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The Five Koshas (Part 2 – Pranamaya: air sheath)

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Pranamaya Kosha is the second of the five Koshas (sheaths).

Pranamaya Kosha, is a Sanskrit term meaning “the sheath of energy”. Prana, in Sanskrit, means vital energy, Maya means composed of, Kosha means sheath. So, Pranamaya Kosha is the sheath of vital energy within each human being.

The Pranamaya Kosha is more subtle than the Annamaya Kosha (gross physical sheath). The whole of the physical body is pervaded by the Pranamaya sheath. The Pranamaya sheath contains the five Karma Indriyas (Vayus) or organs of action (brief summary below) and along with the mental and intellectual sheaths, forms the subtle body of Linga Sarira (the astral body).

The five Karma Indriyas (Vayus):

  1. 1. Prana: has an upward movement and is responsible for all things taken into the body (food, fluids, air, sensory inputs and mental impressions).
  2. 2. Apana: has a downward movement and is responsible for all forms of elimination and reproduction functions (stool and the urine, the expelling of semen, menstrual fluid and the fetus, and the elimination of carbon dioxide through the breath).
  3. 3. Udana: has an upward movement and is responsible for growth of the body (the ability to stand, speech, effort, enthusiasm and willpower).
  4. 4. Samana: has an inward movement (moving inward from the periphery, working in the gastrointestinal tract to digest food, in the lungs to process air, absorbing oxygen, and in the mind to homogenize and assimilate experiences; sensory, emotional and/or mental).
  5. 5. Vyana: moves from the center outward to the periphery. It governs circulation on all levels, moving food, water, blood and oxygen throughout the body, and keeping emotions and thoughts circulating in the mind. In doing this, Vyana assists all the other Pranas in their work.

In order for the first or outer Kosha (Annamaya) to function it needs to be energized and sustained by the vital Prana available via the Pranamaya Kosha, the energy sheath. If the energy sheath is absent the physical body will disintegrate and merge back into its five elements (earth, water, fire, air and ether). The Pranamaya Kosha can be viewed as being responsible for all the physiological functions in the body (breathing, blood circulation, digestion, heartbeat, all hormonal functions, communication between the brain and the cells of the body etc.).

The primary Yoga practice that is used to energize and vitalize the Pranamaya Kosha is Pranayama (control of the breath).

The Pranamaya Kosha is the vital force that produces the subtle vibrations related to breath, and which are the driving force behind the physical aspect of the senses and the operation of the physical body. It allows the invisible indweller, our true “Self” to be able to animate through the body in the external world. Ironically, at the same time, it allows the eternally still, silent center of consciousness to be mistakenly identified as the moving, visible physical body.

Vedanta philosophy instructs us that for both a healthy life and the proper practice of meditation, it is very useful, even essential that this level of our being be trained, regulated, and directed, so that it flows smoothly and easily.

The Pranamaya Koshasurvives the physical body, but only momentarily, for it is also transitory.

Stay tuned, coming up next will be: The Five Koshas (Part 3 – Manomaya Kosha: mind (mind-stuff) sheath.

The Five Koshas (Part 1- Annamaya: food sheath)

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Annamaya Kosha is the first and outer of the five Koshas (sheaths).

Annamaya Kosha, is a Sanskrit term meaning “the sheath of food” (anna), more specifically, the physical (or gross) body, which is made of food. All of the physical aspects of life come and go (through the cycle of birth and death) and are continually consumed by some aspect of the external (or manifest) reality. Thus, the outermost of the Koshas is called the sheath of food, or Annamaya kosha.

In accordance with Vedanta philosophy and Yoga practice, we train this aspect of ourselves; we take care of it and nurture it so that we can enjoy our external lives and at the same time turn within without it being an obstacle during meditation. In meditation, we can become aware of Annamaya Kosha, exploring it, and going inward and beyond it, to and subsequently through the other Koshas.

Annamaya Kosha is the sheath that represents the physical body and it needs nourishment to survive. As humans being we are a part of the food chain the same as all other sentient beings. This sheath is the visible and recognizable part of our “Self” and therefore we tend to mistakenly identify ourselves with it. It is also the most vulnerable of the five Koshas due to its physical nature and the array of environmental influences it is subject to. It is strengthened and supported by proper alignment with our body type and age along with adequate hygiene. Moderate exercise is recommended to sufficiently activate and enliven this outer and transitory sheath. Asanas which require concentration and pranayama to establish a regular respiratory rhythm will maintain the health, flexibility and strength of this body, as will any type of sport which is not carried to extreme.

