yoga yoga

article405

2008-03-10T02:28:00.000-07:00

Is Cold Calling Dead?

And if laws are being passed to put it to rest once and for all, how do we generate business from now on?

Opinions on the subject vary greatly depending on the background of the individual. For example, most of the old-timers are vigilant in preaching their belief that the only possible way to succeed in the world of selling is to make no less than fifty calls each and every day. On the other hand, younger salespeople tend to become frustrated with this rather quickly and begin looking for more innovative ways to generate business.

I was just reminded of how ingrained this cold calling belief is. I spoke with a friend who left a sales position with a major merchant processing bank only a few weeks after starting. The reason? He was required to make a minimum of 400 cold calls each and every week and to document his activity with business cards. He is highly experienced and knows how to generate business without knocking on 400 doors per week and decided to discuss the strategies that have worked for him in the past with his managers. Their response? This is how we've done it for forty years and we're not about to change.

That response, in my opinion, is the reason we're seeing record business bankruptcies today. The world and our economy have changed and are breaking into bold, unchartered territory. But the management of most business organizations insists on doing things the old way, even though the old way produces less and less results as time goes on.

The concept of "Permission Marketing" is slowly but surely gaining popularity as the old idea of "Interruption Marketing" becomes less efficient and more wasteful. There are several reasons why cold calling in particular has become less effective as we move further into the Information Age. It destroys your status as a business equal. It forces you to spend time with unqualified prospects while the qualified ones are buying from your competition. It annoys people and is increasingly considered to be rude and disrespectful. Moreover, it may now be illegal (and in several states it's been illegal for quite some time). But, most importantly, it destroys sales peoples attitudes.

Where is the good news in all of this? Well, the great news is that if you begin using new, innovative, "Information Age" methods for prospecting, you'll be miles ahead of your competitors who are wasting their time annoying people with cold calls. In this age of the Internet and vast communication networks, why on earth would anyone knock on doors or make cold phone calls to look for business?

Think of the power at your fingertips: there are literally dozens of ways to use the Web and e-mail to let the idea of Permission Marketing do its magic. Allow customers to raise their hands and let you know they're interested. Begin finding, implementing and reaping the benefits of this bold, new Information Age we are in. Your competitors will be the ones standing in bankruptcy court and explaining their "do-not-call" violations to the government while you are happily taking orders.

article404

2008-03-10T02:27:00.000-07:00

MLM Success Training: Why Some People Become Wealthy in Network Marketing and Others Don’t.

Regardless of whether you watch the Oprah Winfrey show or not, the story of her success is fascinating. You can't say where she is today is the result of any special advantages she had growing up.

In fact, she came from a broken family and she was abused as a child. She's also African-American and a woman, so discrimination was likely a factor that counted against her somewhere along the way.

So why is she now worth a billion dollars while many Harvard-educated, white males who grew up with every advantage only make a comfortable living?

Ever wonder why success seems to come easily for some people while others struggle at everything they do? What makes the difference?

Success in Multi-Level Marketing (MLM), Network Marketing, or anything else in life is predictable and can be duplicated by following time-tested principles that all millionaires use.

In fact, if you don't receive training in these principles of wealth, you can NEVER have it in your life. At least not for long. If you do somehow become wealthy in MLM without learning these principles, you won't keep it.

Want proof? Just look at people who have won the lottery:

- William "Bud" Post won $16.2 million in the Pennsylvania lottery in 1988. Now he lives on his Social Security and food stamps which amounts to $450 a month.

- Ken Proxmire was a machinist when he won $1 million in the Michigan lottery. He moved to California and went into the car business with his brothers and he filed for bankruptcy within five years.

- Suzanne Mullins won $4.2 million in the Virginia lottery in 1993. Today she's deeply in debt to a company that loaned her money using the winnings as collateral.

- "Winning the lottery isn't always what it's cracked up to be," says Evelyn Adams. She won the New Jersey lottery not just once, but twice (1985, 1986), in an amount of $5.4 million. Today she lives in a trailer and all the money is gone.

- Janite Lee from Missouri won $18 million in 1993. She generously gave her money to a variety of causes including politics, education and the community. According to published reports, eight years after winning, Lee had filed for bankruptcy with only $700 left in two bank accounts and no cash on hand.

- Willie Hurt of Lansing, Mich., won $3.1 million in 1989 and two years later he was broke and charged with murder. His lawyer says he spent his fortune on a divorce and cocaine.

- Charles Riddle of Belleville, Mich., won $1 million in 1975. Later he got divorced, faced several lawsuits and was indicted for selling cocaine.

People have a "financial thermostat" and just like the thermostat that controls the heating or cooling in your house, your thermostat is currently set for the amount of money you have.

If you somehow receive more money from your MLM business than your financial thermostat is set for, like the lottery winners above, you'll waste it away until you are back to your set level.

If you want more money from your Network Marketing business, or you want to keep the money you are receiving, you have to raise your financial thermostat. It's that simple.

How do you raise your thermostat? By learning and practicing the principles of wealth. All self-made millionaires live by these principles.

If you're not currently having MLM success, it's likely because you aren't applying the same principles that Oprah and all other billionaires and millionaires apply to achieve their success. All that's standing in the way between you and success is the application of these general principles.

So where do you learn these success principles?

The best place is directly from people who understand the principles and have had success using them. There's no quicker way to get where you want to go than to find a mentor to guide you along your way.

The person you want is someone who is currently where you want to be, and is willing to teach you the wealth principles. Of course, not all successful people fully understand these principles even though they naturally apply them.

Another good way to learn the principles of wealth is through the greatest success book of all time, Napoleon Hill’s Think and Grow Rich. The principles you need to understand are in this book. You'll need to do some work to uncover them, understand them, and put them into practice, but they are in the book.

Napoleon Hill’s Think and Grow Rich is all about using the same resources that millionaires use to get the same results as them.

If you are not experiencing the kind of financial success you desire, perhaps all you need is a little MLM success training from a mentor or by learning and practicing the principles in Think and Grow Rich. Sometimes all it takes is few subtle shifts in your thought processes to create a GIANT difference in your results!

article403

2008-03-10T02:26:00.000-07:00

Money Management For the Work At Home Mom - Auto Recovery

One of the most difficult aspects of working at home may very well be the money management. Even if you’re making great money, many people find it difficult to make ends meet when there’s not a weekly paycheck. Consider some of the problems that arise and why the work at home mom may feel that she’s really not making any money at all.

When you’re working for an employer who hands you a paycheck on a regular basis, you quickly learn to manage your money with that payday in mind. You know when the money is going to arrive, how much it’s going to be, and you probably already know where the majority of it is going to be spent. If you have some bills coming due, you know without a doubt that there’s gong to be a paycheck on a specific date to pay them.

When there’s not a paycheck on a certain day, you may very well be starting to wonder how you can pay those bills on time. It’s human nature to worry about money and the work at home mom is no exception. There are some common pitfalls that you can avoid if in your quest for good money management.

One of the most tempting things to do is to spend money as it arrives. Most work at home moms aren’t fortunate enough to have a regular income arriving in the mailbox every week or two. Money comes in sporadically, and when it does arrive it may not be large amounts at a time. When those small payments do appear, avoid the temptation to spend them immediately. If it’s not enough to pay bills that are coming due, put it aside until you have additional checks to meet those bills.

This is the same pitfall that waitresses face. Many people in the food service industry depend on tips as a major part of their income. They collect those tips every day and it’s tempting to treat it as “extra” money. But when the paycheck arrives, it’s seldom enough to pay bills and make ends meet until the next paycheck. So the cycle repeats.

If possible, send your checks directly to the bank. If not, pace yourself to save everything you make for at least a week (or two). Then cash or deposit everything at one time and take stock of your income as opposed to your bills and expenses.

Another tactic to use when it feels that you’re not making any money is to keep a detailed list of what does come in. When you look back over that list, you may be surprised at how well you’re doing – and it may be time to take stock of your money management practices.

There’s nothing like receiving tax statements at the end of the year to make you realize how much (or how little) you made during the previous year. Most work at home moms won’t get tax statements, or at least won’t get a single tax statement, for the previous year. Your records will be the true statement of how well (or how badly) your business is doing.

