Posts Tagged ‘Pratyahara’

YOGA NIDRA AND CANCER

Sunday, April 3rd, 2011

yoga teacher trainingBy Dr. Rita Khanna

Yoga Nidra is one of the practices of Pratyahara, where the awareness is internalized. Literally, Yoga Nidra means – sleeping consciously. It is a kind of deep sleep in which you don’t lose consciousness. It is a more efficient and effective form of psychic, and physiological, rest and rejuvenation. Normally, when people sleep, they do not unburden totally. They carry their frustrations, conflict, pain, and turmoil with them; hence, sleep never goes deep. Due to this, there remains great tension in the mind and body.

The practice of Yoga Nidra, not only relaxes our mind and body, but restructures and reforms our whole personality from within. We burn old Sansakaras, habits and tendencies, in order to be born anew with every Yoga Nidra session. If you practice Yoga Nidra, then the nature of your mind can be changed, diseases can be cured, and your creative genius can be restored. A single hour of Yoga Nidra is as restful as four hours of conventional sleep.

ORIGIN OF YOGA NIDRA

Yoga Nidra has its origin in the ancient Tantric practice called, Nyasa, which means ‘to place’ or ‘to take the mind to that point’. Nyasa was practiced in a sitting posture, and involved the use of specific Mantras, which were identified or felt at different parts of the body. First, the name of the part was recited; then it was visualized or touched, and the Mantra identified with that part. Besides rotation of consciousness, there are many other practices in Yoga Nidra, which are derived from the Tantras – awareness of the whole body, the brain and internal organs, the contact point between earth and body; feelings of heaviness and lightness, heat and cold, pain and pleasure; visualization of the things you have seen in your life.

STAGES OF YOGA NIDRA

The practice of Yoga Nidra is divided into the following stages:

Preparation

Yoga Nidra is performed in the posture of Shavasana, with the eyes closed. In this stage, initial relaxation of the body and mind is induced by the awareness of stillness, comfort, posture, position, breath, and listening to the external sounds, with the attitude of a witness.

Sankalpa

When the body and mind are relaxed, then the practitioner is instructed to take a resolve, according to his or her own wish. The Sankalpa should be short, clear, and positive. The practitioner repeats the selected Sankalpa three times mentally, with full determination, conviction, and confidence.

Rotation of Consciousness

In the third stage, the awareness is rotated around the different body parts in a systematic and organized manner. The practitioner is instructed to remain aware, to listen to the instructions, and to move the mind very rapidly, according to the instructions, without making any physical movements. The rotation of awareness in Yoga Nidra follows a definite sequence: right side of the body, beginning with the right hand thumb and ending with the little toe of the right foot; left side of the body, from the left hand thumb to the little toe of the left foot; back of the body, from the heels to the back of the head; and lastly the front of the body, from the forehead and individual facial features to the legs.

Breath awareness

In this stage, one simply becomes aware of the natural breath, without making an attempt to change the flow of the breath. One may become aware of the breath by watching it in the nostrils, chest, and abdomen, or in the passage between the navel and the throat. The practitioner becomes aware of each incoming and outgoing breath, by counting it mentally.

Opposite Feelings and Sensations

In this stage, the physical or emotional sensations are recalled, intensified, and experienced fully. Usually, this is practiced with pairs of opposite feelings or sensations, like heat and cold, heaviness and lightness, pain and pleasure, love and hate, and so on.

Visualization

In the stage of visualization, the awareness is taken to the dark space in front of the closed eyes, referred to as Chidakasha, in Yogic terminology. The practitioner is then instructed to visualize some objects, stories, or situations in the Chidakasha.

Sankalpa

Once again the Sankalpa, taken in stage two, is repeated mentally three times, with full dedication, faith, and optimism.

Ending the Practice

Before ending the session of Yoga Nidra, slowly the awareness is externalized, by asking the practitioner to become aware of the external sounds, objects, and persons. They are asked, then, to slowly move the body parts and to stretch the body.

BENEFITS OF YOGA NIDRA

The practice of Yoga Nidra has a number of benefits. Important among them are as follows:

• Yogic philosophy believes in three kinds of tension – muscular, emotional, and mental tensions.

1. Muscular tension results from nervous and endocrinal imbalances. It manifests in the form of stiffness and rigidity in the physical body. In the practice of Yoga Nidra, the body is progressively relaxed, which, in turn, releases the accumulated muscular tensions.

