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The Awesome Benefits of a Yoga Retreat

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What is a retreat? It’s a quiet or secluded place where you can rest and relax.

What are a YOGA retreats: Quiet and secluded places where you can rest, relax, eat healthy, gain knowledge, insights, personal strength and PRACTICE YOGA.

Is your daily routine getting you down? Have you ever wondered what might happen to you and to your life if you would just make the time to retreat to a place where you’re offered delicious, nutritious food and someone leads you in daily yoga and meditation practice? Where you’re in the company of other like-minded/like-hearted seekers of truth, love and beauty? Once you’re on a yoga retreat (or yoga holiday, as they’re sometimes called) all your regular daily obstacles will be gone and your day to day hassles will be put on hold, while you’re hooked up to a program that offers solutions for you when you return, so that your “normal” daily routine will have some pizzazz, a new energy and a new and refreshing feel. You’ll return rejuvenated and recharged and with a whole new attitude, plus you’ll be feeling energy you haven’t felt since you were a kid.

Most yoga retreats take place in very special (and secluded) corners of the world (like National Parks, remote beach areas, or camps in the mountains), special places where time seems to slow down, providing a new and insightful perspective. If you’ve never had the opportunity to participate in a yoga retreat (or even if you have) and/or you feel your practice could use a bit more spark, your adventure is not as far away as you might imagine, why put it off, with a little planning you can make it happen! This unique type of getaway tends to bring like-minded/like-hearted seekers of truth, love and beauty together and creates a fertile ground for awakening the miracle that is you. A yoga retreat will affect you physically, mentally, emotionally and spiritually, basically producing a profound and positive effect on your entire being.

Retreats provide a break from your normal routines and time to focus on releasing, discovering and applying new found tools. Retreats that are well constructed allow for personal attention given to your own specific areas of need. This personal attention gives you a tool box filled with plenty of options. There is nothing more inspiring then returning from an experience empowered with new found strength. The power gained on a yoga retreat continues to help you as you return to your regular daily life with a new set of tools to release pain, regain strength, and find deep rest and peace plus you’ll be able find and open doors to possibilities where there were just blank walls before.

There are times on a Yoga retreat when adventurous activities like hiking, biking, swimming, kayaking, etc. are offered and other times when silence is to be observed while doing cooperative communal service. There will be new dietary experiences to taste and enjoy, learning to practice “Ahimsa” (non-injury to others) while savoring plant based foods – both raw and cooked. There may be a time for cleansing/detox and giving the body a break from un-healthy habits.

On some retreats you’ll be surrounded by beautiful settings, while on others you may focus on sensual pleasures like massage, energetic healing or bodywork. A Yoga retreat may involve early morning meditation to stop the constant chatter of the mind. Also, there’s Vipassana (insight meditation) for those interested in self-reflection or looking for a more spiritual experience. There may be instruction which will help you learn Pranayama and other advanced breathing methods.

What kind of people go on Yoga retreats?

∙ Some are young; others are elderly (and all in between).

∙ Some are loose and flexible, while others are a stiff as a board.

∙ Some may be exhausted or at a crossroads in their life.

∙ Some simply want a chance to get away from it all.

∙ Others want to take care of just themselves for a change.

Here are a few of the most common reasons people go on a yoga retreat:

∙ Deepening an existing practice

∙ Restarting a practice that was dropped

∙ Testing the waters (if you’re new to Yoga)

∙ Finding a new direction in life

∙ Meeting new, exciting people

When you leave your daily routine and go for a yoga retreat, you set the stage for:

∙ Stress and pain relief

∙ Deep Rest

∙ Increased knowledge and understanding

∙ Greater appreciation for all things

∙ Diet improvement with delicious healthy food

Tip: Knowing exactly what kind of experience you’re looking for before signing up will help ensure you pick the retreat perfect for your needs. Selecting retreat with a time frame suited to your schedule is also important; whether it’s a day retreat, a few days, a week, or even longer. And, perhaps most importantly, it is always recommended that the retreat you select is lead by certified yoga instructors who are prepared to work with you at your skill level. Spending intimate time with an experienced yoga teacher is one of the most potent opportunities for change available today; being a mixture of instruction and inspiration, it will guide you toward being a more authentic and powerful human being.

In conclusion: Yoga retreats are the latest trend in yoga where you will be able to gain many profound benefits beyond those found when participating in a few hours of yoga sessions or classes. Those who attend such retreats and are guided by a yoga master, report experiencing a silent, inward revolution; one that produces a conscious growth and outward “evolution” of their body and mind. Contrary to the general belief that yoga is limited to an individualistic practice, a yoga retreat allows you the opportunity to explore the social aspect of yoga. Plus, the closeness to nature and having the time and opportunity to re-examine your motivations, goals, and beliefs helps you to become re-united with yourself and the awesome person you really are, both when you’re alone and in the company of others.

The Meaning of Hand Mudras

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The Sanskrit word “Mudra” is generally translated as a seal, mark, or gesture. According to custom, Mudras are typically used during meditation and/or pranayama as a way to direct or channel energy flow  throughout the body. According to yoga philosophy, different areas of the hand stimulate specific areas of the brain. By applying light pressure to these areas of the hand, you will “activate” the corresponding region of the brain, similar to reflexology.