Since this Kosha represents our gross body (Sthula Sharira) which is the “touchy” and “feely” part of our being, it includes our musculature, bones, blood, all the fluids in the body etc. This sheath is a composite of the five great elements (or five “mahabhutas”); earth, water, fire, air and ether. Furthermore, it is the false identification of the “Self” with this sheath that has as its consequence “avidya” (ignorance), which results in our suffering. Some examples of this identification are simple statements like, “I’m fat” or “I’m ugly”, etc. If you just take a step back and replace statements like these with “this body is fat” and “this face is ugly”, you have taken an essential step in recognizing the distinction between the “Self” and the physical body. When saying “my body”, we are asserting that we have an enclosure called the body, but “Self” is not that body.

This Kosha, representing our gross physical body can be viewed as the first port of entry in respect to gaining access to all the deeper layers (sheaths), eventually leading us to the recognition of our very core, which is the Atman (Universal Self). It is our responsibility to care for this sheath, keeping it healthy, clean and free of impurities so the access to the inner (or deeper) sheaths is more easily gained. In addition to practicing yoga techniques of asana (and the moderate exercises mentioned above), cleansing kriyas, proper diet and relaxation on a regular basis will help us achieve this goal. It is important to remember that while practicing the asanas we need to be fully and consciously aware of the impact of each pose on every part of the body. This awareness during our practice will help prevent any undue strain or injury that we might provoke due to negligence, overzealousness or competitiveness, which often prompts us to strive for something beyond our body’s normal ability. The awareness of the entire body will also help us greatly in making the connection with the deeper Koshas that will be discussed in upcoming articles.

Final note: The Annamaya Kosha is totally dependent on the Pranamaya Kosha (Vital Energy Sheath), or life force, and will disintegrate as soon as life energy or prana has left the body. Yoga Philosophy teaches us that the real Self is not any of these bodies. In order to attain liberation one must put an end to identifying with these sheaths and identify with the true Self, which is beyond all the sheaths. Each Kosha can in turn, be transcended.

Stay tuned, coming up next will be: The Five Koshas (Part 2 – Pranamaya Kosha: vital energy sheath).

The Five Koshas (Sheaths)

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Kosha a Sanskrit word usually translated as “sheath”, of which there are five, each one representing a covering of the Atman (“Self”, according to Vedantic philosophy). They range from gross to subtle and are often visualized like the layers of an onion. Just as there are layers of an onion or like the series of Russian wooden dolls pictured below, so also these Koshas, lie one within the other as a set of five sheaths.

The five sheaths (aka- Pancha-Koshas) are listed here (each of these individual Koshas will be elaborated upon in future blog articles). From gross to fine they are:

  1. Annamaya Kosha, food (gross body)sheath
  2. Pranamaya Kosha, air (vital energy) sheath
  3. Manomaya Kosha, mind (mind-stuff) sheath
  4. Vijnanamaya Kosha, wisdom (intellect/intuition) sheath
  5. Anandamaya Kosha, bliss (pure joy) sheath

According to Vedanta the wise man should discriminate between the Self and the Koshas, which are non-self.

It is natural for one to identify themselves with the Koshas. But as their intellect becomes pure through meditation they develop the faculty of true discrimination between the real and the unreal, between the permanent and the impermanent. As they acquire this faculty of true discrimination, they abandon the first Kosha and their focus approaches the next level or sheath. By meditation they can resolve each Kosha and go deeper to the one that is behind it, till thay reache the innermost Atman (Self) behind all five Koshas and then they hold on to that Atman alone. Step by step one abandons one Kosha after another dissolving all of them and eventually attaining knowledge of their unity with Brahman and become liberated from karma or the round of births and deaths.

The Koshas (along with the entire world of names and forms) vanishes entirely from the vision of a liberated sage. They are illusions (Maya) that can only be removed by true knowledge. A good analogy is how a rope is mistaken for a serpent, only because of ignorance, so it is only by ignorance (Avidya) alone that the Atman becomes mistaken to be the person of five Koshas, suffering each of them as a result.

