become rigid and restrict the flow of energy through the pose. Keep the knee and foot of the standing leg facing straight forward, not turned in, and make sure the sitting bone of the standing leg stays in the same vertical plane as the heel, so it doesn't fall to the outside and torque the knee inward. Also, keep the ribs back and the heart open in back as well as front, so the spine stretches evenly front and back and you don't jut the ribs or collapse your center. Perhaps most important, stay connected with the breath, letting it move you more deeply into the pose. As you inhale extend, and as you exhale expand, "exploding" gently from the center of the pelvis and shooting energy through your spine and limbs like a pulsing star. Lift the raised foot higher as you extend. Say "wow" with your body to clarify the lines of energy, and note how much steadier you become. After 4-5 smooth and even breaths, bend the front knee, lower the back leg, straighten the front leg into trikonasana for a breath, then come up with an inhale. If your legs are tight and you can't both straighten the standing leg and keep the hand of the supporting arm on the floor, rest the hand on a block, at whatever height works for you. If your legs are weak and you keep collapsing the torso, practice with your hips and back against a wall. In fact, doing the pose against the wall really helps you focus on opening the chest, shoulders and hips, improves alignment, and increases the stretch on the standing leg. I highly recommend it - at least from time to time - even if you are adept at doing the pose in the middle of the floor. A less usual way to do Ardha Chandrasana, but one that I actually prefer, is to simply do it. By that I mean starting by standing with the feet about a yard apart. Rest the hand of the top arm on your sacrum at the small of your back and use it as a lever to pull your top shoulder back and open across the collar bones. Then bend the front knee, reach down to place the hand, and lift the back leg as you straighten the standing leg, as described above. As you lift and extend, revolve the torso open, root the tailbone in and roll the top hip up. Keep drawing muscular energy in and shooting pranic energy through the bones with the breath, following the alignment tips mentioned. After several mindful extensions of breath energy in the pose, lower the raised arm to the small of your back, bend the front knee as you lower the back leg, and come up to stand. Take a moment to savor the wonderful feeling of having floated in the heavens from your base on the earth.
SAVANASANA ~ CORPSE POSE Aahhhh! Sweet surrender. Time to lay your burden down. Whether you do it at the end of your practice or as a mini-yoga session of its own, savasana is wonderfully restorative for both the body and mind. Lying on your back enables you to totally let go of all muscle tension yet keep the spine aligned. This calms the nervous system and helps energy to circulate freely and evenly throughout the body. The heartbeat and respiration become smooth and easy, and your whole being is brought into balance. Closing your eyes and letting go of thoughts and worries frees your mind to enter a deeper and happier form of consciousness. The result is a state of blissful peace - your true nature. So give yourself up to Mother Earth, dissolve into the breath and let it softly carry you back to the loving stillness where you began. Practice Tips: Because savasana lowers the blood pressure and body temperature, you may want to put on socks and sweats or cover yourself with a blanket or towel when you lie back, especially if the space you're in is cool and you'll be in the pose for more than a few minutes. It also helps to have a blanket, double mat or other cushioned surface to lie back on comfortably. In addition, you may want to lower the lights or use an eye bag to help the eyes rest. To get into this pose, I like to first sit with my knees up and feet on the floor about hips width apart. Holding on to the back of my thighs, I gently tuck my chin and tail bone and let the back round. Then I lay one vertebra at a time on my mat as I ease myself down. I slide the legs out and slightly more than hips width apart (this enables the diaphragm to move with maximum freedom and ease) and let the arms come down to the sides, hands palms up and about a foot away from my hips. To loosen my legs, I flop the feet gently from side to side and then let them fall to the outside, letting my legs fall off my pelvis. Pushing into my elbows, I raise the chest a bit to get the shoulder blades off the floor, bring them toward each other to open the collar bones and heart, then gently let the torso back down. Lifting the arms about an inch off the floor, I spread the fingers and stretch them away from the shoulders. Keeping the stretch, I pull the shoulders toward the ears about an inch to level them off and then roll them down to open the upper chest. I next let the hands and arms float back down, letting go and letting the fingers curl as they like. Finally, I lift the head a tiny bit, bring the chin down to neutral, and stretching back through the crown of the head, I lower it back down, coming to rest on that knob (occipital lobe) at the base of the skull. (If you find your head drops back and chin juts up, you'll be more comfortable if you put a rolled mat, pillow, or something else under your head to raise it to where the neck is level.) However you get into savasana, once you're there you might want to take a big breath in and release it with an audible sigh to help release tension. Do this a couple of times if you like. You might also want to open the jaw wide and yawn, then let it hang gently open. Check to see that the throat and neck are relaxed and that you're not clenching your teeth or trying to control the breath. Let the eyes rest behind gently closed lids, falling back into the eye sockets and maybe even rolling up to "look" through your third eye between the eyebrows. Let the roof of the mouth dome up and soften, the inner ears open and the whole "back" of the face - the sinuses, the muscles around the eyes and mouth, and the teeth and gums - relax. Let the tongue lie silent and soft at the bottom of the mouth, and let the root of the tongue relax and slide down your throat and through the torso into the center of your pelvis, energetically releasing everything along the way. To deepen your relaxation, you might want to do a body scan or a progressive relaxation exercise. I like to think of a warm, soft light falling first onto the crown of my head, then spreading slowly down my face, shoulders, torso, pelvis, legs, feet and out my toes. As it flows down, it "melts" tension away. The muscles fall away from the bones, and the bones fall away from each other, creating space for the breath energy to move freely and deeply through the body. The ribs spread apart like the pages of a book, the inner organs relax and lie happily on each other, and the heart softens and opens. The breath becomes very soft and quiet - so quiet that if there were a downy feather in front of your nostrils, it would barely flutter as the air moved easily in and out. As the breath quiets, your mind becomes clear and still, like the surface of a pond reflecting the beauty of being around you. With no place to go, nothing to do and no one to be, you become what you really are: peaceful, loving bliss. While it's good to do savasana for at least five minutes, it's great to do it for 10, 15 or more. To come out of it, slowly start to deepen the breath into bigger, fuller inhales and longer, more complete exhales. Start to move your fingers and toes, then circle your wrists and ankles a few times in and out. Bring your feet together and point the toes, and stretch your arms up overhead, back of the hands on the floor and fingers spread and stretching toward the wall behind you. With a big inhale stretch the fingers away from the toes, and with the exhale release. You may want to do this a couple of times. Then with an inhale bend the knees one at a time and draw the feet in toward your hips, ankles and knees together. With an exhale, let the knees drop to your right side and let your body follow along so you're lying on your right side, resting your head on your hand or arm and breathing softly. When you're ready, use your arms to slowly lift up and come to sit for a moment, savoring how wonderful it is to feel "reborn." Then take that feeling of peace with you wherever you go and share it with everyone you meet.
PARIGHASANA ~ GATE LATCH POSE Like a bar or beam (parigha) used to latch a gate shut, the arms in this pose lower down over the extended leg to secure a intense side bend. As a result, the back of the extended leg gets a strong stretch, as do the outer hip, torso and abdomen. And because there's a mild twist required to keep the shoulders stacked and the rib cage open, you'll also feel it in the groins, which open to keep the body facing forward as you bend to the side. Gate pose is wonderful for people at all levels because it can be worked to different degrees of intensity, depending on how far over you go. (A strong version of it is part of the Ashtanga intermediate series.) At any level, it tones the abdominal area, frees the hips and gives you an awesome stretch - one that will definitely make you say ahhh. Practice Tips: Parighasana is a beautifully simple yet powerful pose. Start by kneeling hips width apart (on a blanket, folded towel or doubled mat if a regular surface is hard on your knees). Extend your right leg straight out to the right side, and turn the foot to point to the right. As you press the right toes down onto or toward the floor, engage the quadriceps and pull up strongly on your right kneecap. Keep the quads pulling up the whole time so you don't jam into the back of the knee and hyperextend it. Extend the right arm to the right. Energize it by gently spreading the fingers and drawing the muscles in toward the bones and up the arm into your center as the bones stretch back through. Turn the palm up and lower the back of the right hand to the top of the right leg. Extend the left arm, energize it, turn the palm up, and lift the arm straight up so it's by your ear. Now you're ready to latch the gate. With an inhale, stretch up out of the pelvis, and as you exhale stretch up and over to the right as you turn to look up past your left upper arm. Keep the left shoulder back so it stays in line with the right one, not in front of it. With each inhale stretch the spine and top arm out and turn the rib cage more to the left. With each exhale stretch over more to the right and down over the leg, sliding the right hand more toward the foot. Keep the right leg strong with the top of the right thigh pulling into the hip. And keep pulling the left hip back to the left so the left thigh stays vertical. Remember to remain open in front with the left shoulder and ribs opening to the left and back, not dropping forward so you can get lower (this is cheating). Your goal is eventually to bring the palm of the left hand on top of the right, with both arms extended. If this is easy (it's not for me - I'm not quite there) try this. Keeping the quads pulling up, lift the toes and stretch out evenly through both the heel and the ball mounts of the right foot. Turn the right palm more to the right and grab the inner right foot with the right hand, then grab the outer foot with the left hand (or just keep stretching the left arm toward the foot). Using the arms as levers, twist up more to the left. (This is something like parivrtta janu sirsana, if you know that pose). No matter where you are in gate pose, work it for 5-8 breaths, then stretch up with an inhale, and switch sides. In the Ashtanga version, you would start with the left leg extended along the floor, and the right leg bent back, with the knee and top of the foot on the floor, and opening away from the left leg. You then bend sideways over the left leg, either extending the arms and opening up or grabbing the left foot with the hands and twisting up as in the other version. As the name implies, parighasana makes you steadfast. The kneeling leg is like a post to which the bar or latch fastens, holding the gate of the torso in place so you can get the full benefit of the stretch. I find this pose a wonderful prep for triangle (trikonasana) because it opens many of the same areas - some even more intensely - without putting as much strain on the legs. So next time you're feeling a little stiff in the hips, swing the gate open and closed a few times, and you'll be ready for anything.