2. In the practice of Yoga Nidra, the practitioner slowly moves towards the deeper realms of the mind, where he or she confronts the deep-rooted emotional tensions. When the practitioner recognizes these emotional tensions, with full awareness, and a witnessing attitude, then repressed emotions are released, and the practitioner becomes calm and tranquil.

3. Due to excessive activity on the mental plane, the mind always remains in a state of arousal, which results in mental tension. In the practice of Yoga Nidra, especially in rotation of consciousness and breath awareness, the mind is relaxed, thereby releasing the mental tensions.

• The Sankalpa helps in training the mind because it is planted when the mind is relaxed and ready to absorb and accept it. The Sankalpa, taken at the beginning of Yoga Nidra, is like sowing a seed; and the Sankalpa, at the end, is like irrigating it. So, the resolve taken in Yoga Nidra always brings result, provided it is taken sincerely with strong willpower and feeling.

• The brain is the linking mediator between the mind, body, and emotions. In Yoga Nidra, intensifying the awareness of the body stimulates the brain. When the awareness is rotated on the different body parts, it not only induces physical relaxation, but also clears the nerve pathways to the brain.

(Each of the body parts has an existing centre in the cerebral white matter named, ‘motor homunculus’ or ‘little man’. The sequence of rotation of awareness, in Yoga Nidra, is in accordance with the map in the cerebral white matter of the brain. When the awareness is rotated in the same sequence again and again, it induces a flow of Pranic energy within the neuronal circuit of the motor homunculus of the brain. This Pranic flow brings in a subjective experience of relaxation in the brain).

• The repressed desires, wishes, and situations remain in the form of symbols, in the unconscious mind. In the deeper realms of the mind, this conflicting and frustrating matter does not die, but remains alive, and later manifests in the form of various pathological symptoms. During the practice of Yoga Nidra, the instructor asks the practitioner to visualize certain symbols and images, with a witnessing attitude. If the symbols and images are selected properly, then they are in accordance with the symbols of the unconscious. An abstract association is created between the guided imagery, and the associated repressed experiences, of the unconscious.

(For example, if the teacher instructs the practitioner to visualize a dog, this may bring out a past traumatic childhood experience, in which the practitioner was bitten by a dog. The practitioner observes this associated painful experience with a witnessing attitude, which helps in cutting off the personal identification with the experience. When the personal identification ceases to be cut off, the painful experience associated with the dog is repressed again. In this way, the practice of visualization brings the unconscious repressed desires, experiences, conflicts, and frustrations to the conscious level, and then cuts off the personal identification with those experiences. As a result, the unconscious is cleared up.)

• When the mind is totally relaxed, the awareness slowly enters the deeper realms (subconscious and unconscious) of the mind, and the person becomes aware of the creative and intuitive faculties. Regular practice of Yoga Nidra helps in making a bridge between the conscious and unconscious mind. Slowly, one becomes tuned with the unconscious workings, and then the power of creativity automatically awakens.

• The technique of Yoga Nidra is helpful in increasing learning and memory capacity. When Yoga Nidra is used in education, both hemispheres of the student’s brain are involved in learning the subject, whereas in the classroom, teaching the left hemisphere functions more. In this way, the practice of Yoga Nidra involves the total mind in learning.

• Stress is a cognitive or emotional response made by the individual towards any situation, which demands adjustment. When the demands of the situation, exceed the ability of the individual, and then distress results, which may manifest in mental and physical symptoms of abnormality. The practice of Yoga Nidra helps in building up the coping ability. The practitioner of Yoga Nidra slowly becomes aware of the inherent dormant potentialities; and thus, prevents himself from becoming a victim of distress. In the practice of Yoga Nidra, the inherent tendency to become tense is rooted out, and the individual starts viewing the situation as less demanding. The practitioner of Yoga Nidra becomes his own psychotherapist, recognizing and systematically alleviating his own personal problems, and interpersonal difficulties.

(Stress-related disorders evolve gradually through four stages. In the first stage, psychological symptoms, like anxiety and irritability, arise, due to over-activation of the sympathetic nervous system. The second stage is characterized by related physical symptoms, like high blood pressure, increased heart rate, etc. In the third stage, the abnormalities manifest clinically in the organ systems. In the last stage, severe symptoms in particular organs result, which need long-term medical management).