Many people find that keeping the records is the most difficult part of money management for the home based business. You’ll likely be paying taxes on your income so don’t overlook the potential for deductions. Make an appointment with a tax professional early in the year to get a grip on what expenses will be deductible. If you have an office in your home, or if you’re just using your home as a base of operations, you’ll probably find that some household expenses are deductible. If Internet access is necessary for your business, you’ll be able to deduct a part or all of that cost. In many cases, you’ll be able to deduct a set amount for “renting” your office.

A good filing system is also an important part of good money management. You don’t have to have a degree in bookkeeping to understand the need for keeping receipts and records of transactions.

If your business warrants it, you may find that it’s in your best interest to set up a business account for your banking transactions. While it may seem an unnecessary step considering the amount of money that will be going through the account, it will help you keep more accurate records. Your bank statements can sometimes serve as proof of income. If you decide to take out a business loan, the fact that you’ve taken the initiative to set up a business account will look good to potential lenders.

One of the most important things about good money management for the work at home mom is simply to be proactive in the “management.” If you’re passive about keeping records, filing receipts and tracking your income and expenses, you may never feel that you’re really making as much as you thought you could.

Good money management takes practice, patience and diligence. It’s easy to get on with the work and ignore the need to track your income and expenses. But as the old saying goes, “it ain’t over till the fat lady sings.” With home based business, it’s not complete until the paperwork and records are done.

article402

2008-03-10T02:25:00.000-07:00

MORAL ARMOR'S Economic Warning for Americans

For years we’ve suffered under recession, prompting us to ask, When will it end? My answer is, “It’s only the beginning.”

Historically, recessions are the result of high interest rates, pushed up as the result of loose money policies. Recovery comes when citizens begin to spend more wisely, save money and pay off their debts, but not this time. Never before have credit policies been so loose for so long, and there has been no decrease in consumer debt. It’s still on the rise, but Americans are NOT fundamentally to blame; immoral monetary policy is.

Banks used to consider a safe loan applicant to have a 36% or less Debt to Income Ratio (debt divided by gross income). This percentage is a time-proven figure indicating the financial health of an individual. Now, during the worst economy in twenty years and with no signs of recovery, our banks gladly loan to applicants with a 56% Debt to Income. What has changed? Are banks suddenly more generous? I don’t think so. One good question to ask is, Why are banks willing to accept the additional risk? But the real question to ask is, Where is this money coming from?

Not one in a thousand Americans knows the true nature of our banking system, so they have no idea that what happened in 1929 is about to happen again. Nor do they know that it was done deliberately then, and is being done deliberately now.

We have in this country one of the most corrupt institutions known to Man, and I refer to the Federal Reserve. Since it’s inception in 1913, every dollar created has interest being paid on it as if it were borrowed. This debt cannot be extinguished without destroying the currency itself, and has spawned a nightmare of debt that presently amounts to over $360 Billion in interest paid per year, accounting for half the personal income tax of the nation. Due to this, America is forced to create $7 Billion daily to cover the $1 Billion it pays in interest daily due to the Federal Reserve System. This is where the public comes in.

Federal Reserve bankers have to find a way to spend $6 Billion every day while masking the inflation it causes. Throughout the nineties it was done through real estate and the stock market. Now it is almost exclusively being put into real estate. How on Earth could so many mortgage companies be offering interest only, no money down, multi-hundred thousand or million dollar loans with high applicant debt ratios?

Here is a hypothetical example of what’s going to happen: Your mortgage banker tells you that with a 56% debt ratio, you can afford a $300,000 home, no money down. You secure the loan at 4%, costing $1432 per month. A few years later, you’re thrown out of work for three months. Back payments amount to $4296 plus late fees, legal fees, etc., and another $5k on cars, credit cards and everything else. Unable to catch up, you’ll try to refinance, but interest rates have moved up to 7%. A $310,000 loan now costs $2062 per month—more than you can afford, but banks will have tightened lending policies back to 36% and you no longer qualify for the home you own anyway. Accounting for all other debt, you now qualify for a shocking $360 per month. You are trapped, and the new bankruptcy laws they pushed for will never let you walk away.

You owned this home in a perfect numbers scenario, but any complications—unemployment, salary reduction, interest rate increase, debt ratio change, bruised credit rating, depressed home values--and you’re cooked. One mishap and every financial measure works against you. Your financial angel has suddenly become your greatest enemy. Welcome to the Federal Reserve System and their freshly engineered worldwide depression.

If you were to approach the housing market fresh, you would find that you only qualify for a $55k house now, along with the market of buyers you were hoping to unload your balloon-house on. The bank forecloses, auctions it off and you’re personally responsible for the difference, which could be massive. Bankruptcy is right around the corner, and deplorably, you are the only one who will be held accountable. You will then be a debt slave as the Federal Reserve intends, and game over.

My advice is to get as financially stable as you can. Mathematically, our situation is much worse than that of the Great Depression. No matter how generous these bankers appear, pare down monthly outlays to 36% D/I or less. Set aside three to six months of mortgage payments in case you become unemployed. Make sure you can ride out the storm.

We are coming to a point in American society to where it’s either them or us, and mass awareness is the key to our survival. Most believe the Federal Reserve is a part of the government, but it’s just a name. The Fed is a private corporation set up for private gain, with a dark history of stock market crashes, financial panics, political manipulation and ultimately, mass poverty and hunger riots. Our struggle is not new: currency control has switched from public to private hands EIGHT times since our country’s inception, and needs to be reclaimed by the people, one last time.

Don’t think you can play helpless and expect our political leaders to protect you from financial calamity; they never have. You must become Morally Armed on your own. Don’t be coaxed into believing the system is optimized for the good of all. The Federal Reserve System is not an equitable institution, and it was never intended to be. They believe if they have us strung out on debt, we are no threat to them. Let us prove otherwise.

Currency reform is the most important issue facing Americans today. How it plays out will determine whether you and your children eat or not, whether you have a place to live or even a future to look forward to. The major media will ridicule anyone speaking against the Fed, so to validate history’s greatest moral dilemma for yourself, just “Jackson bank veto.”

America must abolish the Federal Reserve System to regain control over the economy and our government. For a concise history of world monetary policy and how it shapes world events, see Moral Armor. Then share this knowledge with your friends. Email this article to everyone in your address book and stay tuned for further developments. We’ll change the system together and bring a brighter dawn to Mankind.

article401

2008-03-10T02:23:00.002-07:00

Multiple Clients Create Your Independent Business

Would you rather have one good client paying you five
thousand dollars per month or ten smaller clients paying
you five hundred dollars each per month? Here are two good
reasons for choosing multiple clients over just one client.

1. Avoid Dependence on One Client

Don't put all your eggs in one basket. If you have only one
major client and lose them, you have zero income overnight.

Knowing that they are your sole (or main) source of income,
some clients will make some unfair, unreasonable demands of
you. They can get away with it because they know you are
in a very poor bargaining position.

You could also end up losing a good client for reasons
beyond your (or even their) control. Bankruptcy, sale or
bequest of the business to someone else, or a new manager
who has made other arrangements are just a few ways you
can lose such a client.

You are much better off to have several clients. If you
lose a client that represents ten percent of your income,
you still have ninety percent of your income left.

2. Clarify Your Self-Employed Status

Self-employment status has certain tax advantages over
being employed. Although there are other factors to
consider in making this determination, the more clients
you have, the less likely that you will be classified by
the tax authorities as being an employee.

For example, if you do all your work for one client at his
office, a good case could be made that you are his employee.
If you work for two different clients at their offices (or
even your own), a case could be made that you have two
different part-time jobs.

On the other hand, if you have a hundred different clients
you work for, it is unlikely that anyone would argue that
you have one hundred part-time jobs.

So, to avoid dependence on any one client and to clarify
your self-employed tax status, choose several clients over
just one or two clients. For increased success and to be
a truly independent business, obtain multiple clients.

article400

2008-03-10T02:23:00.001-07:00

The Five Niyamas of Yoga

The second limb of Patanjali's eight-limbed yoga system contains the five internal practices of Niyama (observance). These practices extend the ethical codes of conduct provided in his first limb, the yamas, to the practicing yogi’s internal environment of body, mind and spirit. The practice of Niyama helps us maintain a positive environment in which to grow, and gives us the self-discipline and inner-strength necessary to progress along the path of yoga. Shaucha (purification) is a central aim of many yogic techniques, and is the first principle of Patanjali's five Niyamas. The yogis discovered that impurities in both our external environment and our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. The practices of asana, pranayama and meditation cleanse and purify the body and mind, as well as strengthening their capacity to maintain a pure state of being. We must also consciously work at surrounding ourselves with a pure environment (including food, drink, friends, entertainment, home furnishings and transportation) to not add any external impurities back into our bodies or minds.

