Yoga ______________________________________

Introduction Yoga provides one of the best means of self-improvement and attaining one's full potential. In the advanced stages of yoga, super conscious states are attained which result in a feeling of bliss, deep peace and the emergence of psychic powers. Yoga was developed and perfected over the centuries by philosophers and mystics in India. It is basically a method by which we increase the body's supply of energy and remove any interference to the transmission of energy throughout the body. Yoga has specialized in this subject for thousands of years, and streamlined the methods to attain this aim. Practiced for more than 5000 years, yoga is one of the oldest forms of healing therapy. Scientists all over the world are now studying the amazing results of yoga. Teams of doctors at the various yogic health centers in India, keep detailed records of patients treated with yoga for diabetes, respiratory ailments, digestive complaints and obesity. Now it is studied and accepted across the globe for its many healing and relaxation effects. Why Yoga? Yoga works on the mind and the body at the same time, as well as exploiting their interdependence. No other system does this. Western psychology studies the mind, western exercise physiology studies the effect of exercise on the body, but there is no emphasis on the interrelationship of the mind and the body. Yoga asanas (postures) and breathing deal with the physical body, but due to their effect on the brain, they also affect the mind. All the wonders of modern science will not bring happiness, peace of mind, health or a long life. Although wonders have been achieved in our external environment space travel, computers, etc.- our internal environment has been neglected. Thousands of years ago the ancient yogis turned their minds inwards and discovered their true nature. This allowed them to work out a system of body and breathing exercises, which results in vitality, rejuvenation, and peace of mind. Why not enjoy the benefits of modern science, but also do yoga to enjoy the benefits of vitality, rejuvenation and peace of mind as well? Yes, you can have the cake and eat in too! Types Of Yoga One of the features of yoga, which can be confusing at first, is that a variety of forms of yoga are practiced. Together, they are called yoga. While these share common elements, some focus more on postures and breathing exercises, whereas others have a greater focus on spirituality. Each emphasizes a particular path that comprises a certain set of beliefs, practices, and rituals. Yoga forms constitute a ladder of sorts, from the "lowest" form of Hatha yoga, with its focus on physical postures and breathing techniques, to the "highest" form known as Raja, or "union by mental mastery." Newer forms of hybrids of yoga are also proposed such as Power yoga or Acu yoga. There are also variations of yoga depending on "the teacher that is being followed." The most popular forms of yoga are: Hatha yoga ("the yoga of vitality') - The Foundation Bhakti Yoga: The Yoga of Love

Karma yoga ("the yoga of action") - the Yoga of Selfless Action Jnana Yoga: The Yoga of Knowledge Raja yoga- The Highest form of yoga Mantra yoga Laya, Tantra or Kundalini yoga Purna Yoga (Integral Yoga)

Hatha yoga ("the yoga of vitality') - The Foundation An easy-to-learn basic form of yoga. Very popular in the United States. Hatha Yoga is the foundation of all Yoga systems. Hatha Yoga is the preparation for higher Yogas. Ha means "sun" and tha means, "moon." Thus, Hatha Yoga refers to positive (sun) and to negative (moon) currents in the system. These currents are to be balanced and mastered so that vital force, prana, can be regulated, the mind cleared and super conscious states experienced. The ideal way to practice the Hatha Yoga poses (asanas) is to approach the practice session in a calm, meditative mood. Sit quietly for a few moments, then begin the series, slowly, with control and grace, being inwardly aware as the body performs the various poses selected for the practice session. Do not overdo the asanas or try to compete with others. Take it easy and enjoy. Bhakti Yoga: The Yoga of Love Bhakti Yoga is the system in which love and devotion are emphasized. There are Bhakti Yoga traditions that do not teach asana, pranayama, mudra or controlled meditation - main practices of traditional yoga. Instead, love of God, love of God in man, and surrender to God's will is stressed in the Bhakti Yoga approach. Some people are naturally inclined by temperament to be devotional and to love God and God-as-the-world. Balance is recommended: devotion balanced with reason, love balanced with understanding. There are no set ways to perform Bhakti yoga. Some people find that external aids can contribute to a devotional attitude: an altar used during prayer and meditation; pictures of saints to serve as inspiration; chanting or singing; use of mantra or even a simple devotional ceremony to aid in creating a mood as preparation for meditation. Whatever a person's approach, if that approach is useful in the long run, it is perfectly in order for him, even though it may not appeal to another. Singing the names of God aloud can elevate consciousness, clear the mind and even charge the environment with pure energy. For persons who find it difficult to concentrate during meditation and for whom the approach of calm discernment is too subtle, prayer and chanting can be of value. It is in our day-to-day life that Bhakti Yoga is truly practiced. Are we loving, compassionate and fair in our dealings with others? St. Francis is one of the Christian traditions that exemplified the Yoga of love and devotion. Jesus stated the ideal of Bhakti Yoga when he taught, "As you have loved me, love one another." When true love reigns, there can be no barriers; then harmony and fulfillment rule. Simple, direct prayer is the most effective- just talking with God, then being still. The teaching is that by devotion and receptivity we can open ourselves to the Reality of God and attract God's consciousness into our own. Love and devotion also purifies human nature and cleanses the mind and the emotional field. There can be no hate, dislike, jealousy, envy, fear or prejudice in the loving heart. Truly, blessed are the pure in heart, for they can perceive the Reality of God. Karma yoga ("the yoga of action") - the Yoga of Selfless Action This yoga emphasizes selfless action and service, such as that practiced by Mahatma Gandhi.