YOGA NIDRA AND CANCER

yoga certificationThe growth of cancer is associated with a relative failure of the body’s immune defense system. It is known that cortisone (the main steroid hormone, secreted by the adrenal cortex, in response to stress) has an inhibitory effect on the immune reaction. This is why cortisone is used so widely by doctors. Cortisone injections help to relieve inflammatory response in allergic asthma; cortisone tablets usually remove the crippling inflammatory joint pain of rheumatoid arthritis, and cortisone creams aim at damping down the inflammatory reaction and itch, due to skin infections and rashes. However, there are a number of serious side effects of prolonged use of steroid therapy, including atrophy of the adrenal glands; the body’s own cortisone supplies cease to function when we provide an adequate long-term external steroid source. Also, predictably, depression of the response leads to a higher incidence of cancer development. If cortisone inhibits the immune reaction, then, as a technique of Meditation, Yoga Nidra, which can profoundly lower the levels of gluco-corticoids, like cortisone, in the blood will predictably enhance the immune response, thereby rendering the individual more competent to resist cancer development and to fight any pre-existing cancer in his body. The gluco-corticoids are secreted into the bloodstream in response to intra-psychic or environmental stresses.

HOW DOES YOGA NIDRA WORK IN CANCER THERAPY

Along with conventional treatments, Yoga Nidra is suggested to treat cancer patients. It can be successful, by bringing back memories of the good old days, so as to coerce the body to change course and go back to its healthy self. Yoga Nidra awakens the Prana, or the bio-plasmic energies of the body, that help in resurrecting itself. It can augment auto-immune defense mechanisms of the body, to create psychological conditions that oppose excessive growth of cancer cells, thus, altering the entire process of development of cancer. Yoga Nidra, by maximizing the patient’s own conscious efforts to become healthy and whole, is an effective form of cancer therapy. In cancer therapy, Yoga Nidra works at four different levels:

1. By Releasing Repressed Matter

Researches on cancer have brought out the fact that the repressed, and suppressed material of the subconscious and unconscious mind, reinforces the multiplication of anarchic tumor cells, resulting in cancer. In Yoga Nidra, cancer patients are taught to relax in a true sense. In the state of complete relaxation, patients practice the technique of visualization, which helps in bringing up the repressed unconscious matter to the present area of awareness. When these repressions are observed, with a witnessing attitude, the ego identity is cut off, and no more repression or suppression takes place. In this way, slowly the reinforcing factor of cancer is rooted out

2. By Pranic Healing

In the practice of Yoga Nidra, the subtle bioplasmic energy, Prana, is awakened and mobilized throughout the body. The practitioner is asked to consciously imagine the flow of light, or energy, within healing the infected area of the body. Slowly, this conscious imagination activates the dormant self-healing capacity, and actual healing takes place in the patient. This kind of healing is termed Pranic healing.

3. By Mental Healing

In Yoga Nidra, healing can also be initiated on the mental plane, through the technique of visualization. Here the cancer is visualized shrinking in size; an army of white blood cells is visualized fighting the cancer cells. This results in the activation of dormant mental power – i.e., the power of the unconscious to heal the infected part. When the body is visualized to be in perfect health again, and again, the inherent potency of the mind actually starts healing the cancer.

4. By Promoting Willpower

In most cases of cancer, the patients become devoid of hope, and gives up the fight against the disease, which further worsens the situation. To overcome cancer, enormous willpower and sustained endurance is needed. For this purpose, Sankalpa is practiced in Yoga Nidra. The Sankalpa helps in building up willpower and optimism in the patient, because it is sowed in the subconscious and unconscious mind, again and again, and can bring about even the impossible in life.

In this way, by developing confidence, willpower, and optimism; by clearing up the unconscious repression; and by healing the cancer site at the Pranic and mental levels, Yoga Nidra may help to cure cancer and significantly increase the life span of cancer patients.

AUM SHANTI

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.

Also conducts online Yoga Courses & Naturopathy Guidance.

Mobile: + 919849772485

Ph:-91-40-65173344

Email: email hidden; JavaScript is required

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).