Samtosha (contentment) is not craving for what we do not have as well as not coveting the possessions of others. The yogis tell us that when we are perfectly content with all that life gives us, then we attain true joy and happiness. It is easy for the mind to become fooled into thinking that we can attain lasting happiness through the possession of objects and goods, but both our personal experience and the teachings of the sages prove that the happiness gained through materialism is only temporary. Practicing contentment frees us from the unnecessary suffering of always wanting things to be different, and instead fills us with gratitude and joy for all of life’s blessings.

Tapas (asceticism) is a yogic practice of intense self-discipline and attainment of will power. Basically, Tapas is doing something you do not want to do that will have a positive effect on your life. When our will conflicts with the desire of our mind an internal “fire” is created which illuminates and burns up our mental and physical impurities. This inner fire can also be used as a source of spiritual energy; the yogis say the sole practice of Tapas can lead to the release of kundalini and attainment of enlightenment. Tapas transforms and purifies us as well as enables the conscious awareness and control over our unconscious impulses and poor behavior. Tapas builds the will power and personal strength to help us become more dedicated to our practice of yoga .

Svadhyaya (self-study) is the ability to see our true divine nature through the contemplation of our life’s lessons and through the meditation on the truths revealed by seers and sages. Life presents an endless opportunity to learn about ourselves; our flaws and weaknesses give us the opportunity to grow and our mistakes allow us to learn. Examining our actions becomes a mirror to see our conscious and unconscious motives, thoughts, and desires more clearly. The yogic practice of Svadhyaya also involves the study of sacred and spiritual texts as a guide to our interior world where our true self resides. Self-study requires both seeing who we are in the moment and seeing beyond our current state to realize our connection with the divine.

Ishvara Pranidhana (devotion) is the dedication, devotion, and surrender of the fruits of one’s practice to a higher power. This Niyama fuses two common aspects of yoga within it: the devotion to something greater than the self and the selfless action of karma yoga. Patanjali tells us that to reach the goal of yoga we must dissolve our egocentric nature and let go of our constant identification with ourselves. To do this, our yoga practice and all of the benefits we may receive from our practice must be seen as an offering to something greater than ourselves. Through this simple act of dedication we become reminded of our connection to our higher power, and our yoga practice becomes sacred and filled with grace, inner peace, and abounding love.

The foundation limbs of Patanjali’s eight-fold path of yoga, yama and niyama, create a solid foundation and strong container for the yogini to move into the deeper stages of yoga with focus, inner-strength, and success. Practicing the Yamas and Niyamas is a journey and process. Take one step, one Yama or Niyama at a time and proceed with compassion and without worry of perfection. As Swami Sri Kripalvanandaji said, " When you pick one petal from the garland of yamas and niyamas, the entire garland will follow

article399

2008-03-10T02:22:00.001-07:00

Yoga for Insomnia

Insomnia is a sleep disorder that is characterized by difficulty falling asleep, staying asleep, waking too early, and/or feeling tired upon waking. Acute insomnia (lasting from one night to a few weeks) is the most common and is usually caused by stress, hormonal changes, and/or emotional problems. Fortunately, the stress reducing, calming and natural balancing effects of yoga make it a perfect remedy for mild and acute insomnia, and along with good sleep habits insomnia can often be prevented or quickly cured. A gentle practice of calming yoga poses will be generally effective to reduce stress and balance the body’s systems to promote good sleep. Since forward bending poses are traditionally known for their inherent calming effects, try to practice several of the following: seated and standing forward bends, downward facing dog, child, seated angle, seated head to knee, and yoga mudra.

If there is an emotional component to your insomnia that includes depression and anxiety, then incorporate the following poses to strengthen the energy of the body and open the heart center: fish, bridge, cobra, puppy dog, camel, goddess, warrior 1 and 2, and twisting squat. Also, practicing the Buddhist Metta meditation to cultivate loving-kindness to remove negative thought patterns will be helpful.

Hormonal imbalances are often a cause of insomnia. If so, forward bends and inversions will be particularly effective. Poses that massage the reproductive organs and activate the endocrine system will also be helpful, such as: bow, boat, bridge, crocodile, and seated twists.

If stress is contributing to your insomnia, then a more active or flowing approach to yoga would be warranted. Including some of the following hip openers and side bends in your yoga practice would also be beneficial: prayer squat, seated and standing angle, supine bound angle, half moon, half circle, and side seated angle. Establishing a daily meditation practice will also be important to calm the mind and effectively manage stress.

Always end your yoga practice with a 7-10 minute shavasana (relaxation) pose. You can also add a progressive muscle relaxation or a guided relaxation during shavasana to further calm and relax the body and mind.

Inversions, such as shoulderstand, plow, and headstand will be helpful to practice when you are having difficulty falling asleep. Also, practicing dirga pranayama, especially with an extended exhalation, will also be deeply calming to the body and mind, and can be practiced while lying in bed.

Chronic insomnia (lasting least three nights a week for a month or longer) will be harder to treat with yoga due to the possible underlying factors of other health conditions and/or side effects of medications. If chronic insomnia is present, consulting with a doctor or health professional will be essential to address any underlying medical issues.

A complete list of yoga postures, meditations and pranayamas that prevent and quickly cure mild insomnia is now available in our premium yoga therapy section. A yoga pose sequence for the calming the Heart and Mind is available in our premium yoga sequence section.

article398

2008-03-10T02:21:00.001-07:00

The Five Yamas of Yoga

At the beginning of Patanjali’s eight-fold path of yoga lays the Yamas: the moral, ethical and societal guidelines for the practicing yogi. These guidelines are all expressed in the positive, and thus become emphatic descriptions of how a yogi behaves and relates to her world when truly immersed in the unitive sate of yoga. While we may not strive to reach such a pure state ourselves, the Yamas are still highly relevant and valued guides to lead a conscious, honest and ethical life.

Patanjali considered the Yamas the great, mighty and universal vows. He instructs us that they should be practiced on all levels (actions, words, and thoughts) and that are not confined to class, place, time or concept of duty (YS 2.31).

Ahimsa is the practice of non-violence, which includes physical, mental, and emotional violence towards others and the self. We create violence most often in our reactions to events and others, habitually creating judgment, criticism, anger or irritation. I have found the Buddhist practice of compassion to be an excellent tool to foster non-violence in my life. Compassion is the ability to accept events as they are with an open and loving heart. It is a letting go of reacting to a situation in a conditional and negative way, and replaces those thoughts or feelings with kindness, acceptance and love. At first practicing compassion is hard, frustrating and not fun. But the key is to have compassion for oneself for not having compassion, and to smile at this contradiction.

Satya (truthfulness) urges us to live and speak our truth at all times. Walking the path of truth is a hard one, especially while respecting Patanjali’s first Yama, Ahimsa. Since Ahimsa must be practiced first, we must be careful to not speak a truth if we know it will cause harm to another. Living in your truth not only creates respect, honor and integrity but also provides the vision to clearly see the higher truths of the yogic path.

Asteya (non-stealing) is best defined as not taking what is not freely given. While this may on the surface seem easy to accomplish, when we look further this Yama can be quite challenging to practice. On a personal level the practice of Asteya entails not committing theft physically and/or not causing or approving of anyone else doing so--in mind, word, or action. On the level of society, Asteya would be in opposition to exploitation, social injustice and oppression. While not easy, practicing Asteya encourages generosity and overcomes Lobha (greed). And as Patanjali tells us, “when Asteya is firmly established in a yogi, all jewels will become present to him/her.” (YS 2.37).

Brahmacharya (continence) states that when we have control over our physical impulses of excess, we attain knowledge, vigor, and increased energy. To break the bonds that attach us to our excesses and addictions, we need both courage and will. And each time we overcome these impulses of excess we become stronger, healthier and wiser. One of the main goals in yoga is to create and maintain balance. And the simplest method for achieving balance is by practicing Brahmacharya, creating moderation in all of our activities. Practicing moderation is a way of conserving our energy, which can then be applied for higher spiritual purposes.

