Archive for the ‘Yoga Therapy’ Category

Dr. Rita Khanna

The powerful Sanskrit word, Sankalpa, means resolve. It is a chosen resolution made during the practice of Yoga Nidra. It is a process of training the mind to develop trust and faith in yourself and provide a direction for your whole life – if you use it wisely. Its effect is to awaken the willpower within, by uniting the conscious awareness with the unconscious forces, lying dormant. It takes the form of a short phrase or sentence, clearly and concisely expressed – using the same wording each time, to bring about a positive change in one’s life.

THE PURPOSE OF SANKALPA

The purpose of Sankalpa is to influence and transform the whole life pattern, not only the body, but also the mind, the emotions, and the spiritual forces. These forces are normally dissipated by inner conflicts, or confusion, or by various external demands and responsibilities of life. Sankalpa is a tool to focus the energy, the Prana – the life force, so that it becomes like a laser beam.

STAGES OF SANKALPA

Though the Sankalpa is one – in order to recognize the deepest quality of Sankalpa, we may have to go through some of the stages along the way, like stepping-stones across a river – each step within reach of the previous one.

It can be described into four stages:

(I) The reforming of bad habits

(II) Improving the quality of life and living

(III) Creating a real change within our personality

(IV) Realizing what we are trying to achieve in this life

FIND A SANKALPA

The choice of the kind of Sankalpa we make is very important and should always aim to bring out the best within us. We should first deliberate to find out what level we are at and what changes can be attempted to begin our way over. It means recognizing – reducing and eliminating some negative quality that we know is holding us back. If that negative quality can be successfully managed, and dealt with, then we are in a position to recognize a positive change we can make, which would improve the quality of our life. Find a Sankalpa, which is short and sweet; only a few words. It need not be influenced by words alone. It should be visualized symbolically as an image and felt as a sensation. It should bring up with it a feeling of complete surrender and faith towards God. Consider well before making your Sankalpa. Once you do find your Sankalpa, then meditate on it, read it each day, or journal on it. Don’t change it, until it comes true.

PHRASING THE SANKALPA

The phrasing of the Sankalpa can be either in the present or the future tense; whatever works for you. For example, when I make a Sankalpa and use the future tense, what this means to me is that I will do something; I will do it using all my willpower; and I will complete it. There is no doubt in my mind of this. That is what the word “will” implies here – I will do it. The word “will” refers to the future tense, as well as to willpower.

HOW TO FORMULATE THE SANKALPA

Sankalpa should only be made when one understands its real purpose and meaning. In the beginning, most people do not know what Sankalpa is or which Sankalpa they should make. Therefore, they should wait until their understanding develops. To come to this state, begin with something very basic: changing the habits; changing the limitations that inhibit your growth. Try to understand yourself, observe yourself, find the blocks, and overcome one thing at a time. Don’t have an abstract idea or an unattainable concept without prior training.

POWER OF THE SANKALPA

The power of the Sankalpa arises when we tune into our desires, into what we really want to achieve, and to get away from the confusion, doubt, and conflict; as seed has tremendous power – but only if it is sown in fertile ground, looked after, and tended daily, with the inner certainty that the seed will produce its fruit in its own time. In the same way, you have the mind and you have an idea. If you prepare your mind, and then sow the seed in the bed of your mind, and if the mind is clear, then the Sankalpa grows very well and becomes willpower.

YOGA AND SANKALPA

Sankalpa should be used every time before we begin our Yoga practice. The practice of Sankalpa, in Yoga, allows us to spend a little time contemplating and trying to tune into what we really want in life. It is a fundamental practice because it provides a foundation for everything else. The problem is that we are so tense – that our past is tense, our present is tense, and our future is tense. Yoga teaches us that focus on the present. Ignore the insecurities of the future. If something is going to happen in the future why are you worried now? Perfect your present. If you practice Yoga (which includes Yoga Nidra and Meditation), it would guide you towards a steady calm body mind; and then Sankalpa will have more force and be able to penetrate more deeply, than when the mind is dissipated.

YOGA NIDRA AND SANKALPA

Sankalpa is an important stage of Yoga Nidra, in which the mind can receive your Sankalpa. It is a determination to become something or to do something in your life. Sankalpa is made twice in Yoga Nidra – in the beginning and at the end. When we make resolve in the beginning of the practice, it is like sowing a seed, and the resolve at the end of the practice is like irrigating it. The aim of Yoga Nidra depends mostly on the practitioner. One can develop the memory, increase knowledge, do astral travelling, transform your nature, and eliminate many vicious habits of thinking and living. If you know what you wish to achieve in life, Sankalpa can be the creator of your destiny.

CONCLUSION

Sankalpa is not making a wish every New Year’s Day. It is taking a step forward; and once you take a step forward, stepping back has no meaning. Remember that the more positive, optimistic, and Sattvic you are, the more strength you will gain, and the further you will go.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you fi nd natural solutions for complete health.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh (India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

INTRODUCTION

Varisara Dhauti is also known as Shankha Prakshalana. It is a very strong purification technique, as it cleans the complete elementary canal (from the mouth to the anus). Shank means shell, and Prakshalana means cleansing. Shells have a lot of curves, the same way our intestines have. Try to pour water into a shell. To have the water in the last curve, we have to rotate the shell. We use the same technique in the practice of Shankh Prakshalana Kriya, but instead of rotations, it is comprised of drinking lukewarm saline water and then performing the sequence of specially-designed Asanas – until the intestines have been completely washed (clear liquid comes out from the anal opening in the end). After this exercise, you have to rest the whole day. For that day, you should only have a special diet called Khichdi and Ukada (Herbal Liquid). This lubricating food replaces the natural lubrication of your insides, which has been washed out by the saline solution. This technique is practiced in the morning on an empty stomach. It is necessary that the very first process of Shankha-Prakshalana should be carried out only under an adept and experienced Yogacharya.

ANATOMY OF SHANKHA PRAKSHALANA

There are 5 valves in our food passage. They are oesophageal, pyloric, ileocecal, colon, and anus. The complexity of the GIT (Gastrointestinal tract), and its sensitivity to day-to- day tensions, are common causes to restrict the flow in the system. They lose their natural function and become inefficient; gradually, the system starts to pack up. This causes auto-toxemia, a state where the body’s own wastes begin to poison it. Poor food, sedentary lifestyles, late eating hours, habitual snacking, and dehydration, are also common reasons why the digestive system becomes inefficient at assimilating and eliminating, thus causing stomach ailments. Shankha Prakshalana practice reconditions the function of the valves and eliminates all types of toxins out of the bloodstream.

REQUISITES FOR SHANKHA PRAKSHALANA

One Yoga mat, one towel (normal size), soap cake for washing hands, wear loose clothes and have one extra pair of clothes available, one steel glass, one steel Thali (Plate), with a rim (kinnari/sides), one tablespoon for eating khichdi, and a Neti pot.

MENTAL PREPRATION

• The successful completion of the technique strongly depends on preparation. Great care must be taken in choosing a day for the event, which is not too cold and not too hot. Very cloudy, windy, or rainy weather is to be avoided. The best time to practice is at the changeover of seasons.

• The best time to commence is soon after sunrise, when the air is fresh and clean and the mind and body are relaxed.

• The best place to practice Shankha-Prakshalana is in the garden or in an open area, where there is plenty of fresh air. Make sure that adequate toilet facilities are nearby.

• The practice is best undertaken with a group of friendly people. The atmosphere should be relaxed and lighthearted, with no apprehension concerning the practice, as this can create tension and prevent free bowel movement.

• One should take light food the previous day and also, quite early in the evening. Liquids may be taken, if one feels so. Nothing should be taken in the morning of the Kriya. If one does not get automatic natural call without morning tea, then tea may be taken. If required, you can make the treatment significantly easier by having an enema right before the Shankha Prakshalana.

OTHER PREPRATIONS

Boil 3 liters of water, with 3 tablespoon of rock salt, and big cardamom. Stir them. This water is for one person.

Salt is used for Shankha Prakshalana because of its reaction in the stomach when it mixes with acids and enzymes. It creates a more dilute and less potent solution. Salt is a very efficient means to dissolve mucus and clean the intestinal linings. In small quantities, it has a soothing effect on inflamed linings and also has a mild relationship with the liver.

TECHNIQUE FOR SHANKHA PRAKSHALANA

First Round

• Drink two glasses of warm, salty water – as quickly as possible. If it is difficult to drink two glasses in the beginning, start with one glass of water. It may be due to excess gas in the body. When you feel alright, drink 2 glasses of water.

• Perform a series of five specific Asanas dynamically, eight times each, in the correct sequence – i.e., Tadasana, Tiryaka Tadasana, Kati Chakrasana, Tiryaka Bhujangasana, and Udarakarshanasana.

• After completing the round, go to the toilet and empty yourself. If there has been no movement, do not worry – come out – but do not use force to produce a bowel movement. This completes one round. Then start the second round.

Second and Rest of the Rounds

All the rounds are the same as the first. One may have to go to the toilet 7 to 8 times. The speed, at which one completes the practice, should not be compared with that of others.

• Spend as little time in the toilet as possible; a minute or so is enough. The aim is to build up the internal cleansing pressure. At first, solid stool will be evacuated, followed by a mixture of stool and water. As the practice progresses, more water and less solid stool, will be excreted. Eventually, cloudy yellow water and, finally, almost clear water, will be evacuated.