Raja Yoga

Friday, August 14th, 2009

Dr Rita KhannaWritten Dr. Rita Khanna

INTRODUCTION

There are many paths of yoga for attaining clarity of mind. Raja Yoga is one of the paths that focuses on meditation and contemplation. Raja means king, and king is always in a state of enlightenment. The pursha (Man), or the king, is always hidden by the workings of the mind. It is avidya which conceals our pursha, and many of us are unaware of its existence. When this process is reversed, and mind becomes master of the senses, we find clarity of the mind and our pursha takes its rightful place. In the yoga sutra, it says that when there is no more restlessness in the mind, pursha will unfold and see. That is Raja Yoga.

THE YOGA SUTRA

The Yoga Sutras are built on a foundation of Samkhya philosophy and the Bhagavad Gita. There are 196 sutras (verses) – short aphorisms. Each sutra is presented in the Devanagari script, with a transliteration of Sanskrit, a transliteration in italics, and a commentary. The sutras of Patanjali are presented in 4 chapters. Chapter I (51 sutras) is known as Samadhipada. It gives us the famous definition of yoga and describes our state of mind in yoga and non-yoga. Chapter II (55 sutras), known as Sadhanapada, presents yoga as practice. III (56 sutras), known as Vibhutipada, discusses the results that those who practice yoga can achieve and also discusses the dangers of these changes. Chapter IV (34 sutras), known as Kaivalyapada, concerns the libration to which yoga can lead.

AUTHORS OF YOGA SUTRA

Yajnavalkya Smriti, dating back to some time between the second and fourth centuries, is the oldest texts that talk about pranayama, asana, and especially, kundalini. This text mentions that Brahma (Hiranyagarbha), the creator of the world, created Yoga. Therefore, the world and yoga came into existence together. This complete yogic science was not fully refined and was not into a definite system. It is Patanjali Maharishi, who formulated this science into a definite system under the name of Ashtanga Yoga or Raja Yoga. Here Patanjali describes the concept of Isvara (God). Ishvara is complete, perfect, and boundlessly glorious. He is a distinct Pursha, compared to human beings. God alone is recognized by the Pranava-aum. Aum is a Universal Sound and seeds from which all words and languages spring. The sacred syllable, Aum, is chanted while meditating and performing breathing exercises.

OTHER AUTHORS

There are various other authors, who have written commentaries on yoga, in various centuries. Vyasa’s Bhasya in the fifth century, Shankaracharys’s Vivrana, Vachaspati Mishra’s Tattvaisaradi, in the ninth century, a great king Bhojadeva’s Rajamartanda, around the tenth century, and Vijananabiksu’s Yogavarttika in the sixteenth century.

PATANJALI’S FOUR CHAPTERS

Chapter 1:  Samadhipada

Samadhipada (the chapter on Samadhi) defines yoga and its characteristics; it discusses the problems encountered in reaching the state of yoga and the ways in which these problems can be handled.

Chapter 2:  Sadhanapadah

It describes the qualities necessary to change the mind effectively, and gradually, from a state of distraction to one of attention. It also describes why these qualities are important and what the practice of these entails. In this chapter, Patanjali describes the first five components of yoga. They are yama, niyama, asana, pranayama, and pratyahara.

Chapter 3:  Vibhutipadah

In Vibhutipadah, Patanjali describes the capacity of the mind, which through the various practices, described in the earlier two chapters, can achieve a state = free from distractions. In this chapter, Patanjali describes the sixth, seventh, and eighth components of yoga. They are dharana, dhyana, and samadhi.

Chapter 4:  Kaivalyapadah

In this final chapter, Patanjali presents the possibilities for a person with a highly refined mind. It explains how the mind is constructed, and how the primal building blocks of the mind resolve back into their cause – allowing final liberation.

 

Goomukhasana

 

 

 

 

 

BODY, MIND and SOUL

Chitta (the consciousness), buddhi (intelligence), ahamkara (ego or’ I’ consciousness), and manas (mind).

Three gunas (qualities)

Sattva (illumination), rajas (vibrancy), tamas (inertia)

These three gunas rule over the manas, buddhi, and ahamkara.

Five gross elements and their subtle elements

Earth, water, fire, air, and ether

Subtle elements

Smell (gandha), taste (rasa), shape (rupa), touch (sparsha), and sound (sabsha)

Out of five elements of our body, three elements ap (water), tej (fire) & vayu (air), and their qualities, play a role for life to function. These three elements, and their energies, create tridosha, sapta dhatu-s, and trimal.