UTTHITA TRIKONASANA ~ EXTENDED TRIANGLE POSE Triangle is for me the quintessential standing pose. It requires strength in the legs, openness in the hips and torso, good alignment, and the extension of energy through the spine and limbs. Consequently it strengthens the arches, ankles, legs (especially the quadriceps) and buttocks. Trikonasana also stretches the thighs, spine and sides of the torso. And because it releases the hips and spinal column and opens the abdominal area, this pose can relieve back pain and improve digestion and elimination. Triangle even strengthens the neck by making the muscles there work to keep the head aligned while it's in a horizontal position. Not bad at all for a single pose! Plus, because it requires a firm grounding through the feet, trikonasana builds a sense of steadfastness and fortitude you can take with you to other parts of your life. Like the pyramids that share the triangle's power, you can then remain strong, stable and tranquil no matter what happens around you. Practice Tips: Start by taking a wide stance - you can jump into it if you like - with the feet facing forward, roughly one leg's length apart (3½ feet or so) and the arms extended horizontally to the sides. Lift your left heel and take it back so the foot turns inward a bit, without letting your left hip turn in (keep resisting it back and open). Pivoting on the right heel, lift your right toes and turn them out until the foot is facing 90 degrees to the right. As you do this, rotate the right leg out from the inner side, and make sure your right knee turns out too so it faces the middle of the foot. Your right heel should be in line with the arch of the left foot. This is the base of your triangle. Take a big inhale and open your heart. As you exhale, soften and release your weight down through your legs into your feet. Feel the whole bottom of each foot in contact with the earth. From this base (the soles of your feet) inhale and draw the muscles gently in toward the bones and up along them into the center of the pelvis. Be sure to lift the arches, calves and kneecaps and resist the top of the right shin forward to keep from jamming into the back of the knee. (I like to think of this as a tiny two-micron bend in the knee.) With an exhale, extend energy from your pelvis down through the leg bones, rooting your feet more firmly into the earth. Press down the ball mount of the right big toe and feel the energy come out the outer edge of the left foot. Keep your legs humming with energy, but not so hard you tire out before you get into the pose. Energize your arms by opening the hands and drawing muscle energy along the bones from your fingertips into your heart center. Then exhale energy back through the bones, expanding them and extending them through the muscles like a hand through a glove. Keep the front of the armpits and collarbones rolling up and back and your heart open and lifting. Staying open in front, take the ribs and sides of the waist back and open the heart in back as you bring the spine and tail bone in. (When you come into the pose, your ribs may want to jut forward, so keep resisting them back.) With an inhale lift your heart and extend the spine up out of the pelvis. With an exhale pull the left hip back (I like to think of it as a hip-check to the left) and indent the right groin as you stretch sideways over the right leg. If you're flexible, bring the right fingertips or palm all the way to the floor outside your right leg, with the forearm against the shin (or loop the big toe for the Ashtanga version). Have your right arm perpendicular to the torso and in line with the left, which extends up in the opposite direction. If you're less flexible, rest the right hand on a block or on the ankle or shin. Roll the right shoulder back to stay open across the collarbones, and with the neck level (you may need to tuck the chin a bit to get it there) turn to look up at your left thumb, which should be in line with your mouth. You're now more or less into the pose. To fine tune your alignment, make sure the shoulders are in line with your hips (not in front of them) and stacked over each other, and that your right sitting bone has not gone back out of line with the right heel. If so, root the tailbone in more and bring the shoulders back and hips forward. Keep your right ankle, knee and sitting bone in line, with the knee facing forward over the foot. Also, make sure that you have not collapsed the lower ribs and arched the top ones up in a bow shape. Keep lengthening the right side of the torso from the hips to the armpit and bring the left ribs down to keep both sides of the rib cage even. Now go inside. Rotate the belly, heart, lungs and core to the left and upward. As you inhale draw the energy up from your base to the pelvic energy center. As you exhale, shoot it out through your spine and limbs. Press the heel and outer edge of the back foot down and extend out through the crown of your head. Push into the right hand and shoot the energy out your left fingertips. Let the breath do the pose. The more grounded and connected you become, the more open, light and peaceful you'll be. When you're ready to come out, press into the right foot and with an inhale let your left fingers pull you up. Turn the feet to center as you exhale, lower the arms, and release. Take a breath or two, noticing how you feel. Then do the other side, reversing the instructions. For starters, 5-8 breaths in the pose will probably be enough. Eventually you'll actually want to hold trikonasana for a minute or two and enjoy how stable and free this pose makes you feel.
PINCHA MAYURASANA ~ PEACOCK'S TAIL FEATHER POSE Before a peacock fans his tail feathers, he proudly lifts them upright to prepare for his strutting dance. Pincha mayurasana is named for this energetic tail lift, and you will definitely have to lift your tail to do this pose, which is also called elbow stand or forearm stand. While the tailbone plays a key role in this inversion, you'll probably feel it most in the shoulders, which have to open and vigorously lift to hold the pose. Therefore this asana is excellent for releasing tension in the shoulder girdle, opening the chest and strengthening the shoulders, upper arms and upper back. It also tones the abdominals, as it requires a lot of ab work (uddiyana bandha) to keep the ribs in and the lower back from arching. And it strengthens the legs and buttocks, because their muscles have to firmly contract and stretch upward as the tops of inner thighs squeeze together. Like all inversions, pincha mayurasana brings blood to the head and invigorates the entire body. When you learn to balance well in this exhilarating pose, you'll understand why peacocks like to strut their stuff. Practice Tips: Because pincha mayurasana requires a good degree of both strength and flexibility in the shoulders, it's best to develop that before you try to launch your peacock tail. Otherwise you might collapse and strain them (or your ego). Therefore, you may find it helpful to take a phased approach to this asana. First, try a preparatory pose called elbow dog, so named because it's like downward facing dog pose adho mukha svanasana), but with your elbows on the mat. To do elbow dog, come to your hands and knees, with the wrists underneath the shoulders, the knees hips-width beneath the hip joints and the toes curled under. Lower the elbows down and turn the palms up to ground the outside of the elbows. Then turn the palms down, making sure the forearms are parallel, the fingers spread, and the palms, forearms and outer elbows pressing down. Look forward just past your hands and pull the abs in and up. With an inhale, push into the elbows, forearms and hands, lift the hips up and push them back with the legs strong. Take the upper back in and the shoulder blades together as you push your heart back while stretching the spine up and keeping the ribs in. Hold for 5-8 breaths and release. Then try this pose again, seeing if you can hold it longer - maybe 10-12 breaths (roughly a minute). If you can hold a straight line from your elbows through your shoulders to your tail in elbow dog for a minute (ask a friend to check your alignment or have a mirror on one side), you're ready to try the next phase - otherwise, keep working on elbow dog. (Because this next preparation and the full pose are more intense inversions, they are not advised if you have high blood pressure, heart problems, glaucoma detached retina, or you are menstruating.) You'll need a solid wall for this phase. To find where to place your elbows, sit for a moment facing the wall and adjust your position until your feet are against the wall with your legs extended straight ahead. Note where your sitting bones are - that's where you want your elbows to be. Now, facing away from the wall, come to your hands and knees and lower your elbows to the spot where your sitting bones were. Position the arms the same as you did for elbow dog, pull in your abs in and up, lift the hips, then walk the feet up the wall until the legs are parallel to the floor. Push into the hands, forearms and elbows and lift the hips up as you try to take your chest to the wall but keep the ribs back. Wow, strong stretch! Hold for a few breaths, bring the feet down, and rest in child's pose for a bit. If you're feeling ready to try elbow stand, you can move to the next phase. You'll use the wall again. There are a couple ways to do this. I'll first describe the more common method, then the one recommended by Donna Farhi, which I think is better for learning the correct alignment (see her book, Yoga Mind, Body & Spirit). Try each and see which you prefer. The typical way is to come to all fours facing the wall, and place your hands shoulder-width apart with the fingers spread and the tips of the middle fingers touching the wall. Turn the palms up to ground the outer elbow. Check to see that the forearms are parallel and grounded, the palms and fingertips are pressed down, the shoulder blades are on the back, the abs are pulling in and up, and the shoulders are lifting toward the hips. Arch the neck a bit and look at the wall. Lift the hips into elbow dog, walk the feet in toward the wall, and bend one knee. The bent leg is your pusher or springer, and the other leg, which stays straight and strong, is your lifter or swinger. Bend the knee a little more, and with an inhale push off with the bent leg as you swing the straight leg up and toward the wall, following immediately with a straightened left leg. Be careful not to swing up too vigorously, or you may damage the wall (or hurt your foot). If you're new at this, first try a couple of easy test springs and swings to get the timing and gauge the amount of energy you'll need to get up without crashing into the wall. Once you have the legs up against the wall bring the upper back and the sacrum in, the ribs back, and push down into the elbows, hands and forearms as you squeeze the legs together and stretch them strongly up. Vigorously lift the shoulders and hips while you keep your tailbone stretching up and in. Hold for 3-5 breaths at first, then lower the legs one at a time and come down. If your shoulders splayed out, you may have slid the hands toward each other, rolled to the inner part of your elbows, collapsed the shoulders inward and pulled the shoulder blades off your back. To avoid this, keep your weight on the outer edge of the forearms and elbows and keep opening the shoulders back. If you're still splaying out, it helps to place a block between the hands, with the thumbs in front and the index fingers along the sides, to keep the hands apart. Also, use a strap around the upper arms just above the elbows to keep them shoulder-width apart. If this is too intense, or you can't keep the forearms down, you might want to work more on the preparatory phases Ideally, in pincha mayurasansa the elbows, shoulders, hips and heels are all in the same vertical line. That's hard to do with the legs extended and the feet against the wall because the heels will be behind the hips. This makes it difficult to engage the abdominals and keep the torso in line. Therefore Donna Farhi recommends placing the elbows a shin's length away from the wall (you can measure it by kneeling with your feet against the wall and see where your knees are; then, when you face forward to lift up, your elbows should go where your knees were). When you're well positioned and aligned as described above, swing the legs up as in the previous version, but then slide both feet down the wall to where your shins are perpendicular to it. This will enable you to use your abdominal, pelvic and hamstring muscles to bring the pelvis away from the wall and into an upright position, with the knees, hips, shoulders and elbows all aligned. To do this, lift the tailbone actively, contract the abs and bring the pubic bone toward the navel to bring the ribs back and lengthen the spine. Keep the forearms grounded. If your alignment is good, you can try taking one leg straight up. If the balance and energy are there, you can then stretch the other up, too, squeezing the tops of the inner thighs together. After about 5 breaths, come down as in the other version. Gradually increase the length of time you stay in the pose, working on your balance and alignment. Of course, you'll eventually want - and be able - to do pincha mayurasana in the middle of the floor, kicking up one leg after the other. Then like a peacock you'll definitely have something to strut about.