• It takes a few hours for the completion of Shankha Prakshalana Kriya, and the salted water cannot remain warm so long. Therefore, the water should either be warmed at intervals, or hot water added, so that warmth is maintained while drinking.

• In between the Asanas, if you feel like going to the toilet, do not ignore this feeling; but go and sit on the toilet. You should then return and complete the round before finishing off.

Note:

After Shankha Prakshalana, Kunjal and Jal Neti processes are a must. For Kunjal, drink 5-6 glasses of plain water quickly – then throw it up like a fountain from the mouth. Then, do Jal Neti.

FIVE SPECIAL ASANAS

The five Asanas, which form the core of the practice, are related directly to the 5 alimentary valves. They help to stretch, massage, and relax all parts of the alimentary canal and enhance the cleansing process.

TADASANA (THE STRETCH POSE)

• Stand straight, with feet about 10 cms apart, arms by the sides.

• Breathe in deeply, and raise both hands on the sides of the head, in an upward direction.

• Interlock your fingers – palms facing towards the sky.

• Exhale; place the hands on top of the head.

• Inhale – stretch the arms up over the head and slowly rise up on your toes, stretching and lengthening the abdominal area.

• Hold the position for a few seconds.

• Exhale – bring the heels down on the floor and hands on top of the head.

• This is one round.

• Repeat 8 times. All 8 rounds should take no more than about 40 – 60 seconds.

• Tadasana acts mainly on the stomach and stretches the colon.

TIRYAKA TADASANA (SIDE BENDING STRETCH POSE)

• Stand straight with feet about two feet apart.

• Breathe in deeply, and raise both hands on the sides of the head, in upward direction.

• Interlock your fingers – palms are facing towards the sky.

• Inhale, extend the spine.

• While exhaling, bend the body to the right, from the waist.

• Hold the position for a few seconds.

• Inhale – and slowly come back to the upright position.

• Similarly, repeat the process on the left side.

• This is one round.

• Repeat total 8 times (each side 4 times). All 8 rounds should take no more than 60 seconds.

• Tiryaka Tadasana acts on the small intestine and colon.

KATI CHAKRASANA (WAIST ROTATING POSE)

• Stand straight, with feet about two feet apart, and arms by the sides.

• Make a fist with the right hand, thumb inside; place it in the center of the lower back – press it nicely.

• Inhale – bring the left hand on the right shoulder.

• Exhale, as you twist the upper body to the right side and turn your head fully to your right, to look behind towards the left heel.

• Keep the feet firmly on the ground, while twisting.

• Hold the position for a few seconds.

• Inhale and return to the starting position.

• Similarly, repeat the process on the left side.

• Inhale and return to the starting position.

• This is one round.

• Repeat total 8 times (each side 4 times). All 8 rounds should take no more than 30 seconds.

• Kati Chakrasana massages the small intestine.

ASHVA SANCHALANA MUDRA (TIRYAKA BHUJANGASANA)

• Lie with forehead down on the stomach, feet about half a meter apart; heels should be on top, and toes are curled under – hands directly under the chest.

• Now inhale, and raise the head forward.

• Exhale – twist the head and upper portion of the body to the right shoulder, and look over the shoulder at the left heel.

• Try to feel a diagonal stretch of the abdomen.

• Relax the back and keep the navel as close to the floor as possible.

• Stay in the final position for a few seconds.

• Inhale – bring the face forward again.

• Exhale – twist to the other side, without coming back to the floor.

• Inhale and return to the center, and exhale as you lower the body to the floor.

• This is one round.

• Repeat total 8 times (each side 4 times). All 8 rounds should take no more than 60 seconds.

UDARAKARSHAN KRIYA (THE ABDOMINAL MASSAGE POSE)

• Sit in squatting position, with feet apart and hands on the knees.

• Inhale – bring the right knee to the floor near the left foot, pressing the stomach with the left thigh.

• While doing so, push the left knee towards the right.

• Exhale – turn the head towards the left side, and look over the shoulder.

• Stay in the final position for a few seconds.

• Inhale and come back to the starting position.

• Similarly, repeat on the right side.

• Inhale and come back to the starting position.

• This is one round.

• Repeat total 8 times (each side 4 times). All 8 rounds should take no more than 60 seconds.

• Tiryaka Bhujangasana and Udarakarshan Asana squeeze and massage the Caecum, sigmoid colon, and rectum, and also stimulate the Rectosphincteric reflex or the urge to defecate.

BEFORE UNDERTAKING THE KRIYA

• Before undertaking Shankh Prakshalanlearn Kriya, practice five asanas regularly, for at least one week, so that during Prakshalana, the Asanas are exercised conveniently with ease. Each asana should be done with thorough understanding of its importance for Shankha Prakshalana.

• Learn Jal Neti and Kunjal Kriya. Three days before undertaking Shankh Prakshalan, Kunjal and Jala Neti Kriya should be practiced every morning before breakfast. This practice helps in drinking enough water during Prakshalana and there will not be any vomiting sensation.

• Think positive while doing Shankha Prakshalana Kriya. One may do this after the morning bath and with a happy frame of mind.

RELAXATION FOR 50 MINUTES

• Once all these Kriyas have been performed, then complete rest is essential for fifty minutes. One should not move about. Lie down in Shavasana, but do not sleep, as a headache or cold may result. Try to maintain silence. It is very essential to keep warm during this resting period. During this time, the whole digestive system is given a chance to revitalize itself. Passing urine, at this time, is perfectly normal.

AFTER THE RELAXATION

• Exactly fifty minutes after completing the practice of Shankha-Prakshalana, a salt-less liquid mixture of cooked rice, moong dal, ghee (khichdi), and Ukada (Herbal Liquid), must be taken. The rhythm of the body has been temporarily disturbed; however, fifty minutes after completion of the practice, the digestive organs resume their functions.

Ukada (Herbal liquid)

Fig-2pcs, Apricots (Zardalu)-2pcs, Black big grapes-4pcs, Black big grapes-4pcs, Dried Berries-4pcs, Small cardamom-4pcs, Black Pepper- 4pcs, Thick quality Variali (Fennel)- 50gms, Ginger Fresh-30gms, Tulsi leaves-25 no., Lemon-1pc, Honey-2Tb.Spoon.

Method

Boil the first 10 items in 6 glasses of water, until it comes to 1 glass of water. Then sieve the mixture and drink, after adding honey and lemon juice, as per taste.

Khichdi For one person

Moong Dal, without Shell100 Gms, Khichdi Rice 50gm, Pure Ghee 150 gms.

These three components of Khichdi are helpful in the restoration of correct digestive function. The pure ghee, or clarified butter, is necessary to coat the intestinal wall, until the body produces a new lining. The rice provides a simple, easily digestible packing material, in the form of carbohydrate, and creates mucus, which also protects the inner lining of the alimentary canal. The lentils supplement the diet, by giving the body an easily digestible source of protein, and make for an all round nutritious meal.

Method

Boil Moong Dal (Pulses) and rice together, until soft. Make watery Khichdi, without adding salt. When done, then add ghee. Take care, that while making it, it does not burn.

A sufficient quantity of Khichdi must be eaten to reline the intestines and keep the walls of the gut stretched; otherwise, they may cramp, due to the absence of the bulk, to which they are accustomed. This bulk, not only maintains the tone, but also aids the intestines to resume peristalsis. It is also important – in order to prevent indigestion, diarrhea, and constipation. Remember! Do not drink any fluid before having the first meal.

FURTHER RELAXATION

• Having eaten Khichdi, and taken Ukada, further rest should be taken for the remainder of the day, and also the following day. However, it is important not to sleep for at least three to four hours after the initial meal. Sleep, during this period, may lead to physical lethargy and headache.

• In the evening, one should eat only diluted Khichdi, but without ghee or oil. There should be gap within seven hours between these two meals. The stomach must be filled to capacity at both meals, even if there is no feeling of hunger.

• During this period, it is advisable to keep silence and avoid physical or mental work. One should not use a fan, air conditioner, or TV. One should not eat, drink, or have sex. If thirsty, one can take lukewarm water, only, with lemon juice and honey.

BENEFITS OF SHANKHA PRAKSHALANA

• Physically, Shankha Prakshalan Kriya alleviates digestive problems, such as indigestion, gas, acidity, and constipation. It generally tones the liver and other digestive organs and glands. It has been used in the cure of diabetes mellitus, hypoglycemia, obesity, high blood cholesterol, and high lipid levels. It strengthens the immune system, alleviating allergies and immunological problems. It helps relieve the symptoms of arthritis and chronic inflammatory diseases. Excessive mucus is reduced – relieving asthma, chronic colds, and sinusitis. It purifies the blood, and alleviates skin problems, such as pimples, boils, and eczema.

• The practice of Shankha Prakshalan Kriya has been a panacea for Diabetic patients. Normally, one can do this Kriya twice a year, but for diabetic patients, it can be done 4-6 times in a year – under the guidance of an expert Guru. They should do Kunjal Kriya, every day, in the morning.

• Pranically, Shankha-Prakshalana recharges the entire Pranic body, removes blockages from the Nadis and purifies all the Chakras. The harmony of the five Pranas is restored and the energy level is raised. It prepares the way for higher states of consciousness. Any Sadhana performed after this cleansing practice gives manifold results.