When practicing Yoga, some sort of guide is needed, like a map that charts the territory of the self. The five Koshas make up such a map, established by yogic sages over 3,000 years ago. These Koshas are written about in the Upanishads, navigating an inner journey, starting from the outer boundary of the body and moving towards its core (the Self). So the Yogic path of Self-realization is one of progressively moving inward, recognizing and dissolving each of those Koshas, in order to experience the purity and unity of the eternal Divine Consciousness or Self (Atman), while at the same time allowing that Divinity to permeate our individuality. The Koshas have proven to be both a practical and profound contemplative tool that can help you deepen your Yoga practice and improve the quality of your life.

Check back soon for: The Five Koshas (Part 1- Annamaya: food sheath)

The Eight Limbs of Yoga (Part 8 – Samadhi)

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The Eight Limbs of Yoga (Part 8 – Samadhi)Samadhi is a Sanskrit word which is the state of consciousness induced by complete meditation, derived from the verbal roots “samā” (the state of total equilibrium) and “dhi” (of a detached intellect).

Samadhi is the eighth and final of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali’s commentary on Samadhi (Yoga-Sutras 1.41): “Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi.”

Samādhi is the primary focus of part one (Samādhi-pada) of the Yoga Sūtras. Patanjali intended for the last three steps in his eightfold path (Dharana, Dhyana and Samadhi) to be studied and practiced together because there is no clear dividing line between any of these three stages. Collectively they are called “Samyama” (Control). When practiced progressively, concentration (Dharana) merges into meditation (Dhyana) and then into non-dual union with the Divine (Samadhi).

A general definition of Samadhi is a super conscious state in which an individual experiences his identity with the ultimate Divine Reality (Brahman).  However, there are a number of technical variations (stages or states) of Samadhi depending upon whether it is in Vedanta philosophy or in Yoga philosophy. Some of the most commonly recognized variations are…

  • Savikalpa Samadhi: In Vedanta philosophy this is the first stage of transcendental consciousness and is where the distinction between subject and object persists.  The spiritual aspirant in this state may have mystic visions, either with or without form.
  • Nirvikalpa Samadhi: Literally means, “changeless Samadhi,” and in Vedanta philosophy refers to the transcendental state of consciousness where the spiritual aspirant becomes completely absorbed in union with the Divine, so that all sense of duality is erased.
  • Savichara Samadhi: According to Yoga philosophy this Samadhi refers to the state in which the mind achieves identity with an object of concentration (either internal or external), this object will have a name, a quality, and can be known as such.
  • Nirvichara Samadhi: This is a term in Yoga philosophy referring to the state in which the mind achieves identity with a subtle object of concentration; something beyond name, quality, and knowledge, where knowledge, knower and the known become one.
  • Nirbija Samadhi: Translated literally as, “Seedless Samadhi.” In Yoga philosophy this is the non-dual state of consciousness which is unconditional because all projected conditions have been transcended. Nirbija-Samadhi has no conditioning cause since all causes have all been transcended, and all conditional activity has been surrendered. The mind is now a radiant formlessness empty of both specific and generalized impressions, including the seer and the seen.

In conclusion: The mind is a bundle of mental “patterns” of awareness. When all these patterns of awareness have been rejected and annihilated, what remains is an ultimate form of consciousness – Samadhi.

The Eight Limbs of Yoga (Part 8 – Samadhi)

Mental “patterns” of awareness

Related article, click on: The Eight Limbs of Yoga (Part 7 – Dhyana)

Check back soon for an elaboration on each of the five “Yamas”.

The Eight Limbs of Yoga (Part 7 – Dhyana, W/Video)

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The Eight Limbs of Yoga (Part 7 – Dhyana)Dhyana is a Sanskrit word which means to meditate, derived from the verbal root dhyai, Dhyana  it is the most common designation for both the meditative state of consciousness and the yogic techniques by which it is attained.

Dhyana is the seventh of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dhyana as the repeated continuation, or uninterrupted stream of that one point of focus (Dharana) is called absorption in meditation (dhyana), and is the seventh of the eight steps (Yoga-Sutras 3.2).

There are two distinct stages that precede the practice of Dhyana. The first leads to sense withdrawal (Pratyahara), the second to concentration (Dharana), and finally, after these first two stages have been achieved, the yogi or student is prepared for the practice of true meditation (Dhyana).