SALABHASANA ~ LOCUST POSE When you look at a locust or grasshopper, one of the first things you see is a set of steely back legs raised diagonally and ready to launch the insect into space with a powerful spring. In locust pose, you'll need the same kind of power in your back and legs to lift into this energizing asana. While it looks simple, salabhasana requires a surprising amount of effort and strength - especially in the advanced version. Because the lower back, buttock and leg muscles have to contract vigorously to achieve this pose, it is excellent for strengthening these areas. It also stimulates the cardiovascular, endocrine and digestive systems, benefits the bladder and prostate gland, and increases flexibility in the spine. Like all backbends, salabhasana opens the nadis or energy channels along the front of the body, boosts the heart rate and improves the absorption of oxygen. As a result, you'll feel pumped and ready to jump about like a grasshopper after you practice this invigorating pose.
Practice Tips: There are two main versions of salabhasana, and several variations of each, so don't be surprised if people do or teach this pose differently. All versions share the strong lift in the legs, require a lot of work in the back, and open the front of the body, so the benefits are similar. We'll look first at the version where the pelvis stays on the floor and both the upper body and legs are lifted. Then we'll look at the more advanced version, where the chin, upper body and arms are kept on the floor and the legs and pelvis are lifted. For first version, lie prone, resting on your chin with your hands palms up (or palms facing the thighs) along your sides, with the legs together. Energize the legs by drawing muscle energy to the bones and gently pulling it up from the toes into the center of the pelvis, then extending the bones back. Hug the legs together and root your tailbone down with a slight pelvic tuck. Energize the arms by drawing the muscle energy in and up and stretching the bones back through. Roll the shoulders up and back as you slide the shoulder blades down and in. With an inhale, stretch from your inner body out through the head, feet and arms as you lift them up, using your back muscles to arch up. Keep the neck level, the legs strong and gently squeezing together, and your tailbone in. After 4-5 breaths, lower with an exhale. You can rest with your forehead on stacked hands, with your toes out and heels in (downward facing corpse pose), or on one side of your face with the hands palms up along the thighs and the toes in, heels out. Repeat the pose once or twice more, perhaps trying one of the following variations. There are many variations of this version. For example, in the Ashtanga second series, salabhasana A is done with the hands kept on the floor, palms up, as you lift up. For salabhasana B, slide the hands forward, palms down, until the forearms are 90 degrees to the floor. In other variations you interlace your fingers behind your back and stretch back through the knuckles as you lift, or hold the opposite elbows behind the back and pull them back and up as you lift the head, chest and legs. Or you can extend the arms forward and lift them as you lift the legs and stretch them back. Also, notice the difference between lifting on an inhale and lifting on an exhale, letting your inner body expand as you exhale. Experiment with different variations and notice how they change the pose, and pick the ones you like best. If your back felt fine doing the version with the pelvis on the floor, you might try the one in which you lift the pelvis and legs up while you keep the head, arms and chest down (viparita salabhasana). Because this version creates pressure in the heart, head and lungs and brings a lot of blood to the throat and brain, it isn't recommended for people with heart conditions or high blood pressure. So just do the first version, or go very easy with this one, just lifting one leg at a time or keeping the pelvis on the floor and simply stretching back. Start by lying prone as before, but with your arms underneath your body, your hands in fists against your thighs, with the back of the hands on the floor. (Alternatively, you can put the back of the fists against your thighs, or have the fists thumb-side down along the thighs). Energize the legs and arms as in the previous version, legs together. Ease into the pose by first stretching and lifting one leg, raising it on the inhale higher and higher for 3-4 breaths, then lowering it and doing the same with the other. Then, with an inhale, press the arms into the floor and lift both legs up, trying to also lift the pelvis as the legs stretch back and squeeze together. Hold for 1-3 breaths, then release. If you didn't get very high, don't worry - that's normal. This version of salabhasana requires tremendous back strength and lots of flexibility in the torso. So if you even got the pelvis up a little bit, congratulate yourself and try it again after a rest. If you want more work on the arms, place the palms flat on the floor with the arms close together underneath the pelvis and thighs before you lift up. Whichever version you do, you'll find salabhasana a real upper. Just take it easy, letting your breath return to normal between repetitions. When you're finished, bring your hands under your shoulders and slowly and carefully lift up to your hands and knees, then fold back into child's pose, sitting bones on your heels, forehead on stacked hands or the floor. Breathe softly and glow happily, reflecting on the lessons you've learned from the locust.
BADDHA KONASANA ~ BOUND ANGLE POSE / COBBLER POSE For some people sitting in this pose is no big deal. They, like Indian cobblers who hold their work between their feet, simply put the soles of their feet together and their knees fall completely open to the floor. For others, like me, getting the knees anywhere near the floor is a major accomplishment. It all depends on how loose your hips, groins and inner thighs are - or how much you've practiced this "cobbler" pose, which is excellent for opening the groins and hip joints and stretching the inner thighs But even if your knees open easily, sitting in baddha konasana will help tone the pelvic area, stretch the spine, alleviate menstrual symptoms and prevent or treat urinary and prostate problems. It is also recommended during pregnancy. And if you take it into a forward bend, you'll stretch and strengthen the back and stimulate the abdominal organs. So make like a cobbler and enjoy the benefits of this basic but important pose. Practice Tips: Sitting on your mat, bring the soles of your feet together and draw the heels in close to the pelvis. If you're stiff and the heels don't come in very close, you might want to put your hands on the floor behind your hips, lift the pelvis and bring it closer to the heels. Interlace your fingers around the front of your feet and sit tall, chin level. As you push the outsides of the feet into the floor, gently pull up on them with the hands to create resistance that will help you lift the sternum, bring the chest forward, and open across the shoulders. Keep stretching the top of the head away from your tailbone as you root the sitting bones down. If the ribs jut forward, lift the kidneys back and up so the ribs come in. Press the soles of the feet together, stretch out through the inner thighs and bring the knees toward the floor. Descend the sitting bones, groins, inner thighs and outer hips as you lift the perineal area and draw the lower abdominals in and up. Hold the pose for a minute or two (10 to 25 deep breaths), longer if you like. If you're stiff, sitting tall and getting the knees toward the floor may seem like mission impossible. So you might try sitting on a block or a folded blanket to elevate the hips. This will make it easier to level the pelvis, which usually tips back and under when you're stiff, making it difficult to stretch the spine straight. You might also (or instead) work the pose with the hands on the floor behind the hips. Pushing down and back with the hands will help you lift the chest up and forward and keep the shoulders open as you rotate the pelvis forward and down to try to level it off. Alternatively, you can sit in the pose with your back against a wall and keep the shoulder blades and back of head on the wall as you press the feet together and open the knees down. Whether you're sitting by the wall or not, if you want a more powerful stretch, you can put your hands on the top of the thighs near the hip joints, with the thumbs facing in and the fingers on the outside of the thighs. Press down and roll the thighs out and back to help open the hip joints. You might even place a sandbag on each upper thigh near the hips to help open that area. But if you do, be very careful not to overdo it and strain the ligaments. According to John Friend, one of my favorite yoga teachers, keeping the floor of the pelvis level and the sides of the pelvis evenly open in this and other asanas is important to maximize the energy flow, increase the benefits of the pose and minimize the risk of injury. Therefore, in baddha konasana he recommends a balanced action in the feet, which translates into evenness in the pelvis. If you open the feet so the soles face up, you get too much outer spiral in the legs. This causes the front of the pelvis to lift and closes the back of the pelvic floor. If you press only into the heels, the same happens. So he recommends pressing evenly into the heels and the balls of the feet, and evenly down along the sides of the feet from toes to heel. Descending both the groins and the sitting bones will then keep the pelvic floor level or working toward that. But don't be surprised if other teachers, especially in the Ashtanga system, have you open the feet like the pages of a book. Try these different ways and see which works best for you. If sitting tall with the knees on or near the floor is fairly easy, you might want to stretch forward into a bound angle forward bend. You can pull gently on the hands to deepen the stretch, provided you don't collapse the front of the spine or round the shoulders forward and toward the ears. If that happens, you might want to place the hands behind you and push your torso forward and down. Keep lifting the sternum toward your chin, pulling the armpits back and stretching through the crown of your head to keep the spine long. If your arms are long enough, you might even press the elbows into the thighs as you bend forward to help them open and descend. Just try to keep the floor of the pelvis level. For a few hyperflexible folk, this might mean taking the tail bone down more and lifting the pubic bone a bit to keep the back side of the pelvis down and open. Lift out with an inhale after 10 breaths or so. How close you get the knees to the floor in the upright pose or how far you go down in the forward bend doesn't really matter. What does matter is how mindfully you work in the pose and how open and lengthened you keep your energy core from the floor of the pelvis to the crown of your head. If you do baddha konasana with care and patient awareness, you'll cobble together a real work of art.