THOSE, WHO SHOULD NOT PERFORM -

One, who has high/low B.P., an ulcer, epilepsy, puss in the ear, knee, ankle, calf pain (extreme), or gone through surgery. Ladies, during pregnancy, or periods, should not attempt. Heart patients, persons with kidney or gallbladder stones, or having weak kidneys, hernia, and gastritis ulcers, should also avoid. Not advised for persons with mental disorders, and children under the age of 15.

FOOD RESTRICTIONS

• For at least one week after the practice, all chemically-processed, synthetic, pungent, spicy, acidic, rich, and non-vegetarian foods must be strictly avoided. No pickles, sweets, chocolates, ice cream, or soft drinks should be taken.

• Milk, buttermilk, yogurt, and all fruits; especially acidic fruits, such as lemons, grapefruit, oranges, or pineapples are restricted.

• Cigarettes, tea, coffee; betel nut preparations, such as pan, and any other type of intoxicant, or drug, should also not be taken.

DIET

The diet should be as pure and simple as possible. It includes foods, such as rice, wheat, wheat bread, vegetables with low acidic content, nuts, lentils, soya beans, and other pulses. After Shankha Prakshalana, the digestive system is very vulnerable and extra care should be taken to protect the body. Those, who are unable to follow these restrictions, should not practice Shankha Prakshalana.

This practice should only be attempted in a Yoga Ashram or Yoga center under expert guidance. All guidelines, and restrictions, must be followed strictly to avoid experiencing harmful side effects.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows: Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health.

Mobile: + 919849772485 Ph:-91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

Dr. Rita Khanna

INTRODUCTION

The special gesture of the fingers and hands, in relation to the body, is called a Mudra. These Mudras generate, redirect, and recharge the hidden energies of Panch Mahapranas; i.e., the immediate force which governs the physical body. The attitudes and postures, adopted during Mudra practices, establish a direct link between Annamaya Kosha (the physical body), Pranamaya Kosha (the pranic body), and Manomaya Kosha (the mental body).

After establishing the Pranic balance within the Koshas, the practitioner gradually enables the redirection of subtle energy to the upper chakras, inducing higher states of consciousness. There are 25 mudras in Hatha Yoga, which can be categorized into five groups. They are Mana (Head Mudras), Kaya (Postures Mudras), Bandha (lock Mudras), Adhara (Perineal Mudras), and Hasta (Hand Mudras).

To make it simple, these can be categorized into two groups:

1. Mudras involving the whole body in a combination of Asana, Pranayama, Bandha, and visualization techniques. These types of Mudras lead to awaking of Pranas, Chakras, and Kundalini.

2. Simple hand Mudras for balancing the five elements.

FIVE GROUPS OF YOGA MUDRA

1. Mana / Head Mudras

Mana Mudras involve the engagement of subtle skeletal muscles, mostly in the areas of the pelvis, and centralize the Prana in the body. These are useful in stimulating the Kundalini powers. They are called Shambhavi, Nasikagra Drishti, Khechari, Kaki, Bhujangini, Bhoochari, Akashi, Shanmukhi, and Unmani Mudras. Mana Mudras need concentration and focus on internal consciousness whilst elevating the cognizance. The positions of the eyes, ears, nose, tongue, and lips play a key role in these Mudras.

2. Kaya / Postures Mudras

These practices utilize physical postures, combined with breathing and concentration. They are called Prana, Vipreetakarni, Yoga, Pashinee, Manduki, and Tadagi Mudras. Kaya Mudras reinvigorates the Prana in the body and directs the Prana into specific Chakras, which are energy channels.

3. Bandha / Lock Mudras

These practices combine Mudra and Bandha, which give rise to special kinds of nerve impulses, which are sent to the brain centers and translated as new sensation; e.g. vibration, throbbing, creeping sensation, feeling of ecstasy, bliss, extreme joy, etc. They are called Maha Mudra, Maha Bheda Mudra, and Maha Vedha Mudra.

4. Adhara /Perineal Mudras

These techniques redirect Prana, from the lower centers, to the brain. These Mudras control the sexual capacity. They are called Ashwini Mudra, and Vajroli/Sahajoli Mudra.

5. Hasta / Hand Mudras

Hand Mudras are all meditative Mudras. They redirect the Prana, being emitted by the hands, back into the body. They are called Jnana /Gyan, Chin, Yoni, Bhairava, and Hridaya Mudras.

NOTE

The above Mudras should be learned under the instructions of Yoga Mudra experts in order to get wonderful results.

MUDRA AND HEALTH

THE PHYSICAL BODY

The physical body is composed of five elements, which are fused with each other in different proportions, to form each human body. These five elements are fire, air, space (ether), earth, and water. The thumb represents fire, the index finger represents air, the middle finger represents space, the ring finger represents earth, and the little finger represents water. When these five elements are present in fixed proportion, the body remains healthy; but if there is the slightest imbalance in these elements, it can upset our immune system and cause various ailments. The ancient Yogis explained how, with bringing together the fingers in various permutations and combinations, the elements could be manipulated in the physical body. This balancing of the tension and redirection of the internal energy affects the changes in veins, tendons, glands, and sensory organs to bring the body back to a healthy state.

MUDRA SCIENCE

• Mudra science is an independent Yoga that brings quick and effective changes.

• Mudras are easy to practice and can be practiced by sitting, standing, or lying on a bed – whenever and wherever you have time; but these are most effective when we perform in Vajrasana, Padmasana, or Sukhasana, and on an empty stomach.

• While performing Mudras, try to keep the rest of the fingers straight. It is always a better option to do these Mudras with both hands, palms facing the sky – although it is not a rule.

• The left hand Mudras are beneficial for the right side of the body and vice versa.

• Mudras can be practiced for a minimum of 30 seconds and up to 45 minutes daily. The practice can be spread out over three times a day for convenience or depending on your capacity.

• Mudras can be practiced both by the healthy and the non-healthy. In the former case, they are preventive measures, which preserve your health.

• Continuous practice of the Mudra will create minute changes in your body. There is perhaps nothing better in the world than the practice of Mudras for success and well-being.

• So try it, it really helps.

Following are a few very powerful Mudras for the wonderful health benefits…

 1. Mudra of Knowledge (Gyan Mudra)

Sit in any comfortable meditation posture. Touch the tip of the thumb, to the tip of the index finger, with the other three fingers stretched out. Place the hands on the knees. Keep the spine straight and the eyes closed. As it is a Mudra of knowledge, it enhances the knowledge. The tip of the thumb has centers of pituitary and endocrine glands. When we press these centers, by the index finger, the two glands work actively.

Benefits

Increases memory power and sharpens the brain, enhances concentration, and prevents insomnia. If we practice it regularly, it will cure all psychological disorders, such as mental, hysteria, anger, and depression. For insomnia problems, after this Mudra, perform Pran Mudra.

2. Mudra of Life (Prana Mudra)

Bend the ring finger and the little finger, and touch the tip of the thumb, with their tips keeping the remaining two fingers stretched. As it is the Mudra of life, it improves the vitality of the body, as Prana Mudra activates the Root Chakra. In Root Chakra, the elemental force of human entity resides. The fingers positioned in the Mudra, provokes the nourishing energy in the pelvic floor. If we practice it regularly, we will become active and strong.

Benefits

It improves immunity, improves the vitality of the body, improves eyesight, helps in the proper functioning of the lungs, energizes the heart, and removes vitamin deficiency and fatigue.

3. Mudra of Earth ( Prithvi Mudra)

Touch the tip of the thumb and the tip of the ring finger together, keeping the other three fingers straight. Since this Mudra is an association of the earth element with the powerful Sun, it brings solidity to the body.

Benefits

Regular practice of this Mudra assists in weight gain, if the body is underweight, helps restore the balance and equilibrium of the body, wards off weakness, fatigue, dullness, and increases Prana in the body. The position of the fingers intensifies the sense of smell and is also effective for nail, skin, hair, and bones. It brightens the aura, activates the thinking power, and helps to broaden the orthodox / conservative thinking pattern; it compensates for lack of Rajasic Guna (passion).

4. Mudra of Water (Varun Mudra)

Join the little fingertip with the tip of the thumb, keeping the rest of the fingers stretched out. As the name suggests, this Mudra is associated with the water element (Varun is a name for the water God), so it balances the water element in the body. It retains clarity in the blood and prevents all diseases which come, due to lack of water.

Precaution

Do not press the tip of the little finger near the nail, as it causes dehydration, rather than hydrating the system. Those having respiratory problems, should not do this Mudra.

Benefits

Excellent for skin disorders, such as wrinkles, skin infections, and dryness, it purifies the blood and heals many blood disorders; brings luster and glow to the body; especially, the face; compensates for the shortage of water in the body, and cures constipation. Since it moisturizes the body, it is also a thirst-quenching Mudra, which activates the salivary glands to secrete saliva, relieves dehydration, and stomach infection, relieves kidney malfunctioning and promotes urination, activates the circulation of fluids in the body, prevents the pains of gastroenteritis, and muscle shrinkage.

5. Mudra of Air (Vayu Mudra)

Keep the index finger on the base of the thumb, and press the back of the second phalange with the thumb, by keeping the other three fingers straight. It prevents all the diseases that occur, due to the imbalance of the air. The practice of this Mudra, for 45 minutes, reduces the severity of the disease in 12 to 24 hours. For better results, practice it for two months.

Benefits

This Mudra helps with rheumatic pains, arthritis, gout, paralysis, Parkinson’s disease, chest pain, back pain, neck pain, any pain associated with excess wind in the body. It releases aches and pains and acts as first aid.