Three humours of the body are:

1. Tridosha

Vata (wind), pitta (bile), kapha (phlegm)

2. sapta dhatu-s (seven ingredients)

Rasa (chyle), rakta (blood), mamsa (muscles), meda (fat), asthi (bones), majja (bone marrow), and sukra (semen)

3. Trimal (wastage of the body)

Sveda (sweat), purisa (faeces), mutra (urine)

The three humours of the body play a major role in the function and balance of the metabolic process.

Five vayus

Prana, apana, vyana, udana, and samana

Five upvayus

Naga, kurma, krkara, devadatta, and dhanamjaya

Five vayus, and five upavayus, activate and metabolise, the various systems in the body, as well as generate new energy.

Systems

Cellular, skeletal, muscular, digestive, circulatory, respiratory, nervous, excretory, reproductive, and glandular

The functions of theses systems, and their effects, leave their impressions on the mind and its activities to a great extent.

Five senses of perception

Eyes (seeing), ears (hearing), nose (smelling), tongue (tasting) & skin (touching).

The five organs of action

Hands (holding), legs (walking), mouth (talking), genitals (reproducing), and excretory (excreting)

Seven kosha (sheaths)

Annamaya (physical), pranayama (physiological), manomaya (psychological ), vijnanamaya (intellectual), cittamaya (consciousness), anadamaya (the body of joy), antahkarana / dharmendriya (conscience)

Antahkarana / dharmendriya links one to Aatmamaya (Self).

It shows us that a human being is made up of body, mind, and soul.

 

vipritkarni

 

 

 

 

 

THE EIGHT LIMBS OF RAJA YOGA

Raja Yoga is based on the eight limbs of Yoga, which was discussed in the Maharshi Patanjali‘s Yoga Sutra. They are yama, niyama, asna, pranayama, pratyahara, dharana, dhyana, and samadhi.

The five yamas

The principles of yama are ahimsa (non violence), satya (truthfulness), asteya (non-greediness), brahmacrya (chasity or continence), and aparigraha (non possesion or desireless).

These principles of yama remind us that we are not only individual beings, but also social beings. Its code of conduct helps one to know how to behave with oneself and with others. As we expect others to behave with us, we need to check whether we behave with others in the same manner. Yama keeps the organs of actions (karmendriyas) clean.

The five niyamas

The principles of niyamas are sauch (cleanliness), santosha (contentment), tapas (austerity) svadhyaya (self-study), and Isvarapranidhana (devotion). The principles of niyama teach us as to how to interact with ourselves. In fact, the principles of yama, and the principles of niyamas, are inter-dependent and inter-woven with each other. We have to adopt these principles for the whole of our lives. Niyama keeps the senses of perception (jnanendriyas) clean.

Effects of yama and niyama

Patanjali mentions that, when the ten principles are firmly established in a person’s character, definite effects will begin to appear, such as absence of danger, effectiveness of speech, the arrival of unsought wealth, vigor of body and mind, understanding of life’s events, clarity of thought, steadiness of attention, control of the senses, great happiness, perfection of body and senses, intuition, and realization of one’s true self.

Asana

In order to develop tolerance in the body and the mind, asanas are introduced. Patanjali defines asana in yoga sutra as sthira sukham asanam. It means the presentation of an asana should be undisturbed, unperturbed, and unruffled at all levels of body, mind, and self. A correct practice of asana, with a pure mind and heart, gives immense benefits. Asanas guide the practitioner to peep inward, and this leads to a state where the dualities between prakriti and pursha come to an end, and Isvara pranidhana begins.

 

Trikonasana

 

 

 

 

 

Pranayama

Patanjali defines that pranayama is the regulation of the incoming (svasa) and outgoing (prasvasa) flow of breath. Prana means wind, vital air, and also means will power. Ayama means stretch, expansion, and extension. It means the expansion and extension of life force, and the development of will power, is pranayama. Pranayama has four movements, puraka (inhalation), rechaka (exhalation), and kumbhaka (retention). Kumbhaka is divided into antara kumbhaka (retention after inhalation) and bahya kumbhaka (retention after exhalation). The whole science of pranayama has several varieties and methods, based on these four factors. Pranayama’s ratio is 1:4:2:4. Pranayama purifies and cleanses the mind and citta. Asana and pranayama prepare the body and mind for Pratyahara, Dharana, Dhyana, and Samadhi.