Without such prior preparation, the efforts to concentrate the mind, often leads only to an inner and frustrating battle. The vrittis of chitta (fluctuations of the “mind stuff” or constant chatter of the mind) leads people to say they cannot meditate, and they intend to learn to meditate later. But the key is not to merely put off meditation practice until some future time, which never seems to come. Rather, the truth of the matter is that preparation is needed. With preparation, concentration and meditation arise naturally. Without the preparation, little or nothing of value happens.

The student is instructed to always to begin with concentration (Dharana), and then proceed to meditation (Dhyana), which finds fruition in Samadhi. This triple process is called samyama. During this process the yogi (or student) may become aware of higher powers (Siddhis) and become captivated by them, but Patanjali warns they are obstacles to the full or higher samādhi. Only by non-attachment to even these things, however great they may seem, may the seeds of bondage be destroyed, and independence or freedom attained.

In summary: Dhyana is the unbroken stream of concentration, where little to no “sense of self” remains. At this stage, it becomes increasingly more difficult to use words and reasoning (thoughts), or the conscious mind to describe these inner experiences of yoga. After all, the state of meditation, by its very nature transcends our material human experience and everything that is related to it. Meditation (Dhyana), is concentration (Dharana) taken to “perfection”; in other words, the meditative state is the natural consequence of “perfect concentration”. So it is by prolonged concentration, that produces this “spontaneous”, “free-flowing” meditative state, where nothing except the object of concentration fills the mind’s space; and where the observer and the observed merge into one.

If you are unfamiliar with meditation the following video (Andy Puddicombe: All it takes is 10 mindful minutes) may be helpful…

Related article, click on: The Eight Limbs of Yoga (Part 6 – Dharana)

Check back soon for “The Eight Limbs of Yoga (Part 8 – Samadhi)”

The Eight Limbs of Yoga (Part 6 –Dharana)

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The Eight Limbs of Yoga (Part 6 –Dharana)Dharana is a Sanskrit word which means immovable concentration of the mind (or that which gives stability”) from the root Dhar, which means to “bind together”, “to make stable”. Dharanais  the willful act of concentration of the mind.

Dharana is the sixth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dharana thusly: “When the pure mind is kept focused in the desired desa (region) by the seeker, it is called Dharana.”

Patanjali considered Dharana, Dhyana and Samadhi to be the last three steps in his eightfold path and that all three aspects considered together are collectively termed “Samyama” (Control). We should also keep in mind, that Dharana, Dhyana and Samadhi are progressively advancing stages of concentration. The highest stage of mental concentration described by the Western psychologists is similar to the description of Dharana which Patanjali designated as the initial or primary stage of concentration, with Dhyana as the intermediate and Samadhi as the final or highest stage.

Characteristically there is no dividing line in between any of these three stages. When certain progress is made in the practice of Dharana, Dhyana stage is automatically entered into and so on with the progress through Dharana stage, the student or yogi automatically enters in the Samadhi stage. The three stages are said to mingle into each other as easily as three colors are mixed together on an artists palate.

In this article we will consider only the first stage; Dharana, (Dhyana and Samadhi to be considered in upcoming articles).

The Eight Limbs of Yoga (Part 6 –Dharana)

In practicing Dharana, the student creates a condition conducive for the mind to focus its attention in one direction or on one object rather than of radiating out in a multitude of different directions. As concentration deepens, the focus on a single chosen point becomes more intense and the other preoccupations of the mind cease to exist.

The objective in Dharana is to steady the mind by focusing its attention efficiently on one subject or point of experience. Concentrate on any object (within the body or outside) that is appealing, selecting any object that’s pleasant and brings in concentration of the mind easily. Now if the student chooses to focus on their inner energy flow, they can directly experience the physical and mental blocks and imbalances that remain in their system, in other words, the obstacles to their progress becomes obvious.

Once established, this ability to withdraw the mind from all its “fluctuations” (or modifications), and concentrate on a single point produces psychological health and personal integration and should not be considered an escape from reality, but instead, a positive movement towards the realization of the true nature of the Self. This prepares the student for the next stage (Dhyana), where concentration becomes meditation and the one meditating becomes one with the object of meditation.

In summary: The practice of Pratyahara creates the setting for Dharana or concentration. When one is relieved of outside distractions, they can now deal with the distractions of the mind itself. In the practice of concentration, which precedes meditation, a student can learn how to slow down the thinking process by concentrating on a single mental object. The goal is to become aware of nothing except the object of concentration, it can be a candle flame, a flower, a mantra you repeat to yourself, a specific energetic center in the body, a picture of a guru or an image of a deity, any of the chakras can also be used as a focal point for concentration. The ultimate purpose of Dharana is to train the mind over time by eliminating all the extra, unnecessary superfluous thought. Extended periods of concentration will naturally lead to meditation (Dhyana).

