Complete 200HR Yoga Teacher Training Self Mastery Course

Welcome to your 200Hr Yoga Teacher Training Self Mastery Course!

Yoga is becoming popular in all parts of the world. For the restless it gives solace. For the sick, it is a boon. For the common man is the fashion of the day to keep himself fit and beautiful. Some use it for developing memory, intelligence, and creativity. With its multifold advantages, it is becoming a part of education. Specialists use it to unfold deeper layers of consciousness in their move towards perfection.

Widespread psychosomatic ailments and psychiatric problems are posing a great challenge to the modern medical system. It is here that yoga is making a vital contribution to the modern medical system.

Extensive research on yoga and hypnotherapy over the last few decades has brought out the usefulness of yoga for dealing with these ailments as an effective adjunct to medical management and also for long-term rehabilitation.

'Prevention is better than a cure'

Yoga can play a vital role in preventing diseases. Many health clubs have started including yoga as part of their schedule and many go only for yoga in these health clubs.

The term yoga has a verbal root as (yuj) in Sanskrit. Yuji means joining, (Yujyate anena iti yogah). Yoga is that which joins. What are the entities that joined? In the traditional terminology, it is the joining of (Jivatma) with (Paramatma) the individual self with the universal self. It is an expansion of the narrow constricted egoistic personality to an all-pervasive, eternal, and blissful state of reality.

One of the great Rsis (Seer), Patanjali, compiled the essential features and principles of yoga (which were earlier interspersed in Yoga Upanisads) in the form of 'Sutras' (aphorisms) and made a vital contribution in the field of yoga, nearly 2300-4000 years ago. According to Patanjali, yoga is a conscious process of gaining mastery over the mind.

Yoga is a systematic process for accelerating the growth of a man in his entirety. With this growth, man learns to live higher states of consciousness. The key of this all-around personality development and growth is the culturing of the mind.

As mentioned earlier, Patanjali defines in his second aphorism: 'Yoga Citta Vrtti Nirodhah'. (Yoga Sutras: 1.2): Yoga is a process of gaining mastery over the mind. By so gaining mastery over the mind we reach our original state; 'Tada drastic swarupe avasthanam' (Yoga Sutras 1.3): Then the Seer establishes himself in his casual state. This is the technique of 'mind control' prescribed by Patanjali. Control involves two aspects - a power to concentrate on any desired subject and a capacity to remain quiet at any time. All of us have been harnessed. Hence, yoga mainly emphasizes this second aspect. In Yoga-Vasistha one of the best texts on Yoga, the essence of yoga is beautifully portrayed thus. 'Manah Prasamanopayah Yoga - is called a skillful trick to calm down the mind. It is an (Upayah), a skillful subtle process and not a brutal, mechanical, gross effort to stop the thoughts in the mind.

An unskilled layman trying to repair a computer set is almost sure to spoil it, while an experienced and skillful person knows exactly what to lay hands and rectify the malfunctioning. He operates in the right place. Knowledge is the key.

Similarly, in the control of mind, a novice tries hard and gets disgusted when he finds himself more messed up, while yoga gives him/her the necessary techniques to operate at the right place at the right time to gain complete mastery. This skill is the trick of allowing the mind to calm down and not use brutal force to stop it.

In action, Yoga is a special skill that makes the mind reach its subtle state: 'yoga karmasu Kausalam' (Gati 2.50): Yoga is the dexterity in action. The dexterity is in maintaining relaxation and awareness in action. Relaxed action is the process. Efficiency in action is an outcome. Thus, Yoga is normally and traditionally conjectured and popularly known as a process or technique to reach ultimate states of perception. however, yoga is found definitely even as the state of silence. Further yoga is also described as the power of all creative endeavors and creation itself.

We will now see how yoga is described as a state and a power in various yoga and texts.

There is a large number of methods of yoga, catering to the needs of different persons in society to bring about the transformation of the individual. They are broadly classified into four streams. Swami Vivekananda puts them as work and worship, philosophy, and psychic control. Let us briefly understand what they are.

(1) The path of work (karma yoga) involves doing action with an attitude of detachment to the fruits of action. this makes the individual release himself from the strong attachments and thereby brings with him a steadiness of mind which verily is yoga.

(2) The control of emotion is the key to the path of worship (Bhakti Yoga). In this modern world, man is tossed up and down due to emotional onslaughts. The path of Bhakti is a boon to gaining control over emotional instabilities by properly harnessing the energy involved in it.

(3) The age of science has made man a rational being. Intellectual sharpness is immanent. Analysis forms the tool. The path of philosophy (Jnana Yoga) is apt for the keen intellectuals and is centered around the analysis of happiness', the vital contribution of Upanishads. Also, many other fundamental questions regarding the mind, the outside and inside world, and reality are taken up. Basic questions are raised even involving the intellect itself to reach the very basis of intellect.

(4) Culturing of mind is the key to success in almost all endeavors in our lives. The yoga of mind culture or psychic control (Raja Yoga) gives a practical and easy approach to reaching higher states of consciousness. It is based on the Ashtanga Yoga of Patanjali's yoga system.

One of the major contributions of Patanjali's Yoga Sutras is the eight-limbed yoga, popularly known as 'Astanga Yoga', which gives a comprehensive and systematic approach to developing the mind. The eight limbs are:

1. Yama (the disciplines, 'DONT'S: Nisedhas)

2. Niyama (the injunctions, 'DO'S; Vidhis)

3. Asana (the posture of the body)

4. Pranayama (the control of prana, the life force)

5. Pratyahara (restraint of senses from their objects of enjoyment)

6. Dharana (focusing of mind)

7. Dhyana (deconcentration/ meditation)

8. Samadhi (super consciousness)

The first five limbs come under a general heading Bahiranga Yoga. In this, the Bahirindriyas are used. It is used for indirect control of the mind. The Bahirindriyas are:

(a) Karmendriyas: hands, feet, organs of speech, excretion, and procreation

(b) Jananendriyas: eyes, ears, organs of smell (nose), taste (tongue), and touch (skin)

The last three limbs are referred to as - Antaranga Yoga; the mind is used directly for culturing itself.

Thus the four streams of yoga help the individual to develop the personality at four different levels - physical, mental, intellectual, and emotional. This simultaneously brings about spiritual progress. Most of the other methods of yoga - Laya Yoga, Japa Yoga, Mantra Yoga, Hatha Yoga, Kundalini Yoga, etc., are permutations and combinations of these basic methods of yoga.

One has to understand the basic unity among these methods. There is unity in all these methods since,

(a) all these paths lead independently to the same goal and

(b) there is the same structural transformation that takes place in the mind.

Thus 'Yoga' is a vital tool for the development of man, probably more relevant in the modern scientific era than ever before.

Any system or process will be accepted by the common man if it can prove its usefulness in his day-to-day aspects of life. In the past, we have seen how society accepted and adopted science as an integral part of its structure as technology solved the problem of providing the basic necessities of life and offering a more comfortable life to an individual. We have also seen that now society is all set for Yoga. Why? 'Yoga' offers the individual a conscious process to solve the menacing problems of unhappiness, restlessness, emotional upset, Hyperactivity, etc., in society and helps to evoke the hidden potentialities of man in a systematic and scientific way by which man becomes a fuller individual. All his faculties- physical, mental, intellectual, and emotional- develop in a harmonious and integrated fashion to meet the all-around challenge of the modern technological era with its hectic speed.

The specialty of yogic processes is that the faculties get sharpened in tune with the spiritual progress of man.

Then, that person is on the march towards spirituality. Thus the spiritual dimension of man concerns itself with the inner world the move towards the casual state of mind, the root of the intellect, and the substratum of the emotions. The individual starts looking inwards. It is this journey that marks the beginning of the spiritual quest. An introspective, an inward look, an inner awareness, features the quest. The subtle layers of the mind unfold themselves - the inner dimensions of the personality open out.

Thus Yoga is a process of all-round personality development by

(i) Deep relaxation at a muscular level

(ii) Slowing down the breath and maintaining balance at Pranic level,

(iii) Increasing creative and will powers at a mental level,

(iv) Sharpening the intellect and calming down the mind at an intellectual level,

(V) Enhancing the happiness in life and equipoise at an emotional level and

(vi) Manifesting the innate divinity in the individual at all aspects of life

Yoga is not only a process for leading man towards this astounding hidden inner personality of man by bringing mastery over the body, mind, intellect, and emotional faculties, but also a powerful tool to manifest the hidden potential powers in the individual.

As one proceeds with the practice of Yoga, the first symptoms of progress show up. Svesvatara Upanisat puts it thus.

laghutvamarogyamanloluptvam,

varnaprasadam svarasostavam ca;

Gandhah subho mutrapurisamalpam,

yogapravrttim prathamam vadanti.

It is said that the first signs of entering yoga are lightness of body, health, thirstlessness of mind, clearness of complexion, a beautiful voice, an agreeable odor, and scantiness of excretions. Hatha Yoga Pradipika (H.Y.P) also portrays a set of similar characteristics.