Aparigraha (non-coveting) urges us to let go of everything that we do not need, possessing only as much as necessary. The yogis tell us that worldly objects cannot be possessed at all, as they are all subject to change and will be ultimately destroyed. When we become greedy and covetous we lose the ability to see our one eternal possession, the Atman, our true Self. And when we cling to what we have we lose the ability to be open to receive what we need.

In a practical sense, the practicing the Yamas eliminates or reduces the accumulation of bad karma as well as prevents the draining of our energy when we lead a false and/or unconscious life. When we practice the Yamas we are striving towards living a healthier, holier and more peaceful life and at the same time we strengthen our powers of awareness, will and discernment. Engaging in these practices is not an easy task, yet by doing so we fortify our character, improve our relationships with others, and further our progress along the path of yoga.

article397

2008-03-10T02:20:00.001-07:00

The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

article396

2008-03-10T02:19:00.000-07:00

Cultivating devotion through the Puranas

The most revered and pertinent texts in the Bhakti Yoga tradition are the Puranas, the ancient stories of the Indian gods and goddesses. In Bhakti Yoga the devotional aspect of yoga is emphasized, in which the practitioner develops faith and unconditional love to become united with the Divine. This faith and love is cultivated through the Puranas personalization of the Devas (gods and goddesses) with vivid and entertaining myths, stories and legends. The Puranas also serve to detail the spiritual practices and modes of worshiping and invoking the universal energies encapsulated in the Devas. The essential teachings of the ancient Vedic texts were popularized through the entertaining stories of the Puranas, giving the common people access and understanding to these potent spiritual teachings and complex yogic philosophies. These myths, stories, legends and allegories provided concrete examples of living one’s life according to both dharma (duty, righteousness) and bhakti. The Puranas instructed one on having a personal relationship with the Devas through the explanation and encouragement of the practices of yoga, vows, puja, prayers, and spiritual sacrifices. The Puranas also served to provide a common mythological history to the Indian people through its stories of the lives of saints, kings and great men, and the chronicles of great historical events.

The Puranas are written in Sanskrit verse, and were composed between the 4th century BCE and the 1st century CE. There are eighteen major puranas, as well as a similar number of minor puranas and their length varies considerably: the Skanda Purana has 81,000 verses, while the Markandeya Purana has only 9,000 verses. The ancient Sanskrit scholar Amarasinha defined a purana as having five characteristic topics: "(1) The creation of the universe; (2) Its destruction and renovation; (3) The genealogy of gods and patriarchs; (4) The reigns of the Manus, forming the periods called Manwantaras; (5) the history of the Solar and Lunar races of kings."

Overall, the Puranas primarily tell of the numerous battles between the devas and the asuras (demons), which are viewed as allegorical accounts of the struggle within each person between the forces of good and evil. And through the heroic deeds and noble qualities of the Devas we become inspired to lead a better life, become a better person and overcome our limitations.

article395

2008-03-10T02:18:00.000-07:00

Yoga for Purifying Mind, Body and Spirit

Purification (shaucha) is a central aim of all the yogic practices, and is the first principle of self-discipline (niyama) in Patanjali’s eight-limbed approach. The yogis have discovered that impurities in our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. Through the yogic practices of asana, pranayama, tapas and shatkarma, the body and the mind become cleansed and our spiritual development is accelerated. The physical postures of yoga purify the body through movements that increase and improve the flow of blood, oxygen and prana (life force energy) in the tissues, muscles and organs. The yoga poses squeeze and massage the muscles and organs to move out old stagnant blood and bring in fresh blood full of nutrients and oxygen. In the more dynamic postures, heat is created and sweat is produced to facilitate the release toxins through the pores of the skin.

The breathing techniques of pranayama purify the mind and body through the balance and cultivation of energy throughout the whole body. Different pranayamas have different actions on the body and thus different purifying effects. Kapalabhati (breath of fire) is warming and energizing, purifying the body through the creation of heat and the movement of energy. Nadi Sodhana (alternate nostril breath) is calming and cleansing, purifying the body through reducing stress and removing blockages in the nadis (energy channels).

The intensive self-discipline of Tapas purifies the mind and spirit through the “burning up” of the desires in our mind. Basically, Tapas is engaging the will to do some action you do not want to do or not doing some action you want to do. This creates a conflict between our will and the desire of our mind producing an internal “fire” which illuminates and burns up our mental and physical impurities.

The six cleansing practices of shatkarma purify the body by physically removing excesses of mucus or phlegm. These are primarily esoteric practices that must be learned and performed with the supervision of a qualified teacher. The shatkarmas are described as six groups of yogic cleansing techniques: Neti: nasal cleaning and irrigation, Dhauti: cleansing of the digestive tract, Nauli: abdominal massage, Basti: colon cleaning, Kapalbhati: purification and vitalization of the brain, and Trataka: blinkless gazing. The goal of these practices is to purge out excesses in order to bring the three doshas (physical constitutions) into balance. If the doshas are already in balance, then it is recommended to not practice these intense cleansing practices. There are easier, gentler and more accessible ways of balancing the doshas through the healing techniques of Ayurveda that can be utilized as an alternative of the shatkarmas.

When the mind, body and spirit have been purified through the various practices of yoga, the overall result is an increase in the flow of prana through the whole body, improving our capacity to work, think, digest, taste, feel, and experience life. And not only do these practices make us feel more alive, they also foster our spiritual development, inner awareness and equanimity.

article394

2008-03-10T02:17:00.002-07:00

Sankhya's Map of the Universe

Sankhya philosophy, one of the oldest and most influential of the six systems (darshans) of Indian thought, has had a profound impact on the beliefs, values and concepts used in the practice of yoga. At the time of the Buddha, Sankhya philosophy revealed a detailed map of the universe to serve as a guide towards realizing the unitive state, the ultimate goal of yoga. Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. Acknowledging and understanding these tattvas refines our discrimination, affirms our consciousness and brings us towards self-realization. Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya’s philosophical foundations.

The fundamental distinction in Sankhya philosophy is the separation of Brahman (oneness of all elements in the universe) into two distinct parts: Purusha (pure consciousness) and Prakriti (nature, primeval matter). Samsara or bondage arises when Purusha enters into a state of advidia (not knowing), loosing its identity and confusing itself with the physical body - which is seen as a distinct evolute of Prakriti. Purusha becomes liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

These 25 elements were further simplified into two other maps of the body-mind-spirit: the three Shariras (bodies) and the five Koshas (sheathes). These both identify layers within our experience, which correlate with each other and the tattvas. The Shariras and the Koshas are both used to draw one’s awareness inside, traveling from the physical, to the energetic and casual bodies, towards the very essence of our being, which Sankhya tells us is Brahman, pure undivided oneness. This moving from the physical to the subtle deeper experiences of the body is an important tool in the practice of meditation and inner contemplation.

While the dualism apparent in the Sankhya system soon became incongruent with further developments in yogic philosophy, Sankhya’s core concepts became ingrained into yogic teachings as well as into other Indian systems of science, art and knowledge. Sankhya’s core concept of seeing all aspects of the created world as having the same essence remains an important realization to remove fear, separation and suffering and to lead us towards a state of experienced oneness.

article393

2008-03-10T02:17:00.001-07:00

Yoga with common injuries

We often bring injuries with us into our yoga practice – both from pushing ourselves too hard in yoga and from overworking our bodies in other exercise or daily activities. Yoga can provide a therapeutic tool for healing and recovery from an injury – but it can also be an impediment to healing or even worsen the injury. By adhering to some simple guidelines we can safely practice yoga with an injury and utilize yoga to support the healing process by activating the body’s lymphatic system and by improving local circulation. There are three main stages of healing after an injury has occurred. By being aware of these three stages and following the recommended guidelines for each stage we can expedite the healing process and reduce the risk of re-injuring the area.

Acute Stage During the first stage, the acute period, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. At the beginning of this stage inflammation is usually present, and elevating the affected area will help to control any swelling to help reduce any throbbing or discomfort. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. Using ice and compression (wrapping with an ace bandage) on the injured area during the first 2-3 days after the injury is also recommended to help relieve inflammation and pain, and to expedite the recovery process. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the pain. Even though the area may feel like it needs a stretch, stretching will not help with the healing process and most likely will re-injure the area to prevent further healing.