Mudras also symbolize various feelings, emotions, and are representative of various states of being. Hand positions play an important role in many societies and religions. The Catholic church uses many hand movements during mass; all of which symbolize various important Christian ideas. Even in modern Western culture we have many hand movements and symbols that are associated with a certain meaning: clapping, palm out meaning stop, holding the hands up signify surrender, even the crude gesture of “flipping the bird”.

Since the entire universe is made up of 5 elements; fire, air, space, earth and water and the human body is also composed of these same 5 elements, the fingers of the hand have been used traditionally to represent these 5 elements individually

The thumb represents fire, the 1st finger represents air, the middle finger represents space, the ring finger represents earth and the little finger represents water. When these 5 elements are balanced and in harmony with one another in our bodies we are healthy. Imbalance and disharmony of these 5 elements leads to disease. The balanced elements prompt all the body’s systems to function optimally.

Historically, Mudras are an ancient part of both the Buddhist and the Hindu traditions, and even though they were developed thousands of years ago their meaning is still understood and relevant today. In traditional Tantric ritual 108 Mudras are used. Mudrās can involve arm, hand and body positions but this article will address only “Hast Mudras” (yoga parlance for hand postures).

The four most common Mudras involve the thumb touching each of the other four fingers and a brief description follows…

The Meaning of Hand Mudras

Gyan Mudra

Gyan Mudra: Probably the most recognized hand Mudra used by Hindus and Buddhists.

Description: The index finger and thumb are lightly touching at the tips. The other three fingers are held out gently (relaxed, not ridged). In many portrayals of the Buddha, you will notice the hands assume this Mudra.

Meaning: This powerful Mudra is also known as the “seal of knowledge.” The thumb represents fire and divine nature and the index finger represents air and individual human consciousness. When the two fingers are placed together in Gyan Mudra, it is meant to symbolize and encourage wisdom and expanded consciousness.

Benefits: When used during meditation or pranayama, Gyan Mudra is extremely calming and can help inspire creativity, and increase concentration. It stimulates the brain, empowering the mind, nervous system and pituitary gland.  It also stimulates the endocrine system.

The Meaning of Hand Mudras

Shuni Mudra

Shuni Mudra: “Shuni” means “Saturn.” In astrology, Saturn is the planet that makes you disciplined.

Description: The middle finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged).

Meaning: This hand Mudra is also known as the “seal of patience.” The middle finger represents Aakash and courage to hold duty and responsibility. The thumb represents fire and divine nature. When the two fingers are placed together in Shuni Mudra, it is meant to symbolize and encourage patience, discernment, focus and discipline.

Benefits: When used during meditation or pranayama, Shuni Mudra helps to encourage patience and the courage to fulfill one’s responsibilities. It also helps to develop noble thoughts and turn negative emotions into positive ones. This Mudra also gives you the sensation of stability and strength.  To breathe while holding this Mudra cultivate perseverance.

The Meaning of Hand Mudras

Surya Mudra

Surya Ravi Mudra (aka, Prithvi Mudra): “Surya” means “Sun,” and it increases the element of fire in the body.

Description: The ring finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged).

Meaning: This hand Mudra is also known as the “seal of life” or “seal of the sun.” The ring finger represents earth, energy, strength and endurance. The thumb represents fire and divine nature. When the two fingers are placed together in Surya Ravi Mudra, it is meant to symbolize and encourage energy, balance, health, and vitality.

Benefits: When used during meditation or pranayama, Surya Ravi Mudra can give you energy, positivity, intuition, and help encourage positive change in your life. It helps to build and invigorate the bodily tissues. It is also known for speeding up the metabolism, resonating with the third chakra to stimulate digestion. To breathe while holding this Mudra energizes the whole body.

The Meaning of Hand Mudras

Buddhi Mudra

Buddhi Mudra (aka, Varun Mudra): “Buddhi” means “higher mind” or “intellect” (it follows the same etymology as the word “Buddha”).

Description: The little (pinky) finger and thumb are lightly touching at the tips. The remaining three fingers are held out gently (relaxed, not ridged).

Meaning: This hand Mudra is also known as the “seal of mental clarity.”  The little finger represents water and communication. The thumb represents fire and divine nature. When the two fingers are placed together in Buddhi Mudra, it is meant to symbolize and encourage openness and fluid communication.

Benefits: When used during meditation or pranayama, Buddhi Mudra can encourage clear and effective communication. It helps balance the water element in the body, activating the salivary glands and moistening dry eyes and skin. This Mudra also helps with gaining higher understanding and discerning intuitive messages to gain knowledge.

Sequence of these four Mudras for balancing energy….

Alternately touch the tips of each finger with the tip of your thumb. Keep each connected for a few seconds or longer and do for a few minutes total. Do this with both hands simultaneously.

This is a simplified version of a Kundalini yoga exercise and a way of balancing your energy that you can do practically anywhere and at anytime; while sitting, standing, walking, and/or lying down.

The overall effect is that you get more calm, more relaxed and concentration is enhanced.