Vapukrsatvam vadance prasannata

nadasputatvam nayane sunirmale

Arogata binddujayo gnidipanam,

Nadivisuddhih hathayogalakasanam

When the body becomes lean, the face glows with delight, Anahata nada (divine sound) manifests, eyes are pure, the body is healthy, sexual discharge under control, the appetite is increased; then one should understand that the nadis are purified and successful in Hatha Yoga is approaching.

A word of caution

Fascinated by the results, one may start over-doing yoga practices. Deep sensitivities may sometimes increase the selfishness of man. Unless precautions are followed, he may end up in disasters. Yoga could become dangerous.

'Na hathat na balat' ' Not be excessive brutal pursuits, not by force' is the formula for quick progress. It is enlightenment management, a skillful process that hastens growth. That is the guideline in Yoga.

Patanjali divided the path of Raja yoga into eight stages starting from the basic rules of character change in the individual and ending with the final stage of samadhi, samadhi has been also divided into four stages culminating in self-realization. the first stages are the preparatory practices and stages six to eight are higher stages.

1. Yamas (social code)

2. Niyamas (personal code)

3. Asana (postures/states of being)

4. Pranayama (control of prana, life force & cosmic energy)

5. Pratyahara (withdrawal of the senses)

6. Dharana (concentration)

7. Dyhana (meditation)

8. Samadhi (transcendental consiousness)

The first five practices are bahiranga external yoga and the last three are antaranga internal yoga the inner and higher practices become easier to perform when the external and preliminary practices have been developed to a reasonable degree of perfection. The reason for this is that most of us are totally unable to concentrate and meditate because of continual wandering and rational thinking of the mind. only a person with a tranquil mind can meditate. let us look at the types of disturbances that prevent concentration and meditation.

1. emotional disturbances due to mental conflicts and moral imperfections which are eliminated or at least reduced by developing the yamas and niyamas (stages 1 & 2)

2. Physical discomforts such as pain and uncomfortable posture are removed by the practicing asanas stage

3. Irregularities in the pranic flow in the body which cause disturbances. Prana is the energy in the body that can be loosely defined as vital or bioenergy. the techniques of pranayama (stage 4) remove any mental disturbances which arise from this source.

Outside distractions such as sounds cause a mental disturbance.

How can we possibly perform the inner techniques when our mind is absorbed and continually distracted by the outside environment?

Pratyahara (stage 5 in raja yoga) eliminates this source of disturbance by disconnecting the association of the sense organs eyes, ears, nose, etc, from external happenings. the outer occurrences are still there but the sense organs no longer send messages to the mind or if they do the mind does not become aware of them. The reader should now realize how important Patanjali's first five stages are in order to successfully practice the higher stages.

These are five in number, and the reader on first impression may wonder what these seemingly socially inclined codes have to do with yoga, They are closely connected with higher yoga however, as has already been explained, these rules seek to remove all emotional disorders from the individual. It does not take much thought to realize that these topics cause most of our guilty feelings, inner conflicts, and general mental disturbances. The way to tackle the symptom is to root out the cause. In this way, the mind will be rendered more peaceful and ready for higher practices. For the modern person in society, sexual relations are a natural part of life, and sometimes one needs to tell a lie under certain circumstances, perhaps to safeguard another person from undesirable knowledge.

However, we ask the yoga practitioner to exercise his own discretion with regard to the Yamas practitioner to exercise his own discretion with regard to the Yamas. However we must point out that the more the Yamas are followed, within the capacity and individual circumstances, the more likely it is that the mind will be calm and stable, This only occurs when there is no conflict between one conscience and one's actions or thoughts. The five Yamas are as follows:

Ahimsa (non-violence): Non-violence should be practiced as far as it is possible. This does not only mean physically but also in thought and words, Of course, if someone causes you trouble and you have to fight, then do so but without hatred or malice if it is possible. Just accept it as something that you must do. As one evolves and practices the higher stages of meditation, etc. the less one wants to hurt anyone, and the more one will feel compassion towards everything and everyone, including so-called enemies.

Satya (truth): One should be as truthful as is possible, for the lies and the covering up of lies involve much mental strain. Most people who tell lies are also under constant fear, perhaps unconsciously, that their lie will be revealed to others. This subject covers various forms of lies such as pretending to be more than you are richer than you are, hiding facts by only telling half the truth, and so on. A further point is that we will eventually practice yoga to seek the truth. How can we do this if we are not truthful to ourselves and our dealing with life?

Asteya ( honesty and non-theft): Little explanation is required here regarding this rule of conduct. There are very few people especially those who are inclined to do yoga, who will not feel mental or emotional disturbances, manifest or unmanifest, as a result of dishonestly.

Brahmachaya ( sexual control): This is a code that people do not take very seriously in this reasonably liberated modern world. Why shouldn't we have sexual relations? most people will say."

It's natural, isn't it? Yes, it surely is, and in fact, more people have suffered emotionally throughout history by suppressing their natural desires, often in response to strict rulings proclaimed by various religions which have forgotten the real reason why the rule was originally made. People of today should interpret this rule to mean that they should reduce their sexual activity as much as possible, after fulfilling obligations to partners, if they want to have great success in meditation practice real success that is. Why? What is the relationship between sex and yoga? The need for sexual intercourse is nothing but the build-up of energy, vital energy. When one completes the sexual act the body is drained of this vital force. Energy can manifest in different ways, and sexual energy is no exception to the rule. If this energy is redirected towards a spiritual or mediation experience, it will be highlighted and expanded. The reader must, however, find this out for himself.

Aparigraha (non-possessiveness): The idea here is that you can have belongings, but you must try not to be attached to them. Think of the unhappiness in your life that has been caused by the loss or damage of a prized possession. Consider also the continual fear you have that you might lose or damage your possession. The coverall result is that your mind is continually plagued by some kind of tension, perhaps consciously, thought probably subconsciously. You can be a very rich person, yet if you have this attitude of non-attachment you will be unburdened by many worries and tensions of the mind.

Niyamas or observances

These like the Yamas, are five in number. They are more concerned with the personal discipline of the practitioner. They are intended to prepare the spiritual aspirant for the arduous yogic path that lies ahead. Like the Yamas ( which are ethically inclined ), the niyamas reduce mental and emotional conflicts and render the individual mind tranquil for concentration and meditation.

Shaucha ( purity):  This rule needs little explanation. One should keep the body as pure as possible by regular bathing and also by eating food that is as pure and nutritious as possible. If you don't then you will be more susceptible to diseases both internal and external and this is a great hindrance to meditational practice, for how is it possible to direct the mind inwards to the deeper realms when one's attention is continually distracted by indigestion or any other ailment? The rule also applies to the purification of the mind from disturbing thoughts and emotions. since this is the whole reason for the yamas and niyamas, it implies that yamas and niyamas must be practiced.

Tapas (austerity ): This is intended to strengthen willpower, by undergoing small austerities such as fasting maintaining a vow of silence for a few hours, and so on. This can help to discipline the mind.

Swadhyaya ( self-study): This has various interpretations, the most likely being that you should continually watch your actions and reactions with more awareness, see how you react to different situations, and be unhappy in another situation. If you become angry, ask yourself", why you are attached to that thing and so on. With this continual self -analysis you will gradually find out how your mind works, at least on a superficial level, and you will become more aware of the things that disturb your mind.

Ishwawra pranidhana (self-surrender): This means to surrender your actions to god, The supreme consciousness, existence, or whatever name you have for that which drives your thought life. Karma and bhakti yoga's selfless action and divine devotion respectively, are a great help in this respect.

Yamas and niyamas-a summary

An objection might be raised that perhaps it is a person's true nature to be dishonest, untruthful, etc, and so, therefore, any attempt to practice the yamas or niyamas could be contrary to his nature and could therefore cause a controversial and philosophical question, However, all the great stages have emphasized that the intrinsic nature of all human beings is to be truthful, honest, to do good and so on. Anything that was done to the contrary, thought appears to be a manifestation of the individual's true nature is therefore really a shield or an act which has arisen through circumstances in life, poverty, mistreatment, by other people, and so on. Consciously the individual may feel the is only doing what comes naturally, but subconsciously it is a different story. Conflict occurs in the Subconscious realms and these cause mental disturbances of the type that the individual feels conscious but does not know what the cause is. It is in this form that most mental problems occur in our modern society. There is a conflict between what one actually does and what the subconscious really wants to do.

The yamas and niyamas are therefore applicable to everyone without distinction. the reader may find these yamas and niyamas a little impractical, perhaps even a little 'heavy'. But remember, your aim is transcended and the path to perfection. Even if you abide by them to the slightest extent this is a definite step in the right direction. Even a small step with be helpful. Don't aim further than you are able, tread slowly and gently.

Learn about the Niyamas!