9/27/2005 THE TIMELESS WISDOM OF SANSKRIT OM.When the time came to choose a symbol for Yoga on High, we were of at least two minds. The asanas, the yoga postures, are so beautiful, and they represent transformation, joy, and all of the mysteries of embodiment in the physical world. We thought we might choose one of our favorite asanas. And yet, as wonderful as the postures are, Yoga is so much more than the physical forms. We wanted our Yoga center and programs to be epitomized by the biggest, most spacious representation of Yoga. And so it was a simple choice in the end. We chose the sacred symbol Om. Om is represented by the pictograph encircled in our logo. “Most spiritual authorities regard Om as the vocalization of an actual “sound,” or vibration, which pervades the entire universe and is audible to yogins in higher states of consciousness.”1 The symbol is sometimes used to represent Hinduism, but it actually refers to an immense concept of God that encompasses all belief systems. Om is a sound and symbol for what the Judeo-Christian tradition recognizes as the Word. Om is the symbol of absolute reality, the Self or spirit. Although it is only one syllable, Om is said to be composed of the letters “A”, “U”, “M” and the nasal humming of the letter “M.” “A” corresponds to the waking state, “U” corresponds to the dream state, and “M” corresponds to the state of deep sleep. The humming at the end – the aftersound – represents ultimate reality. The sounds of these letters represent the whole of the Sanskrit alphabet. If you chant Om, you can feel these four aspects of the sound in the body. The sound “A” arises from the belly and can be felt from there up through the throat. “U” reverberates from the chest into the mouth. The delicious hum of “M” can be felt within the head as its vibration travels right out through the crown. The next time you chant Om or hear it chanted, notice whether you feel the aftersound vibrating your whole being. Om is also the oldest, best-known, traditional mantra. A mantra is a powerful, vibrant sound that gives an individual direct access to its specific qualities. These qualities are enhanced within a person through regular repetition and practice in meditation. The word mantra may be also be defined as “prayer.” It is said in the Yoga Sutras that chanting Om helps to clear away obstacles and to focus the mind on truth, on the true nature of reality. Om doesn’t just mean truth. Repeating it can actually lead to spiritual experiences and insight. Most of the teachers at Yoga on High chant Om at the beginning or end of class for a number of reasons. Its powerful vibrations are calming and centering, and they help us focus on the present moment. It also knits the class together as a group as we create one large sound from many sources. As a sacred sound, it marks the beginning of what to us are sacred practices. On a purely physical level, it feels wonderful, and the whole body eventually vibrates with it like a subtle internal massage. It is always interesting to feel how much more vibrant the Oms feel at the end of class when the body is more relaxed and the mind is calmer. These Oms become a powerful confirmation of the profound change brought about by practicing Yoga. An ancient, sacred scripture, the Maitrayaniya-Upanishad, conveys the meaning of Om for the yoga practitioner. “It is by means of this numinous sound that the yogin focus his attention to the point where he can transcend the finite consciousness in its entirety. The aforementioned Upanishad likens the body to a bow, the syllable Om to an arrow, the focused mind to the arrow’s tip, and the ultimate Mystery as the target.”2 This scripture also observes, “Just as a spider climbing up by means of its threads finds open space, so indeed the meditator climbs up by means of Om and finds autonomy.”3 THE BENEFITS OF YOGA.I am often asked, “To what do you attribute the incredible growth in the popularity of yoga?” My usual response is that it works! In my long experience of teaching I have seen people start yoga for a wide variety of reasons, fulfill their original goals, and find new reasons to practice. You should expect to feel better after even one yoga class and, with regular practice over time, you may find that some problems disappear without your even noticing. After many years of having severe daily headaches, I began doing Yoga and they stopped. I have one retired student who regularly proclaims that she will do Yoga until she dies because the pain of her arthritis goes away when she practices. I have another student who is undergoing a year of experimental chemotherapy, which requires a dreaded weekly blood draw. When she goes to her appointment after Yoga class, the nurse can draw blood while she sits up. Otherwise, she must lie down and has a hard time relaxing. Several yogis I know simply feel happier in their lives because of Yoga. How many things that feel this good are also good for you? While all of yoga’s benefits are not measurable, many studies worldwide document the physical, psychological, and biochemical benefits of Yoga. Here are common benefits for someone with a regular Yoga practice. Yoga increases cardiovascular efficiency, decreases blood pressure, and lowers the pulse rate, making it an important factor in reducing heart disease. Practicing Yoga slows the respiratory rate and increases respiratory efficiency including total lung capacity and gas exchange efficiency. Sleep and digestion generally improve, sensitivity to pain decreases, endocrine function normalizes, and immune system function increases. Physical strength and endurance increase; flexibility and joint range of motion increase; and balance, hand-eye coordination, dexterity, and fine motor skills improve. In one study, people with episodes of severe back pain rated what helped them the most; yoga topped the list. Yoga’s biochemical effects are impressive and indicate that it has a powerful anti-stress and antioxidant effect, important in the prevention of degenerative diseases. Most importantly, yoga allows the parasympathetic nervous system, the system that is associated with relaxation, to take dominance over the sympathetic nervous system, the system that responds to stress overload. Other documented benefits include an increase in body awareness, an improvement in mood and subjective feelings of well-being, and an increase in self-acceptance and self-actualization. Feelings of anxiety, depression, and hostility decrease, and social adjustment increases. Yoga also stimulates improvements in attention, concentration and memory. One personal benefit that has changed my life considerably is this – I now know what it feels like to be totally relaxed and at ease in both my body and my mind. These days I notice much more quickly if something I am doing, or the way I am doing it, create tension. With this knowledge, I can make choices that support a relaxed experience of life. This does not mean that I spend my days lying on the couch. It does mean that even during a busy day, I find ways to relax moment to moment, and I support that ability with a daily practice. While all of these benefits and abilities help us to lead happier and healthier lives, events do not always unfold as we want and life is difficult. The skills we learn in Yoga can help us through the most challenging life experiences with a bit more ease and grace. OFFICE YOGA TIPS.Yes! In fact, depending on your desk setup, clothing, and the level of comfort with your co-workers, you can practically do an entire yoga practice at your desk.