Subacute Stage The subacute stage of injury follows the acute stage and lasts between 1-3 weeks. During this time the injured tissue is very fragile and susceptible to re-injury. Very gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step of rehabilitation is to slowly and gently strengthen the muscles involved in the injury. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. An adequate warm-up before and correct alignment during yoga is essential in this healing stage.

Move into the poses slowly and gently; use long hold times and practice slow deep breathing in the poses. Any movements that increase your symptoms should be avoided. If a yoga pose causes any pain, tingling, or numbness, stop immediately.

Chronic Stage The chronic stage of injury follows the subacute stage and may take up to 12-18 months for complete healing to occur. During this time the injured site may feel healed but it is still susceptible to a re-injury and/or chronic inflammation if excessive force is used on the area. It is important to know that care must be taken during this stage and that the injury will not be 100% healed until after this stage has passed .

Following these guidelines will allow you to continue your yoga practice while allowing and encouraging the healing of your injury. While using the above guidelines can effectively heal most minor injuries, a yoga practice should be used only to supplement conventional therapy, not replace it. Severe pain lasting more than a few days without improvement requires medical attention.

article392

2008-03-10T02:16:00.001-07:00

The Five Vayus

Through their exploration of the body and breath, the ancient yogis discovered that prana (life force energy) could be further subdivided into energetic components they called Vayus (winds). The five Vayus of prana all have very subtle yet distinct energetic qualities, including specific functions and directions of flow. The yogis were able to control and cultivate these Vayus by simply bringing their focus and awareness to them. Through this conscious control and cultivation they were not only able to create optimal health and well-being, but were able to activate the primordial Kundalini energy to obtain states of enlightened Samadhi. Complete mastery over the Vayus is not necessary to benefit from using them to improve our inward focus and the ability to feel the subtleties within the body. Cultivating a basic awareness of one or more of the Vayus will help us deepen our awareness of body and breath to enrich our yoga practice.

The two most important Vayus are Prana-Vayu and Apana-Vayu. Prana-Vayu is situated in the head, centered in the third-eye, and its energy pervades the chest region. The flow of Prana-Vayu is inwards and upward. It nourishes the brain and the eyes and governs reception of all things: food, air, senses, and thoughts. This Vayu is the fundamental energy in the body and directs and feeds into the four other Vayus. To experience Prana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel an energy flowing up the torso from the belly to the third-eye.

Apana-Vayu is situated in the pelvic floor and its energy pervades the lower abdomen. The flow of Apana-Vayu is downwards and out and its energy nourishes the organs of digestion, reproduction and elimination. Apana-Vayu governs the elimination of all substances from the body: carbon monoxide, urine, stool, etc. To experience Apana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you exhale feel an energy flowing down the torso from the top of the head to the tailbone.

Vyana-Vayu is situated in the heart and lungs and flows throughout the entire body. The flow of Vyana-Vayu moves from the center of the body to the periphery. It governs circulation of all substances throughout the body, and assists the other Vayus with their functions. To experience Vyana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel the breath radiating outward from the navel to the arms and legs.

Udana-Vayu is situated in the throat and it has a circular flow around the neck and head. It functions to “hold us up” and governs speech, self-expression and growth. To experience Udana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath circulating around and through the head and neck.

Samana-Vayu is situated in the abdomen with its energy centered in the navel. The flow of Samana-Vayu moves from the periphery of the body to the center. It governs the digestion and assimilation of all substances: food, air, experiences, emotions and thoughts. To experience Samana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath rising and falling in the front, sides and back of the torso.

Awareness of one or more Vayu has several applications in yoga, and is most easily illustrated within a yoga posture. The awareness of Prana-Vayu creates a focus to lift, lengthen and open the upper body. The awareness of Apana-Vayu creates a focus to ground and stabilize the lower body. The awareness of Vyana-Vayu creates a focus of strength and fluid movement body. The awareness of Udana-Vayu creates a focus to maintain a long spine and a correct posture. The awareness of Samana-Vayu creates a focus to open and relax the body.

article391

2008-03-10T02:15:00.000-07:00

The Vedas

The Vedas are considered the most sacred and treasured texts of India. The Vedas are a collection of hymns that were received by the ancient rishis (sages) as shruti, divine revelation. As hymns and mantras, these works were actively recited out loud to both praise and invoke the powers of the spiritual realms, and had been verbally passed on for many generations before written down on delicate palm leaves. These Vedic mantras were utilized in yagas and yajnas (ritual sacrifices and ceremonies) for promoting the well being of individuals, society and the world. As the oldest texts in any Indo-European language, it’s astounding that within these works the foundations of yoga are established, with yoga being defined as "yoking" and as a "discipline." The Vedas provided the spiritual core and philosophical foundations for the future development of both yoga and Hinduism.

There are four texts that compose the Vedas: Rig-Veda, Sama-Veda, Yajur-Veda and Atharva-Veda.

The Rig-Veda is the oldest, dating back to 1500 B.C.E., and is the most revered and important of the four. The Rig-Veda’s collection of inspired hymns and mantras were used to invoke courage, happiness, health, peace, prosperity, success, and wisdom. In the Rig-Veda we learn the now famous Gayatri mantra, which is still used today for its potent spiritual qualities. We also find the first use and definition of the word yoga. These verses provide the foundation and material for the remaining Vedas.

The Sama-Veda is purely a devotional collection of melodies (saman) used to elevate one’s consciousness. The hymns in the Sama-Veda are combined with musical notes, and their content was heavily drawn from the Rig-Veda, providing no distinctive lessons of their own. This use of music combined with mantras formed the foundation for the Bhakti yoga practice of kirtan, devotional chanting.

The Yajur-Veda is devoted entirely to the worship of the deities and the instruction for the technical aspects of ceremonies. The Yajur-Veda served as a handbook for the Vedic priests who executed sacrificial acts through simultaneously chanting the hyms and mantras while following the sacrificial formula (yajus).

The Atharva-Veda consists of spells and charms to dispel evil, disease and misfortune. Its hymns are of a more diverse character than the Rig-Veda and were composed of a simpler language making them more accessible to the general population.

The Vedas expounded a diverse set of practices, ideas and concepts; among them was an primitive form of yoga as well as one of the world’s oldest, diverse and complex spiritual philosophies. Six main schools of philosophy emerged from these teachings. These Darshanas (viewpoints) all systematically represent the core ideas illuminated in the Vedas. They are: Nyaya (logic), Vaiseshika (analysis of the universe), Samkhya (classification of the universe), Yoga (union with the Divine), Mimansha (ritual interpretation of the Vedas), and Vedanta (inquiry into the Self).

Because all of these philosophical systems draw from the same source, they are seen to complement rather than compete with each other. Over time, Vaisheshika, Nyaya, and Mimamsa have become somewhat obsolete and are not actively practiced. Samkhya, Vedanta, and Yoga continue to have a strong importance and influence in Indian thought and many of the practices that evolved out of these Darshanas continue to be practiced today.

article390

2008-03-10T02:13:00.002-07:00

Ganesha: the Elephant Headed Prince

With an elephant head and a round potbelly, Ganesha is perhaps the most popular and best known of the Hindu deities. Ganesha is most notably known as the “remover of obstacles” but also resides over the realms of wisdom, luck, doorways, the household and writing. Before Ganesha was born, his father was often away from his wife, Parvati, fighting distant battles or spending long stretches of time in deep meditation. Shortly after Shiva’s departure for yet another battle trip, Parvati gave birth to a son who she raised over the years while Shiva was still out to battle. When Shiva finally did return home, he found a young boy guarding the entrance to his cave. Since Ganesha had never met his father, he stood his ground to protect his mother while she was bathing inside the cave. Unfortunately, thinking they were both an enemy, they fought each other, and in a fierce rage Shiva chopped off Ganesha’s head with his sword. Hearing a ruckus outside, Parvati emerged from the cave to find her son decapitated and sternly ordered Shiva to remedy the situation. Shiva and his army quickly scavenged the local area to find a suitable replacement for Ganesha’s head. Shiva was able to save Ganesha’s life by replacing his head with the head of a young elephant.