In traditional raja yoga, as enumerated by Patanjali, asanas are briefly mentioned as suitable sitting poses which give a steady and comfortable position of the body. This enables one to practice concentration and meditation without physical disturbances. These asanas, if performed regularly prevent diseases of the body and mind. They loosen up the muscles and tone the nervous system. They help to induce tranquility of the mind. In this respect, they encourage successful meditation by eliminating a large number of factors that tend to prevent meditation. they also allow one to perform one daily duty with more zest and less emotional upsets, which greatly helps one to meditate.

The word prana is often used in yoga. It is not well understood by the majority of people. It can be defined as vital or bioenergy. It is the medium through which matter and mind are linked to consciousness. Without their vital medium. consciousness could do not express itself in the external world through the mind. Many people, especially those new to yoga, assume that pranayama is not more than regulation of breath. This is partly true, for breath is indeed modified during the practice of pranayama. Yet this is only half the story and it is not the prime motive of pranayama. The aim of pranayama is to control the flow of prana, which is intimately related to the breathing process. So close is this relationship, that any manipulation of the breath will automatically cause manipulation of the prana.  One can meditate without doing pranayama but its regular practice is a great help in achieving success in meditation. For example, the stage before meditation in raja yoga is concentration. Without being able to concentrate on one object for some time dhyana is impossible. the usual method is to visualize an internal object with closed eyes. This is itself is not so simple, for any mental image is either blurred or fades from view within a short time.

Pranaya is extremely useful in encouraging the appearance of clear mental images which remained visible for longer periods of time. This is caused by the redistribution of prana in the body. This renders the mind more able to perceive and control the images.

Most of us spend the majority of our waking life with our minds externalized. In other words, our mind is predominantly concerned with events that occur outside the body. To gain any success in meditation techniques, we need to withdraw the mind from association with the outside world, and forget this external environment. This is easier said than done. for the mind has been habituated from birth to looking outside and like all habits, it is difficult to overcome. Most people find it difficult to close their eyes and forget the outside world even for a minute or so. All of us have this conditioned reflex always to think of external things. The biggest problem is that our mind is continually receiving data about the outside world via the sense organs like ears, eyes, etc. Our mind can not really associate itself with the outside world until it is trained or encouraged to ignore this never-ending stream of stimuli from the sense organs. This is a natural process, for the mind dies not to assimilate or take not of all the messages it receives from the sense organs.

What we must do is to reduce the selection of sense impressions that are communicated to the mind to zero. Actually, we do this more than we think. If we are absorbed in an interesting book we automatically lose awareness of our surroundings. We forget the sound of the clock or the voices of the people in another room. What we must try to do in meditation, concentration, and pratyahara is to lose awareness of our environment, but without the help of an exciting book or any other external object that absorbs the intellectual faculties of the mind. The mind should be absorbed. One should be concentrated but without intellectualization.

A systematic rotation of one's awareness around different parts of the body, awareness of the breathing process of sounds uttered either mentally or verbally, etc. This is used partly to concentrate the mind, but also keep the mind engrossed internally, so that it automatically forget the surroundings, thereby inducing a state of pratyahara. This satisfies the wandering tendency of the mind, but in a controlled manner and avoids the problems encountered in the practice of pure one-pointed concentration. During which the untrained mind tends to rebel against the forced restraints and all progress may be lost.

By the time one is ready to practice this stage all external disturbances to the mind are still in a state of turmoil. It is still Plagued by thoughts. These thoughts are not concerned with the present time for all outside stimuli have been shut off. They can be classified into two groups. These are memories of the past and projections of the future. How can we remove these activities of the mind?

The method of elimination is through Dharana or concentration. Concentration in this context means fixing the mind totally on one object to the exclusion of all others. When this is achieved then the mind automatically does not think of other things or ideas. It becomes totally absorbed in the object of concentration. The object of concentration is usually an internal image kept in front of the closed eyes through it can also be an external object. However, the mind tends to wander more easily if it is concentrating on the external object but concentrates on an external object for a reasonable length of time. Concentration on one idea to the exclusion of all other ideas can also be practiced. this is more difficult and is usually done when one has developed the powers of concentration to a very high level.

In yogic concentration the mind is not held completely rigid. the process of the mind is not curtailed. The mind is held so that it is aware of one object, but it should move in the sense that it realizes deeper aspects of the object. It realizes aspects of the object that were not perceivable before when the mind was continually wandering from one object to the next. This may be compared to a person visiting an art gallery. If he quickly glances at each picture, he sees little of the fine details. If on the other hand, he spends half an hour studying one picture the finer and more subtle points will be revealed.

Even people who think they have highly developed powers of concentration will find concentration on one object difficult. This is because the concentration is normally of a wider type. Where on concentrates on a train of ideas while reading a book for example. Or on a large number of objects. To hold your mind on one object is far more difficult and its benefits in the form of deeper insight into the object of concentration are also correspondingly greater. Concentration on one object is not impossible. It requires persistent practice and annihilation of all mental disturbances by the practice of the lower five stages of raja yoga and when the mind has been completely purified by these basic practices, concentration will become by itself naturally without any special effort beings required.

Dhyana is really an extension of Dharana and has been defined by Patanjali as the uninterrupted flow of concentration of the mind on the object of meditation or concentration. There is a fine difference between Dharana and dhyana. In Dharana, the mind continually tries to think of things other than the object. Distractions still exist in one form or another. In dhyana, however, the mind has been subjugated and is totally and continually absorbed into the object. It is in meditation that the deeper aspects of the object start to manifest themselves. The depth of concentration in dhyana is far greater than in Dharana. It is through the regular and continual practice of concentration that dhyana spontaneously manifests itself.

Samadhi is the fullest extension of Dhyana. It is the climax of meditation. Patanjali described samadhi as that state during meditation where there is only consciousness of the object and no concurrent consciousness of the mind. This needs some explanation. During lower states of meditation the object's deeper reality slowly shows itself, something seems to prevent it from revealing itself. This something is in fact the mind of the meditator. It acts as a screen between the object and consciousness. The self-conscious nature of the mind veils the reality of the object of consciousness. In Samadhi the self-consciousness of the mind disappears. The quality of the object and perceiving subject disappears so that the object and subject become one. It is only under these circumstances that the ultimate essence of the object reveals itself, for if the object and subject are no longer different but the same then the subject must know everything about the object. This situation is difficult to explain in words, for it transcends normal experience.

Let us take a very gross analogy. A man sees a large crowd of people from a distance. He feels that he is separate from the crowd and of course he is. This is like our normal relationship with the things around us. The crowd is discussing something but it is too far away for the man to hear. A large fence exists between him and the crowd. Preventing him from discovering what is being talked about. The fence is the mind. It must be overcome or climbed if he wants to find out what the crowd is talking about. In a crude sense, the man becomes one with the crowd and also the knowledge that keeps the crowd together, the reason for the formation of the crowd. The viewer joins with the viewed and the point of the view held by the viewed. They become one. It is the same in Samaadhi. Of course, the unity obtained during Samadhi is indescribable and far transcends any of our day-to-day experiences.

A person looking at a man in Samadhi will have no comprehension of what that man is experiencing. The spectator might even feel that the man in Samadhi is asleep if he is in a sitting position or else acting completely normally with normal thought processes if he is performing his daily duties. Not even the man in Samadhi consciously knows the height of the experience he is undergoing. When he leaves that state of Samadhi and returns to normal awareness, or perhaps we should say normal nonawareness, he maintains the deep wisdom and peace and expresses it in everyday activities. A man who has experienced Samadhi even once is a completely changed man, He has raised himself above the average and he sees everything in a totally new light.

Enjoy a fresh daily yoga class with Ana (part 1)

Enjoy a fresh daily yoga class with Ana (part 2)

Download this & use it whenever you want. This is a great script to master and use in your future or current sessions! (resources)

Stress is the reaction to a demanding situation in human physiology. Stress can occur at two levels-physical & Psychological.

1. Physical stress, like accidents, burns, major surgeries, major infections, etc, makes demands on the entire physiology.

2. Psychological stress can occur independently or as a reaction to physical stress. Examples are fear, anxiety, tension, worry, jealousy, hatred, anger, excitement, emotional conflicts, etc. It may be temporary stress, demanding only an immediate adaptation process. Or it may be a long-standing one, leaving deep-seated subconscious impressions leading to prolonged tensions.

In modern society with fast-moving vehicles, rapid industrialization, and a highly sophisticated lifestyle, there could be hundreds of stimulations that produce both these types of stresses. More common than these physical forms of stress is psychological stress. A man who is trying to live a successful life as per the norms and expectations of society today is continually challenged with rapidly accumulating stress. In his/her attempt to reach the expected standards of living, he cares not for his own worries, anxieties, or difficulties.