6. Mudra of Emptiness (Shunya Mudra)

Bend the middle finger and place it at the ball of the thumb – then press it with the thumb. The rest of the fingers are left extended. For optimum results, this Mudra is performed for 45 minutes at a stretch. It reduces the dullness in our body. Shunya Mudra is a connotation of Sky, which is colligated with the highest forces.

Precaution

Do not do this Mudra while having food or walking.

Benefits

It relieves an earache within 4 or 5 minutes, useful for the deaf and mentally challenged, reduces the dullness in our body, beneficial for heart patients, strengthens the gums, improves the voice of those who are dumb since birth, and is good with thyroid problems. It brings relaxation to sudden senselessness of body, due to sudden shock.

7. Mudra of Sun (Surya / Agni Mudra)

Bend the ring finger and press it with the thumb. It sharpens the center in the thyroid gland. Practice it daily, twice, for 5 to 15 minutes.

Precaution

Weak persons should not apply this Mudra, since it produces heat in the body; one should not do this in very hot weather.

Benefits

It balances the body, reduces cholesterol in the body, helps in reducing weight, reduces anxiety, and corrects indigestion problems. Good for diabetes and liver problems.

8. Mudra of Digestion (Apan Mudra)

The tips of middle finger and ring finger touch the tip of the thumb, while the other two fingers are stretched out. Apan Mudra is called energy Mudra. This Mudra stimulates the wood element, which is associated with the energy of the liver and gallbladder. It gives patience, serenity, confidence, inner balance, and harmony. It plays an important role in our health, as it regulates the excretory system.

Benefits

Purifies the whole body, removes toxemia from the body, cures vomiting, and regularizes the urine flow and perspiration. It regulates diabetes, cures constipation, and piles. For healthy teeth, use this Mudra, along with Akash Mudra. For eyes, ears, and mouth related problems -use this Mudra with Pran Mudra. Cures menstruation related problems, burning sensation of the hand, heart, leg, and urine.

9. Mudra of Osteoporosis (Aakash Mudra)

Join the tip of the middle finger with the tip of the thumb, keeping the rest of the three fingers straight. This Mudra is a combination of the ether element, with the sun, and pertains to any ailment involving sound.

Benefits

This Mudra is excellent for increasing the sensitivity to hear sounds, activates the calcium and phosphorus absorption from the diet, and also their formation, which makes it a very good Mudra for those having weakness of bones, such as osteoporosis. Due to its inherent quality to release tension, it keeps the mind calm and serene and can be used during meditation, successful in releasing lockjaw experienced through yawning, mental tension, or over-exertion. Regular practice calms and clarifies the thought process.

10. Mudra of Heat (Ling Mudra)

Interlock the fingers of both hands and keep the thumb of the left hand vertically straight; encircle it with the thumb and the index finger of the right hand. Linga Mudra is the booster of the body’s immune system and helps to relieve other problems related to human anatomy.

Precaution

Practice it any time you want; but don’t practice it a lot, as it produces heat in the body. It can cause sweating, even in winter, if you practice it longer. In addition to practice of this Mudra, follow a balanced and healthy diet. Drink lots of water, juices, and eat more fruit.

Benefits

It stops the production of phlegm and gives power to the lungs, cures severe cold and bronchial infection, invigorates the body, and is good in low BP. If Ling Mudra is practiced daily, along with proper performance of Kapalbhati Pranayam, then various complicated diseases of the chest can be healed. Regular practicing of this Mudra is effective for those who are overweight.

11. Mudra of Heart (Apan Vayu Mudra)

The tips of the middle finger and the ring finger touch the tip of the thumb, while the index finger touches the base of thumb and the little finger is stretched out. Apan Vayu Mudra is a combination of two Mudras – Apan Mudra and Vayu Mudra. This Mudra benefits the heart. It works like an injection for the reduction of a heart attack. It is as powerful as a sorbitate tablet. Within the first two seconds, this Mudra proves to be an instant reliever. This Mudra is also called, Hridaymudra or Mrit Sanjeevani Mudra. Practice it as many times as you can. Heart patients and BP patients can practice it for 15 minutes daily, twice, for better results.

Benefits

It strengthens the heart and regularizes palpitation, regulates the excretory system, cures gastric trouble, is helpful to cure acidity and headache – also regulates bowel movements; it is effective on a toothache, balances body temperature, and disposes toxic things from the body.

SOME MORE HEALTHY TIPS FOR THE HEART

• While taking a walk, apply Apan Vayu Mudra. This will not only help your heart, it will prepare you for the day by charging up your circulation and your metabolism.

• Do Yoga and Dhyan for at least 30 minutes, three or more times per week. It helps strengthen the heart.

• Nadi Sodhana Paranayam is the best exercise for heart patients and can be done virtually anywhere, anyplace. For this, inhale through the left nostril, exhale through the right, then again inhale through the right, and exhale through the left.

• Increase fiber and reduce fat intake in your diet, as this helps lower blood cholesterol. Fiber is found only in plants – fruits, vegetables, and grains.

• In case you are a heart patient and want to climb stairs, then 5-7 minutes before that, do Apan Vayu Mudra. It’ll give you relaxation.

• Learn to stay calm, so that you don’t lose your temper and increase your blood pressure. Deep breathing is a good way to control anger and to relax.

• Make yourself happy and feel free, keep smiling always. Even five minutes of laughter keeps our stress at the lowest possible level.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile: + 919849772485

Ph: 91-40-65173344

Email: yogashaastra@gmail.com

Website: www.yogashaastra.in

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Dr. Rita Khanna

The word, “Bandha” means to lock, to bind, to tie together. Bandhas involve the contraction, or squeezing, of muscles. There are three muscular locks called, Jalandhara Bandha, Uddiyana Bandha, and Mula Bandha. They are situated in the throat, abdomen, and perineum, respectively. When we apply these three Bandhas together, it becomes Maha Bandha, the great lock. As there are three bandhas, there are three muscles group involved: cervical (neck) muscles, abdominal muscles, and perineal muscles.

These internal energy locks direct the Prana, or life force, up the spine – rather than allow it to escape downwards, as it normally would, and convert it into spiritual energy. Jalandhara Bandha prevents Prana from escaping the upper body; Uddiyana Bandha forces Prana up the Shushumna Nadi; and Mula Bandha, when engaged, prevents Apana escaping from the lower body and draws it up to unite with Prana.

Contraction of these muscles affects the nervous, circulatory, respiratory, endocrine, and energy systems. As endocrine glands are intimately related to the Chakras, it means Bandhas also affect the Chakras. On all the Chakras, the Bandhas are directly associated with the active stimulation of three Chakras – Mulabandha (Muladhara Chakra), Uddiyana Bandha (Manipura Chakra), and Jalandhara Bandha (Vishuddhi Chakra). Each of these physical, and practice locations, is related neurologically to a specific counterpart in the spinal cord, brain; and therefore, the psyche.

BANDHA TECHNIQUES

• Bandhas are advanced practice and should be attempted only under guidance.

• In learning Bandha techniques, you always begin with Jalandhar Bandha, before attempting to learn the other two.

JALANDHAR BANDHA

The Sanskrit word, “Jalan” means net and “Dhara” means stream or flow. This lock controls the network of Nadis in the neck. The physical manifestation of these Nadis is the blood vessels and the nerves of the neck. It is also called the throat lock. In Pranayama, there is a possibility of increasing the blood pressure, and accordingly, achieving Jalandhar Bandha. At the same time, Pranayama can help control blood pressure, protect the brain, and give energy to the brain instantly.

TECHNIQUE

• Sit on a folded blanket in Siddhasana (Press the perineum with the left heel and place the right heel on the left thigh) or any other comfortable posture. Place the palms on the knee; keep the neck and the spine straight. Close the eyes, and relax the whole body.

• Now inhale slowly, and deeply, and at the end of inhalation and the beginning of retention of breath, stretch the neck forward and press the chin firmly against the chest, into the jugular notch (the hollow formed in the neck), as far as possible.

• Straighten the arms by pressing the knee down with the palms.

• Stay in this final position for as long as the breath can be held comfortably. Do not strain.

• Then bring the chin up and exhale. This is one round.

• Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.

• This Bandha is ideally performed in conjuction with Pranayamas and Mudras. It can be practiced on its own or before meditation.

BENEFITS

Stretches the neck – pulling the spinal cord and the brain has subtle effects on the pituitary and pineal glands, while the forward flexion affects the thyroid, parathyroid, and thymus glands. At the same time, it stimulates the parasympathetic spinal area, in the medulla oblongata (situated at the bottom of the brain and the top of the spinal cord), regulating heart rate, respiration, blood pressure, etc.

Jalandhar Bandha also compresses the carotid sinuses, which are located on the carotid arteries – the main arteries in the neck. These sinuses help to regulate the circulatory and respiratory systems. By reducing sympathetic tone, depression, stress, anxiety, and anger, one achieves a sense of rest, relaxation, and general well-being.

PRECAUTION

People suffering from cervical spondylosis, high intracranial pressure, respiratory problems, vertigo, high and low blood pressure, and heart disease, should not practice Jalandhar Bandha on their own – unless advised by the Yoga experts – since long retention of the breath may bring about some strain on the heart.