In a nutshell, each of these four individual or separate Mudras has the following effects:

  •  1. Thumb touches tip of index finger:  Opens the Root chakra, and moves more energy to the legs and lower body. Calms the mind for better concentration.
  •  2. Thumb touches tip of middle finger:  Fosters patience.
  •  3. Thumb touches tip of ring finger:  Energy, stability and self-confidence.
  •  4. Thumb touches tip of pinky finger:  Intuition and feeling.

Patanjali in his Yoga Sutras says that while in asana one should focus on Ishvara (Lord or God).  Mudra takes that statement one step further and allows you to open your hands to the varying aspects of the divine.

Additionally: Mudras are used therapeutically and you can click on the following link to find Mudras that can be helpful for specific physical ailments and emotional symptoms… Therapeutic Mudra Index

The Anti-Aging Benefits of Yoga

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Anyone who has been practicing yoga for a time will agree; there’s a strong connection between your body and your mind. So, whenever your mind is under stress, your body reflects it in numerous ways; poor posture, low back pain and tense muscles, are just a few examples. It should then be no surprise, that people who are under a undue amounts of stress seem to age faster than those who have learned to manage it properly. Stress, along with gravity, of course, is what makes us age.

There are some basic attributes that characterize someone who’s vibrant and healthy; someone who appears to:

  • ■ Supple, radiant skin.
  • ■ Strong, lustrous, shiny healthy hair.
  • ■ Well defined muscles.
  • ■ Good posture and bone structure.
  • ■ Boundless energy.
  • ■ A light but firm and confident gait.
  • ■ A balanced attitude toward self, life and others
  • ■ A calm and peaceful demeanor

Believe it or not, you too can feel this way, and it has nothing to do with how old you are. Although not exactly magic or Ponce de Leon’s famed fountain of youth, yoga is a great age-defying stress reducer. If you practice yoga on a regular basis, you just may start to notice some awesome and welcome benefits. To begin your own personal anti-aging campaign, try practicing the following a few times per week:

*Keep Your Spine Flexible

Think of your spine like the foundational frame of a house that holds everything together. If that frame becomes dysfunctional, all sorts of problems will begin to manifest themselves.  A healthy spine assures your body maintains its structure, supports your head, your arms and legs, and provides a shock absorption system for all of your activities. In addition, it houses your central nervous system (spinal cord), the superhighway that connects your brain to the rest of your body. Considering all of the work it does, it’s no wonder your spine often gets tired on a daily basis. Even those who seem to have the best posture may find themselves slouching a bit at the end of a particularly stressful day. Become familiar with basic spinal anatomy, structure and function and that will help empower you to take control of your health. Give your spine some loving attention with asanas (yoga poses) that elongate, strengthen and stretch your spine and counteract any bad postural habits too. Alternating cat and cow pose is a great start. A spine that’s flexible will promote good balance and strength which will affect your overall health in a positive way, putting that youthful bounce back in your step.

*Relax and Release Your Muscle Tension

Common bodily aches and pains are often the result of tight or stressed muscles. Ranging from headaches to back problems and incorrect alignment, tight muscles can slowly leave you slouched or hunched over and limit your ability to perform activities that you love or need to do. Given enough time, range of motion will diminish and many of the daily activities you once performed with ease can become quite challenging. The three poses of Yoga for complete relaxation are Dradhasana (firm pose), Shavasana (corpse pose) and Adhvasana (relaxation pose).

Self-massage is another method you can use to improve circulation and warm up your muscles, this may encouraging them to release toxins that that may be at the root of your aches and pains. A general rule of thumb is to use light circular motion over joints and areas of pain and sweep with long strokes over areas such as the front of the thigh and arms always massaging towards the heart. Self-massage is especially useful to help you relax during the day, either at work or at home; even if you can only afford to spend a couple of minutes massaging your neck and shoulders. Your morning shower is a great time for self-massage because your skin and senses come alive in the steam of the warm water and self-massage relaxes your muscles, getting you ready to tackle the stresses of the day ahead.

*Breathe in Life’s Energy (Prana)

Breathing correctly oxygenates your body through your bloodstream, nourishing every single cell in your body. Breathing also functions as a purifier to help you cleanse your body of toxins acquired throughout the day. The breath (as prana) is life. Pranayama is both the extension and the control of breath, and indeed the most subtle energy of the body. Although there are many different schools and techniques for learning pranayama, the most basic approach is simple awareness of the breath. You will find that lying or sitting in a comfortable position and just watching your breath for a set period of time will reap powerful benefits. You’ll become more focused and relaxed. You can simply notice your breath dispassionately and without judgment or you can focus your breath on a particular area of your body and with each inhale you send the breath to that spot, extending love and compassion to that area that’s been “aching” for attention. With each exhale, you release, allowing the tension and pain to leave your body with each breath. Pranayama is a gift you give to yourself and it too keeps on giving.

*Meditate, Meditate And Meditate!