Begin by sitting on the edge of a chair with your feet placed squarely on the floor about hip distance apart. Place your palms flat on your thighs, and feel length in your spine—head balanced over heart, heart balanced over hips. Inhale and exhale evenly for five counts each. Repeat as many times as you'd like. Inhale and lift your arms overhead, taking hold of your left wrist with your right hand. On an exhalation, bend to the right. Stay there for three breaths. As you inhale, come back up to vertical and change wrists. Exhale, and bend to the left. Stay there for three breaths. Inhale back up to a tall spine. Exhale, release your arms. Circle your shoulders a few times, sensuously rolling them up, back and down. On the fourth roll, interlace your fingers behind your back with your arms as straight as you are able to make them. If you don’t have room behind you, reach back and hold onto the outside edges of the back of your chair. On an inhalation, lift your chest, making a high backbend. Stay here and draw three full, rich breaths into your body. As you exhale, release your hands, place them on your knees and round your spine. Tuck your pelvis and pull your navel away from your knees, coming into a seated cat pose. Breathe deeply and feel the broadness of the back body. Let your head dangle to open the back of the neck. From where you are, begin to fold forward, letting your upper body fall through your thighs. You may be able to reach the floor with your palms flat. Otherwise, try to hold onto your ankles or shins. The idea is to let your head drop lower than your hips—this is an inversion. Slowly roll up and find length in your spine. On an exhalation, twist to the right. You can place your left hand on the outside of your right thigh and your right hand on the back of your chair. Check to make sure that your right armpit-chest area is lifted. Remember to include your head in the twist as well. As you look over your right shoulder, move your eyes to the upper right corner of your eyes and then the lower right corner. Repeat this eye exercise two times. Then close your eyes as you untwist back to center. Repeat to the other side. This should take five minutes or less and be quite refreshing. Good luck! MEDITATION 101.In the classical yoga tradition, hatha yoga is practiced as preparation for seated meditation. So over time, you might naturally find yourself drawn inward toward more contemplative practices. To give meditation a try, sit comfortably, set a timer for 10 minutes, and explore one of the following strategies. And consider yourself forewarned: Meditation is a delightfully simple practice, but that doesn't mean it's easy! Just sit. Commit to doing nothing more than sitting quietly and watching what happens. Don't pick up the phone, don't answer the doorbell, don't add another item to your to-do list. Just sit and observe the thoughts that arise and pass through your mind. You will likely be surprised by how difficult it is to sit quietly for 10 minutes. In the process, though, you may learn something important about the qualities of the restless mind and the ever-changing nature of life. Listen to the sounds of life. Close your eyes and tune in to the sounds percolating both within and around you. Open your ears and adopt a receptive attitude. At first, you'll likely hear only the most obvious noises, but over time, you'll discover new layers of sounds that you had previously tuned out. Challenge yourself to observe what you hear without clinging to it or resisting it. Notice how the world feels more alive as your awareness of the present deepens. Practice bare attention. Notice the raw sensations of the present moment—feelings of warmth and coolness, hardness and softness, pressure and ease. Which parts of your body are in contact with the earth? How does the shape of the body shift with each inhalation and exhalation? How does your experience change over time? Cultivating an awareness of the present moment will foster a more serene and attentive mind, one that is able to settle into the here and now. Follow the breath. Attach your mind to the breath. While you're breathing in, note that you're breathing in, and while you're breathing out, focus on the exhalation. Don't manipulate the breath in any way; simply watch it with your mind's eye, just as you would follow a tennis ball bouncing from one side of the court to the other during a particularly engrossing match. When you find that your mind has strayed, as it inevitably will, gently refocus it on the breath and begin again. Use a mantra. Choose a favorite word, phrase, prayer, or fragment of a poem, and repeat it slowly and softly. Let its rhythm and meaning lull you into a quiet, contemplative state of ease. When you notice that your mind has wandered off to other thoughts, simply redirect it back toward the words you've chosen as your touchstone and rededicate your awareness to them. Practice kindness. As you sit quietly, focus your inner attention on someone you know who might benefit from an extra dose of kindness and care. In your mind's eye, send this person love, happiness, and well-being. Soften your skin, open the floodgates of your heart, and let gentle goodwill pour forth. ABOUT POWER YOGA.A fitness routine based on aesthetics feeds your ego, not your spirit. By increasing your ego, you actually become more vulnerable, more susceptible to the everyday occurrences that are out of your control. By feeding your ego, you ignore what you truly need in order to create something your ego desires. Consequently, you end up working against yourself and your goal of health, and you actually create more imbalance. Power Yoga is directed at creating the highest level of energy, vitality and freedom. The only way to do this is to work with yourself, not against yourself. By working hard sensitively, we create an environment that's healing and that honors each individual, an environment that respects our boundaries and works within him or her. In this way, we create an atmosphere conducive to natural expansion and growth. We're not interested in pushing past our edge to get to a place where we've been brainwashed into thinking we need to be in order to have happiness! The fact is, we're all different: different faces, shapes, sizes, personalities, etc.... We all shouldn't have and can't have the same bodies. Our life experiences and genetic dispositions make us different. Real health and vitality comes when we stop comparing and competing with each other, and start listening to the voice within that tells us what we need. We don't need to have the "best body;" we need to have our own body. By turning off the controlling mind, we can finally listen to the innate wisdom that waits to be heard. The sad state of this planet is a prime example of how we've stopped listening. Our egos and intellects have gotten so big we've become enamored with ourselves and our capabilities. Our great societies, with all their cities and technological advances, are monuments to the seemingly unfailing prowess of the intellect. But the fact is, our intellect is only a small fraction of our intelligence. By shutting down our other faculties in favor of the intellect, we move away from our natural balance. Hence, the state of our people and planet. Picture a web, with all its strands interconnected and sharing its burden. What's happened to us is, all the weight on the web has been placed on a single strand: the intellect. And we can't survive on intellect alone. The web that holds us together, as humans and as a planet, is ripping apart! The cause is intellect ruled by the ego, which creates a very scary level of self-indulgence. This is a no-holds-barred self-indulgence in which almost everything else is forsaken. And this is planet earth, Twenty-First century style! To heal our planet, we need to heal ourselves…because we are the source of the imbalance. We need to quiet down, stop thinking, stop controlling, and start listening. Our bodies are the natural world, even as we live in an unnatural environment. If we quiet down and listen to what our bodies need (instead of telling it), we can then feed ourselves naturally and properly, and become more in harmony with the natural world. All our activities and endeavors will resonate with this harmony and we, as well as our planet, can begin to heal. No longer will our actions be governed by ego or intellect; they'll be guided by the deeper wisdom within. We can then use the intellect as it was meant to be used: to help us shape the wisdom coming through. This brings us full circle back to yoga. Originally, yoga was created to facilitate the stillness in order to emancipate the wisdom. Some still use it for this purpose. Beyond this, yoga is a tool or system created to facilitate balance. In order to facilitate balance, the imbalances need to be exposed and eradicated. This can be a totally possible yet challenging endeavor, and this is where we start losing people. Unfortunately, many people don't seem to want to do the work necessary to create harmony. When you spill something on the floor, you clean it up, right? You don't want to live with that mess. Well, that's all yoga is designed to do: bring awareness to the mess and give you direction to help start the cleanup. From the first step in yoga, you start feeling better simply because your house has just begun to become cleaner or less cluttered. The move toward harmony begins immediately. You don't need some blind faith that someday down the road yoga will enlighten you. The first class helps us quiet our minds and experience the peace beyond. This same first class helps us release some tension, which gives us a feeling of lightness, balance and connectedness. We've begun to restore the web. As long as we approach our yoga practice by listening carefully to what the body needs and by moving away from any existing ideas of where our ego wants this body to be, our initial experience can be wholly satisfying. Re-activeness creates tension. Discomfort is a part of life. Unwanted things happen, and wanted things don't happen. Our comfort zones get trampled. No one, no matter how wealthy or powerful, can escape discomfort. Yet within our discomfort, we actually have a choice: Shall I accept it or not? Accepting discomfort is intentional passivity. Non-acceptance is resistance. But the truth can't be resisted, so resistance creates disharmony. This resistance manifests itself as re-activeness, and these reactions create internal locks or knots. These locks are held in the body. As we unconsciously react more and more, knots upon knots are built in the body, slowly but surely forming walls or barriers that start disconnecting us from ourselves. Fortunately, our yoga class helps to create optimal physical health by enlivening and invigorating our whole body, ending dormancy, strengthening the weak links, and releasing the knots. It also energizes the mind and provides a safe, controlled environment for working on all the negative issues that are exposed. This is the real key! Because the body is a direct manifestation of the mind, as we heal our mind, our bodies naturally follow. Also, our bodies are subject to the laws of nature. Eventually they will dry up and blow away, because all matter is in a state of flux. Yet it seems our minds are subject to no laws. As far as we know, our minds are limitless. So it makes sense that through yoga poses we start to hone and strengthen the unlimited aspect of ourselves, our minds! This leads us into a whole new place of connectedness, balance and satisfaction. This information didn't come from a book. It came from a yoga practice. We all have deep wells of insight and creativity that are waiting to be tapped by the long, strong roots of yoga. BREATHING LESSONS.When I first encountered pranayama, I thought it was a complete waste of time. I had been taking classes for a couple of years and had just found the instructor I later came to see as my first "real" yoga teacher. One day she announced to the class, "Today we're going to do some pranayama." Huh? I thought. What's that? Prana—what? We did some simple resting poses and then some very basic breath-awareness exercises, followed by Savasana (Corpse Pose). I wasn't thrilled. I wanted a workout, to get strong and stretched out. That's what I had come for, that's