In a fast-moving social setup with innumerable changes, there is no time for the individual to look back and think about what is happening to his body and his mind. Unknowingly they too are swept into the stream of great speed physically and mentally. Humans today can think and act much faster than they once were a century ago. This speed has not limited itself only to the level where he can be most efficient in his mental and physical capabilities but has moved further to ungovernable levels. The activity of the mind is so much and so fast that the system cannot cope with it any longer. This speed has also made man emotionally hypersensitive. Small things can upset a person psychologically and emotionally to such a great extent that they may lead to disasters.

Physiology of stress

Whenever a person is subjected to stress, his entire physiology tries to help him cope in the best possible way by making the required internal adjustments. For example, whenever a man has a fight or flies away from a frightening situation as in the case of a sudden encounter with a cobra, the limbs and eyes must function most efficiently. Thus the pupils of the eyes dilate and both lids open widely resulting in the popping out of the eyeballs so that we can have a wide visual field. The muscles get toned up to contract in the most powerful and coordinated way. the muscles get toned up to contract in the most powerful and coordinated way. The increased muscle activity demands increased energy expenditure. This energy is supplied by a large amount of glucose brought to these muscles through the widely dilated blood vessels and the blood glucose level rises to meet the demand. while the glucose is being burnt, more and more oxygen is used up and held the breathing rate increases to supply this extra need. The air passages dilate to allow free ventilation of air. To supply more blood to the brain and the muscles, the blood vessels in these parts dilate. In the process of burning up the glucose, a lot of heat from the body. To increase the blood flow into different organs, the heart pumps the blood faster (an increase of pulse rate ) with higher blood pressure. As the digestive functions can wait, the blood vessels to the intestine constrict with a reduction in the secretion of digestive juice. the acid secretion by the stomach increases. All these changes are restored to normal y once the person is out of the dancer and heaves a sigh of relief. Very similar adjustments take place in all forms of stress, either psychological or physical. All these changes are under the control of two major systems:

1. The autonomic nervous system; and

2. The endocrine system.

Stored sugar and fats pour into the bloodstream to provide fuel for quick energy

The breath rate shoots up, providing more oxygen.

Red blood cells flood the bloodstream, carrying more oxygen to the muscles of the limbs and the brain.

The heart speeds up and blood pressure soars, ensuring sufficient blood supply to needed areas.

Blood clotting mechanisms are activated to protect against injury, muscles tense in preparation for strenuous action.

Digestion ceases, so that blood may be diverted to the muscles and brain.

Perspiration and saliva increase.

Triggered by the pituitary gland, the endocrine system steps up hormone production.

Bowel and bladder muscles loosen.

Cortisone pours into the system, as do the hormones epinephrine and norepinephrine.

The pupils dilate, allowing more light to enter: all senses are heightened.

Mechanism Of Stress-Related Diseases

Normally an average person can tolerate a certain amount of psychic trauma without much disturbance. However, if it exceeds the limit of his endurance, various physiological changes take place. Normally such a phase remains in the body for a short while. However, if it becomes recurrent, one may observe some visible and demonstrable changes in the behavior and personality of the person. It is a fact that in a recurrent stressful situation there occurs increased activity of the cerebral cortex, especially of the psychic center.

This fact can be confirmed by the EEG changes and also biochemically by overserving an increased acetylcholine content in the blook with a decrease in the acetylcholine content of the brain. As a result of these changes the patient turns more irritable and readily becomes a victim of worry, palpitation, apprehension, sleeplessness, and nervousness.

They may also develop fine tremors in the hands and becomes extremely nervous in the face of an emergency situation, such as appearing at an examination or interview. Such a generalized neurotic phenomenon with an elevated blood acetylcholine content is an early feature of almost all these stress-related disorders.

However, the duration of such a state of disturbance may vary from individual to individual depending upon (genetic) and environmental factors and also the nature and serenity of the stress. As the situation continues perceptibly, it affects one or more of the susceptible organs rather than the ones which offer resistance. It is now well-known that out of a large number of people who are exposed to excessive amounts of stress, only a few become victims of one or the other of the various types of stress disorders, while others gradually become well adapted to such situations. Four distinct stages in the development of stress disorders can be recognized.

1. Psychic phase

2. Psychosomatic phase

3. Somatic phase

4. Organic phase

In the psychic phase, the person experiences most of the psychological. Changes as a result of excessive psychic trauma. Repeated and excessive psychological onslaughts from the people around him either at home or at his place of work made his central nervous system overactive. He becomes very irritable and hyperactive and may develop mild tremors in his limbs. Sleep is disturbed and he becomes more anxious than before. He looks worried and anxious and he always thinks of some impending disasters. All the features can be subjectively measured by using the anxiety scale and objectively by estimating the acetylcholine content in the blook, which in such cases are usually much more than normal.

Depending upon the type of personality and body constitution, and upon the type of stress phenomenon, the person continues to undergo these changes for a period ranging from a few days to a few months. If the same situation continues, the patient goes to phase two of this phenomenon, namely the psychosomatic phase. At this stage along with the above stated functional disturbances. One can also notice certain generalized changes such as hypertension, tremors, palpitation, etc.  In the third or somatic phase, one can notice an increased function of all the organs, especially of target organs. Thus, some features of a hyperthyroid state can be seen if the thyroid is the affected organ. Similarly, tachycardia and hypochlorhydria can be observed if the heart and the stomach are the target organs respectively.

Thus, in this stage gradually one can surmise which one of the organs is going to be affected in this process. The stress disease usually settles in an organ depending upon the individual's hereditary background and also on the environmental factors. Hence, along with various manifestations of stress, there may be evidence of increased catecholamine secretion which can be confirmed by estimation of catecholamine during the period of organic hyperfunction.

At the fourth stage, gradually the lesion settles down in the target organ with full-fledged changes. Gradually, many times the features of psychological and psychosomatic phenomena subside as the disease fully settles down in an organ. Hence, often, the pathogenesis and pathology of these diseases are completely missing and one is likely to think that it is purely an organic disease.

Coronary insufficiency, thyrotoxicosis, bronchial asthma, or peptic ulcers are some of the glaring examples of such state of affairs. Unless the early history of these patients is known and attempts are made to overcome these conditions at an early stage it may not be possible for them to achieve a complete and lasting recovery.

Stress-induced Ailments

Today, man is subjected to a large number of stressful situations in the modern fast way of life and his balance is frequently disturbed. The system is constantly kept under sympathetic stimulations without enough time for the parasympathetic to do its; job. This repeated sympathetic stimulation leads to intermittent upsurges of heart rate, blood pressure, poor digestion, elevated blood glucose, etc. When this happens over a number of years it becomes a habit of the heart and the blood vessels to remain in a stimulated state and they lose the capacity to come back to the resting levels. This is the main cause of the increasing incidence of high blood pressure and diabetes among people today.

The other factor that is important in maintaining homeostasis is the balance between physical and mental activities. Man can; maintain good health only when he takes regular physical exercise in the form of walking and playing. The balance again is tilted in the modern man who has much more to do at the mental level and very little at the physical level. Today there are so many aides that are not needed to work hard physically for a living. One cannot find time for sports etc, to keep himself fit as he has many other more demanding problems to solve at the mental level in his mad rush to adapt to the fast world. Thus, he neither has time for resting or relaxing to set right the autonomic stimulations nor has he time for exercises to maintain his balance. When homeostasis is disturbed, the functions of all the organs get disturbed. Depending on the type of stress, the nature of the personality, and the hereditary pre-dispositions, these disturbances may show up initially in the mind as restlessness leading to insomnia.

A person with many responsibilities and problems at work can find some time, only at night when he/she is all alone to open out his/her internal library, where he has accumulated and suppressed several of his emotional upsurges. It is a common experience that the problems keep recurring in the mind, like in a defective recorded tape that his brain can never switch off and go to sleep, resulting in insomnia. Lack of sleep could itself cause several diseases in the course of time.

The great emotional sharpening and sensitization can lead to different forms of neuroses like anxiety neurosis, phobias, obsessions. As man cannot bear this tension he may take to drugs to benumb the nerves and thus the problems of drug addiction mount up. When stress upsets the balance of a man it may result in his suffering from physical ailments too. High blood pressure is a typical example. Repeated upsurges of blook pressure, in the long run, can remain a cause of high blood pressure with all its complications. 

Atherosclerosis: is also considered to be the result of stress. The arteries get hardened i.e. they age earlier to stress. Smoking again is a result of unbearable tensions, adds to the problem, Lack of exercise and intake of rich food results in elevated cholesterol which contributes to rapid deterioration in the arterial caliber, Hert attacks, angina pectoris, and strokes may result from arterial blockages as a result of atherosclerosis.

Diabetes: Constantly elevated blook sugar can occur as a result of repeated upsurges over the years due to repeated sympathetic stimulations. Major stress can unfold a hereditary tendency for the disease to show up. Pregnancy-induced diabetes is a typical example of stress-induced DM

Hyperacidity: Stress can evoke too much acid secretion from the stomach. Thus, over the years, can damage the lining leading to peptic ulcers in the stomach or duodenum.