The Anti-Aging Benefits of YogaIf you’re looking for inner calm and a peaceful, more positive outlook on life, take a minute (or two – or ten) to bring your body, mind and senses into balance. Once you achieve this balance through meditation, your nervous system will find its sense of equilibrium and calm down, you’ll be less anxious and more open to gaining some powerful insights into your true nature (which is ageless). There are plenty of ways to meditate, so don’t be afraid to try, just find what works best for you and stick with it for a while. The process itself will show you the way. If you’re a beginner, just focus on your breath with no critique or judgment, and notice how it flows in and out of your lungs. If your mind begins to wander away from your breath, gently bring it back, remembering that the breath is the beginning and end of all life.

Conclusion: Yoga is rapidly catching on as one of the most efficient and effective forms of exercise for older people. Even when it’s compared to other Eastern forms of exercise, yoga is still regarded as the best by many who have practiced a variety of disciplines. Since antiquity many yogis have lived well into their nineties with full retention of all their functions and faculties and have even managed to astound the world over with their physical prowess, even at such an advanced age.

The Anti-Aging Benefits of Yoga

The Basic Mechanisms of Yogic Breathing

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There are two main ways in which most people breathe: Chest (or thoracic) breathing and abdominal (or diaphragmatic) breathing. Thoracic breathing is very common in modern people. As a matter of fact, studies have shown that more than 50% of adults are predominantly chest breathers and more than 90% of sick people are upper chest breathers.

Chest (thoracic) breathing negatively affects health in three fundamental ways that promote chronic illness…

  • 1. Reduces blood oxygenation.
  • 2. Indicates hyperventilation and low oxygen delivery at the cellular level.
  • 3. Causes lymphatic stagnation.

Chest breathers virtually always have deep breathing (large breaths) at rest or sleep and suffer from hyperventilation (breathing more than normal). Contrary to popular belief, when we breathe more air, we get less oxygen in body cells. In fact, the slower your automatic breathing pattern at rest (as low as 3 breaths/min), the larger the amount of oxygen delivered to cells.

We need to be reminded that healthy, normal breathing is abdominal (diaphragmatic).

The diaphragm is the main muscle of inspiration (inhalation) in the respiration (breathing) mechanism. During inspiration, the diaphragm contracts and descends, along with other muscles, thus expanding the thorax, allowing the lungs to fill with air. Expiration (exhalation) requires the reverse of this process. In Pranayama (yogic breathing) the accessory muscles of expiration also contract to help force air out of the lungs more efficiently.

These accessory muscles come into use for whenever extra effort is required, but ordinarily they are only used in emergency breathing or any situation that is perceived as physically stressful or demanding by the individual, including heavy exercise. In this way, deliberate diaphragmatic breathing, focusing on long deep inhalation and exhalation, pranayama becomes a means of assuring all the accessory muscles of breathing are well exercised so that one has a “well oiled” breathing apparatus for an increasingly productive pranayama practice.

It is not be surprising for these muscles to be hypertonic (a pathology indicating extreme muscular tension) in new students of pranayama, especially if they have lead a relatively sedentary lifestyle. A good yoga instructor will work with these individuals to increase their range of movements in these restricted areas. This can even be achieved by direct work on the muscles, such as cross-fiber soft tissue massage which will not only decrease the tension in the accessory muscles, allowing more freedom and less restriction of the diaphragm, but can also work to improve postural alignment during asana practice. Additionally this can have a considerable effect on the student’s general sense of well-being, particularly on a psychological level.

Soft abdominal breathing requires minimal diaphragmatic movement. Deliberate soft abdominal breathing as in the “Relaxation Pose” (Shavasana – aka: Corpse Pose) has a “grounding” effect and can be very relaxing for the mind and the body. Soft abdominal breathing is gentle and can only occur when the diaphragm is supple and the mind and body are relaxed so it’s a great way to end your yoga session. In order to experience this, lie still in the Shavasana and continue to relax the entire body. Whenever mind tends to wander, bring it back to the body and scan the body for any tension. Continue deepening the relaxation of all the muscles in the body. Now bring passive and gentle focus on your breath. Breath should be getting softer, smoother and more subtle at this point. Let it continue to become even more subtle. It is good to watch for the pause between exhalation and your next inhalation to become longer and longer. The diaphragm has to do very little work at this point which deepens the relaxation further. This whole process takes time and for a person with average relaxation skills, it may take 10 to 15 minutes in Shavasana to be able to reach the state when soft abdominal breathing is occurring naturally. It is good to let the diaphragm have the opportunity to “rest” since it has been working hard. Soft abdominal breathing has tremendous benefits for both the mind and the body.

In closing: There are many different approaches to pranayama and some schools of yoga immediately introduce quite forceful and/or complex pranayama techniques, like the “breath of fire.” Other schools incorporate pranayama techniques into asana practice from the very beginning. But according to Iyengar Yoga, pranayama is taught very slowly and carefully, and at first, as a separate practice from asana.

Certified yoga teachers will be able to implement various modifications and adaptations to better serve the specific needs of each individual, tailoring both their pranayama and their asana practice.