The complicated form of Ganesha is rich with symbolism. Ganesha is normally depicted with four arms: one using a mudra of protection, one holding a modaka (sweet), one holding a ankusha (elephant goad), and one holds a pasa (noose). The modaka symbolizes the sweet rewards gained while on the spiritual path. The ankusha is a tool used for training elephants and represents Ganesha’s role in prodding one out of inertia and back onto their spiritual path. The pasa symbolizes Ganesha’s powers at curbing the ego, restraining passion and conquering delusion. His potbelly signifies the bounty of nature and his large head is symbolic of the wisdom of the elephant.

Ganesha is most famously known as the “remover of obstacles.” He has the power to remove any obstacle, whether it is physical or spiritual, from the path of his devotees. If one is not respectful or faithful to Ganesha, he is known to place obstacles in one’s path to render worship fruitless and cause one’s undertakings to fail. Ganesha is venerated as the deity of letters and scriptures. Legend states that Ganesha, using his own tusk as a quill scribed India’s greatest epic, the Mahabharata. Ganesha also rules over the threshold. As he guarded his mother's doorway from unwanted guests, so does he guard the entrance into the inner sanctum of the spirit. Thus, Ganesha is traditionally invoked and honored at the beginning of important rites of passage and rituals, as well as before starting upon any new project.

Ganesha has many stories detailing his symbolism and roles as well as describing his cleverness, playfulness and wisdom. To read more on Ganesha and his many tales, explore the following titles: Ganesha: The Auspicious... The Beginning The Book of Ganesha In a World of Gods and Goddesses

article389

2008-03-10T02:13:00.001-07:00

Focusing on a Drishti

A drishti (view or gaze) is a specific focal point that is employed during meditation or while holding a yoga posture. The ancient yogis discovered that where our gaze is directed our attention naturally follows, and that the quality of our gazing is directly reflected in the quality of our mental thoughts. When the gaze is fixed on a single point the mind is diminished from being stimulated by all other external objects. And when the gaze is fixed on a single point within the body, our awareness draws inwards and the mind remains undisturbed by external stimuli. Thus, the use of a drishti allows the mind to focus and move into a deep state of concentration. And the constant application of drishti develops ekagraha, single-pointed focus, an essential yogic technique used to still the mind. A drishti is commonly used in meditation to focus and concentrate the mind. The most useful drishti points used are the breath and the third eye center. External focal points can also be used, such as the tip of the nose, a candle or mandala.

In yoga postures, a drishti is used to deepen the primary movement of the pose, as well as to keep the mind engaged and focused. To use a drishti while in a yoga pose, simply select the point where your gaze is naturally directed by the alignment of the posture. The use of drishtis in yoga postures is to be developed slowly over time. First one must develop and focus on the alignment of pose, then the breath, and then finally the drishti. Using a drishti is especially helpful if you are holding a posture for an extended period of time, and will be enormously helpful while practicing balancing poses.

In Ashtanga yoga, eight specific drishtis are used and described: Nasagrai Drishti, gaze at the tip of the nose, as used in upward facing dog and standing forward fold poses. Angusta Ma Dyai Drishti, gaze at the thumbs, as used in warrior I. Nabi Chakra Drishti, gaze at the navel, as used in downward facing dog. Pahayoragrai Drishti, gaze at the toes, as used in hand to toe pose and most seated forward bends. Hastagrai Drishti, gaze at the hands, as used in triangle and warrior II. Parsva Drishti, gaze to the side, as used in seated spinal twists. Urdhva Drishti, gaze upwards, as used in warrior angle, balancing half moon, and prayer twist. Naitrayohmadya or Broomadhya Drishti, gaze at the third eye or forehead, as used in fish, upward forward fold, and reverse warrior II.

When using a drishti, do not strain the eyes. The muscles around the eyes should be relaxed and the gaze should be soft. Generally, it is recommended to use bahya (external) gazing for externally oriented yoga practices and antara (internal) gazing for contemplative and meditative practices. But there is also value to having the eyes closed and using antara drishti during yoga postures, as this creates a deep state of meditation and inward focus while holding the pose.

In bhakti yoga, drishti is used in a slightly different way: a constant loving and longing gaze is turned toward the concept, name or image of God. Drishti can also be thought of in a broader context, of having the proper view or perspective of one’s life. By developing the ability to adapt one’s perspective to accommodate the continuous change in the world, we can avoid the unnecessary attachments that cause us suffering.

article388

2008-03-10T02:12:00.000-07:00

Yoga for Heart Health

According to the American Heart Association, coronary heart disease is the leading cause of death for both men and women in the United States, causing about 1.5 million heart attacks each year. Recent research has shown yoga and meditation to reduce blood pressure, lower the pulse rate, improve the elasticity of the arteries, regulate heart rhythm, and increase the heart’s stroke volume. Yoga, in short, is good for your heart. Stress is considered a major contributing factor in heart disease. Stressful situations raise your heart rate and blood pressure, and release stress hormones, which all can injure the heart and the blood vessels, especially during prolonged or repeated exposures. Yoga is widely known for its ability to reduce stress and promote a calm relaxed state, which in turn reduces stress hormones, decreases the heart rate and lowers blood pressure, helping to control and prevent heart disease.

The breath has a strong influence on the rhythm of the heart through the inner connections in the central nervous system. Slow deep breathing is encouraged by hatha yoga, pranayama (yogic breathing exercises) and verbal recitation of mantras. And this smoothing and lengthening of the breath slows the heart rate, regulates the heart rhythm, oxygenates the blood, and induces a feeling of calm and well-being. All of the benefits of establishing a slow steady breath rhythm have been shown to reduce the risk of heart attacks and strokes.

Because of their effects on both the physical and energetic bodies, specific types of yoga postures can be used to control and prevent heart disease. Upper back-bending poses open the chest to improve heart function and respiration. Side-bending poses open the energy channels of the liver, gallbladder and heart to help remove physical and energetic blockages in the heart and chest. Spine lengthening poses promote good posture to reduce compression on the heart and lungs and to facilitate proper functioning of the heart. Shavasana (corpse or relaxation pose) is deeply calming and has been shown to reduce high blood pressure in just a few weeks. Inversions help to rest the heart muscle and improve blood circulation, but are contraindicated with unmedicated high blood pressure. Findings show that people who practice yoga and meditation at least three times a week may reduce their blood pressure, pulse and their overall risk of heart disease.

Meditation is renowned for its ability to calm the mind and reduce stress. It also can reduce heart-harmful emotions, such as anxiety, hostility and hopelessness. And studies have shown that a daily meditation practice can reduce the amount of fatty deposits in the arteries, as well as lower blood pressure.

Practicing yoga naturally leads one to choose a healthier lifestyle, which most often eliminates or minimizes heart disease’s dietary risk factors of refined sugar, alcohol, high cholesterol and fat rich foods, and caffeine.

While all of these yogic practices have been shown to help prevent and control heart disease, when they are practiced together they create powerful healing synergy on the heart. Dr. Dean Ornish’s famous study has shown that heart disease can not only be controlled, but can actually be reversed through diet, meditation, group support, and yoga.

A complete list of yoga postures that prevent and control heart disease is now available in our premium yoga therapy section. A yoga pose sequence for the Heart and Chest is available in our premium yoga sequence section.

article387

2008-03-10T02:11:00.002-07:00

Unlocking the Mystery of Om

Om (also written Aum) is the oldest and most sacred sound found in yoga, Hinduism and Buddhism. Not only does Om represent the entire universe, known as Brahman, it is also said to be the source of all creation. Om represents all time: past, present, and future; and is beyond time itself. Om represents the eternal oneness of all that is, and thus represents the ultimate goal of yoga: to become unified in body, mind and spirit. Chanting the mantra Om is perhaps the oldest of yoga’s spiritual practices. In the Mandukya Upanishad we find this beautiful passage: “The body is the bow, Om is an the arrow, the arrow’s tip is the focused mind, and the ultimate Mystery is the target.” Thus, meditating on Om is used to guide one to discovering the higher Self, and the true nature of the universe. The Yoga Sutras of Patanjali instructs one in contemplating the meaning of Om as a direct path to enlightenment. “The repetition of the sound of Om, along with a deep contemplation of the meaning of what it represents, brings both the realization of the individual Self (Atman) and the removal of obstacles that normally block this realization” (Yoga Sutras 1.27-1.29).

Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.

It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.

Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.