The Eight Limbs of Yoga (Part 6 –Dharana)

Related article, click on: The Eight Limbs of Yoga (Part 5 – Pratyahara)

Check back soon for “The Eight Limbs of Yoga (Part 7 –Dhyana)”

The Eight Limbs of Yoga (Part 5 –Pratyahara)

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The Eight Limbs of Yoga (Part 5 –Pratyahara)Pratyahara is derived from two Sanskrit words: prati and ahara, with ahara meaning anything taken into ourselves, and prati, a preposition meaning away or against. Pratyahara means literally “control of ahara,” or “gaining mastery over external influences.” It is compared to a turtle withdrawing its limbs into its shell; the turtle’s shell is the mind and the senses are the limbs. The term is usually translated as “withdrawal from the senses,” but much more is implied.

Pratyahara is the fifth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

In yogic philosophy there are three levels of ahara, or food. The first is physical food that brings in the five elements necessary to nourish the body. The second is impressions, which bring in the subtle substances necessary to nourish the mind; the sensations of sound, touch, sight, taste, and smell. The third level of ahara is our associations, the people we hold at heart level who serve to nourish the soul and affect us with the gunas of sattva, rajas, and tamas.

Pratyahara is twofold. It involves withdrawal from wrong food, wrong impressions and wrong associations, while simultaneously opening up to right food, right impressions and right associations. We cannot control our mental impressions without right diet and right relationship, but pratyahara’s primary importance lies in control of sensory impressions which frees the mind to move within, preparing the student for the next stage in the Eight Limbs, “Dharana” (Concentration).

When we withdraw our awareness from negative impressions, pratyahara strengthens our mind’s powers of immunity. Just like a healthy body resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it. If you are easily disturbed by noise and/or turmoil in the environment around you; practice pratyahara, for without it, you will not be able to concentrate or meditate properly.

Pratyahara and the prevention of disease: The Eight Limbs of Yoga (Part 5 –Pratyahara)

Ayurveda recognizes that the inappropriate use of the senses is one of the main causes of disease. Mental disease is directly connected with the intake of unwholesome impressions. Therefore pratyahara is an effective practice for treating all mental disorders. Additionally, it is very helpful in treating nervous system disorders, especially those that arise through hyperactivity. Most of the time we overly express our emotions and this drains us of tremendous amounts of energy. Pratyahara teaches us to hold our energy within us and not disperse it unnecessarily. When conserved this energy can be drawn upon for creative, spiritual or healing purposes as needed and can provide the extra power we may need to accomplish the things that are really important to us.

Physical (bodily) disease mainly arises from taking in unwholesome food. Pratyahara affords us control of the senses so that we do not crave wrong food. When the senses are controlled, everything is controlled and no wrong or artificial cravings can arise. This is why Ayurveda emphasizes proper use of the senses as one of the most important factors for wholesome living, disease prevention and maintaining optimal health.

The Eight Limbs of Yoga (Part 5 –Pratyahara)

Related article, click on: The Eight Limbs of Yoga (Part 4 – Pranayama)

Check back soon for “The Eight Limbs of Yoga (Part 6 –Dharana)”

The Eight Limbs of Yoga (Part 4 – Pranayama)

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The Eight Limbs of Yoga (Part 4 – Pranayama)

Pranayama is a Sanskrit word which means “restraint of the Prana or breath”. The word is actually composed of two words; Pran, meaning life force, or vital energy, particularly referring to the breath, and “ayama”, which means to control, suspend or restrain. It is generally understood as controlling the life force (Prana). When used as a technical term in Yoga, it is often translated more specifically as a variety of methods and techniques used for “breath control”.

Pranayama is the forth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

Pranayama is an exact science. “Tasmin Sati Svasa prasvasayorgativicchedah Pranayamah” Translated as “Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat, Asana.” This is Pranayama as defined in Patanjali Yoga Sutras (Raja Yoga), Chapter II-49.