Of related interest: An Anatomical Analysis of Yogic Breathing

An Anatomical Analysis of Yogic Breathing

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Most yoga students wonder how a true yogi breathes. Traditional yogic literature claims yogic breathing is the secret to both longevity and a clear mind. The author of Hatha Yoga Pradipika (Swami Svatmarama) states that “When the breath wanders the mind also is unsteady. But when the breath is calmed the mind too will be still, and the yogi achieves long life. Therefore, one should learn to control the breath.” But long life is not the only reason a yogi or student of yoga practices pranayama (yogic breathing), albeit the physical benefits are great. Breathing is not only an important part of our entire mental, physical and emotional wellbeing; it is also recognized as a way to accelerate spiritual progress. By learning more about breathing by looking at it from an anatomical perspective, we can understand more fully how and why a yogi can achieve long life and at the same time balance all of these aspects of the self.

We can begin this analysis or anatomical study by examining the main organs involved in breathing. Starting with the lungs; the lungs’ principal responsibility is transporting oxygen from the atmosphere into our bloodstream and then to release carbon dioxide back into the atmosphere, again through our bloodstream. In a normal breath, the average person can introduce approximately six liters of air in their lungs. It is interesting to note that those born and raised at sea level develop slightly less lung capacity than those born in higher altitudes where the air is thin. Air enters our lungs through passages called the bronchi and branchioles, and it is there that the exchange of gases begins. These exchanges in the lungs take place across the membranes of small balloon-like structures called alveoli (a collection of millions of specialized cells, which form tiny air sacs). The alveoli are connected to arteries that then bring oxygen into the bloodstream.

The secondary, but an equally important organ necessary for this gas exchange to occur in the lungs is the thoracic diaphragm. This dome-shaped sheet of muscle extends from just below the bottom of the rib cage and separates the thoracic cavity from the abdominal cavity. Its primary function is to help pull air into and out of the lungs by its musculature movement; it is also involved in other functions such as excretion of mucous and vomiting. When breathing, as it lifts, air is pushed out of the lungs and as it lowers, the lungs are able to take air in. The lungs do not perform this function on their own. With proper use of the diaphragm, much greater quantities of air can be circulated through the lungs for optimal oxygenation of the blood.

During a normal day, most of us breathe in a relatively shallow manner. We may only consume enough oxygen for our bodies to continue to function. But when we engage in pranayama we are able to increase our lung capacity. By increasing the lung capacity we are making the system more efficient.

Lung capacity can be measured as “tidal volume” or “vital capacity.” Tidal volume is the amount of air that is inhaled or exhaled with each breath under resting conditions; for most adults, this is about ½ liter. But we actually have the capacity for much more; with practice (and proper instruction), we can learn to inhale as much as ten times that amount in a single breath. When we exhale, not all of the air is completely released or the lungs would collapse. For this reason our bodies’ inherent intelligence keeps some air in the lungs at all times. Vital capacity is the term used to describe the maximum amount of air that can be forcibly expelled from the lungs after breathing in as deeply as possible. This capacity is usually measured during heavy exercise, when the lungs are working at their peak levels. Tidal capacity minus vital capacity is basically the amount of air left over in the lungs after we have exhaled completely.

Many types of pranayama aim at not only exponentially increasing the tidal volume (inhalation), but also the vital capacity (exhalation). We can exhale much more than we normally do in a relaxed breath also. As we learn to exhale more, the subsequent inhale is automatically much larger, because the autonomic nervous system works on “auto-pilot” maintaining homeostasis (the tendency of the body to maintain internal stability). Thus, breathing may be completely automatic in this way; but with pranayama we can make it more conscious in order to greatly increase the efficiency of our lungs.

The pathway air follows is also important. When we take in air, it must first journey through the nostrils and the nose must be clear to allow the maximum amount of air to enter the respiratory freeway. Yogic practices such as jala neti flush the nasal passages with clean, salted water, helping to rid the nasal passages of dust and congestion. So the importance of making sure this initial pathway is as clear as possible is obvious. Nasal/sinus irrigation is not the only way to cleanse the nostrils, but it is much less invasive then other methods and much better for us than prescription or over the counter drugs which claim to be accomplishing the same thing.

In summary: It is always important to make sure that the air we are taking in is as pure as possible and practical. By spending as much time as you can outdoors in richly oxygenated environments the natural process of plant photosynthesis makes the air oxygen-rich. In earlier times, doctors often instructed their patients to spend time more time outdoors, which essentially just gave them a cleaner, fresher air supply, oftentimes resulting in a seemingly miraculous improvement in their health.

Breathing normally is a simple, automatic act, but when we better understand the body and take steps to highly refine this natural process, we can improve our health, our sense of wellbeing and give a boost to our ultimate spiritual journey. Prana is stored in every breath we take in, and when we add more of this invaluable life-force to our bodies through pranayama, we learn to breathe in a manner which attunes us to the dynamic energies continually unfolding as our hidden potential.

Of related interest, click on: Basic Mechanisms of Yogic Breathing

Yoga – as a Solution for Sleep Disorders

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According to the National Sleep Foundation 65% of all Americans suffer from a lack of sleep or have trouble getting sufficient sleep on a daily basis. Additionally, more than 40% of adults experience daytime sleepiness that is severe enough to interfere with their daily activities at least a few days each month, and more than 20 percent report problematic sleepiness a few days a week or more.