The message of Karma Yoga is this: when we work in harmony with the Power that runs the universe, we are not egotistically motivated, and we no longer maintain compulsive desires relative to the future. With the eradication of compulsive desire, we are able to live in the present, while planning for the future, without being bound to the future. Every reasonable desire carries within itself the motive force for its fulfillment. That is, if an experience is possible to have in this natural world, and we desire it, we are subconsciously pushed toward it or attract it to ourselves. Yogic philosophy does not ask us to give up intelligent planning. It says to renounce egotistic desire. We are then able to be open to inner guidance and to flow in the stream of grace. The Intelligence-Power that sustains the universe has a plan and a purpose. When we are in harmony with it we are free, even while involved. As we work with a cheerful attitude, doing what we are best suited to do, we know a harmony and an inner peace, which those who strive and struggle can never know. Jnana Yoga: The Yoga of Knowledge Jnana Yoga stresses the use of the mind to transcend the mind; it works with that part of the human mind which strives incessantly to know and understand. It trains discrimination; it is eight-limbed, and its other seven limbs are detachment, selfdiscipline, longing for freedom, hearing the truth, reflection upon that truth, and meditation, which is defined as consolidation and transcendence. The tradition of Jnana Yoga teaches that "Liberation is attained, not by works or ceremony, but by knowledge alone." Knowledge in this context is not belief or collected data: it is comprehension as a result of discernment and experience. The Way of Knowledge is for the special few who are prepared for steady examination and clear perception of the nature of Consciousness. One who chooses this path studies the conclusions of the seers by reading the great scriptures and commentaries, then examining them in the light of his own intelligence and coming to his own realization. In deep meditation, he contemplates the characteristics of Consciousness in manifestation and, by doing so, gains insight and perfect realization. Raja yoga- The Highest form of yoga Raja means "royal," and the meditation route to Self-Realization is considered to be just this. It is direct and affords the opportunity of experience in different levels of awareness, beginning from where we start to where we are able to conclude after our meditation practice. Raja Yoga starts with the mind; its goal is a complete stilling of the mind, so that the light of the indwelling spirit may shine out. It makes use of asana and pranayama, and some consider it merely another name for Ashtanga Yoga, described elsewhere. Raja Yoga meditation is the process whereby the practitioner concentrates upon one point in order to integrate discontinuous, diffused attention, thus holding attention steady. All distractions are thus effectively closed out, and meditation proceeds. Daydreaming, floating with thoughts or allowing impulses to dominate is obviously not concentration, and, without concentration, meditation is impossible to experience. Mantra yoga Mantra yoga means "union by voice or sound". This form includes the rhythmic repetitions of specific sounds, chants, or mantras. The practitioner repeats the syllable, word or phrase continually, sometimes for weeks, months or years on end. Certain syllables are believed to posses healing potential for specific purposes. (for example see Transcendental meditation where a mantra is assigned for individual use.)