Colitis: The large bowel is very sensitive to various excitations. E.g. During examination-diarrhea is a common experience. In a person who is highly sensitive and tensed up with too many emotional suppressions, the colon cries by purging. The colon sometimes can bleed and lose its tune altogether-usual complications noticed in a person with ulcerative colitis. Rushing to the toilet 3 To 4 times before going to the office in the morning has become a very common anxiety reaction- the so-called Iffitable Bowel Syndrome (IBS).

Migraine: The spasm of the blood vessels supplying the scalp is a common reaction to tension in some people resulting in partial headache and nausea. Sometimes very frequent attacks, lasting 24 to 48 hours associated with vomiting could be very disabling.

Tension Headache: This is a very big problem, both for the patients and the doctor who treats them, as it can be very distressing.

Allergy: Highly sensitive emotions could manifest themselves in the form of various allergies, Allergy is a hypersensitive reaction to things that one may touch, inhale or ingest. These can manifest in the nose as nasal allergy or hypersensitivity ( to house dust or pollen) with constant sneezing, blocking, or running of the nose, in the lower respiratory passages as Asthma, and in the skin as Eczema.

Thyrotoxicosis: It is a well-recognized reaction to stress. It manifests itself during the stress of adapting to puberty, pregnancy, menopause, surgery, or even the emotional conflicts like disappointment in love, loss of a spouse, etc.

Autoimmune Disorders: These are conditions under which the body starts reacting violently towards its own tissues as if they were foreign. Rheumatoid disease is one such condition. Stress is clearly known to exaggerate the actual inflammation of joints in this condition. Thus, stress is responsible for many psychosomatic ailments and psychiatric problems. Let us study the speed factor at the root of stress and its hazards. We know that it is the speed that symbolized sensitivity and growth. if we are able to do our job faster, we have greater efficiency. This race for time, we believe is one of the major characteristics of progress. The human system, no doubt, becomes dynamic and more efficiency is achieved. But after a certain speed, the efficiency starts coming down, especially when the spread is coupled with anxiety. Often the physical body cannot cope with the inner ambitions of achieving maximum things in minimum time. Our thoughts run very fast and the same cannot get translated through the physical senses. This imbalance of the body-mind complex soon results in rapid deterioration in work efficiency and if it continues long enough will cause such psychosomatic illnesses or psychiatric problems as mentioned above. He/She ultimately wants to be happy, have a harmonious, peaceful life, and live in pleasant surroundings. But this very purpose is lost in our mad rush for affluence. And this is the paradox of the modern high-tech era. Stress is the challenge, by conquering which can achieve higher levels of growth.

These are common problems that may be stress-related.

1. Tension Headaches

2. Insomnia

3. Fatigue

4. Overeating

5. Constipation

6. Lower back pain

7. Allergy problem

8. Feelings of nervousness

9. Nightmares

10. Hives

11. Alcohol/non-prescription drug consumption

12. Low-grade infections

13. stomach indigestion

14 Hyperventilation

15. Worrisome thoughts

16. Dermatitis

17. Menstrual distress

18. Nausea or vomiting

19. Irritability

20. Migraine headaches

22. Early morning wakening

23. Losee of appetite

24. Diarrhea

25. Aching neck and shoulder muscles

26. Asthma attacks

27. Colitis attacks

28. Periods of depression

29. Arthritis

30. Common flu or cold

31. Minor accidents

32. Prescription drug use

33. Peptic ulcer

34. Cold hands or feet

35. Heart Palpitations

36. Sexual problems

37. Angry feelings

Stress according to Yoga is imbalance. Imbalance is misery. At the mental and physical levels, it is excessive speed and thus a demanding situation that causes pain and leads to ailments and diseases. While understanding stress, a holistic concept of man is kept in view and not merely his bodily existence. The Taittiriya Ipanisad has presented this holistic concept of man systematically as having five major sheaths of existence.

Stress is studied and understood at the physical body level by modern medical systems as an imbalance of the Neuro-endocrine systems and the neurotransmitter level. Emotional imbalances in the form of strong likes and dislikes bring about imbalances in Prana ( the vital energy) in the Pranamaya Kosa which percolates to the Annamaya Kosa causing stress symptoms and hazards. Origin of desires and action guided by strong likes and dislikes ( and not by what is right and wrong) will be the expression of imbalance at what is right and wrong) will be the expression of imbalance at Manomaya Kosa. In Vijnanamaya, the Avidya goes on reducing until in Anadamaya Kosa it is all bliss. This state is a totally stress-free state.

1. Annamaya Kosa : Physical sheath

2. Pranamaya Kosa : Vital Sheath

3. Manomaya Kosa: Astral Sheath

4. Vijnanamaya Kosa: Wisdom Sheath

5. Anandamaya Kosa: Bliss sheath

Thus, in the Upanisads, more fundamental and generalized concepts of stress are presented.  The great sage Patanajali uses the term ( Klesa) which aptly describes stress. In his text 'Yoga Sutras' ( Yoga aphorisms) the Klesas have been described as Avidyasmita-raga-dvesabhjinivesah Kleash ( PYS 2-3 )

In our original state, we are totally stress-free. We are blissful. That state is devoid of any tension and pressure. Even thinking and feeling are the source of all bliss, knowledge, creativity, and freedom. We may call it perfection. Patanjali calls it Svarupa Self. When this state gets disturbed, when there is an imbalance even at the most subtle level, thinking starts, avidya -ignorance has set in, says Patanjali. This avidya leads to further thinking and we start limiting ourselves. Constriction and stress are built up.

Avidya leads to Asmita, the 'I-Ness', ego, and the associated attachment to Mind, thoughts, feelings, and body.  Imbalance at the level leads to fragmentation and soon the differentiation crystallizes. 'A-type personalities with egocentric behavior emerge. Attachments and "I-ness'  lead to strong likes and dislikes. It is then that the emotional upsurges start. Tossed up and down in these emotional imbalances, large amounts of energy are spent. The momentum increases. Excessive speed brings imbalance and leads to a deterioration in the quality of life and impairs efficiency.

Thus, the concept of stress is present in a most comprehensive way, from the subtlest level (ignoring) to its most gross manifestation ( infatuated action with mad rush and no-discrimination) by Patanjali. He proposed the techniques of Yoga for reducing stress, nay, for thinking of the Klesas.

Samadhi-bhavanarthab Klesatanukaranarthasca (PYA- 2). Resort to yoga for thinning of the Klesas and achieving higher states of consciousness featured by lesser stresses and the emergence of greater capacities)

In describing the process for the elimination of stress, Patanjali has used the term "thinning" which shows that it is not a sudden elimination but a gradual systematic process of moving from higher stress levels to lower ones.  In the Bhagavadgita, the Yoga sastra (scripture of the Science of Yoga), Presents this whole process of stress origin, development, aggravation, and repercussions in a dramatic narration:

Dbyayato visayanpumasah Sangastesupajauate

Sangatsanjayate Kamah Kamatkrodho'bhijayate.

Smrtibhramsadbuddhinaso buddhinasatpranayati (Gita 2/62.63).

Repeated thinking about objects leads to attachments like desires, anger, greed, lust, fear, possessiveness, etc. Which in turn leads to infatuation, lack of awareness, and power of discrimination, and finally one gets lost. This dramatic narration matches with the description of Patanjali's comprehensive concept of Klesas. Thinking of an imbalance from the perfect state is Avidya. Limitations start right there. We get into a repeated Asmita is the result of this crystallized imbalance.

Attachment to 'I' is imminent. Egocentric personalities are characterized by strong obsessions, ambitions, likes, and dislikes. Emotional imbalances often emerge out of them as upsurges. Else, if they get suppressed they percolate to the physical level resulting in heart attacks or nerve-shattering diseases. When emotional outbursts like anger continue, we are infatuated and obsessed losing all power of discrimination are acting from the instinctive level. Patanjali called this Abhinivesa, a state of helplessness, constricting, slavery, or bondage. That is the grossest manifestation of stress.

The yogic way of management of stress is totally holistic and is based on an understanding of the concept of stress, as presented earlier. It is not enough if we work at the physical level (annamaya Kosa) alone to reduce stress, it is mandatory to bring a balance at all the other levels, Pranamaya, Manomaya, and Vijnanamaya Kosas too. This is the total approach used in Yoga.

The stress accumulated at the body level as the stiffness of joints and spasms of muscles can be released from the practice of Yogasanas which are congenial Postures of the body to help in calming down the mind. Slow movements help in combating the rush from within.

Rhythmic breathing and the breath-slowing process of Pranayama bring a balance at the pranic level. Retaining awareness and relaxation throughout the practice helps to gain mastery over the mental processes and thus eliminate imbalances at the Manomaya Kosa level. Keeping our goal of achieving a happy, peaceful, healthy, and efficient life and promoting harmony in the surroundings we prevent ourselves from getting into the rat race and mad rush, of accumulating affluence and losing the very purpose of inner poise, tranquillity, and calmness. We then learn to work the right way, free of tension. Thus, a holistic approach to yoga will be the right answer to the challenges of stress. By using the technique of yoga, we learn to expand our horizons, increase our capacities, and manifest our dormant potentialities.