Sleep is a basic and vital biological function. It is essential for a person to maintain their physical and emotional well being. Scientific studies have shown that with a lack of sleep, a person’s ability to perform even the simplest tasks declines dramatically.

It is common for the sleep-deprived individual to experience impaired performance, irritability, lack of concentration, and daytime drowsiness. They are less alert, attentive, and find it difficult to concentrate effectively. Also, since sleep has been linked to restorative processes in the immune system, sleep deprivation in a normal adult causes a biological response similar to the body fighting off an infection.

When sleep deprivation becomes regular or persistent it can cause significant mood swings, erratic behavior, hallucinations, and in the most extreme (although rare) cases, death. Research in this area is continuing as scientists examine the negative effects of sleep deprivation on the immune system.

The amount of sleep a person generally needs depends on a variety of factors, including age. For example:

  • *Infants require about 16 hours a day.
  • *Teenagers need about 9 hours on average.
  • *Most adults need 7 to 8 hours a night for the best amount of sleep, although some people may need as few as 5 hours or up to as many as 10 hours of sleep each day.
  • *Women in the first 3 months of pregnancy typically need several more hours of sleep than usual.

The most common treatment plans for sleep disorders include drugs, with a variety of prescription and non-prescription sleeping aids available. Going to a sleep clinic and/or engaging in behavioral therapy has also been proven to help. But there are other, more natural options and yoga practice includes a number of them, such as…

  • *Remembering or reconnecting with the natural, outside world. “Smriti” is the practice of mindfulness of inner processes (witnessing) and is especially helpful when done outside during the day. Not just outside surrounded by concrete and steel, but somewhere where “green” predominates; where you’ll find lawn, trees, flowers, bushes, shrubs etc. Mindfully stand in that space and breathe it in. Study after study has shown that immersion in nature soothes us. Additionally, just getting outside, and noticing the earth, helps to remind us that our ego/self is a tiny part of this great big universe. Reconnect with this feeling at bedtime.
  • *Power yoga, hot yoga, Kundalini yoga, even a strong, dynamic Hatha yoga class will burn the stress hormones adrenaline and cortisol. The general consensus is that these hormones actually remain in our system long after a stressful experience has passed, or they may even be released every time our minds re-live past stresses. But everyone agrees that exercise (especially yoga) and meditation helps relieve them.
  • *Noticing your restless mind. Yogic philosophy (Patanjali’s Yoga Sutras) encourages us to use our mind as a tool, rather than consider it our master. We start by viewing our thoughts, no matter what they are, as just thoughts passing by; similar to clouds in the sky. Sometimes seeing our thoughts in this manner, no matter how urgent our incessantly active mind wants us to believe they are, helps us find distance between our inherent, peace-full, joy-full selves, and our constantly chattering mind. Try using the simple mantra: “I Notice my thoughts” while inhaling, and “I’m Letting them go” during exhalation.
  • *Melting into your own asana. Try taking a 15-minute Viparita Karani (Legs-up-the-Wall Pose) within an hour before going to bed. You can cover yourself with a blanket, put something comfortable over your eyes, and simply let allow yourself to be. Get out of the way of your breath and simply watch it; after a short time your breathing will naturally become deeper, slower and calmer.
  • *Pranayama can help; Bhramari (Bee Breath) is a very effective Pranayama for use as a sleep aid. Performing this breathing exercise helps to induce a calming effect on the mind almost immediately. But there are other Pranayams that work well, too; Nadi Shodhana helps to balance our prana, bringing it evenly into both nadis (energy channels) spiraling on either side of our Sushumna channel (spine), and bringing our system into a state of equilibrium. Try it for 10 minutes, seated comfortably before retiring for the night.

The above tips are known to significantly improve sleep efficiency, speed up sleep onset, increase total sleep time, and prolong wake time after sleep onset.

Happy sleeping and…

The Five Niyamas (Part 5 – Ishvara Pranidhana)

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This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion.  Actively surrender to reality of Life, the Divine and Existence Itself.  As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.

The Five Niyamas (Part 4 – Svadhyaya)

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This article is the fourth of a five part series based on this post:  The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 4 – Svadhyaya)

Svadhyaya

The fourth of the five Niyamas is Svadhyaya – a compound Sanskrit word literally translated sva, meaning “one’s own”, and adhyaya, “study”; therefore Svadhyaya would mean study of one’s self. Svadhyaya also is interpreted as studying the Vedas, Yoga Sutras and other scriptures, basically the source materials of yoga practice.

Self-study is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) and it would include reflection on sacred texts. Patanjali says of Svadhyaya: “From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.” (Yoga sutra 2.44 – svadhyayat ishta samprayogah).

Through deep inquiry into the self, comes an acknowledgment of the oneness of that self with all that is arises naturally. In other words, when practicing Svadhyaya our boundaries begin to melt and the illusion of separateness we feel from ourselves, those around us, and our world begins to dissolve. To practice Svadhyaya is to find the Divine appearing in us (and as us) at this very moment.

Yogis throughout the ages have practiced Svadhyaya by asking the simple question, “Who am I.”  Sri Ramana Maharishi often spoke of self-enquiry as the “direct path” meaning it was the fastest path to moksha (liberation from Maya [illusion] and samskara [the cycle of death and rebirth] including all of the suffering and limitation of worldly existence).