Laya, Tantra or Kundalini yoga A celibate approach to spiritual growth is quite common in many of the world's religious traditions. Many yoga practices suggest that sexual involvement is a detriment to a greater development of self and hence should be avoided if possible. However, tantric yoga suggests that sexuality can be a very powerful force that can be harnessed for increased self-awareness. Thus, tantric yoga is unusual, in that it not only allows sexual feelings and contact, but uses sexual experience as a means to enlightenment. The Tantrics maintain that there is an enormous energy locked into sexuality, which, if released from the lower end of the spine, can flow up the spinal column to bring divine illumination to the brain. They believe that within the interior of the spine, in a hollow region called the canalis centralis, there is an energy conduit called "sushumna". Along this conduit, from the base of the perineum to the top of the head, flows the most powerful of all psychic energies, Kundalini energy. On the other side of the canal are two additional energy channels, one called "Ida" corresponding to the male, and the other the "Pingala" corresponding to the female. Ida is at the right of the base of the spine and the pingala begins at the left. These tow psychic currents are said to coil upward around the spine and the sushumna like snakes, crossing the chakras (energy wheel of center of conscious). Kundalini yogi's lifelong task is to evolve through the various chakra qualities and challenges, thereby bringing the focus of the Kundalini energy upward from the base of his spine to the top of his head. Once the yogi has achieved mastery of self by relaxing body tension, silencing mental chatter, and releasing energy blocks, he is ready to join with a partner whose energies and spirit complement his own in such a way that together they form a "whole". The partners must first achieve a highly developed awareness within their being, a process that might take a lifetime, before ready to engage in tantric embrace. In the tantric lovemaking experience, known as "maithuna", the lovers undergo a variety of meditations and rituals before they actually make physical contact. They maintain the spiritual link or bond throughout the lovemaking process. They visualize the flow of pranic currents between them. In tantric yoga, the lovers do not try to achieve orgasm. In fact, they work hard not to have one. They are attempting to draw the forces of Kundalini energy upward through their body-minds, thus releasing the power of the various chakras. This force transforms the yogi psychologically, changing his personality as the Kundalini rises to each succeeding chakra. The emphasis is not on the sexual release as an end in and of itself, but rather on sex as a channel through which the evolution of self may proceed. The goal of Tantra is the union of dynamic and static aspects of personality. It is quite different from practices that dwell on renunciation and desirelessness. Purna Yoga Purna yoga is a modern version of the traditional yoga systems of India. Many contemporary philosophers felt that traditional yoga gives too much importance to the attainment of the salvation and too much emphasis to the next life that the present life is neglected. This yoga teaches that what you do everyday (karma) is important (Although traditional yoga always had karma or yoga of work as part of the arsenal all the time. It is the emphasis or importance on attaining the consciousness, outside space-time that is of issue here.) Integral yoga gives yoga an affirmative and dynamic form. It places the spiritual ideal of life on the foundation of an integrated world-view that takes into account the evolutionary and historical perspective of life.