UDDIYAN BANDHA

The Sanskrit word, “Uddiyana” means to rise up or to fly upward. This practice is so called because the physical lock applied to the body causes the diaphragm to rise towards the chest. Another meaning is that the physical lock helps Prana into Sushumna Nadi and that it flows upward to Sahasrara Chakra. Uddiyana Bandha can be combined with Nauli Shatkarma.

TECHNIQUE

Uddiyana Bandha can be practiced either standing or in sitting posture.

• In the standing posture, place the feet approximately two feet apart. Keep the spine straight, bend the knees slightly, and lean forward from the waist – far enough to place the palms just above the knees. Make sure the arms are straight.

• As you begin to exhale, you contract the abdomen and place the chin on the hollow of the throat. By the end of the exhalation, the abdomen should be fully contracted, drawn up and back toward the spine – by pressing the knees with the palms.

• With this contraction, the diaphragm rises and creates a cavity on the front side of the abdomen, under the rib cage. The back will curve slightly.

• The position is held as long as possible; do not strain and then release.

• This is one round. Repeat when the respiration has returned to normal. This practice may be repeated up to 5 times.

• When this Bandha is mastered, the navel moves toward the spine and the rectal and back muscles contract.

BENEFITS

Abdominal contraction compresses the digestive organs, adrenal glands, kidneys, and the most important – the solar plexus. Solar plexus has many subtle influences on the distribution of energy throughout the body. The energy has healing qualities and is experienced consciously as beneficial and enhancing our sense of well-being. Uddiyana Bandha tones the sympathetic nervous system, thus avoiding the effects of stress and anxiety in psychosomatic disease. This Bandha is the panacea for many abdominal and stomach ailments – including constipation, indigestion, worms, and diabetes – provided they are not chronic. The adrenal glands are balanced – removing lethargy, anxiety, and tension. It improves blood circulation to the whole trunk area and strengthens all the internal organs. The extra fat of the stomach is also melted off. The body becomes active and alert. Uddiyana Bandha is one of the finest exercises for the abdominal muscles.

PRECAUTION

• During Pranayama, this Bandha is to be practiced only in the sitting position. It must always be practiced on an empty stomach. Agnisar Kriya is an excellent preparatory practice.

• Never force the abdominal muscles outward; use force only in pulling the muscles in and upward.

• Do not practice this exercise if there is any problem of high blood pressure, hiatal hernia, ulcers, or heart disorders. Women should not practice it during menstruation or pregnancy.

MULA BANDHA

The Sanskrit word, “Mula” means root, firmly fixed, source, or cause. Together, the words Mula and Bandha refer to the contraction of Muladhara Chakra – the seat of Kundalini. This contraction is triggered at the root of the spine, the perineum. Mula Bandha is also known as the perineal lock. It occurs simultaneously at many levels. On the physical level, it is the physical contraction of muscles. However, when refined, Mula Bandha is the contraction of Muladhara Chakra. Thus, Mula Bandha is not just the contraction of the perineal body/cervix, but also the locking of Muladhara Chakra. The perineal body and cervix act as trigger points to enable us to locate the psychic centre of Muladhara Chakra.

TECHNIQUE

Sit on a folded blanket in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body, by watching the natural breath for a while. Focus your awareness on the anus region. While exhaling, contract this region by squeezing the muscles in and up. Hold the contraction for some time, with normal breathing. Do not hold the breath. Repeat 10 times, with maximum contraction and total relaxation. With further practice, the duration can be increased 3 to 5 minutes.

BENEFITS

• This Bandha stimulates both the sensory-motor and the autonomic nervous systems in the pelvic region. When Mula Bandha is performed, pelvic stimulation activates parasympathetic fibres emerging from the pelvic spinal cord. Parasympathetic fibres emerge from the cervical (neck) and sacral (pelvic) areas only, while sympathetic fibres emerge from the thoracic (upper back) and lumbar (lower back) areas. Sympathetic nervous stimulation also occurs in Mula Bandha, but at a subdued level. The overall effect of stimulating both parasympathetic and sympathetic nervous systems is to re-balance these two major components of nervous activity in the body.

• This has very definite effects on the hypothalamus (responsible for the complete endocrine system), which relays its information to the whole limbic (emotional) system and the cerebral cortex (outer layer of the brain).

• It stimulates the uro-genital and excretory systems. Intestinal peristalsis is also stimulated, relieving constipation and piles. It is beneficial for anal fissures, ulcers, prostatitis, some cases of prostatic hypertrophy, and chronic pelvic infections.

• Because of the pressure on the anal sphincter, during Mula Bandha, heat is generated which causes Apana Vayu to move upward. The usual tendency of this Vayu is to move downward. However, this practice forces Apana to move upward and unite with Prana Vayu at the navel center. Ultimately, in the course of its upward journey, the energy aroused at the base of the spine assimilates Apana (at the Muladhara Chakra) and Prana (in the region of the navel and chest) and then reaches the forehead. Therefore, with the help of other Mudras and Maha-vedha Kriya, it is forced to enter into the central channel, Sushumna – leaving its normal course through Ida and Pingala. Eventually, Mula Bandha becomes spontaneous and effortless.

The perfection of this practice leads to a spontaneous re-alignment of the physical, mental, and psychic bodies – in preparation for spiritual awakening.

PRECAUTION

Mula Bandha raises the energies very fast and can precipitate symptoms of hyperactivity, if performed wrongly.

MAHA BANDHA

The Sanskrit word, “Maha” means great. Maha Bandha is called the great lock, as it combines all the three Bandhas in one practice.

TECHNIQUE

Sit on a folded blanket, in Siddhasana posture. Keep the palms on the knees and slightly press them. Gently close the eyes and relax the whole body, by watching the natural breath for a while. Exhale forcefully, and completely, through the mouth. Retain the breath outside. Perform Jalandhara, Uddiyana, and Mula Bandha – in this order. Hold the Bandhas and the breath as long as is comfortable, without straining. Then release Mula, Uddiyana, and Jalandhara Bandha – in this order. After coming back, inhale slowly. This is one round. Relax and let the breath return to normal before commencing the next round. Make 3-5 rounds.

BENEFITS

Maha Bandha gives the benefits of all three Bandhas. It affects the hormonal secretions of the pineal gland and regulates the entire endocrine system. The decaying, degenerative, and aging processes are checked, and every cell of the body is rejuvenated. It soothes anger and introverts the mind prior to meditation. When perfected, it can fully awaken Prana in the main Chakras. It leads to the merger of Prana, Apana, and Samana, in Agni Mandala, which is the culmination of all Pranayamas.

PRECAUTION

Do not attempt Maha Bandha until other three Bandhas have been mastered. People suffering from high or low blood pressure, heart conditions, hernia, stomach or intestinal ulcer, persons with physical weakness and those recovering from visceral ailments, should avoid this practice. Women should not practice it during menstruation or pregnancy.

IMPORTANCE OF BANDHAS

• The Bandhas play an important role in the cleansing processes of Yoga. Pranayama helps to reduce waste matter in the body, by directing the Agni, the fire of life. In the same way, by using the Bandhas, the Agni can be directed to the exact place where the rubbish has settled, blocking the flow of energy in the body. The Bandhas intensify the effect of the fire.

• The muscles, which are not generally used, are contracted in these Bandhas. This results in more of a blood supply to these muscles – thereby improving their efficiency.

BANDHAS AND ASANAS

These three Bandhas can be used during asana practice. The best asanas, for practicing Bandhas, are a few of the inverted postures – such as headstand, shoulder stand, and all postures in which we are lying flat on the back, such as Tadasana and sitting postures, with a straight spine – such as Mahamudra. Another simple position for practicing the Bandhas is Adhomukha Shavasna (the downward facing dog). The Bandhas are easy in these asanas because raising the rubbish into the flame with Uddiyana Bandha, and holding it there with Mula Bandha, is greatly assisted by the body mechanics of the posture. In all inverted postures, the rubbish is raised to sit above the flame. The flame burns up toward the rubbish and the rubbish moves down toward the flame. The practice of Bandhas is very difficult in asanas, such as backbend and twists, and is, therefore, best avoided.

NOTE

Do not use Bandhas throughout the entire asana practice. These should be practiced artfully and not obsessively.

BANDHAS AND PRANAYAMA

These three Bandhas can be used during Pranayama practice. When we use these Bandhas with Pranayama, they intensify the cleansing effect of Pranayama. Jalandhara Bandha positions the torso in such a way that the spine is held erect. This makes it easier for the prana to move the flame toward the rubbish that needs burning. Uddiyana Bandha then raises the rubbish up toward the flame, and Mula Bandha helps us leave it there long enough for the rubbish to be burned.

PRANAYAMA AND BANDHAS

• Omkar and Bhramari Pranayama can be done by applying Uddiyana and Mula Bandha.

• Shitali and Sitkari Pranayama can be practiced by applying three Bandhas together. For that – we should do the Pranayama with time ratio, that is 1:4:2:4—one is for inhalation, four times is for holding of the breath, two is for exhalation; again four times is for holding of the breath. We should apply the Bandhas while holding the breath.

• Anulome-vilome, Ujjayi, Kapalbhati, and Bhastrika can be done by applying Jalandhar Bandha. When we practice vigorous Pranayama, such as Kapalbhati and Bhastrika, we spend lots of energy by doing rapid breathing, Jalandhar Bandha helps us to get the energy back instantly.

In short, Jalandhar Bandha and Mula Bandha can be maintained during the whole process of inhalation, exhalation, and holding the breath. Uddiyana Bandha can only be done during breath retention, following exhalation. To intensify the practice, we must practice patiently without forcing the body or the breath.

