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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)”

Health, Wellbeing & the “Little Known” Bindu Chakra

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Most yoga practitioners are familiar with the Seven Major Chakras mentioned in the Vedas. They are…

  1.  Sahasrara: The Crown Chakra
  2. Ajna: The Brow Chakra
  3. Vishuddha: The Throat Chakra
  4. Anahata: The Heart Chakra
  5. Manipura: The Solar Plexus Chakra
  6. Swadhisthana: The Sacral Chakra
  7. Muladhara: The Root Chakra

A Google search will provide an abundance of information on these subtle energy centers. But, there is one frequently overlooked chakra called the “Bindu” Chakra (also referred to as the “Moon” Chakra).

BINDU

Bindu is most often translated or interpreted as a ‘focus’, or ‘point’. (Bindi are the jeweled or painted ‘points’ that Indian women adorn their foreheads with). The Bindu Chakra is said to be placed approximately at the point on the back of the head just above where the spine would meet the skull. Anatomically it is located where the bones of the back and sides of the skull meet (the occiput and the parietal). It is where Indian holy men (Brahmin) would grow a single tuft of hair on the back of their heads to honor this chakra.

This chakra was considered a fairly prominent chakra in most Tantric traditions. In most Yoga books the Bindu Chakra is not generally even mentioned, but in Tantra Yoga great importance is attached to the healing and rejuvenating effects of this Chakra.

The most notable understanding of the effect of the Bindu Chakra lies in its production of the ”Nectar of Immortality” or contrarily, the “Poison of Death”. This designates the power of knowledge and wisdom this chakra offers to those who are able to comprehend. What can be derived from the meaning of these words is that knowledge is powerful, but Wisdom and Experience are Immortal. This is the Chakra that can synthesize our knowledge with our experiences. When that synthesis is successful, then we can achieve inspiration and true Wisdom. Whenever it’s not successful or misused, then we gain misunderstandings and misperceptions, transforming the potential wisdom into dogma and empty ritual, and then we are stuck, unable to progress and mature in our yoga practice.

The Bindu Chakra is an important energy centre for health and wellbeing, giving us the power to recuperate and regenerate both physical y and mentally. This Chakra benefits eyesight and quiets the emotions, promoting inner harmony, clarity and balance. Concentration on the Bindu Chakra relieves anxiety and depression, nervousness and also feelings of oppression in the heart.

With the help of this Chakra we are capable of controlling hunger and thirst and throughout history yogis have used it to assist in fasting, cleansing and internal purification, gaining the ability to overcome unhealthy eating habits. This occurs because the most outstanding effect of the Bindu Chakra is the production of Amrita, the nectar of immortality.

Physiologically this means that along with the awakening of the Bindu Chakra, the Pineal Gland, which is influenced by this centre, becomes active, emitting a hormone that has a “fountain of youth” influence on both the body and the mind. This is why the ancient Rishis gave it the name “Amrita” (nectar of immortality). The more the Bindu Chakra becomes activated, the more plentifully this precious nectar flows. The ancient scriptures claim that just one concentrated drop will prompt new shoots to begin growing on a piece of dry wood, bringing even a dead log back to life.

In Ayurveda this life-giving nectar is called “Sanjīvini Bhuti” and there are Yogis who eat no food for long periods of time, nourished exclusively by the nectar from the Bindu Chakra. If we become able to utilize this life-giving elixir, we would not only prolong our life but also enjoy optimal health for as long as we live. Unfortunately, this does not happen without effort, this precious nectar usually drips straight down into the fire of the Manipūra (Solar Plexus) Chakra and is consumed before its effects fully develop, leaving our body susceptible to illness while it continues to deteriorate with advancing age. Through specific yoga practices the yogi can succeed in catching these drops of nectar in the Vishuddhi (Throat) Chakra subsequently supplying and rejuvinating the entire body. The Vishuddhi Chakra is responsible for the purification and detoxification of the body if and when an imbalance occurs due to exposure to toxins or other harmful substances.

Additional Notes on Bindu…

The Bindu Chakra is connected with Sahasrara (Crown) Chakra providing its foundational support, and is often depicted in the center of Sahasrara. It is Bindu that is located at the top of the head when an animal is on its fours as we were in our sub-human times.  But it no more remains the top, and becomes the back of the head, as soon as the animal becomes upright and stands on two legs, thereby qualifying as a human.  Being on fours balanced our musculature in such a way as to naturally keep the Bindu Chakra open. The moment we became “homo-erectus”, we lost our natural connection with the Bindu Chakra. Many of the Rishis of old taught that until humanity regains this connection to the Bindu Chakra we will remain susceptible to disease (mental and physical) and constant turmoil. This is why human life at the present time is so replete with corruption and confusion in every walk of life; whether it’s politics, economics, business, sports, relationships or health.

One final but important point: Your nectar of immortality will likely differ from any other person’s. Everyone’s experience and understanding of spirit is unique and valuable to them, and wisdom doesn’t take the well worn paths. It happens in the shadowy un-forged path that a person ventures out on by themselves. And it is vital to remember that every path has value.

Yoga and Depression

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Much of the suffering due to depression can be relieved with simple yoga practice.

Nearly everyone experiences depression at some time or another. And when it does occur, there are those rare individuals, who are able to work through it, but for most of us it’s a battle and we easily succumb to denying it.