Raja Yoga, in theory, tells us that prana is animating the mind. Similar to the wind giving motion of the leaves, prana creates the motion of the mind, giving rise to the vrittis (fluctuations of the “mind stuff”). Air is considered to be the primary physical medium of prana and breathing is most direct method to gain control over the prana. When meditating, the practitioner should calm down his breath until it is very shallow and even, keeping in mind that on the subtle plane the Prana that they are breathing is much more than just atmospheric air, it carries the life force itself.

The Eight Limbs of Yoga (Part 4 – Pranayama)By controlling the act of breathing the student can efficiently and effectively control the various motions in the body and the different nerve currents that are animating the body. When practiced properly, one can easily and quickly gain control over body and mind through Pranayama, developing character and consciously harmonizing the individual’s life with the cosmic or Divine life.

The breath, when directed by concentrated thought and brought under the control of the will, becomes a vitalizing, regenerating force which you can direct, using it consciously for self-development, for healing diseases and ailments in your system and for healing others plus many other useful purposes. Research has shown that Pranayama techniques are beneficial in treating a range of stress related disorders, improving autonomic functions, relieving symptoms of asthma, and reducing signs of oxidative stress. Yogis report that the regular practice of Pranayama develops a steady mind, strong will-power, and sound judgment; they also claim that sustained Pranayama practice extends life and enhances perception.

Pranayama should not be practiced in isolation, but instead be part of an overall practice that includes the other limbs of Patanjali’s Raja Yoga teachings, especially the first three Yama, Niyama, and Asana which are preliminary.

*Cautionary note: Pranayama, when not practiced properly may be harmful, even dangerous. Certified yoga teachers recommend that Pranayama be practiced with proper instruction and care, and that advanced Pranayama techniques should only be practiced under the guidance of a qualified teacher. Therefore, it is recommended that if you wish to begin practicing Pranayama, you first speak with Rae – so please visit her “Contact” page.

Related article, click on: The Eight Limbs of Yoga (Part 3 – Asana)

Check back soon for “The Eight Limbs of Yoga (Part 5 –Pratyahara)”

The Eight Limbs of Yoga (Part 3 – Asana)

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Asana is a Sanskrit word literally translated as “to sit”, although, generally speaking, asana refers to an assumed body position, pose or posture. Asana is the third of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

Yoga asana can be static or dynamic. Many asanas look static from the outside, but they are dynamic by their very essence. When the yogi or student uses the body to perform any pose, this requires engaging their muscles to assume and maintain that form. So therefore, all asanas involve muscle work and stretching, and are by definition, not static because any tension is related to the dynamic process and this holds true for all bodies. There are of course, exceptions to the rule, being Shavasana, the posture of “conscious self-shutdown”, and Padmasana the “perfect meditating posture”, done with the body fully balanced and relaxed in the sitting cross-legged position. Asana when intended as a dynamic set of movements between poses generally refers to the transfer of a student’s posture from one stage to another, or even to a completely different pose.

Basic categories of Asana are…

  • Seated (with twists)
  • Standing
  • Core
  • Backbends
  • Arm Balances
  • Foreword bends
  • Inversions
  • Restorative
  • Meditation
  • Pranayama
  • Mudra & Bandha

You will find there are many varieties and techniques of actual asana practice available and plenty of opinions about content, but most teachers start by having their students focus on structural alignment, methods of breathing during the practice, and increasing awareness.

Asana simultaneously produces both contraction and expansion, massaging the muscles, connective tissue and the skin, keeping them moist and elastic. Joints are moved through their complete range of motion safely, although some precautions and contra-indications may be given by a responsible Yoga teacher since not all body types have the same immediate capacity. Because correct alignment is emphasized, the stretching muscles will move along certain planes, increasing blood flow to specific areas without putting a strain on other body systems.

Asana has many proven health benefits and continued personal experience affirms the effectiveness of its practice, though the benefits will vary with the individual. Asana does not just affect skeletal muscles and their associated joints, it also has added value for the body’s circulatory, lymphatic and respiratory systems. Additionally, it is designed to produce health giving affects on connective tissue, the nervous system, and the various organs of the body.

*In summary: While asana practice is a set of postures designed to enhance health and harmonize us with our inner consciousness, according to Maharshi Patanjali in his Yoga Sutras, the original intent and purpose of asana is the attainment of a sustained and comfortable sitting posture to facilitate meditation. To achieve this asanas help in balancing and harmonizing the basic structure of the human body which is why, if performed regularly and consistently, they have a wide range of therapeutic benefits, both physical and mental.