The people who achieve this state enjoy serene peace and bliss from deep within. Attuned to the illumination of total knowledge within and actively engaging themselves for the good of all beings, they enjoy the very process of serving others, says the Gita. Further, the process for achieving this goal is to learn the three cardinal principles of yoga, Relax the body, Slow down the breath, Calm down the mind.

Yogasanas are specialized postures of the body often imitating many of the animal postures. A large number of asanas exist...

As the name implies, the characteristics of this system of Yogasanas are energizing movements with speed and repetition...

The aim of this system is to develop inner awareness and unfold the higher levels of consciousness. Movement without jerks and effortless maintenance characterize this system...

This is how we derive infinitely more than just the physical benefits from yoga.

This gives us the characteristics of an ideal body:

1. Balanced and harmonious growth

2. Great speed in movement die to agility

3. Highly flexible

4. Petal soft but stone-hard when the need arises

5. Relaxation in action and hence conservation of energy

6. Tranquility of mind and clarity of thought (harmony of body and mind)

These characteristics can be achieved by the persistent and regular practice of yogasanas. These effects of Yogasanas described in Yoga texts indicate that yogasanas not only work on the Annamya Kosa but operate in tune with bringing stability and harmony in other Kosas also.

1. Do not perform Asanas immediately after meals. Leave about 4 hours after a heavy meal and at least two hours after a light one. Avoid stimulating drinks.

2. Yogasanas can be performed before or after bath, buy allow about half an hour between Asanas and bath.

3. Asanas and physical exercises should not be combined. After stretching and similar exercises, perform Savasana for a sufficient length of time before starting Asanas.

4. Relaxing the body in a posture is of vital importance. Remove all tensions in the final posture Relax for a few minutes in between the Asanas.

5. After the Yogasanas, one should feel fresh and relaxed; never tired, exhausted, or sweating.

6. Do not overexert beyond your capacity to maintain the postures for long durations. According to your progress.

7. Daily practice is essential for fast progress.

8. Women should not practice Asanas during the menstrual period. One should stop practicing Asanas after the fifth month of pregnancy up to two or three months after the confinement except under expert guidance.

Yogasanas are techniques to bring about very deep rest to different parts of the body. This is achieved by performing the posture as per the two major hints given by Patanjali By definition Yogasanas are postures that are maintained with ease and for some time (Sthira Sukham Asanam) ( PYS:2.46)

In the first set of learning the final position of different postures, it is the surface ( limb and trunk ) muscles that are stretched or contracted to achieve the final postures. after getting to the final posture you move on to the second step where you relax all the unnecessary contractions by ( Prayatna sailhiliya- release of effort)

(PYS:2.47) says Patanjali in this phase when you pass awareness to all parts of the body and check whether the muscles are all relaxed you may notice that many unnecessary muscles such as those of face, neck, back, arms, thighs were all tightened. Once you relax all these muscles except that set of muscles required to maintain the final posture, your practice will improve further. This reduces energy expenditure and helps you to maintain for a longer duration without exhaustion. At this stage, your attention has already shifted to the abdominal organs. You may now move on to the third stage to experience ( Anantasamapatti-expanded awareness) (PYS:2.47) at the point of stretch or pain. You may visualize a feeling of expansion diffusion and let go without changing the final posture.

Stand erect with feet close together. Place the hands along the thighs with fingers stretched out. The legs, trunk, and head are aligned in a straight line...

Sit with both legs stretched with heels together. Place the palms on the floor by the side of the buttocks...

Prone Posture: Lie down on the abdomen with legs together toes pointing outwards, the soles of the feet facing up, and chin touching the ground...

Lie down on the abdomen with feet wide apart, heels touching the ground and facing each other. Bend both the elbows and place the right palm on the left shoulder and the left palm on the right shoulder...

Lie down on the back with legs together. Stretch the hands straight above the head, biceps touching the ears and the palms facing the ceiling...

Lie supine on the ground with hands and feet apart. Slightly stretch the body and allow the whole body to relax completely with eyes gently closed. Become aware of different parts of the body starting from toes to head...

This is a great daily sequence to help prepare you for more advanced postures. Be easy and soft with all of the following asanas

The sun symbolizes spiritual consciousness, in ancient times the sun was worshiped on a daily basis. Suryanamaskara combines yoga asana and pranayama, the sequence is usually done both at sunrise and sunset, facing the sun. It is a combination of warming up exercises and yogasanan improving general flexibility and preparing the body for asanas and pransama.

There are two ways of performing Suryanamaskara. The first sequence consists of 12 steps and the second of only 10 steps in each sequence. Each stage of Suryanamaskara is accompanied by regulation of breath.

12 steps of Suryanamaskara:

1. Stand erect with legs together. Bring the palms together to namaskara Mudra. Take the hands above the head while inhaling and bend the trunk backward.

2. Bend the body forward while exhaling. Touch the forehead to the knees. Keep the palms of the hands flat on the ground on either side of the feet.

3. In this step breathe in and kick the right leg back. Push the buttock forward and downwards, so that the left leg is perpendicular to the ground. Look up.

4. Now, exhale and take the left leg back, resting the body on palms and toes. Keep the body straight from head to toe inclined to the ground at about 30 degrees. keep the neck in line with the back, looking towards the ground.

5. Inhale, bend the legs at the knees, and rest them on the ground with buttocks resting on the heels without moving the position of the palms and toes. Exhale as you rest the forehead on the ground. Then relax in normal breathing.

6. Exhale without moving the position of the hands and feet, gliding the body forward and holding the breath, and rest the forehead, chest, hands, knees, and toes on the ground. Raise the hips off the ground. Note that eight parts of the body are in contact with the ground, hence the name Sastanga Namaskara ( Salutation with 8 parts)

7. Inhale, raise the head and trunk, making the spine concave upwards without lifting the position of the hands and feet. Arch the back as far as you can until the elbows are straight. Keep the knees off the ground.

8. Exhale, raise the hips, push the head down, the heels touch, the ground without shifting the position of the hands and feet.

9. Repeat step 5

10. Inhale and bring the right leg in between the two hands. Arch the back concave upwards as in step 3. until the right is perpendicular to the ground.

11. Exhale and bring the left foot forward next to the right foot and reach down with your upper body to touch the forehead to the knees as in step 2.

12. Inhale coming back to stand erect with legs and palms together to Namaskara Mudra. This completes one round of Suryanamaskara. 3-12 rounds of the sequence are usually repeated.

BENEFITS:

Improves awareness and concentration

Improves mental clarity and rhythmicity of breathing

Strengthens the spine, stimulates and balances the systems of the body

CONTRADICTIONS:

It should not be practiced by anyone suffering from high blood pressure, coronary artery diseases, or hernia.

Back conditions, Disc Prolapse, Sciatica, should consult a medical expert and a yoga expert before commencing the practice

The practice should be avoided during menstruation.

Pregnancy, practice with care until the beginning of the twelve weeks. following childbirth, it may be commenced approximately 7-8 weeks after delivery.

Enjoy this daily sun salutation workout:)

(All variations are different so have fun with the unfolding through experience)

STHITI: TADASANA

While in hailing, slowly raise the right arm sideways up.

At the horizontal level turns the palm upwards.

Continue to raise the arm with deep inhalation vertically until the biceps touch the right ear, palm facing the left side.

Stretch the right arm upwards.

While exhaling bend the trunk slowly to the left.

The left palm slides down along the left thing as far as possible.

Do not bend the right elbow or the knees.

Maintain for about a minute with normal breathing.

Slowly while coming back to vertical position inhale and stretch the right arm up. Feel the pull along a straight line from the waist up to the fingers.

Bring the right arm down as you exhale to Sthiti position

Come back to Tadasana Sthiti.

Repeat on the left arm, by bending towards the right.

Note: Bend laterally. Do not bend either forwards or backward.

Benefits: Reduces fat in the waist region, stimulates the sides of the body. Give lateral bending to the spine, improves the function of the liver.

Limitations: No limitations

STHITI: TADANSANA

Support the back at the waist by the palms, fingers pointing forward.

Inhale and bend backward from the lumber region. Drop the head backward, stretching the muscles of the neck.

Maintain for a minute with normal breathing

Return to Sthiti

Relax in Tadasana

Benefits: Makes the spine flexible, stimulates the spinal nerves promotes circulation of blook and shoulders. Improves breathing.

Limitations: Persons with problems of vertigo have to avoid this posture

Stand erect with legs together

Inhale slowly and raise the arms sideways

At this horizontal level, turn the palms upwards.

Stretch up the body from the waist

Keeping the lower back concave, exhale, and bend forward until the trunk is parallel to the ground. Stretch out the shoulders at the horizontal plane and inhale.