Oftentimes when we deny depression, it shows up in our bodies as physical symptoms such as aches and pains that seem to rise out of nowhere and often recede when we receive some form of treatment. It is also quite common for many of us to not recognize the extent our depression until the people we love and care about don’t want to be around us anymore, or someone who loves us reminds us that there is a natural way to feel better.

It is a well proven fact that a slow, gentle yoga practice, one that also includes some dynamic movements and energizing breathing exercises, works best to alleviate the symptoms of depression. Most people will benefit by beginning slowly in seated meditation, focusing on the breath, and “scanning” both their physical body and their emotional body before determining the type of practice they need. They then gradually begin to deepen their breath, expanding their lungs with Dirga Pranayama (Yogic three-part breath). In addition they may also hold a posture like the Tadasana (Mountain) pose or Virabhadrasana (Warrior) pose, prompting them to witness, with patience and awareness, all the feelings they are experiencing in their physical body and their emotional body, without the normal reaction that could feed the depression.

Holding the poses for a length of time gives one an opportunity to notice the places in the body where energy is blocked, places where emotion, even trauma is stored. Unaddressed these energy blocks eventually lead to symptoms and then manifest as illness, both physical and mental. When focusing the breath and the awareness where the sensations are the strongest, a process has begun which allows energy to flow through these areas of the body where they feel blocked. Accordingly, as we hold a yoga pose, not only is there an emotional clearing as the pose is released, there’s a physical cleansing of the lymphatic system.

For some people, especially those whose depression is accompanied by anxiety, they may find that a more active practice is required to meet their mood head-on. Someone suffering from anxiety will probably feel impatient with a slow, steady practice. They might need to start with a more dynamic and vigorous session, and then slow the movements down as the anxiety lessens. The ultimate beauty of yoga is that anyone, at any level or condition, can practice it. With proper instruction, there’s an appropriate practice for everybody, even someone who may be impaired by injury or disease.

All the various tools of yoga, not only the postures, but also yogic breathing exercises (pranayama) and meditation techniques, plus the use of mantra and/or affirmations, are meant to bring balance to both the physical as well as the emotional body. If someone can’t stand on their head, they can instead stand straight with her arms over their head, taking long, deep breaths in mountain pose. And even if they’re unable do any kind of movement, they can still learn a simple breath (like the Yogic Three-Part Breath) that studies have shown even that calms the mind and elevates the mood.

Discover Yoga for yourself – today…

Combating Fibromyalgia

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Fibromyalgia, a condition which affects more women than men, is characterized by widespread pain in muscles, ligaments and tendons, often causing fatigue and multiple tender points; places throughout the body where even the slightest pressure causes pain. Although mainstream medicine has yet to discover a successful treatment plan to relieve the suffering caused by fibromyalgia, yoga offers many sensible strategies for not only managing, but often overcoming the pain.

Learning and practicing yoga, especially restorative yoga, using yoga props as needed, is extremely helpful in alleviating the symptoms of fibromyalgia and offering an opportunity to reverse the affliction. This also applies to anyone with a disease similar to FMS, such as arthritis, chronic fatigue and other related disorders. Once familiar with the basics, regular home practice can begin in addition to ongoing studio instruction; this way yoga can offer relief at the most convenient times or as symptoms arise.

For those who are limited in their ability to move, yoga is the perfect medium, and is known to actually increase range of movement and flexibility in just one short session. A proper yoga instructor will start where you’re at, rather than where they might think you should be, and that will effectively insure continuous progress.

The positive influence of yoga in reducing fibromyalgia symptoms has been demonstrated by a relatively new study. According to research conducted at OHSU (Oregon Health & Science University), yoga exercises have been shown to have the power to combat fibromyalgia. As published in “Science Daily”…

James Carson, Ph.D., a clinical health psychologist and an assistant professor of anesthesiology and perioperative medicine in the OHSU School of Medicine. “Here, we specifically focused on yoga to determine whether it should be considered as a prescribed treatment and the extent to which it can be successful.”

In this study, researchers enrolled 53 female study subjects previously diagnosed with fibromyalgia. The women were randomly assigned to two research groups. The first group participated in an eight-week yoga program, which included gentle poses, meditation, breathing exercises and group discussions. The second group of women — the control group — received only standard medication treatments for fibromyalgia.

Following completion of the yoga program, researchers assessed each study subject using questionnaires and physical tests. The results were then compared with testing results obtained prior to the yoga classes. The members of the control group underwent the same evaluations. In addition, each participant in the yoga group was urged to keep a daily diary to personally assess their condition throughout the entire program.

Comparison of the data for the two groups revealed that yoga appears to assist in combating a number of serious fibromyalgia symptoms, including pain, fatigue, stiffness, poor sleep, depression, poor memory, anxiety and poor balance. All of these improvements were shown to be not only statistically but also clinically significant, meaning the changes were large enough to have a practical impact on daily functioning. For example, pain was reduced in the yoga group by an average of 24 percent, fatigue by 30 percent and depression by 42 percent.

Fibromyalgia affects between 11 million and 15 million Americans. The annual costs for health care for these patients have been estimated at $20 billion. The cause of fibromyalgia is currently unknown, but it is believed that physical/emotional stress may play a major role. It has been documented and well known for centuries that yoga practice combined with meditation has a direct and immediate effect , relieving both physical and emotional stress.