When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.

article386

2008-03-10T02:11:00.001-07:00

The Power of Shakti

Shakti is the dynamic force animating all of creation, which gives us life and moves the planets in a cosmic dance called “lila.” This universal energy is considered feminine in nature, and is often personified as the Divine Mother or Paravati, the consort of Shiva. Shakti is extremely diverse in nature; it can both be an agent of change and destruction as well as the means to fulfill our desires and dreams. This dynamic power can be experienced both externally and internally. There are distinctive types of Shakti inside and outside of us that are experienced in different forms and different levels. Para-Shakti is the Shakti working on a cosmic level: the light generated by the sun, the rotation of the planets, heat and other forms of gross energy. Jnana-Shakti is the Shakti of the mind: of thought, wisdom and intuition. Iccha-Shakti is the Shakti of our will, action and intention. Kriya-Shakti is the Shakti of manifestation, creativity, and inspiration. Kundalini-Shakti is the most significant form of Shakti. Seen in nature as electricity and magnetism, Kundalini-Shakti is also the internal hidden Shakti coiled at the base of our spine.

The complementary force to Shakti is Shiva: universal consciousness. Without the animating power of Shakti, Shiva lies asleep. Internally, Shiva resides dormant at the crown chakra. Shakti is described as a coiled serpent of atomic energy at the base of the spine that only outputs the minutest of energy into the body. The path of liberation in yoga is the path of Shakti moving through the nadis (energy channels) and up the seven chakras (energy centers) to be united with Shiva.

Even if our goal is not enlightenment, conscious awareness and cultivation of Shakti can be very beneficial. As you increase the amount of Shakti in your body, your chakras and nadis adjust to contain the additional wattage of Shakti. With your energy system able to accommodate higher amounts of energy, the Kundalini-Shakti then increases its output of Shakti energy in the body. As more Shakti flows in our body, it manifests in its many forms to produce creativity, inspiration, intellect, wisdom and will.

article385

2008-03-10T02:10:00.000-07:00

Jnana Yoga: The Yoga of Wisdom

Jnana (wisdom or knowledge) is considered the most difficult of the four main paths of Yoga, requiring great strength of will and intellect. In Jnana yoga, the mind is used to inquire into its own nature and to transcend the mind’s identification with its thoughts and ego. The fundamental goal of Jnana yoga is to become liberated from the illusionary world of maya (thoughts and perceptions) and to achieve union of the inner Self (Atman) with the oneness of all life (Brahman). This is achieved by steadfastly practicing the mental techniques of self-questioning, reflection and conscious illumination that are defined in the Four Pillars of Knowledge. The Four Pillars of Knowledge (sadhana chatushtaya) are the prescribed steps toward achieving liberation in Jnana Yoga. These practices build upon each other and thus should be practiced in sequential order. Even if one does not have the goal of achieving liberation, practicing these techniques will cultivate spiritual insight and understanding as well as reduce one’s suffering and dissatisfaction of life.

Viveka (discernment, discrimination) is a deliberate, continuous intellectual effort to distinguish between the real and the unreal, the permanent and the temporary, and the Self and not-Self.

Vairagya (dispassion, detachment) is cultivating non-attachment or indifference toward the temporal objects of worldly possessions and the ego mind. "It is only when the mind is absolutely free from the attachment of all sorts that true knowledge begins to dawn." - Swami Sivananda.

Shatsampat (six virtues) are six mental practices to stabilize the mind and emotions, and to further develop the ability to see beyond the illusions of maya. • Shama (tranquility, calmness) is the ability to keep the mind peaceful, through moderating its reaction to external stimuli. • Dama (restraint, control) is the strengthening of the mind to be able to resist the control of the senses, and the training of the senses to be used only as instruments of the mind. • Uparati (withdrawal, renunciation) is the abandonment of all activities that are not one's Dharma (Duty). A simple lifestyle is followed that contains no worldly distractions from the spiritual path. • Titiksha (endurance, forbearance) is the tolerance of external non-conducive situations that are commonly considered to produce suffering, especially in extreme opposite states (success and failure, hot and cold, pleasure and pain). • Shraddha (faith, trust) is a sense of certainty and belief in one's guru (teacher), the scriptures and the yogic path. • Samadhana (focus, concentration) is the complete one-pointedness of the mind.

Mumukshutva (longing, yearning) is an intense and passionate desire for achieving the liberation from suffering. In order to achieve liberation one must be completely committed to the path, with such longing that all other desires fade away.

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and since one can easily overemphasize intellectual attainment it is important to cultivate humility and compassion on this path. It is easy to become entangled in the constructs and thoughts of the mind and loose sight of the goal of jnana: to realize the divine oneness inherent in all beings. Obviously, this approach would be contraindicated for anyone with a history of mental disease or emotional instability. It is also highly advised to find a competent teacher before divulging deeply into the path of jnana yoga.

article384

2008-03-10T02:09:00.000-07:00

The Power of Mantra

A mantra is a word or series of words chanted aloud or silently to invoke spiritual qualities. Chanting is used as a spiritual tool in virtually every cultural and religious tradition. In the yogic tradition a mantra is a Sanskrit word that has special powers to transform mind, body and spirit. Translated, mantra means, “that which when reflected upon gives liberation.” Mantras are unique mystical formulas of sacred syllables, which were originally revealed to the Rishis (seers or sages) in the deepest states of meditation. Mantras were one of the earliest components of yoga and are quite possibly the first type of meditation that was developed. There are three main types of mantras, Bija (seed), Saguna (with form), and Nirguna (without form). The Bija mantras can be used individually, but are most often incorporated into Saguna mantras to invest them with a special “seed” power. The Bija mantras correlate to the 7 chakras and to the main Hindu deities. The Saguna mantras invoke the forms of the individual deities or personalized aspects of God. It is said that the recitation of the Saguna mantras gives rise to the actual form of the particular deity, thus manifesting its power.

The Nirguna mantras originate from the Vedic texts and are thus the oldest mantras of the three types. As no deities or personalized aspects of God are invoked with these mantras, they are very difficult to interpret and are considered to not have a specific form or meaning to them. These mantras are said to have their identification with all the creation, and contain the fundamental truths in yogic philosophy. It is said that the mind must be very strong to be able to concentrate on the abstract Nirguna mantras, and thus they are not recommended for beginning students .

As each mantra invokes a precise power, they can be used for very specific purposes: spiritual development, the healing of diseases, and for the attainment of worldly desires. When combined with the user’s intention, mantras can become even more targeted and empowered. The mantras are said to increase in power in direct relationship to the number of times repeated. A mantra is fully empowered by becoming “seated” in the heart after 125,000 repetitions, achieving what is called Mantra Siddhi.

The practice of chanting a mantra is considered the easiest form of meditation. Sitting in a comfortable position, with the eyes closed, the mantra is repeated silently or aloud. Pay careful attention to the speed and rhythm of your chanting, the correct pronunciation, aim, and esoteric meaning of the mantra. Allow the mind to be focused on the mantra, letting the thoughts go and maintaining a slow and deep breath. A Mala (string of beads) can be used to count series of 108 repetitions of the mantra.

Like prayer and affirmation the repetitious use of mantra can have powerful effects on the mind, body, spirit and emotions. Mentally, mantra meditation increases concentration, and improves memory and focus. Physically, mantra meditation lowers the heart rate, reduces blood pressure, and activates the relaxation response to allow healing and rejuvenation to occur. Mantra meditation builds self-confidence and self-empowerment, reduces stress and balances the emotions. Spiritually, mantras are said to dissolve one’s bad karma, produce jnana (wisdom) and are considered one of the many yogic paths towards self-realization.

On our Membership Site: A complete list of mantras, with their meanings and audio pronunciations.

article383

2008-03-10T02:08:00.000-07:00

How Yoga Heals

t has become common knowledge that yoga is good for you. Currently yoga is being used as a therapy for cancer, infertility, lung disease, multiple sclerosis, Parkinson's disease, insomnia, high blood pressure, and joint pain. Yet there is very little awareness and understanding on exactly how yoga heals, even in the yoga and medical communities. The key is to understand the relationships between stress, yoga and disease. Medical research estimates as much as 90 percent of illness and disease is stress related. A few of the many diseases and conditions that have been linked to an over active stress response include: cardio-vascular disease, depression, anxiety, obsessive-compulsive disorder, some types of diabetes mellitus, some autoimmune diseases, colitis, irritable bowel syndrome, reproductive problems, and suppression of the immune system.