Exhale while going down further until the entire palm rests on the ground and chin touches the knees.

Continue to exhale and return to sthiti.

Relax in Tadasana

Note: Never bend the knees. Keep the neck up until the forward bending at the hip and waist is completed and then from the neck freely down to touch the chin to knees.

Benefits: Makes the spine flexible, strengthens the thighs. Helps in preventing constipation and menstrul problems. Improves diegestion. Enhances blood flow to the head region.

STHITI: TADASANA

While inhaling, spread the feet apart by about a meter and raise both the hands slowly till they reach the horizontal position simultaneously.

Slowly bend to the right side until the right-hand reaches the right foot. The left arm is straight up, in line with the right hand. Palms face forward. stretch up the left arm and see along with the fingers.

Maintain for about one minute with normal breathing.

Return slowly to Sthiti

Repeat on the left side

Benefits: Helps in preventing flat foot, strengthens the calf and thing muscles, corrects curvatures of the back, strengthen the waist muscles, and makes the spine flexible.

Limitations: People who have undergone recent abdominal surgery, slip disc or sciatica may avoid this posture.

STHITI: TADASANA

While inhaling spread the legs apart by about a meter by moving the right leg away from the left. While exhaling, the right hand is taken down to the ground on the outside of the left foot, while the left arm is raised up to the vertical position.

Turn the face up to look at the raised hand.

Maintain the final posture for 1 minute with normal breathing.

Return to Sthiti and repeat the same to the left side.

Benefits: Give rotational movements to the spine. Improves the functioning of the Kidneys and strengthens the thigh muscles.

Limitations: People with spinal problems, heart problems, severe hypertension may avoid this posture.

STHITI: TADASANA

Move the right leg to about tone half-meter away from the left foot.

Turn the right foot towards the right side of the body so that the toes are pointing away from the body.

Exhaling, bend the right knee and bring the trunk to rest on the right thigh, place the right hand on the ground beside the right foot.

Inhaling, stretch the left arm over the head, biceps touching the left ear, and look at the tips of the fingers of the left hand

Maintain the posture for a minute with normal breathing

Return to Sthiti

Repeat the same to the left side

STHITI: DANDASANA

Fold the right leg and bring the right heel under the right buttock Sitting on the right heel fold the left leg and bring the left heels and palms resting on the thighs.

Note: In the final posture the soles of the feet face upwards, heels are kept together and the entire weight of the body is felt on the back of the feet.

Benefits: One of the meditative postures. Keep the spine erect and prevent drowsiness. Stimulates Vajra Nadi at the ankles which increases awareness. Helpful for cases of Varicose veins prevents deep vein thrombosis. Makes the ankles flexible and prevents flat feet. The only posture which can be performed even after heavy food. Useful for heel pain.

Limitations: People suffering from stiff ankles due to Rheumatic problems may avoid this posture.

STHITI:DANDASANA

Fold the right leg at the knees and then the left leg and sit on the heels in vajrasana resting the palms on the thigh

Take the hands behind the back, make a fist of the right palm and hold the right wrist with the left palm.

Relax the shoulders

Inhale lean backward a little from the waist opening up the chest

Exhale, slowly bend forward from the waist bringing the forehead onto the ground in front of the knees. Collapse the shoulders.

Maintain this position for about one minute with normal breathing.

Inhale slowly comes up to the vertical position.

Release your hands and come back to sthiti

Relax in Sithila Dandasaana

Benefits: Enhances blood flow to the head, stimulates the brain, gives flexibility to the spine, ankles, and knees. A good posture for breathing ailments.

Limitations: Patients with gastritis and peptic ulcers may avoid this posture

STHITI:DANDASANA

Repeat position of vajrasana as described earlier though. Recline slowly backward taking the body weight on the right elbow first and then the left. Lie flat on the back. Keep the hands crossed above the head. Keep the knees close together in touch with the ground. Maintain normal breathing. Return to Sthiti.

Benefits: Stretches the lumbar vertebra, stimulates the lumbar spinal nerves. Helps to prevent sciatically. Mobilizes the hips, ankles, and lower back. Helps in cases of varicose veins.

Limitations: A person with a slipped disc, spondylosis, and knee pain has to avoid this posture.

Sit with the legs outstretched and the feet together. Bend the left leg, placing the heel of the foot against the perineum and the sole of the foot against the inside of the right thigh. Keep the left knee on the floor. Place the hands on top of the right knee, keeping the spine straight and the back muscles relaxed. This is the starting position. Slowly bend forward, slide the hands down the right leg, and grasp the right foot. If possible, hold the big toe with the index finger, middle finger, and thumb of the left hand and the outside edge of the foot with the right hand.

Try to touch the knee with the forehead. This final position. Keep the back relaxed and do not strain. Hold the position for as long as is comfortable. Hold the position for as long as is comfortable. Return to the starting position and rest the hands on the knees. Changer side and repeat with the right leg bent and the left leg straight. Inhale in the starting position. Exhale while bending forward. Breath normally in the final posture.  Inhale while returning to the starting position.

Benefits: This practice gives basically the same benefits as paschimottanasana as well as loosening up the legs in preparation for mediation asanas. It may be practiced before paschimottanasana as a preparatory asana.

Inhale, raise both the arms sideways at shoulder level parallel to the ground.

Turn the palms facing upwards.

Continue to inhale and raise the arms further up vertically biceps touching the ears and stretching the trunk from the coccyx region. Now turn the palm forwards.

Exhale, bend the trunk forwards from the lower back

Exhale, completely, from hooks of index fingers and catch hold of the big toes. bend the back further forward from the lumbar-sacral region so that the trunk is stretched along the thighs and the face rest on the knee. bend the hands at the elbow and relax the abdomen muscles.

Maintain the position for about a minute with normal breathing

Return to sthiti reversing the steps and the breathing.

Relax in sthitila Dandasana

Note: Do not allow the knee to bend

Benefits: Gives flexibility to the backbone. Stimulates the spinal nerves and back muscle. Improves digestion, energizes the whole body. Removes constipation

Limitations: People with heart ailments, back problems, and spondylosis shoulder avoid this posture.

Sit in Vajrasana

Stand on the knees

Place the palms on the waist with fingers pointing forward

Inhale and bend the trunk backward and place the palms on the heels

Maintain for about a minute with normal breathing.

Exhale while coming back to Sthiti

Relax in Sthiti Dandasana

Note: The lower legs should be perpendicular to the ground

Benefits: Makes the spine flexible. Increases circulation to the head region.

Limitations: Those who have undergone any recent operation at the chest or abdomen, people with hernia problems, severe hypertension, and low back pain must be cautious.

Bend the right leg at the knee and place it beside the left knee.

Straight and twist the waist towards the right as you exhale. Bring the left arm around the right knee and catch the right big toe.

Take the right arm back and keep the palm on the ground in such a way that the trunk is kept erect with a proper twist.

After maintaining for about a minute with normal breathing return to sthiti and relax for a while in sthitila dandasana

Repeat the same on the other side

Benefits: Lateral twist gives flexibility to the spine, tones up spinal nerves. Prepares the spine for matsyendrasana. Help to cure constipation, dyspepsia, stimulates the pancreas and is useful for diabetes. Improves lung capacity.

Limitations: People who have recently undergone abdominal surgery may avoid it.

This is the famous meditative posture. The erect spine and the symmetrical posture help in bringing stability to the mind.

Bend the right leg in the knee joint, folding it upon itself place the foot at the left groin. In the same way, place, the left foot at the right groin; both soles are turned upwards. Heels almost meet in front of the pelvic bones.

Sit erect, hands-on the thighs with bent elbows. Meditate for a while and return to sthiti.

Benefits: This meditative posture is the most popular one. Keeps the awareness, makes a comfortable posture so that one can sit for a long time. Reduces the fat around the thighs.

Sit with the legs stretched forward. Place the palms on the floor on either side of the body. About 30cm behind the buttocks the elbows should be straight, the fingers pointing back and the trunk slightly reclined. This is the starting position. Raise the buttocks and lift the body upward. Let the head hang back and down.

Try to place the soles of the feet flat on the ground. Keep the arms and legs straight. Hold the final position for as long as is comfortable. Lower the buttocks to the floor. This is one round. Practice up to 5 times.

Breathing: Inhale in the starting position. Retain the breath inside while raising the body and holding the final position. Exhale while lowering to the starting position.

Awareness: On the wrist, arms back, and abdomen.

Spiritual: On Manipura chakra

Sequence: As a preliminary practice to chakrasana

Limitations: This asana should be practiced by those with high blood pressure, heart disease, cervical spondylosis, hernia, stomach ulcers or weak writs.

Benefits: This asana has similar benefits to chakrasana. It is generally strengthening for the shoulders. thighs and writs, and also tones the lumbar region of the spine and the Achilles tendons.