Svadhyaya is purposefully preceded by Tapas (fiery discipline) because it takes an enormous amount of discipline to move beyond the material world that defines, binds and shrouds us in Maya (ignorance). In the practice of Svadhyaya, prayers, mantras, japa, meditation, purposeful intent and other devotional practices, including ancient yogic methods are used to strip away the ego and unveil truth, layer by layer. In the study of one’s self, the student becomes the witness of their thoughts, emotions, actions and life.  During this witnessing process the distance between the real and unreal is unveiled.  The incessantly chattering mind, unsettled emotions and physical limitations of the body are no longer seen as the “Self”, but instead are viewed as an experience of Self. In this recognition and realization of Truth, the practice of Svadhyaya brings a resounding peace.

In yoga practice, Svadhyaya has most traditionally been concerned with the study of various scriptures. But in truth, any practice that brings us to the point of recognizing our interconnection with all that is, is Svadhyaya. Svadhyaya could be studying Patanjali’s Yoga Sutras, practicing asana, chanting, or even reading this blog.

In the study of Svadhyaya, as with all of our sadhanas, there is a natural, organic movement towards becoming more and more present.  Along with this movement, there is an automatic falling away of fear.  A sense of peace emerges along with the knowledge that love (presence) permeates all that is and ever was.  Through the recognition of our inherent goodness and divinity, we realize that everything occurs for both the good of the individual and the good whole. In this state there are no random events,  in fact, it would appear as if from your very first breath you were meant to find that you are loved far more than you could ever possibly imagine.

Final thoughts: Incorporating the practice of Svadhyaya into your everyday life is an effective way to experience life more fully. It’s about getting to know yourself better. And as we begin to truly understand who we are, we identify with the connectedness (union) that yoga is really all about.

The next article will continue this series with: The Five Niyamas (Part 5 – Ishvara Pranidhana)

The Five Niyamas (Part 3 – Tapas)

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This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 3 – Tapas)

Tapas (heat)

The third of the five Niyamas is Tapas – a Sanskrit term meaning “heat”. In Vedic religion and Hinduism, Tapas is also used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasa (a Vriddhi derivative meaning “a practitioner of austerities, an ascetic”).

Self training is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Training the senses is a subtler training, as these are the instrument of the mind, acting through the vehicle of the body. Patanjali says of Tapas: “Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).” (Yoga sutra 2.43 – kaya indriya siddhih ashuddhi kshayat tapasah)

The Katha Upanishad (III.3-4) presents a metaphor of a chariot, in which the senses (indriyas) are like the horses, the reins are the mind (manas), the driver is the intelligence or intellect (buddhi), the chariot is the physical body, and the passenger is the true Self, the atman. If the senses and mind are not trained, then the horses run in random, uncontrolled directions. With self-training, the senses stay on course, under the proper control of the driver. The Katha Upanishad is also notable for first introducing the term yoga (lit. “yoking, harnessing”) for spiritual exercise: “When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. This firm holding back of the senses is what is known as Yoga.” (VI.10-11, trans. Paramananda).

Since it comes from the Sanskrit root “to burn,” the word tapas represents the transformational essence of fire. Just as fire transforms all that it touches, tapas is a method of personal transformation. When practicing tapas, the student or Yogi finds his own inner flame which becomes the motivation that keeps him focused on his goals and helps him to eliminate or “burn” the obstacles on his path. Temptations of the senses, laziness, negative thoughts, energy blockages in the body, etc. are gradually weakened and overcome. The power the senses have to distract us is limited by the student’s clear and disciplined focus and in this way Tapas perfects the body and senses and destroys impurities.

Tapas is often regarded as “austerity” but in today’s culture, we generally (and mistakenly) associate the term “austerity” with severe depravation. Although, according to the yoga philosophy, austerity is an opportunity to set ourselves free from distraction. When we discipline ourselves, establishing long-term goals, difficulty can definitely arise; because it is both frustrating and challenging to confront the limits of our own commitment to maintaining self-control. However, when we finally gain the strength and courage to make the commitment, the results are unbelievable. We discover that beyond the end goal of personal transformation, our self-esteem is improved and the realization of our inherent inner strength is our biggest reward. And fortunately, this is a “snowballing” effect; the more often we act in accordance with our convictions, the more we gain self-control and empower a sense of purposeful self-direction.

But beware, austerity and self-discipline can act as two-edged swords, especially if (and when) an individual can be tempted toward extremes of behavior in order to gain recognition and/or notoriety. The Bhagavad Gita specifically warns against practicing austerities “…with hypocrisy and egotism, impelled by lust, and attachment,” stating that this is tortuous for the body, and destroys any divine presence in the body. It also states that the results of such ego-driven pursuits are “unsteady and impermanent.” (Bhagavad Gita, Chapter XVII). For example, consider two individuals who have both decided to change their diets and eating habits. One of them has changed their diet because of an ego-driven desire to be skinnier, to look “better,” become more attractive, more desirable. The other has decided to change their diet in order to have a healthier and happier body, so that they can focus on their highest goals with less distraction from illness and fatigue, or they may do so by observing Ahimsa, eliminating the mental poisons of guilt and regret that comes from killing. These are truly Tapasic approaches.