If you feel inspired by this article, feel free to publish it in your Newsletter or on your Website. Our humble request is to please include the Resource as follows:

Courtesy: Dr. Rita Khanna’s Yogashaastra Studio. A popular studio that helps you find natural solutions for complete health and detoxification.

Mobile: + 919849772485

Ph: 91-40-65173344

Email: yogashaastra@gmail.com

Dr. Rita Khanna

Dr. Rita Khanna is a well-known name in the field of Yoga and Naturopathy. She was initiated into this discipline over 25 years ago by world famous Swami Adyatmananda of Sivananda Ashram in Rishikesh(India).

She believes firmly that Yoga is a scientific process, which helps us to lead a healthy and disease-free life. She is also actively involved in practicing alternative medicines like Naturopathy. Over the years, she has been successfully practicing these therapies and providing succour to several chronic and terminally ill patients through Yoga, Diet and Naturopathy. She is also imparting Yoga Teachers Training.

At present, Dr. Rita Khanna is running a Yoga Studio in Secunderabad (Hyderabad, India).

By Rina Thibault

Scientists, engineers, and society believe humankind has successfully evolved and adapted to every situation they encounter. By looking at our technological advancements, especially in medicine and science, we have managed to cure diseases, give the ability of greater access to education and health to underdeveloped countries, and more. But there are still things that have not changed which are inherent in mankind. Violence, poverty, war, and famine cause external and internal stress on the environment, societies, and individuals. These can be traced all the way back to the beginning of the dawn of man. As a society, we’ve developed the physical tools to survive the external elements but not the internals; to live in peace, love, and harmony with oneself and others.

Yoga is becoming popular in Western society because it is seen as a tool to reduce the everyday stresses of life. Through conscious effort of practicing asanas (postures), pranayama (breathing), and meditation, it balances mind, body, and spirit; one can become closer with their divine, true self.

Westerners experience the effects of stress on one’s life: in mental and physical health. This is reciprocated in an increase of blood pressure, stroke, heart disease, diabetes, ignorance, greed, and illusion. Society copes with these daily stresses by ignoring it and letting it dwell within to let it fruit into trees of depression and exhaustion or through medication, and in some cases it causes more harm than good.

Using yoga to reduce stress, through purification of breath, meditation, nourishment, and postures, one can maintain the balance of mental and physical health.

Pranayama, or breath control is one of the tools used in Yoga to help reduce stress. When one faces a stressful situation, several things occur to the breath. There is an inefficient use of the lungs, causing shallow high-chest breathing. This causes the bloodstream to not receive enough oxygen and be able to purify the lungs. Food is also not adequately burned in the body in order to provide energy, which in turn creates fatigue, headaches, and neurasthenia. Its adequacy is reduced and the muscles have to work harder to get oxygen pumped into the blood stream. This causes the muscles in the ribcage and back to tense up, causing the spine to slouch and collapse the lungs; which is a result in the inefficiency and faulty breathing.

There are many reasons why society resorts to such measures. We were never taught proper breathing. This in turn conditions us to lose awareness of our breathing because we allow ourselves to be distracted from bodily defects, social pressures and tensions.

In Pranayama breathing there is a conscious focus and concentration on the rate of breathing. By bringing awareness into the breath during meditation and yoga practice, it improves the flow of oxygen into the lungs. The attention turns inwards. The lungs receive a healthy supply of oxygen through inhalation and it flushes out the toxins in the lung tissues during exhalation. This allows an increase of oxygen to enter the bloodstream and into the mind. The increase reserves of oxygen calms and tones the nervous system, improves energy and health, and brings a present and clear state of mind to be able to handle stressful situations. It also exercises the lungs and respiratory muscles by improving thoracic mobility and broadens the chest, improves digestion, and massages abdominal viscera. It also creates healthful breathing habits. Through conscious training, it trains the thoracic, diaphragmatic, and abdominal muscles. It cleanses the sinuses, cells and nerve channels as well.

“Pranayama is one of the most important practices in all forms of Yoga. By practicing pranayama, the Yogi is able to control the nervous system and thereby obtains gradual control over prana or vital energy and the mind.” Swami Vishnu-devananda, The Complete Illustrated Book of Yoga, page 228.

Pranayama breathing is used for moments of need such as energizing and dispelling anxiety or fear and boosting courage. It is also used as a technique in yoga of latent energies, as breathing therapy, and for the preparation for Yoga of meditation.

Through the focus and concentration of meditation or Dhyana, one can achieve a state of relaxation. Meditation in Yoga is a type of mental discipline where thoughts are suspended and the mind is quiet in order to bring the self into a deeper state of relaxation. A different perspective is gained, bringing more awareness to the stressful situation; giving one the ability to solve their problems in a more harmonious way.

Stress is considered a major killer in society because of its effects on the mental and physical health. The intuitive solution for people is to focus on the external forces to cope with its challenges. Our minds are focused on the emotions and we try to rationalize problems by letting our inner chatter and personal attachments to overcome our state of clarity on the mind. Our mind becomes fatigued and tense.

With Yoga practice, one tunes their attention inward, which brings a sense of balance and helps reduce stress. Eventually, through practice, the inner chatter is reduced, leaving the mind and consciousness clear. This in turn affects the nervous system and the physiological processes by calming, toning, and relaxing it. It also cultivates a sense of serenity.

The practice of meditation begins by seating oneself in stillness and closing the eyes for fifteen to twenty minutes each day. During the meditation practice, one sits back and observes the flow of thoughts; no attachment is involved. The mind becomes focused, relaxed, and clears out negative thoughts.

Eventually, this cultivation of clarity heals and cleanses the mind, frees it from the fight or flight stress. This can bring one closer to a true intuitive self and ultimate knowledge, which helps one solve their everyday stresses with compassion and understanding.

“In terms of the Raja Yoga of Patanjali, meditation means sense withdrawal (pratyahara) and concentration (dhyana), with the aim of triggering a super-conscious state (Samadhi), which is one of intuitive realization of the identity of the individual soul or spirit and the cosmic soul of spirit.” Hewitt, James, The Complete Yoga Book, page 377.

The benefits of meditation can produce major healing in the mind by bringing about mental poise and calmness, refining and clearing consciousness. The mind is more focused, and develops intuitive enlightenment. The effects of stress are not only seen through our breathing and actions, but also through our postures.

The physical component of Yoga is called asanas or posturing. As the name indicates, the practice consists of the individual to hold a series of poses and bringing our attention inwards; listening to our body and silencing our mind. By focusing on our body, especially how our muscles react and feel, we can come to understand its damages and learn to correct those using appropriate asanas.

“There is not a single asana that is not intended directly or indirectly to quiet the mind.” Dr. Theos Bernard, The Complete Yoga Book, page 19.

By fostering an asana practice it also helps prepare the body for a mental and spiritual process. Because our society is busy with social life, work, food, entertainment, and sports, we have a hard time to relax. This has led us to lose sight of bringing awareness to our bodies. We end up using more energy to keep our muscles in continual readiness for work than needed.

“Even while resting, the average person expends much energy through needless physical and mental tension. Thus, most of the body’s energy is wasted.” Swami Vishnu-devananda, The Complete Illustrated Book of Yoga, page xiii.

The benefits of posturing help alleviate stress on the spine’s discs and the body’s joints. The spinal column and muscles become strengthened and stretched which relieves the bodily tensions and toxins that are stored. This increases flexibility, strength, and poise, helping it to heal and cleanse itself. The release of muscular tension and constraints leads to improved stress management and a feeling of vitality. The reason being, as mentioned in the last paragraph is, society focuses their attention on the outward forces of stress. This in turn results in tension in the muscles, breathing becomes inefficient, and cultivates poor posture and headaches; an overall deteriorating health.

The rewards from asanas are: attainment of steadiness in body and mind, a feeling of lightness, improvement of health and suppleness, increase psycho-physical prose, benefits the nerves, glands, vital organs, and musculature system, evokes tranquility, psychic strength and lucidity of consciousness.

Stress and tension is stored within our body; mentally, physically, and spiritually. There are many ways we store and spend energy besides muscular movement; it is through muscular tension, emotions, mental fatigue, and keeping the muscles in continual readiness. The body is the temple of the spirit and it must be taken care of through listening, caring, understanding, and patience.

References

Hewitt, James, The Complete Yoga Book, Schocken Books Inc., New York, 1977.

Swami Vishnu-Devananda, The Complete Illustrated Book of Yoga, Three Rivers Press, New York, 1988.

Rina Thibault is currently a Yoga teacher intern, who resides in Hamilton, Ontario, Canada.

Written By Diana Timmins

Yoga is the ultimate science of health: the path of true enlightenment and tranquility through union of mind, body and spirit as nature intended. Considering the Sanskrit word ‘yoga’ translates to ‘yoking’, all various forms of Yoga share the same aim. That is, to acquire clarity through stillness of the mind and optimum health through a deep connection between all facets of one’s being. Ancient Indian Yogic philosophies are receiving increasing recognition within the Western world in terms of its power to have a profound impact on one’s entire lifestyle, while working hand-in-hand with modern medicine to achieve balanced health of mind, body and spirit.