what I'd paid for—and instead, I was lying on the floor just breathing. This wasn't for me! Luckily, my teacher taught pranayama the last week of every month, so it was easy to avoid. I just skipped class that week. But my real luck lay in my teacher's dogged persistence. Month after month, she kept teaching pranayama, and month after month I kept resisting it—though I did occasionally show up for class. I was just like the guy in Dr. Seuss's Green Eggs and Ham. No matter how my teacher presented it, I kept on turning up my nose and saying, "I do not like this pran-a-yam. I do not like it, Sam-I-am." And then one day something inside me suddenly clicked, and I changed my mind. During an agitated and confused time in my life, I glimpsed in pranayama practice the possibility of refuge. As I have slowly gone deeper into the practice over many years, that refuge has gone on opening inside me. Given my own experience, it's easy for me to empathize with students who are not drawn to pranayama right away. These days, many people get started in yoga when they see a video or some photos in a magazine, or when a friend tells them of the physical fitness benefits. Most new students encounter the outward shapes of the yoga asanas first. For a long time, the inner workings of the asanas can remain unseen, mysterious, and maybe a bit intimidating to the novice yogi. Particularly, the notion of using the breath and the breath's rhythmic internal energy—prana—may seem a little too esoteric to be relevant or useful. Traditionally, though, the practice of pranayama—releasing and channeling the body's stores of internal pranic energy—has been seen as the core of hatha yoga practice. Pranayama is meant to nurture a high level of bodily health and mental clarity, both of which are crucial steps on the path to self-knowledge and a wholesome, authentic life. Energy ControlMany people are aware of the theory in modern physics that matter and energy are just different manifestations of the same thing. So one way to look at the body or body-mind is as a cloud of energy—a cloud of energy so concentrated that it's visible. Prana is just another word for that energy. Prana is the energy that moves the universe, or that is the universe. So pranayama—literally, "control of prana"—isn't just breathing exercises. Through pranayama, you use the breath to affect the constellation of energy that is your body-mind. But why should you want to move this energy around? One reason is the deeply seated, perhaps genetically ingrained impulse in the human species to make order out of disorder. When you start paying attention to energy, often the first thing you notice is that you're not in charge; you don't have any choice except to be moved by it. If you're alive, energy moves and shapes you. And oftentimes it seems that the way the energy moves you is random and incoherent. Things happen which feel chaotic and out of control, and you long to give them some order. Long ago, people discovered that their own minds are part of that disorder. We are subject to the wanderings and rapid turnings of thoughts and feelings we don't seem to be in control of. The desire to calm this mental and emotional storm is age-old. In searching for methods to calm the mind, one of the tools that people discovered was the breath. Normally, when you're not paying attention to your breath, it is quite random, subject to all kinds of fluctuations according to your moods, your thoughts, the temperature around you, what you last ate, and so forth. But the early yogis discovered that if they could even out the breath, they could even out the jumpiness of the mind. Over time, they elaborated that discovery into the practices called pranayama. Pranayama the Iyengar WayThere are as many approaches to pranayama as there are to the practice of asana. Some schools of yoga immediately introduce quite forceful and/or complex pranayama techniques, like kapalabhati (literally, "skull shining," but better known as "breath of fire") and nadi shodhana (alternate nostril breathing). Other approaches incorporate pranayama techniques into asana practice from the very beginning. But my training is primarily in Iyengar Yoga, in which pranayama is taught, very slowly and carefully, as a separate practice from asana. There are two main reasons for this caution. First, although the physical and mental effects of pranayama can be very subtle, they can also be very powerful. It's fairly easy to become quite "spacey," "inflated," "ungrounded," or just plain anxious if you practice pranayama techniques before your nervous system is prepared to handle the increased energy they can bring. Second, in Iyengar Yoga the point of pranayama isn't just to amp up the energy in the body. The point is to penetrate ever more deeply into a subtle understanding and control of that energy. I believe that the best way to develop that understanding and control is to practice pranayama separately from asanas, and to build a pranayama practice slowly and steadily, one step at a time. Quietness, stillness, and subtlety are much easier to glimpse and grasp in pranayama than they are in asana. The movements of the asanas, although beneficial in many ways, are also a distraction. When you sit or lie down in pranayama, the obvious physical movement of the body is gone, and you can concentrate on more inner qualities. When you do that, you become familiar at an experiential, cellular level with the experience of stillness and steadiness. You find that there is a rhythmic quality, like the rhythm of the breath, to the internal body-mind processes. Once you experience these rhythms in an ongoing way—which is what happens if you have a daily pranayama practice—the capacity to notice them (and to modulate them) spontaneously shows up in your asana practice as well. Once you become aware of the subtle, rhythmic qualities of the breath and the body, and of how these help focus your mind, you begin to realize that those rhythms have actually always been present in your asana work; you just didn't notice them before because you were distracted by the physical, muscular challenges of doing the poses. From the very beginning, underneath the obvious work of bones and muscles is another, much more subtle level of working. Having a daily pranayama practice gives you an experiential awareness of that hidden realm. Getting StartedTo set up for beginning Iyengar-style pranayama practice, take a firm, densely woven blanket and fold it to create a bolster which measures approximately three inches thick, five inches wide, and 30 inches long. You will be resting on this bolster along the length of your spine. Take a second blanket and fold it across the bolster as a thin pillow for your head. Sit with your legs stretched straight out in front of you and your long bolster extending out behind you. Then lie down so that your spine is supported all the way from the lumbar region to your skull. (This bolster both supports your spine and opens your chest.) Separate your heels and move your arms out a comfortable distance from your sides, palms up. Make sure your body is arranged symmetrically on both sides of your spine. For the next couple of minutes, only relax. Do Savasana (Corpse Pose). Let your body be still; let your nerves become quiet. In this stillness and quietness, simply observe the quality of your natural breath. You will probably notice that your breath is uneven and erratic. The breath is sometimes quick and sometimes slow, sometimes smooth, sometimes harsh; sometimes it even stops for a moment or two and then begins again. You might also notice that some parts of the lungs receive the breath more readily than others, or that your inhalation and exhalation are quite dissimilar. As much as you can, notice these qualities of your breath without interference and without judgments. After several minutes of observing your breath in this way, begin shaping the breath to make it smoother and more regular. Without hurrying, you want gradually to guide your breath from its naturally rough and ragged gait toward a smooth and even rhythm. Make every part of the inhalation just like every other part of the inhalation, and do the same with the exhalation. This evening-out of the natural breath is called samavrtti, which means "same action" or "same turning." It's the basis for all the more advanced pranayamas, and it's the single biggest step you can take on the path from breathing unconsciously and erratically to breathing consciously and evenly. In an untutored body, the most mobile part of the rib cage is usually right at the bottom of the breastbone. All the rest of the lungs are neglected; only this front and center portion really gets much attention. As you continue to breathe smoothly and regularly, begin to distribute your breath evenly so that the whole circumference of the lungs becomes equally elastic and receptive to the breath. Take your attention to the dark corners of the lungs where the breath is a little reluctant to penetrate, and use the attention itself to open those spaces to receive the breath a little more fully. As you work with your breath, trying to even it out in both time and space, tactile feedback can be extremely helpful. Ask a yoga friend to place his hands on your rib cage and then breathe into his hands. The feedback from the pressure of your friend's hands can tell you whether you're breathing evenly—and your friend can give you verbal feedback, too. If you don't have a person to help you, you can tie belts around your rib cage in two places: high up in your armpits, just below your collarbones and way down at the bottom, across your floating ribs. (If you have a long torso, you may be able to add a third belt in between.) Cinch the belts up so they are snug, and then as you inhale, see whether you can feel the pressure of the belts evenly all the way around your ribs. The belts can't respond to you as a person holding your ribs can, but you'll quickly discover which portions of your ribs and your lungs you tend to neglect. Breathe a little more fully into those areas. Once you've worked for a while with samavrtti, imagine your belly as an ocean and your chest as the shore. Your breath becomes a wave washing up from the ocean depths of your belly onto the wide shore of your chest and then falling back again. Let the wave of your breath wash back and forth from belly to chest, chest to belly, again and again. Keep your belly soft and deep—resting back towards your spine rather than pushing aggressively outward—and keep your chest wide and bright. Though the chest and belly will move slightly with each inhalation and exhalation, their basic shape should not change. When you start working consciously with the breath, it naturally increases in volume. Don't suppress that increase, but don't actively encourage it, either. You're not trying to ingest more air, but instead to increase the quality of your breath and your sensitivity to it. Growing up in the West, we have been thoroughly trained to want more instead of making do with what we have; most of us have a reflexive greed built into our breathing, so be cautious. The Victorious BreathOnce you can practice samavrtti with ease for 10 to 15 minutes, you can move on to the practice of ujjayi pranayama (the "victorious breath"). Ujjayi is simply doing samavrtti with the addition of a slight closure at the root of your throat. Narrowing the throat by half-closing the epiglottis (the piece of cartilage at the top of your voice box) gives your breath a voice. Let that voice become your teacher. Listen to the tone of that voice as you inhale and exhale, and make that tone as even and smooth as you can, without any catches or wavering and without any change in pitch. Listening to the voice of ujjayi pranayama will give you greater sensitivity and control over the nuances of your breath. At first, you may wonder exactly how to manipulate this epiglottal valve at the root of your throat. Here are two methods which can help you learn this action. First, just sigh, and notice the slight constriction in your throat that occurs. That's the area you need to control when you're practicing ujjayi. A second way is to open your mouth and inhale softly, noticing where the breath touches your throat. For most people, that will be deep down at the base and back