A simple way to understand Tapas is to think of it in terms of consistency. All disciplines and practices are most effective when engaged with consistency; getting on the yoga mat every day, sitting in meditation every day or carefully observing the constant fluctuations of the mind on a regular basis. Giving up some negative attitude about someone and forgiving them is another effective way to practice Tapas. When Tapas is practiced in this manner, it then becomes subtle and more constant, resulting in a more positive practice that is more concerned with the quality of life and relationships; rather than just enduring some difficulty, like gritting your teeth while trying to remain for another few seconds in a difficult asana (posture). 

If Yoga was practiced without goals, there would be no need for Tapas or the other Niyamas. In fact, the very existence of the Niyamas implies the existence of goals; Niyamas are the observances, the disciplines, meant to be practiced consistently to achieve a specific result. Tapas may well be considered pure discipline itself.

Final notes: Without Tapas any journey, especially one that follows a spiritual path will be chaotic and without structure or direction. Tapas essentially adds richness and meaning to the path. With regular and consistent practice, Tapas will make you stronger and more resilient. Both the enlightened Yogi and the most successful entrepreneur have one thing in common – both are infused with the spirit of Tapas.

The Five Niyamas (Part 3 – Tapas)

Unleash the fiery enthusiasm of Tapas!

The next article will continue this series with: The Five Niyamas (Part 4 – Svadhyaya)

The Five Niyamas (Part 2 – Samtosha)

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This article is the second of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 2 – Samtosha)The second of the five Niyamas is Samtosha (also Santosha) – a Sanskrit term meaning contentment or satisfaction. The word Samtosha is derived from the Sanskrit root word ‘tush’ which means to be satisfied, pleased, or delighted, as well as quiet or calm.

Samtosha is an observance that is key to all the Niyamas for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Samtosha: “From an attitude of contentment (samtosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.” (Yoga sutra 2.42 – samtosha anuttamah sukha labhah)

Contentment is required for true peace of mind, yet we are challenged by a society and a culture that fosters its opposite – discontentment, especially in the western world. We are constantly bombarded by advertisements, commercials and other messages that make us feel inadequate and promote a steady grasping for material wealth, possessions and even sensual experiences. We are taught from early childhood to seek superficial gratification with little to no regard for future consequences for either ourselves or the world. All too easily we become attached to things or others to avoid facing our personal discomforts. We are mistakenly led to believe that by satisfying our cravings (as well as our egos), we will attain lasting happiness. But sadly, and to the contrary, ignorance, egotism, attachment, aversion and clinging to things that stimulate out senses pervade and actually become obstacles to contentment and any prospects for liberation.

The Five Niyamas (Part 2 – Samtosha)

So, this begs the question, what is contentment (Samtosha), and how can we incorporate it into our lives as an “observance”? Contentment is serenity, but not complacency; comfort, but not submission; reconciliation, not apathy; acknowledgment, but never aloofness. Contentment is a conscious decision, an ethical/moral choice, a step into the reality of the cosmos. Contentment/Samtosha is the inherent and natural state of our humanness and our Divinity and from this state our creativity and love flow. It recognizes our station and function in the universe at every moment. It is unity with the omniscient, omnipotent reality.

Observing Samtosha simply means that we remain contented in the midst of any situation we find ourselves in at any given time in our life, and if we slip into a state of discontentment then we need to practice returning to the state of Samtosha. There are certain pre-determined characteristic traits and tendencies that are hard or even impossible to change. A good example is our physical appearance; height, body makeup, facial features, skin color etc. are all things that cannot be easily changed. The problem however, is that many people are not contented with their appearance and will go to any length to look different or “better” than they really are. Efforts to change our natural appearance are actually cause for further discontentment, plus sometimes it can cause permanent or irreversible.

This isn’t just limited to physical appearance; many people are discontented with host of other personal faults and shortcomings, such as social status, financial situation, place of employment, etc. Examples of discontentment abound and with careful examination may be found in all spheres of our lives. But, it is also important to realize that being contented does not mean that we sit on our backsides and do nothing to improve our lot in life. In fact, when a person is genuinely contented, they would exhibit a natural zest and enthusiasm for life.

In the Bhagavad Gita (V.47-48) it is stated: “Your human right is for action only, never for the resulting fruit of actions. Do not consider yourself the creator of the fruits of your activities; neither allow yourself attachment to inactivity. Remaining immersed in union, perform all actions, forsaking attachment to their fruits, being indifferent to success and failure. This mental evenness is termed Yoga.”

In conclusion: By cultivating contentment (Samtosha) we promote the energies that alleviate suffering and turn ignorance into intelligence and wisdom. With practice, Samtosha will guide us toward fearless action, a deeper sense of community and a greater love for all sentient beings, thus putting all hearts at ease.

The Five Niyamas (Part 2 – Samtosha)

 

 

 

 

 

 

 

 

The next article will continue this series with: The Five Niyamas (Part 3 – Tapas)