Yoga may initially be perceived by those new to the techniques to be rather that of a surface transformation, and sometimes regarded with an air of trepidation when anxieties of bodily contortions and accompanying paraphernalia clutter the mind. However Yoga goes far beyond its physical characteristics. In fact, the main traditional Indian Yogas withhold strong psychological and spiritual themes of worship and praise for both the Divine One and one’s true self (Atman), teaching the student the art of staying within the present moment and hushing the mental turbulence that commonly pervades one’s brain. Taking the time to slow the mind and body in Corpse Pose (Sivasana) has been linked with improved heart rate and blood pressure, servicing our vital organs and allowing us to experience the sensation of being deceased without having to die for it. In this position, one works towards ultimate detachment and the ability to just be, and not do, as is not often hardwired in our daily functioning.

After some time of being shelved as a mysterious Indian cult, Yogic philosophies that are at least 5,000 years old now have credibility within the world of modern science, which in comparison sits at roughly 500 years of age. Unlike the disease and treatment foundations of modern medicine, Yoga is a treatment of prevention that defies the assumed inevitabilities of aging, rids the body of toxins and evokes an overall mental, physical and spiritual awakening and transformation.

Yogacharya Dr. Ananda Balayogi Bhavanani of Pondicherry Ashram, India, has had a profound universal influence in both modalities of medicine, that is Yoga therapy and modern medicine. Son of the respected Yogamaharishi Dr. Swami Gitananda Giri, Chairman of International Centre of Yoga Education and Research (ICYER) and Honorary Advisor of International Association of Yoga Therapists (IAYT), Dr. Ananda has dedicated his life to bridging the gap between these modalities. His extensive research, educated knowledge and commitment to a Yogic way of life has brought him to the conclusion that ‘the bridge between mind and body has been disintegrated which is psycho-somatic unbalance which is disease’ and that the ‘journey back to health must start with the body’ (Dr. Ananda, 2009). While Dr. Ananda maintains that both modalities have a place in one another’s principles, he puts strong emphasis on Yoga’s potential to normalize one’s system to maintain best possible health within the restrictions of their individual karma.

As the general pace of life becomes busier and one exceedingly sidetracked by materialistic desires, this disintegration between mind and body occurs, and perception of reality commonly becomes distorted by ego, and hence ignorance. The practice of Yoga regains a sense of truth and brings about not just equanimity of the mind, but equanimity of one’s entire existence which is comprised of five Koshas; Annamaya Kosha (anatomical level), Pranayama Kosha (physiological level), Manomaya Kosha (psychological level), Vjnanamaya Kosha (intellectual level) and Anandamaya Kosha (universal level). These five layers of existence make a human whole and are vital to overall health; therefore attention is to be paid to all areas to ensure overall balance and coordination. This is possible with the help of Yoga therapy, in which the prevention, endurance and treatment of specific ailments is attended to by use of suitable Yogic practices. Yoga therapy culminates a number of modalities in order to attain this higher state of awareness: physical, emotional, psychological, mental, spiritual, preventative and pain relief therapies. It is fair to say the most famously adopted practice amongst Westerners is the physical practice of Asanas. However, more interest is exceedingly generated in other aspects of the art, such as; Kriyas, Mudras, Bandhas and, more commonly, Dhyana.

Normalization and overall human alignment can only occur if the entire human being is treated, taking into consideration their five Koshas and the body’s seven energy centres, known as the Chakras. This is the way in which Yoga therapy addresses the health of the human body. Every cell in the human body has a polarity, both a negative and positive charge, and in modern times it is common for one to lean towards a negative awareness of their body which is known to decrease immunity and affect the nervous systems. Yoga regains that positive sense and, as Dr. Ananda claims, ‘the ease which may have been lost through dis-ease’ (2009, pp.18). In Yogic practices increased awareness of the breath is pivotal and viewed as the link between all polarities of one’s being; inner and outer voice and consciousness, body and mind. In line with the goal to attain balance through breath-controlled Asanas, anything performed on the left is always performed on the right, just as any postures performed in back-bend is to then be complemented by a forward-bend unless a genuine medical reason is given for this not to be done.

In the healing breathing exercise of Pranayama, particular attention is often paid to either the left or the right nostril individually, which is used heavily in the attainment and circulation of healing Pranic life energy stored within one’s solar plexus, hence the enhancement of our physical, mental and spiritual health. Breathing through the left nostril (Chandra Nadi Prana) is particularly useful for stress-related conditions, for example; hypertension, diabetes, irritable bowel syndrome, acute migraines, gastro-intestinal ulcer diseases, depression, anxiety and insomnia. Whereas right nostril breathing (Surya Nadi Prana) has a hypo-metabolic effect on the body and works best for those who need activation, or may suffer from hyperthyroidism or bronchial conditions such as asthma. As breathing through the right nostril activates the left brain and vice-versa, inhaling and exhaling through both nostrils simultaneously can create a sense of mental turbulence and deterioration of health. Knowing this, it is clear that Pranayama can be used to effectively treat conditions of both mind and body, hence enhancing one’s personality and overall health.

In the modern world, stress-related disorders have unfortunately become more common, along with that the prescription of anti-depressant drugs. It is known that medications and stress-related illnesses themselves can have a number of accompanying side-effects that then too need to be treated in a vicious cycle. These include stiffness of the joints, rapid weight fluctuation, high blood pressure, fatigue, and dark feelings of alienation. Sadly, more serious health deficiencies as extreme as cancer can be the result of such disorders when not thoroughly treated. In line with this fact, Dr. Ananda has broken down sickness into four phases in his research and dealings with patients and students. These four stages are: psychic (one’s moods and emotions), psycho-somatic (during which the psychic phase starts to take temporary affect on body), somatic (permanent condition) and organic (settled in the organs) phase. Yoga therapy can potentially cure a condition when a patient is in either of the first two phases only, and research has shown it can also be used to stabilize and improve a condition when in the following two. Yoga therapy aims to bring a patient to a state of natural health in which they are able to reduce or completely terminate their medication, therefore also reducing or eliminating accompanying physical and mental side effects.

Part of Yoga therapy’s success is its profound ability to restore and rejuvenate one’s vitality and smooth even flow of Prana throughout the entire body by the use of previously outlined practices and adopting a nourishing diet. A Yogi pays careful attention to the purification of their body through a regimented lacto/vegetarian (Sattvic) diet free from preservatives, stimulants and toxins. Awareness of where food derives from should be highly regarded when considering one’s health; natural meat-free foods only are consumed by a Yogi, considered wholesome foods for the soul as much as for the body. Little intake of required nutrition can lead to negative mind-states such as irritability and listlessness, not to mention a downfall in the functioning of the physical body. Westerners often rely on night-time slumber alone to recuperate and restore energy levels, only to then undermine their bodies again the following day with consumption of fast foods and recreational drugs, as well as exposure to stress. Experienced Yogis residing in Ashrams often sleep very little in comparison as their daily practices aid in attaining, positively releasing and renewing energy.

Our entire beings are interconnected physically, mentally and spiritually. As the body is the vehicle for one’s journey it is important to service and optimize the health of that vehicle. This allows us to reach a point of clarity and embark on both inner and outer transformations to enrich our overall life experience. This transformation may occur by yogic healing of disease, as too it may occur by its control and endurance of ailments. This concept was proved by a study conducted by the University of California and the Preventative Medicine Research Institute (2008) to determine the affect meditation had on prostate cancer sufferers. While the physical condition itself was not cured through the practice, it was found their sense of well-being was remarkably enhanced, allowing them to sleep better and acquire a deeper sense of happiness and quality of life.

It is interesting Yoga therapy concepts and principles were known intuitively by Yogis in Ancient Indian Scriptures and practiced without the use of copious amounts of medical equipment often used for modern medicine and its research. This in mind, we can see how following Yogic practices opens our eyes to a natural existence that evokes union of self and consciousness. It is through such means that one may learn the true art of patience and being present in the moment, as one slowly works one’s way into more advanced Asanas and Pranayamas and thus gradual results enjoyed from such acquired skills. This is where the main difference lies between the treatment of health using Yoga therapy and modern medicine: whilst Yoga tends to offer more progressive and long-lasting improvements in health, modern medicine is more likely to offer what may be considered as instant solutions, or ‘band-aid jobs’.

Yoga therapy and modern medicine often have opposing views. Therefore if we bring both views together we are able to obtain a more integrated knowledge of effective treatment of one’s mental, physical and spiritual health than if we were to simply utilize one alone. As the art of Yoga provides foundational grounding there is truly no other way of life as natural or rewarding as a Yogic’s way. Dr. Ananda is living proof of this, having proudly followed in the footsteps of his father, who claimed just prior to his death that ‘modern medicine kept me alive, but Yoga gave me my life back’ (Dr. Ananda, 2009). This statement alone brings us back to the very heart of Yoga therapy’s importance in one’s life: with prescribed medications, acute treatments and operations we may be physically kept alive, but union of mind, body and spirit through Yogic practices returns us to the core of our authentic selves and existence, and awakens us to true health and happiness.
 
BIBLIOGRAPHY

Iyengar, B.K.S. and Menuhin, Y. (1966) Light On Yoga, 2nd ed, George Allen & Unwin Ltd, London.

Hewitt, J. (1977) The Complete Yoga Book, Schocken Books, New York.

Vishnu-devananda, S. (ed. 3) The Complete Illustrated Book of Yoga, Three Rivers Press, New York.

The Sivananda Yoga Centre (2000) The Sivananda Companion to Yoga, Simon & Schuster, New York.