Enjoy this daily hip opener. I highly recommend memorizing this sequence for your teaching adventure:)

(notice the different names for different moves from our international instructors)

Enjoy this traditional raja yoga flow

Bend the arms at the elbows and place the palms beside the lower chest at the level of the last rib exerting the least pressure on the palms. Keep the elbows close to each other and let them not spread out. Inhale and come up. arch the dorsal spine and neck backward as far as you can. Keep the body below the navel in touch with the ground. Maintain the final position with normal breathing for one minute with the least pressure on the palms. While exhaling comes back to sthiti position. Relax in Makarasana.

Benefits: Brings flexibility to the dorsal spine. Strengthens the spinal muscles. Reduces abdominal fat. Useful in management of bronchial problems and back problems.

Limitations: Those who have undergone abdominal surgery may avoid this asana for 2 months. Proceed cautiously in cervical spondylosis.

Make a fist of your palms with the thumbs tucked in and place them under the thighs, with the back of the hands towards the ground.  While inhaling raise both the legs up as far as comfortable without bending the knees. Maintain this position for about one minute with normal breathing. Come back to sthiti position while exhaling. Relax in Makarasana.

Note: Pull up the knee caps and squeeze the buttocks to improve the posture.

Benefits: Helpful in managing sciatica and low backache. Tones up the kidney and hip muscles. Reduces fat on thighs and buttocks.

Limitations: Cardiac patients and diabetics may avoid this posture. Proceed cautiously in low back pain.

Bend the knees and hold the ankles by the palms. As you inhale, raise the head ad the chest upwards. pull the leg outwards and backward so that the spine is arched back like a bow.  Stabilize and rest on the abdomen. Do not bend the elbows. Look up.

Keep the toes together. Maintain for about half a minute with normal breathing. Slowly come back to Sthiti while exhaling. Relax in Makarasana.

Note: Initially the knees will spread out, but with practice they can be brought very near, almost touching each other.

Benefits: Useful for diabetes patients. Removes gastrointestinal disorders, stimulates and helps in slimming the whole body, Gives good stimulation and flexibility to the back

Limitations: People with general debility should be cautious while performing this asana. Practice after expert consultation.

Come to Sthiti position.

Widen the feet, heels inwards touching the ground, fingers outwards.

Bending the right hand, place the right palm on the left shoulder.

Keep the left palm on the right shoulder, the chin in front of the hands such that the neck to supported at the point where the two arms cross. Rest and relax in this position.

Benefits: This relaxation posture is useful for many ailments caused by tensions like high B.P. .. Insomnia, etc.

Inhale, raise the legs together slowly and gracefully without bending the knees, till it forms about 45 degrees to the ground. Continue to inhale and raise the legs further to a 90-degree position. Bring the arms down and place them next to the buttocks. Exhale, raise the buttocks and the trunk. Take the support of the arms and elbows, without lifting the head, rest the elbows on the ground firmly and support the back with both palms. While retaining the legs parallel to the ground straighten the trunk by pushing it with the hands until the chin is well-set in the suprasternal hollow. Inhale and raise the legs vertically keeping the body erect and come to the final shoulder stand position. Maintain effortlessly with normal breathing for about 2-3 minutes. carefully avoid all sudden movements. Slowly come back to Sthiti and relax in Savasana.

Benefits: Stimulates and keeps the thyroid healthy. Influences the pelvic organs. Useful in varicose veins, piles, hernia, and menstrual disorders.

Limitations: People with cervical spondylosis, low back pain and hypertension should not do this posture.

Take the right leg and place it on the left thigh. Place the left leg on the right thigh as in padmasana. Place the palms on either side of the head with fingers pointing towards the shoulders. Inhale, take the weight on the palms and lift the head and the back off the ground. Bring the center of the crown of the head to the ground by bending the dorsal and cervical spine backward. Exhale and remove the hands after the weight is well-balanced on the head and catch hold of the big toes hooking the index fingers around them. Press the elbows on the ground to bear the weight of the upper half of the body. Maintain the position for one minute with normal breathing. As you exhale come back slowly step by step to supine sthiti. Relax in Savasana.

Benefits: Complementary to Sarvangasana, good for diabetes. asthmatics and other respiratory problems.

Limitations: Those who have recently undergone any abdominal or thoracic surgery and a person with cervical spondylosis should avoid this posture for 3 months.

Inhale, raise the legs together slowly and gracefully (without bending the knees) till it forms about 45 to the ground. Continue to inhale and raise the logs further to a 90-degree position and simultaneously bring the arms down placing them next to the buttocks. Exhale, raise the buttocks and the trunk without lifting the head. Support the back by the palms. Rest the elbows on the ground firmly to get better support t the back. Maintain the legs parallel to the ground firmly to get better support to the back. Maintain the legs parallel to the ground straighten the trunk by pushing it up with the hands till the chin is well set in the suprasternal hollow. Inhale in this position.

Exhale bring down the toes further to touch the ground. Release both hands and rest the arms straight on the ground parallel to each other with palms facing the ground. Maintain this position for one minute with normal breathing. Inhale come back slowly step by to rest the trunk on the floor. Now exhale and bring down the legs to the ground. Relax in Savasana.

Note: Make sure that you have achieved perfect balance before you release the hands supporting the trunk.

Benefits: stretches and stimulates the back muscles, spinal joints, and lumbar nerves. Enhances blood flow to the neck, activates the thyroid, and keeps the spine flexible. People with any problem in the spine, hypertensive, and those with cardiac problems must avoid this asana.

Take the hands up and place the palms on either side of the head on the ground under the shoulders with fingers pointing towards the back. Bend the knees and fold the legs, and place the heels on the outer side of the buttocks. With palms and the soles of the feet as four points of support, raise the trunk off the ground with an inhalation arching the entire body convex upwards to look like a wheel. Maintain the position for about half a minute with normal breathing. As you exhale come back slowly step by step to supine sthiti.

Note: Come down with control by placing the back of the head to the ground, followed by the neck and the back. Do not collapse the buttocks first.

Benefits: Brings very good flexibility to the spine, stimulates, and activates all parts of the body. Strengthens the arms, shoulders, and legs.

Limitations: Only those who are free from any disease can perform this asana.

Lie supine on the ground with hands and feet apart.

Slightly stretch the body and allow the whole body to relax completely.

By concentrating the mind on different parts of the body starting from the toes to the head, a feeling of relaxation is propagated. This auto-suggestion can be learned initially with the help of the guide or the teacher who gives the instructions. Gradually one learns to suggest on self to relax part by part.

As one gets control, the art of relaxation will be natural and spontaneous. Then the whole body is relaxed to the extent one forgets the body and the mind experiences alertful rest.

Benefits: One of the most powerful tools in controlling a large number of diseases caused by tension such as high B.P. insomnia, etc. It is very helpful for calming down the mind leading to meditation.

Stand upright with the feet together and the arms at the sides. Focus the gaze on a fixed point in front of the body. Bend the right leg, grasp the ankle, and place the sole of the foot on the inside of the left thigh. The heel should be close to the perineum and the right knee should point out to the side. When the body is balanced, place the hands in prayer position in front of the chest for the final position.

Release the hands and then the foot Relax completely in the starting position and change sides.

Breathing: Breath normally through the practice

Duration: Practice up to 3 rounds on each leg, holding the final position for up 2 minutes.

Awareness: Physical-on and fixed point at eye level.

Spiritual: on anja or anahata chakra.   

Benefits: This asana develops nervous balance. It also strengthens the leg, ankle, and foot muscles.

Stand relaxed, with the feet together. Raise the arms directly above the head and interlock the fingers with the palms together. Bend forward slowly from these hips, keeping the trunk, head, and arms in a straight line and transferring the weight onto the right leg. Simultaneously raise the left leg straight back, keeping it in line with the trunk. The body should pivot from the right hip joint. In the final position the left leg, trunk, head, and arms are all in one straight, horizontal line. The right leg is straight and vertical. Focus the gaze on the hands. Hold the final position for as long as is comfortable and then, keep the arms, back and leg aligned, return to the upright position.

Breathing: Inhale while raising the arms. Exhale while bending to assume the final position. Breathe normally in the final position. Inhale while returning to the upright position. Exhale while lowering the arms.

Duration: Up to 3 times on each side, holding for as long as is comfortable each time.

Awareness: Physical-on maintaining the alignment of limbs and spine, and on maintaining balance.

Sequence: This asana should be preceded or followed by a backward bending asana.

Limitations: People with lower back problems, heart problems or high blood pressure should not do this asana.

Benefits: This asana strengthens the arms, wrists, back hips, and leg muscles. It helps to develop muscular coordination, nervous balance, and concentration.

In this lecture, you will learn how to execute Utthita Hasta Padangusthasana.

In this lecture, you will learn how to execute Tandavasana.

In this lecture you will learn how to execute Natarajasana.

Learn how to execute Pada Angushthasana.

Learn how to execute Baka Dhyanasana.

Gaining control over any one of the five facets of Prana or more or all of them is pranayama...

Understand what Udana is in Pranayama?