 

meditation pose

 

 

 

 

 

Pratyahara

Pratyhara evolves from pranayama. Pratyhara helps the mind to acquire knowledge of the self. It is a threshold between the first four and the last three aspects of ashtanga yoga. Though it is latent in the first four aspects, its study gets intensified in the last three aspects of yoga- dharana, dhyana, and Samadhi. As the mind always likes to go out towards pleasurable temptations, yama, niyama, asana, and pranayama, make the mind follow pratyahara; hence, the root of pratyahara is in yama, niyama, asana, and pranayama. Asana, pranayama, and pratyahara,are antaranga sadhana (inner). These are the gates of the yogic world.

Dharana

Fixing the consciousness on one point, or region, is dharana. One can choose a place either inside the body or outside the body. Inside the body – one can concentrate on the navel, the heart, the centre of the brain, the forepart of the nose or the tongue, and outside of the body – on any external object. Vyasa says choose heart, nose, tongue, forehead, etc., because all these parts are outside the body and also inside the body. A long uninterrupted length of time in dharana automatically changes into dhyana.

Dhyana

Dhyana means a steady, continuous flow of attention, directed towards the same point of region. The flow of attention is continuous, uninterrupted, and even. Dhyana is not a mechanical practice but an electrifying practice. The ego and arrogance become humble and then insignificant.

Samadhi

Samadhi means total absorption. This is the state of total bliss (Ananda) – free from all pains and misery. The yogi attains the highest gain of life, and there remains nothing more to be gained or accomplished. This stage is the culmination of Raja Yoga practice. It is a window to the divine experience – the ultimate goal of yoga. As described by Swami Sivananda, this is “The state of consciousness, where Absoluteness is experienced – attended with all-knowledge and joy; Oneness. Here – the mind becomes identified with the object of meditation; the meditator and the meditated, thinker and thought, become one in perfect absorption of the mind.”

The eight limbs of Raja Yoga help us to enter into the regime of the self. To attain this stage, we need two basic requirements to follow. These are Abhyasa (long constant practice) and Vairagya (detachment). When we do abhyasa intensely, vairagya becomes more automatically intense.

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: email hidden; JavaScript is required

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).

Discover the Benefits of Yoga Meditation Practice

Sunday, July 26th, 2009

Baddha Konasana By Paul Jerard, E-RYT 500

What is more valuable to you – a trained body or a trained mind?  Most people would think about this for a second and decide that physical appearance, through training the body, is more important to them.  In Hatha Yoga, we can easily see the number of students who pursue physical mastery through asana practice.

Not everyone feels asana is the “Holy Grail” of Yoga, but physical prowess is still an attraction.  However, for one to pursue physical mastery over mental mastery, one must feel that his or her mental health is going along just fine.  If this were so, why are so many people experiencing chronic stress, anxiety, panic disorder, depression, and a variety of mental disorders?

Meditation may not be the solution to all the mental ailments humankind experiences, but it sure can help.  Many Western medical doctors recommend meditation as an adjunct therapy.  Many counselors, psychiatrists, and psychologists, also recommend Yoga to stabilize the mind.

The most common reason why Yoga students want to learn meditation is to relax the mind when needed.  To relieve the mind and body of negative nervous energy is the result of a complete Hatha Yoga practice.  In other words: Physical exercises (asanas), alone, will not produce optimum results for holistic health.

Asanas will help purge negative energy from the body and mind, up to a limited point.  This is the reason why Maharishi Patanjali mentions eight limbs in the Yoga Sutras.  He mentions Yoga as a way of life and higher levels of concentrated meditation.  He does mention asana, but it is just one of the eight limbs.

The last four of the eight limbs – Pratyahara, Dharana, Dhyana, and Samadhi, are concerned with meditation and preparation for it.  Therefore, the value and benefits of daily practice, go much further than the skin’s surface.

What are the benefits of meditation?  Meditation is the most natural of today’s methods to bring the mind under control.  Prescribed drugs, alcohol, and illegal drugs are often used or abused, with the goal of relaxing the mind.  Based on the cost of chemical addictions, people will pay a high price, in many ways, to relax their minds.  Meditation does not have negative side effects.

In comparison to many forms of therapy, meditation is extremely cost effective.  An intermediate practitioner will have no difficulty practicing alone.  A few asanas and pranayama (Yogic breathing) techniques will aid to relax the body before a meditation sessions.  The end result is a focused and relaxed mind, which is prepared for daily tasks.

© Copyright 2009 – Paul Jerard / Aura Publications

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