What we feel as stress, is the product of the sympathetic nervous system or the “fight or flight” response: an almost instantaneous surge in heart rate, cardiac output, blood pressure, sweating, shallow breathing, and metabolism, combined with a tensing of muscles. Internally, the “fight or flight” response shuts down digestion and elimination and reduces blood flow to the internal organs. Short term, this stress reaction is a good thing. The “fight or flight” response prepares us to respond to any environmental threat by fighting against it or fleeing from it. But long term, continuous exposure to stress is harmful, placing excess wear and tear on the body’s systems and severely limiting the body’s natural maintenance and healing abilities.

Chronic stress can lead to continuously high levels of cortisol. This hormone at normal levels helps to maintain an active, healthy body (including regulation of metabolism and blood pressure). But excessive amounts of cortisol can suppress the immune system and cause sleep disturbances, loss of sex drive and loss of appetite. High levels of cortisol can also increase your heart rate, blood pressure and your cholesterol and triglyceride levels (risk factors for both heart attacks and strokes). The byproducts of cortisol act as sedatives, which can lead to changes in mood, especially to feelings of depression.

Fortunately, the body has a natural counterbalance to the “fight or flight” response, called the parasympathetic nervous system or the “relaxation response.” The parasympathetic nervous system becomes activated when the threat or stressor has passed or ended, but it can also be consciously activated by deepening the breath and by relaxing the skeletal muscles.

When activated, the parasympathetic nervous system lowers blood pressure, heart rate and respiration (the pace of the breath). Digestion and elimination are allowed to be stimulated, and blood is free to travel to the digestive, reproductive, glandular, and immune systems — systems necessary for the promotion of long-term health. The “relaxation response” is also known as the “rest and renew” stage, when the body has the time and resources to heal the body and to respond to illness. Obviously, by increasing the frequency, time and depth of the “relaxation response” we not only allow our body to recover from illness and disease, but we also practice preventive medicine by allowing the body to perform all of its essential maintenance tasks.

Yoga’s emphasis on long, deep breathing and conscious relaxation activates the parasympathetic nervous system and promotes its “rest and renew” functions. In fact, a recent study has shown yoga to decrease the level of the stress hormone cortisol in the blood. The meditative practices of yoga help to reduce the reactiveness of the mind to stressors and to lessen the intensity of the “fight or flight” response. Yoga also teaches us to see potential stressors as challenges rather than threats, enabling one to avoid the stress response entirely.

Not only does yoga’s ability to activate the parasympathetic nervous system reduce stress and allow the body to heal itself, but the practice of yoga also improves the body’s inherent healing abilities. The inverting, twisting and compressing that occurs in yoga postures enhances the circulation of blood and body fluids. This increase in circulation not only improves the body’s ability to deliver the materials needed to allow healing to take place, but also activates the lymphatic system to maintain normal functioning of the immune system and inflammation response. Yoga poses also improve muscle strength, flexibility and range of motion, all very important for the healing and prevention of musculoskeletal diseases such as arthritis and osteoporosis. Yoga’s emphasis on deep breathing combined with backbends improves lung capacity and function. Practicing yoga also encourages one to lead a healthier lifestyle, through developing the self-awareness and discipline required for positive behavior modification.

While yoga possesses such a strong support to the body’s healing mechanisms, it is important to view yoga as an adjunct or complementary therapy, and not relied upon as the only therapy for healing disease.

article382

2008-03-10T02:07:00.000-07:00

Bhakti Yoga: the Yoga of Devotion

Bhakti Yoga is one of the four main yogic paths to enlightenment. Bhakti means “devotion” or “love” and this path contains various practices to unite the bhakta (Bhakti Yoga practitioner) with the Divine. Bhakti Yoga is considered the easiest yogic path to master and the most direct method to experience the unity of mind, body and spirit. While Hatha Yoga requires a strong and flexible body, Raja Yoga requires a disciplined and concentrated mind, and Jnana Yoga requires a keen intellect, the only requirement for Bhakti Yoga is an open, loving heart. But Bhakti Yoga complements other paths of yoga well, and it is said that jnana (knowledge or wisdom) will dawn by itself when you engage in the devotional practices of Bhakti Yoga.

This deeply spiritual practice draws heavily on the Hindu pantheon of deities. Each of these deities is seen as representing a humanized aspect of the single Godhead or Brahman – much the same way the Christian saints represent specific attributes and qualities of God. The use of Hindu deities in Bhakti Yoga can be a large obstacle for Western practitioners, especially for those with a deeply religious background. But the use of the Hindu deities is not required for this practice – in fact, finding your own object(s) of devotion will be all the more effective in achieving yoga (union) with the Divine.

There are nine main practices of Bhakti Yoga that can be practiced independently or together. Each of these limbs creates a specific bhava (feeling) that appeals to different inner constitutions of practitioners.

The Nine Limbs of Devotion 1. Shravana – “listening” to the ancient scriptures, especially potent if told by a saint or genuine bhakta. 2. Kirtana – “singing” devotional songs, usually practiced in a call-and-response group format. 3. Smarana – “remembering” the Divine by constantly meditating upon its name and form. 4. Padasevana – “service at the feet” of the Divine, which incorporates the practice of karma yoga (selfless service) with bhakti (devotion). 5. Archana – the “ritual worship” of the Divine through practices such as puja (deity worship), and havan or homa (fire offering). 6. Vandana – the “prostration” before the image of one’s chosen image or representation of the Divine. 7. Dasya – the “unquestioning” devotion of the Divine involving the cultivation of serving the will of God instead of one’s own ego. 8. Sakhya – the “friendship” and relationship established between the Divine and the devotee. 9. Atmanivedana – the “self-offering” and complete surrender of the self to the Divine.

The most popular limb of Bhakti Yoga in the West is Kirtana (usually called Kirtan), with national and local Kirtan walas performing weekly in small to large cities. Bhakti Yoga can be practiced by itself or be integrated into other types of yoga or spiritual practices.

The benefits of Bhakti Yoga are immense, as Swami Sivananda writes, “Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge”.

The ultimate goal in the practice of Bhakti yoga is to reach the state of rasa (essence), a feeling of pure bliss achieved in the devotional surrender to the Divine.

article381

2008-03-10T02:05:00.000-07:00

Yoga for Tendonitis

Tendonitis is the inflammation or irritation of a tendon (the attachment of a muscle to bone). Excessive repetitive movements most often cause tendonitis, but it can also be caused by a minor impact on the affected area, or from a sudden more serious injury. The symptoms of tendonitis are: pain and stiffness, usually around a joint, which is aggravated by movement. Tendonitis is usually a temporary condition, but may become a recurrent or chronic problem. The healing of tendonitis occurs in two main stages, acute and subacute. Yoga supports the healing process in both stages by activating the body’s lymphatic system and by improving local circulation. Yoga is best used for healing in the subacute stage of tendonitis, as well as for preventing recurring bouts of tendonitis.

For acute tendonitis, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. Elevating the affected area during the inflammation stage helps to control any swelling thereby reducing the throbbing that often accompanies acute inflammation. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the tendonitis pain.

The subacute stage of tendonitis follows and lasts between 1-3 weeks. Gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step is to slowly and gently strengthen the muscles surrounding and attached to the injured tendon. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. Strengthening the surrounding muscles restores full support to the effected joint and reduces the risk of recurrent tendonitis. An adequate warm-up before and correct posture during yoga is essential in this healing stage of tendonitis.

Once the acute and subacute stages of tendonitis or subsides, preventing recurrences is crucial to avoid developing a chronic condition. Developing conscious use of muscles, correct posture and good alignment as well as reducing repetitive movements are necessary. A regular yoga practice will address all these needs, as well as keep the tendons in good health. Care must be taken in yoga to not push or over stretch that can injure or irritate the tendons.

Tendonitis can sometimes recur with a return to physical activity, and prolonged bouts of this painful condition can lead to a thickening or rupture of the tendon. Thus, if the symptoms of tendonitis reappear, it is essential to return to following the movement guidelines for the acute stage.

A yoga practice should be used to supplement conventional therapy, not replace it. Talk to your doctor if your symptoms do not improve.