Related article, click on: The Eight Limbs of Yoga (Part 2 – Niyama)

Check back soon for “The Eight Limbs of Yoga (Part 4 – Pranayama)”

5 Positive Lifestyle Changes for the New Year (Part 5)

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Are you in a rut? Are you feeling like you’re losing your “touch”? Is complacency becoming the norm? Maybe what you need are some basic lifestyle changes. In the coming days we will review five suggestions for the New Year to help improve your health and overall wellbeing – helpful advice that may also initiate a sense of self-renewal and give you more energy, which in turn will give you a whole new outlook on life.

To review part 1, click on: Go on a cleanse or detox diet.

To review part 2, click on: Improve your dietary choices

To review part 3, click on: Find a daily activity that insures you’re getting enough exercise.

To review part 4, click on: Pick one habit or trait that is detrimental to your health and eliminate it.

Here’s part 5…

5. Find a practical technique to reduce stress in your life.

Did you know that a recent scientific study conducted by cellular biologist Dr. Bruce Lipton at Stanford University concluded that “over 95% of all illnesses occur because of stress in the body’s autonomic nervous system”?

Also, did you also know that stress can seriously accelerate the rate at which you age because of the incredible and excessive strain it puts on your body?

Many of us have never considered how dangerous stress can be to our health and very few of us make a conscious effort to manage stress in such a way that it doesn’t take over our lives.

Stress is a normal physical response to events that make you feel threatened or upset your balance in some way. A normal stress response won’t harm you, and is the body’s way of protecting you. When working properly, it helps you stay focused, energetic, and alert. In emergency situations, stress can save your life. But beyond a certain point, stress stops being helpful and starts negatively affecting your mood, your productivity, your relationships, and your quality of life, including major damage to your health that can lead to these negative conditions:

  • Heart palpitations
  • Panic and anxiety attacks
  • Chest pain
  • Dizziness
  • Depression
  • Irritable bowel syndrome
  • Spastic colon
  • Hypoglycemia (low blood sugar)
  • Chronic fatigue Syndrome (constant tiredness)
  • Chronic and migraine headaches
  • Insomnia, frequent waking
  • PMS – Premenstrual tension

It’s not unusual for excessive stress to change your personality and affect the way you interact and deal with other people. Problems like anger, irritability, aggressiveness, verbal abuse, mood swings and road rage can be brought or exaggerated if there’s too much stress in your life. So, when stress gets out of hand, it’s time to find some practical ways to slow down and get your stress levels back to normal.

Here are eight free suggestions for you to try; they are simple stress-reducing activities you can do right now to help lower your stress levels:

1. Get away from your TV – There’s too much drama there that is unrelated to your real life, plus watching the news for long periods of time can cause depression and increase your stress levels.

2. Deep breathing is an easy stress reliever that has numerous benefits for the body, including oxygenating the blood, which ‘wakes up’ the brain, relaxing muscles and quieting the mind. Breathing exercises are especially helpful because you can do them anywhere, and they work quickly so you can de-stress in a flash.

3. Get outside and go for a walk. Weather permitting, take time to reconnect with nature and enjoy the sense of space that surrounds you when you’re outdoors.

4. Practice a simple meditation technique. Meditation affects the body in exactly the opposite way that stress does, it restores the body to a calm state, and this helps the body repair itself, preventing new damage, plus it shields you from the effects of chronic stress.

5. Spend time with a friend, meet them over a cup of coffee or join them for lunch. Often times, a few minutes in the company of someone you love and trust can make a huge difference in the way you feel. Never underestimate the power of human contact and friendship, especially if you’re having a difficult time.

6. Listen to some relaxing music. When dealing with stress, the right music can actually lower your blood pressure, relax your body and calm your mind.

7. Spend some time at the local library or your favorite bookstore: This is a great activity to help you relax, and who knows, it might get your creative juices flowing again!

8. Take a hot detoxification bath. Mix ¼ cup of baking soda and ¼ cup of Epsom Salt (or Sea Salt) and add to a very warm water bath while it is filling. Soak for 20 – 30 minutes. After the soak, scrub the skin gently using a natural fiber and pure Castile Soap. Shower to rinse well and follow with a brisk towel rub. You will feel like a new person, guaranteed.

Let’s hope at least one of these free stress relief activities has spoken to you in a helpful way. Try one, two, or all of them and notice how much your stress has lessened.