of the throat. Again, that's the spot you need to constrict slightly to practice ujjayi. After you've zeroed in on this area, close your mouth and inhale, letting the breath touch your throat there. Once you can inhale in this way, practice exhaling with the same constriction of the epiglottis. Take a SeatYou need to practice samavrtti and ujjayi pranayama in the lying down position until you've achieved some degree of mastery. You don't have to be flawless, but you should be able to lie down and breathe for 15 minutes while maintaining a soft and even rhythm—without gasping, shortness of breath, or dizziness. When you've gained that much control, you're ready to try seated pranayama. At this point, your breath may not exactly billow like the breath of God—but still, it's a force to be reckoned with. Remember the three little pigs and the big bad wolf? All the old fairy tales can be read as yoga texts in disguise: If your seated posture is a house of straw, or even a house of sticks, the big bad wolf is going to huff and puff and blow your house right down. Your seated posture has to be a house of bricks. Spend several minutes establishing a firm and balanced seated posture that you can maintain, without distraction, for the duration of your pranayama practice. Fold two or three blankets to make a firm cushion three to six inches tall. (The exact height depends on the openness of your hips). Whichever cross-legged asana you assume for pranayama—use Padmasana (Lotus Pose) if you can hold it comfortably throughout your pranayama session; otherwise, use a simpler pose like Ardha Padmasana (Half Lotus), Sukhasana (Easy Pose), or Siddhasana (Adept's Pose)—both your knees must be below the level of your groins. Your femurs should feel like they're slightly falling out of your hip sockets. One knee will be higher than the other. In order to balance your pelvis, prop up the lower knee with another folded blanket or a rolled sticky mat. Bring both knees to the same level, but keep them below the groins. If you need to, increase the height of your cushion. Balance evenly on your sitting bones—left to right and front to back—and sit up tall, but keep the front floating ribs and the bottom of your breastbone resting back into your torso rather than jutting forward against the skin. Keep your top chest open and the side walls of the chest at the armpits forward and up. Relax your shoulders. Place your palms down on your knees, with arms straight but not stiff. This palms-down position creates less strain in the shoulders and upper back than the classical palms-up position. It also gives a firm tripod support for the spine. In order to practice pranayama in the seated position, you must employ jalandhara bandha, the chin lock or throat lock. This tucking down of the chin to your sternum (breastbone) regulates the flow of prana in the neck and to the head and heart. In Light on Pranayama (Crossroad Publishing Company, 1998), B.K.S. Iyengar cautions, "If pranayama is performed without jalandhara bandha, pressure is immediately felt in the heart, brain, eyeballs, and the inner ear. This can lead to dizziness." To accomplish jalandhara bandha, raise the top of your sternum toward your chin; retaining that height, tuck the hinge of your jaw toward your inner ears. Then softly lower your chin toward your sternum. There should be no strain. If your neck is a bit stiff, place a rolled cloth between your sternum and chin, and hold it there by continually lifting your breastbone. In the beginning, gravity and your breath will cause your spine to waver and collapse again and again. But with dedicated practice, your posture will become firm, yet still responsive to the breath. Sitting with your spine erect and using jalandhara bandha, practice samavrtti and ujjayi for five to 15 minutes. You will probably feel warm and may even sweat. Don't worry. This heat will pass as your practice matures. But any time you find yourself gasping, or feel any shortness of breath, dizziness, or ringing in your ears, you are definitely exceeding your capacity and should either go back to an easier pranayama or stop for the day and take Savasana. Other more subtle signs of excess are dry or itching eyeballs, a dry tongue, or pressure in the inner ears. Retaining the BreathUp to this point in your exploration of pranayama, you've been working to clarify and refine the movements of the breath. In the next step, we'll also work with the gaps between the movements of the inhalation and exhalation. At the end of each inhalation, the breath naturally stops moving, just for a moment, before your exhalation begins. Similarly, at the end of your exhalation, there's a slight pause before the next inhalation begins. So each breath cycle really has four stages—inhalation, pause, exhalation, pause—though unless consciously extended, the pauses tend to be very brief. The practice of consciously extending these pauses is called kumbhaka, or retention. Once you gain some proficiency with the smoothly moving breath of ujjayi, you can begin to investigate these pauses. Your goal should be to open and expand the still moments between the movements of inhalation and exhalation. In Light on Pranayama, Iyengar says, "[Kumbhaka] ... means the withdrawal of the intellect from the organs of perception and action, to focus on the seat of Atma (purusa), the origin of consciousness. Kumbhaka keeps the sadhaka [student] silent at the physical, moral, mental, and spiritual levels." When you begin practicing retentions, it's best to lie down again as you did for samavrtti. Arrange yourself symmetrically on your bolster as you did before and take a few minutes to establish ujjayi breathing. Then introduce only the inhalation retention, so that your breath cycle becomes: inhalation, retention, exhalation. In your inhalation retention (and later in your exhalation retention, too), it is important to hold the volume of the retention constant by using the stability of your lungs, your diaphragm, and your rib cage muscles, not by further constricting your throat. At first, you should only practice the inhalation retention every fourth breath, so your pattern will be three cycles of ujjayi without the retention, and then one cycle with the retention. Establish a regular breathing pattern that you can maintain without disturbance for at least five minutes. (If necessary, use the inhalation retention only once out of every five breaths, or once out of six—but whatever frequency you choose, maintain your pattern consistently.) The retention should never disturb the exhalation which follows. If the retentions cause shakiness or roughness in your basic ujjayi breath, try making your retentions shorter, or go back to the practice of just ujjayi or even of samavrtti. If even those practices feel like too much, go back to the beginning and watch your breath without modifying it in any way. As you continue to practice over several weeks or months, you can begin to increase the frequency of your inhalation retentions. After a while, take only two regular ujjayi cycles before a cycle that includes the retention. Then alternate between a regular ujjayi cycle and a retention cycle. Eventually, you want to be able to include an inhalation retention in every ujjayi breath. When you can include the inhalation retention in every breath for five minutes without your breath becoming ragged in any way, you can begin practicing ujjayi breath with only exhalation retentions. Approach your practice of these retentions according to the same gradual method you used for your inhalation retentions. When you can do each kumbhaka separately with ease, you are ready to try combining them into the full cycle of yogic breathing. Again, proceed slowly and incrementally. One way to practice is to alternate a breath including only the inhalation retention with a breath including only the exhalation retention. (Your pattern would be: inhalation, retention, exhalation; inhalation, exhalation, retention.) If that pattern is too challenging, you can insert a full cycle of regular ujjayi breathing between each cycle that includes a retention. Eventually, you can work up to including both retentions in the same breath, so that your pattern becomes: inhalation, retention, exhalation, retention. Try to make each phase of this full yogic breath the same length, so the phases have a ratio of 1:1:1:1. Over the centuries yogis have investigated the effects of many different specific ratios, but in the beginning you should simply focus on establishing a regular, even rhythm. The more advanced pranayamas, such as nadi shodhana (alternate nostril breathing), the many different breath ratios, and ballistic types of pranayama like kapalabhati and bhastrika (bellows breath) should be learned under the guidance of a skilled teacher. The Need for FaithThe practice of pranayama cannot be hurried. It can easily take a year or two of daily practice to master the material covered in this article. And pranayama demands daily practice. Traditionally, an intermittent pranayama practice has been considered dangerous for the lung tissue and unsettling to the nervous system. Pranayama, much more than asana, is a practice you engage in not just for its immediate, direct benefits, but for the steadiness, depth, and patience that are the eventual fruits of practice. As you practice pranayama, carefully observing the process, you're following in the footsteps of countless old-time yogis. Over the course of centuries, they played around with the breath, trying this, that, and the other thing. Through trial and error, they slowly developed a repertoire of specific pranayama techniques which, if you reproduce them accurately, will yield predictable results, giving you more awareness of, and more control over, your internal world. But when you start pranayama, at first you may have to take the results on faith. In the beginning, pranayama can be boring; it's very subtle, and there's no obvious excitement and immediate payoff of well-being, as there often is in asana practice. You do the same thing day in and day out, and it doesn't seem as though you're progressing. That's when you need faith. Since you have no prior experience of a sophisticated, sustained pranayama practice, you have to trust in all the people who have gone before you. You have to be willing, at least in the short term, to try pranayama on an experimental basis, to see if you can verify in your own internal life what the old texts are telling you. Despite my original dislike of pranayama, I can testify that it's worth your effort. After a while, I began to notice that during the 15 or 20 minutes I was practicing, I felt calmer, quieter, more centered, more in touch with the pulses of my breath, body, and mind. The change wasn't all that dramatic, but over time I became more familiar with those qualities-and not just on the micro level of my practice, but on the macro level of my whole life. Now, many years later, I notice that I feel more of those qualities than before I began pranayama. Of course, my life isn't a controlled experiment; I can't be sure pranayama accounts for the changes. But I'm willing to have faith in the wisdom of those old-time yogis. THE BRANCHES OF YOGA.In ancient times yoga was often referred to as a tree, a living entity with roots, a trunk, branches, blossoms, and fruit. Hatha yoga is one of six branches; the others include raja, karma, bhakti, jnana, and tantra yoga. Each branch with its unique characteristics and function represents a particular approach to life. Some people may find one particular branch more inviting than another. However, it is important to note that involvement in one of these paths does not preclude activity in any of the others, and in fact you'll find many paths naturally overlapping. Raja Yoga Karma Yoga Bhakti Yoga Bhakti yogis express the devotional nature of their path in their every thought, word, and deed—whether they are taking out the trash or calming the anger of a loved one. Mahatma Gandhi and Martin Luther King, Jr., are prime examples of bhakti yogis. The life and work of Mother Teresa epitomize the combination of the karma and bhakti yoga paths with devotional aspects of bhakti and the selfless service of karma yoga. Jnana Yoga Tantra Yoga Combining the Paths 9/26/2005 FAQ ABOUT YOGA.1. What is yoga?