Yogacharya Dr. Ananda Balayogi Bhavanani (2009) ‘Therapeutic Potential of Yoga’, Yoga Life, Vol. 40 No. 3, pp.14-19.

Yogacharya Dr. Ananda Balayogi Bhavanani (2009) The Psychosomatic and Therapeutic Applications of Gitananda Yoga – A One Day Intensive Seminar, Sydney.

Diana Timmins is a Certified Yoga Instructor.  She teaches Yoga classes in Woonona, New South Wales, Australia.

By Paul Jerard, E-RYT 500

Q: I am a registered nurse (RN), who has practiced Yoga for over ten years. Will I be able to put any letters after my name upon completion of Level 1 Yoga Therapy; and at what point will I be able to use those letters?

A: After graduating from Level 1, you could call yourself a Level 1 Yoga Therapist with 250 hours of training. At this time, this is a completely new program. The Introduction to Yoga Therapy course was just released in October 2008.

The first Level 1 certification courses were released on January 30, 2009. There will be two more levels, leading to letters after your name. Eventually a Level 3 graduate will have a total of 500 hours of study and be able to use specific letters.

Q: 500 hours! How do you plan to expand this course?

A: The 100-hour Introduction to Yoga Therapy course is for continuing education credits and a certificate, which indicates 100 hours of study.

The 150-hour Level 1 Yoga Therapy course is for a Level 1 Yoga Therapist Diploma, which will indicate 250 hours of study. The 250 hours is the total of your study hours in Introduction to Yoga Therapy and Level 1 Yoga Therapy.

I will be developing a 150-hour Level 2 Yoga Therapy course in 2010. That course is on the “drawing board” at this moment, which would total 400 hours of study.

Beyond that, we have many requests to develop 3 diploma levels, within the Yoga Therapist field. When that happens (in 2011), we will eventually have a Yoga Therapist credential, which requires a total of 500 hours of study.

Q: Will I be able to join the International Association of Yoga Therapists (IAYT) group and call myself a Yoga therapist – with Level 1 training?

A: I encourage you to join IAYT. They are very informative and a great resource for Yoga education. In fact, you could join right now, based upon your medical credentials. Again, you could call yourself a Certified Level 1 Yoga Therapist with 250 hours of training.

Q: Do I have to take both levels to be certified as an Aura Certified Level 1 Yoga Therapist?

A: Yes, each level is designed to build on the next, and the Introduction to Yoga Therapy course is a pre-requisite to Level 1.

Another pre-requisite is that you send us a fax, or scanned copy, of your current credentials before undertaking the Introduction to Yoga Therapy course. Please feel free to add reference letters from your Yoga teachers.

Q: Is there any feedback on completed assignments or is it just “read and test?”

A: There is feedback on every assignment, and the practical exam videos hold a lot of weight in our marking system.

(c) Copyright 2009 – Paul Jerard / Aura Publications

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Physical Assisting in Hatha Yoga

By Paul Jerard, E-RYT 500

Once you have received the “go ahead” from your physician, you can begin to explore options for private Yoga therapy sessions or a class that suits your needs. After you have found the right Yoga teacher or therapist, there are important aspects to be considered.

1. Are any of your prescriptions producing side effects that may interact with your Yoga practice? For example: Some prescription drugs affect your balance. This may require the use of a chair, pole, wall, or solid fixture, to use as a support, when performing balancing postures.

2. This leads to the use of props and modifications during practice. Your teacher should be completely comfortable with instructing you about the use of props and how to modify any Yoga posture, to suit your needs. It helps if your teacher has extensive training, in the use of props, to modify them for special needs.

3. In some cases, particular Yoga postures may be deleted from your lesson plan (asana prescription). Some postures may create a spinal imbalance, which will bring about more pain; while other postures are too risky for your particular needs.

4. You and your teacher should communicate clearly, when you receive a physical adjustment or an assist. If you are experiencing pain before, after, or during your session, do not keep it a secret. Honest feedback should be a “two way street.”

5. The level of physical challenge should be appropriate for you. In many ways, each of us is different physically. This should be taken into account from the very start of your Yoga therapy sessions. Even in a room full of people with lower back pain, each person has a different spine, skeletal structure, musculature, and pain threshold.

You should not feel like a tiger jumping through a flaming hoop. Yoga therapy is not a “one size fits all” process. Your asana prescription should meet your needs, exactly. Physical rehabilitation, of any kind, is a process designed around the individual, and not the other way around.

6. You will be given some Yoga therapy “homework.” You should be able to practice part, or all, of your session at home. If your sessions meet once per week, your therapist or teacher will advise you to develop a home practice.

When you receive instructions for home practice, please follow them. This one step could be the difference between the pain you normally experience and having no pain at all.

© Copyright 2008 – Paul Jerard / Aura Publications

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Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”
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FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles) – Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul
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By Paul Jerard, E-RYT 500

When considering Yoga therapy for chronic back pain, you should have the endorsement of your physician or medical specialist. Reducing the back pain in your life can be a team effort. It is important to realize that many forms of therapy work well in harmony with medicine and each other.

In the case of Yoga therapy for back pain, one should feel a reduction in pain, but this does not mean you should discard your prescriptions, or the advice of your doctors. Most people, who constantly suffer from back pain, try medical or chiropractic solutions, prescriptions, and a variety of physical or alternative therapies.

After trying a variety of solutions, most people tend to continue with anything that helps them manage, or eliminate, pain. With that said, Yoga therapy sessions, or Yoga classes, are often part of a larger solution for pain management; and in some cases, the complete elimination of back pain.

Does this mean that every Yoga teacher has solutions for backaches and serious back pain? No, because there are a variety of Yoga styles, and many of them address mental, emotional, and spiritual health. Mental, emotional, and spiritual health are important in any healing process, but you want to be sure treatment of the physical body is included in your Yoga therapy.

A smaller, but very popular, group of Yoga styles are off shoots of Hatha Yoga (union by physical mastery). Does this mean that Hatha Yoga is purely physical in nature? No, because depending on the teacher and the sub-style, Hatha also covers mental, emotional, and spiritual health, in various degrees. The variation among Hatha Yoga’s sub-styles covers a wide spectrum of knowledge and approaches toward health.

From the Hatha style, modern Yoga therapy has sprung. Among the therapeutic Yoga systems are: Viniyoga, Iyengar Yoga, Restorative Yoga, and other forms of Yoga therapy. This short list is where a person in chronic pain should begin to seek pain management solutions.

This will also require an extensive search for the right teacher, school, or Yoga therapist. The right teacher, or therapist, is knowledgeable, competent, gentle, understanding, and has time for you. You can easily make an assessment in one consultation, private session, or over the phone.

Generally speaking, Yoga schools do not have group therapy sessions for the same ailment. There may be a specialized workshop for back pain, but these are rare. Therefore, it would be wise to schedule a private Yoga session with the most qualified teacher or therapist you can find.

© Copyright 2008 – Paul Jerard / Aura Publications

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Introduction to Yoga Therapy
FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos.
Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”
——————————————–
On-Site Yoga Training: http://www.aurawellnesscenter.com
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FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles) – Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul
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When questions are asked often enough, we want to make you aware of course changes that are in progress. The following is another question and answer session.

Q: Can you tell us about new Yoga courses, and what we might expect to see in the near future?

A: We have two new Yoga teacher courses in the works. Both of them will be released in December of 2008. The pre-requisite of these courses is that you are already a Certified or Registered Yoga Teacher. Certified teachers may need continuing education credits from Aura or another certifying body. Registered Yoga teachers may need continuing education credits for a registry.

Level I – Yoga Therapy: The course will continue the direction of the Introduction to Yoga Therapy course. The introductory course is a pre-requisite to this course and can be used for continuing education credits with us and for non-contact CEUs with Yoga Alliance. The Yoga Alliance’s current policy, regarding continuing education, is that one non-contact CEU comes from five hours of non-contact study.

Similar to the Introduction to Yoga therapy course, the level 1 – Yoga therapy course requires 100 hours of study. This would give RYTs 20 non-contact hours toward Yoga Alliance’s 500-hour Registration.

As a result, this would fulfill the Yoga Alliance’s non-contact hour CEU requirements over a three year period. The remaining 10-hours are required to be contact hours.

New Prenatal Course: The new prenatal Yoga course will consist of three books, three DVDs, and step-by-step instructions. Again, this is also a 100-hour course; therefore, this would also fulfill the Yoga Alliance’s non-contact hour CEU requirements over a three year period.

Q: I have a Guru, who is not fond of students learning Hatha Yoga from a book or DVD. He believes that Yoga should continue the traditional method of teaching face-to-face. Can you tell me your thoughts on this matter?

A: It is interesting that DVD’s and outside information are discouraged by some Gurus.

If a student were new to Yoga, it is possible to hurt yourself without a safe foundation of Yogic knowledge.

In the hands of an experienced Yoga teacher, or an intern, a Yoga DVD is a valuable learning tool to become the best we can possibly be.

It is best to be thankful:

For the ability to see each horizon as a journey of life,

For the courage to look on the other side of the mountain,

To each teacher, who helped us build a Yogic foundation,

For each event that led us to transcend beyond our beliefs.

© Copyright 2008 – Paul Jerard / Aura Publications

——————————————–
Yoga Instructor Courses
FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos.
Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”
——————————————–
On-Site Yoga Training: http://www.aurawellnesscenter.com
——————————————–
FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles) – Please be sure to reprint each article, as-is, including the resource box above. Namaste, Paul
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