The word yoga, from the Sanskrit word yuj means to yoke or bind and is often interpreted as "union" or a method of discipline. A male who practices yoga is called a yogi, a female practitioner, a yogini. The Indian sage Patanjali is believed to have collated the practice of yoga into the Yoga Sutra an estimated 2,000 years ago. The Sutra is a collection of 195 statements that serves as a philosophical guidebook for most of the yoga that is practiced today. It also outlines eight limbs of yoga: the yamas (restraints), niyamas (observances), asana (postures), pranayama (breathing), pratyahara (withdrawal of senses), dharana (concentration), dhyani (meditation), and samadhi (absorption). As we explore these eight limbs, we begin by refining our behavior in the outer world, and then we focus inwardly until we reach samadhi (liberation, enlightenment). Today most people practicing yoga are engaged in the third limb, asana, which is a program of physical postures designed to purify the body and provide the physical strength and stamina required for long periods of meditation. The word hatha means willful or forceful. Hatha yoga refers to a set of physical exercises (known as asanas or postures), and sequences of asanas, designed to align your skin, muscles, and bones. The postures are also designed to open the many channels of the body–especially the main channel, the spine–so that energy can flow freely. Hatha is also translated as ha meaning "sun" and tha meaning "moon." This refers to the balance of masculine aspects–active, hot, sun–and feminine aspects–receptive, cool, moon–within all of us. Hatha yoga is a path toward creating balance and uniting opposites. In our physical bodies we develop a balance of strength and flexibility. We also learn to balance our effort and surrender in each pose. Hatha yoga is a powerful tool for self-transformation. It asks us to bring our attention to our breath, which helps us to still the fluctuations of the mind and be more present in the unfolding of each moment. Om is a mantra, or vibration, that is traditionally chanted at the beginning and end of yoga sessions. It is said to be the sound of the universe. What does that mean? Somehow the ancient yogis knew what scientists today are telling us–that the entire universe is moving. Nothing is ever solid or still. Everything that exists pulsates, creating a rhythmic vibration that the ancient yogis acknowledged with the sound of Om. We may not always be aware of this sound in our daily lives, but we can hear it in the rustling of the autumn leaves, the waves on the shore, the inside of a seashell. Chanting Om allows us to recognize our experience as a reflection of how the whole universe moves–the setting sun, the rising moon, the ebb and flow of the tides, the beating of our hearts. As we chant Om, it takes us for a ride on this universal movement, through our breath, our awareness, and our physical energy, and we begin to sense a bigger connection that is both uplifting and soothing. 4. Do I have to be vegetarian to practice yoga? The first principle of yoga philosophy is ahimsa, which means nonharming to self and others. Some people interpret this to include not eating animal products. There is debate about this in the yoga community–I believe that it is a personal decision that everyone has to make for themselves. If you are considering becoming a vegetarian, be sure to take into account your personal health issues as well how your choices will affect those with whom you live. Being a vegetarian should not be something that you impose on others–that kind of aggressive action in itself is not an expression of ahimsa. 5. How many times per week should I practice? Yoga is amazing–even if you only practice for one hour a week, you will experience the benefits of the practice. If you can do more than that, you will certainly experience more benefits. I suggest starting with two or three times a week, for an hour or an hour and a half each time. If you can only do 20 minutes per session, that's fine too. Don't let time constraints or unrealistic goals be an obstacle–do what you can and don't worry about it. You will likely find that after awhile your desire to practice expands naturally and you will find yourself doing more and more. 6. How is yoga different from stretching or other kinds of fitness? Unlike stretching or fitness, yoga is more than just physical postures. Patanjali's eight-fold path illustrates how the physical practice is just one aspect of yoga. Even within the physical practice, yoga is unique because we connect the movement of the body and the fluctuations of the mind to the rhythm of our breath. Connecting the mind, body, and breath helps us to direct our attention inward. Through this process of inward attention, we learn to recognize our habitual thought patterns without labeling them, judging them, or trying to change them. We become more aware of our experiences from moment to moment. The awareness that we cultivate is what makes yoga a practice, rather than a task or a goal to be completed. Your body will most likely become much more flexible by doing yoga, and so will your mind. Yoga is not a religion. It is a philosophy that began in India an estimated 5,000 years ago. The father of classical ashtanga yoga (the eight-limbed path, not to be confused with Sri K. Pattabhi Jois' Ashtanga yoga) is said to be Patanjali, who wrote the Yoga Sutra. These scriptures provide a framework for spiritual growth and mastery over the physical and mental body. Yoga sometimes interweaves other philosophies such as Hinduism or Buddhism, but it is not necessary to study those paths in order to practice or study yoga. It is also not necessary to surrender your own religious beliefs to practice yoga. 8. I'm not flexible–can I do yoga? Yes! You are a perfect candidate for yoga. Many people think that they need to be flexible to begin yoga, but that's a little bit like thinking that you need to be able to play tennis in order to take tennis lessons. Come as you are and you will find that yoga practice will help you become more flexible. This newfound agility will be balanced by strength, coordination, and enhanced cardiovascular health, as well as a sense of physical confidence and overall well-being. All you really need to begin practicing yoga is your body, your mind, and a bit of curiosity. But it is also helpful to have a pair of sweat pants, leggings, or shorts, and a t-shirt that's not too baggy. No special footgear is required because you will be barefoot. It's nice to bring a towel to class with you. As your practice develops you might want to buy your own yoga mat, but most studios will have mats and other props available for you. 10. Why are you supposed to refrain from eating two to three hours before class? In yoga practice we twist from side to side, turn upside down, and bend forward and backward. If you have not fully digested your last meal, it will make itself known to you in ways that are not comfortable. If you are a person with a fast-acting digestive system and are afraid you might get hungry or feel weak during yoga class, experiment with a light snack such as yogurt, a few nuts, or juice about 30 minutes to an hour before class. 9/19/2005 MANTRA "THE SCIENCE OF SOUND"Mantra yoga" is an exact science.Mananat trayete iti Mantrah--"By the constant thinking of Mantra,one is protected & released from the round of births & deaths." A mantra is so called because it is achieved by the mental process.The root "man" is the word mantra comes from the first syllable of that word meaning "to think" & "tra" from "trai" meaning "to protect or free" from the bondage of the phenomental world.A mantra generates the creative force & bestows eternal bliss.A mantra when constantly repeated awakens the consciousness".By-Swami Sivananda.
A mantra is mystical energy encased in a sound structure. Every mantra contains within its vibrations a certain power.Upon concentration & repetition of a given Mantra its energy is elicited & takes form.Japa or mantra yoga is that practice by which the power contained within Mantras is applied for specific purposes. Each mantra is constructed from a combination of sounds derived from the fifty letters of the sanskrit alphabet.Sanskrit is also known as Devanagari or the language of gods.the ancient greatest scientist(sages) of India, who were attuned to higher levels of consciousness were well aware of the inherent power contained is sound,& they utilized combinations of sounds to set up specific vibrations.These vibrations applied systematically could literally move mountains.In fact one theory on the building of the pyramids suggests that it was the highly developed science of manipulating sound vibrations that enabled the early Egyptians to sculpt & move stones of such enormous proportions. Whether such feats can be attributed to the control of sound is a question modern science has not yet covered due to impurity of their brains & their backwardness.Yet there is no doubt that sound does have a definite & predictable effect on the human psyche & body. An obvious example is the difference between classical & the rock music.The first tends to be relaxing while the other is inclined to excite the senses & passions with animal extincts.On the more subtle level,various Mantras are applied for certain purposes.Most specifically,they turn the mind toward concentration on the Supreme & release spiritual energy in the chakras of the body. There are different types of Mantras.some called "Bija" or the seed mantras,are that they have no exact meaning.They act directly on the nadis or nerve tubes of the astral body.They vibrate in the chakras along the spine,acting as a subtle massage,releasing blockages & allowing the Kundalini energy to flow more freely.In these the name & form of the sound are merged & cannot be separated.There are also mantras that have meaning which can be translated.These nirguna or abstract mantras also set up powerful vibrations in the body,but verbally assert union with unmanifest pure consciousness.More common however is the deity mantra, in which a specific form with attributes is visualized along with the repetition of the sound.for example: A reclusive person bent on destroying negative qualities would repeat a Siva mantra.A family person,whose ideal was to be a loving & responsible husband or wife might meditate on the name of Rama.An individual who sees god as infinite , all loving & even a little playful would build qualities in himself by repeating a Krishna Mantra. Benefits of Mantra Japa:- 1.) Mantra Japa purifies the heart.2.) Mantra Japa Awakens the Kundalini Shakti.3.) Mantra Japa Burns your past sins even of Previous Births.4.) Mantra Japa Destroys births & deaths.5.) Mantra Japa Removes Delusion & Ignorance.6.) Mantra Japa Destroys the Shadripus(Six Enemies).7.) Mantra Japa Scorches the Samskaras which are deep rooted.8.) Mantra Japa Manifest The Ishta Devta in Front Of You.9.) Mantra Japa induces Vairagya. 10.) Mantra Japa Makes us Fearless.11.) Mantra Japa bestows eternal Happiness.12.) Mantra Japa cures Many Diseases.13.) Mantra Japa gives Life & Bliss.14.)Mantra Japa gives Supreme Peace.15.) Mantra Japa unites the Devotee with the God.6.) Mantra Japa annihilates Attachment.17.) Mantra Japa develops Prema.18.) Mantra Japa fulfills All Desires. 19.Mantra Japa Gives siddhis & Occult Powers.20.) Mantra Japa Gives Health,Wealth,Fame,Long Life,Strength Of mind & body. Mantras were revealed to the ancient masters who codified them in the scriptures & handed down from guru to disciple in Sanskrit ( the language of gods).Although it is customary for the guru when giving initiation to accept voluntary offerings or fruit,flowers,money but selling of mantras is strictly against all spiritual rules.
Neither mantra,deity nor guru,once chosen should be changed.There are many paths up to the mountain.Perseverance on one alone will bring the aspirant to the top faster than if he were to spread his energies in exploring all the alternative paths..
Every true mantra fulfills six conditions:- 1.it was originally revealed to a sage who achieved self realization through it & passed it on to others. 2.it has a presiding deity. 3. a specific meter. 4.it possesses a bija or seed investing it with special power that is the essence of the mantra. 5. it has also a dynamic divine power or shakti. 6. there is a plug that conceals the pure consciousness hidden in the mantra.As soon as the plug is removed by constant repetitive practice pure consciousness is revealed & the devotee receives the vision of his deity. Types Of Mantra:- Saguna mantra:- mantras used by spiritual aspirants to achieve god realization are called deity mantras.They are saguna with qualities or form producing & the aid the conceptualization process.They must be repeated with attention to the syllables & rhythm. Example :- "Om Aim Saraswatyai Namah" bestows wisdom ,intelligence & creative achievement, Om Sri Maha Lakshmyai Namah" confers wealth & prosperity etc. Nirguna Mantras:- Nirguna mantras are without any form & there are no deities or personalized aspects of god to be invoked.They create vibrations in which the meditator identifies with the whole of cosmos or nature. Example :- Om or Aum, Ham , Yam ,Ram, Vam
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