Integral Yoga evokes three levels of integration: the integration of the inner environment (or harmonization of the human personality), the integration of the human psyche with its external environment, and the integration of the psyche with its ultimate spiritual Ground, or the Divine. It is a world-affirmative and bodypositive spirituality that skillfully combines self-transcendence with love, compassion, and reverence for all life. For integral yoga the ultimate goal of life is complete self-integration. Action, love, wisdom and peace are equally important elements in such self-integration. The yoga of love or devotion (Bhakti yoga) is perfectly right in affirming love as the fulfillment of life and as an essential ingredient of salvation. But integral yoga points out that love is inseparable from wisdom and selfless action. Love in its spiritual essence is an attribute of wisdom. It is active interest in the progress and betterment of society. Love is undivided loyalty to life's higher values. The yoga of knowledge (Jnana yoga) is perfectly right in affirming knowledge as the fulfillment of life and an essential ingredient of salvation. But integral yoga points out that knowledge is inseparable from love and action. Knowledge in its essence is comprehensive awareness of the nature of existence. The yoga of action (Karma yoga) is perfectly right in affirming action as the essence of human reality and as an essential condition of salvation. But integral yoga points out that action is not merely a means to self-purification resulting in salvation. An unbridgeable gulf is believed to exist between nature and spirit, between body and soul. All forms of self-torture and mortification of the flesh are invented in order to help in the triumph of the spirit. According to integral yoga, freedom is not emancipation from Nature, but emancipation in Nature. The balanced growth of personality-complete self-integration or integral self-realization-is the ideal for those practicing this yoga. According to integral yoga, the values designated spiritual are no less an essential part of the spirit of Nature than the values designated material. The spirit may be defined as the higher mode of fulfillment of the creativity of Nature. And Nature may be regarded as the self-expressive energy and evolutionary dynamism of the spirit. So, both nature and spirit are equally important. The dualism of matter and mind, nature and spirit, is inherent in the same evolutionary flux. Spiritual values emerge naturally and dualistically out of the organized and intelligent fulfillment of material values. When man intelligently cooperates with Nature, he gets rewarded with the treasures of the spirit. Integration of personality lays the foundation for an integrated outlook on life. In integral self-realization, the growth of personality is as important as the vision of the super-personal. It implies organized fulfillment of normal human desires. The growth of personality brings power and love. It represents a vision of new values and the hidden possibilities of life. Integral yoga aims at the unity of personality growth and spiritual intuition. It affirms the ideal of integrated personality as a creative center of expression of the external. There are three essential ingredients in the realization of complete self-integration: psychic integration, cosmic integration, and existential integration. Integral yoga is the art of harmonious and creative living on the basis of the integral experience of Being. It aims at opening the springs of creative inspiration hidden in the human psyche. It aims at that serenity of self-poise which preserves the light of the eternal amidst the storm and stress of social living.

Ashtanga Yoga - The Eight-Limbs of Yoga

In order to still and observe the mind, Patanjali presents a system called Ashtanga Yoga, or the Eight-Limbed Yoga. These limbs represent all the aspects of the system. The first two limbs that Patanjali begins with are the fundamental ethical precepts called yamas, and the niyamas. Yamas and niyamas are the suggestions given by yoga on how we should deal with people around us and about our attitude toward ourselves. The attitude we have toward things and people outside ourselves is called yama in yoga, and how we relate to ourselves inwardly is called niyama. Yama and niyama deal with our social attitude and life style, how we interact with other people and the environment, and how we deal with our problems. These all form a part of yoga, but they cannot be practiced. What we can practice are asanas and pranayama, the third and fourth limbs of yoga, which make us aware of where we are, where we stand, and how we look at things. Recognizing our mistakes is the first sign of clarity. Then gradually we try to bring about some changes in the way we show our respect to nature or re I ate to a friend. No one can change in a day, but yoga practices help change attitudes, our yama and niyama. It is not the other way around. The fifth limb of the system is pratyahara, withdrawal of the senses from attachment to external objects. These five external, physical yogic practices are followed, in Patanjali's system, by the three internal limbs of yoga: dharana, dhyana (religious meditation); and samadhi. We will take a closer look at these eight-fold path of yoga. Yama (Restraints or Abstinence) Niyama (Observances or Disciplines or Devotion) Asanas (Yogic postures) Pranayama (Breath Control) Pratyahara (Retraction of the Senses) Dharana (Fixation of Attention) Dhyana (Devotion, Fusive Apprehension) Samadhi (Fully Integrated Consciousness) The final outcome of samadhi is Kaiyala. It is the ultimate that state that anyone can hope to achieve in Yoga. 1)Yama (Restraints or Abstinence) "Yama" has different meanings. It may mean "rein, curb, or bridle, discipline or restraints" In the present context, it is used to mean "self-control, forbearance, or any great rule or duty". It can also be interpreted as "attitude" or "behavior". Certainly a particular attitude can be expressed as discipline, which then influences our behavior. Patanjali's Yoga Sutra mentions five different yama, that is, behavior patterns or relationships between the individual and the outside world. The prescribed rules are: Ahimsa (Harmlessness) - The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever. Ahimsa is, however, more than just lack of violence as adapted in yoga. It means kindness, friendliness, and thoughtful consideration of other people and things. It also has to do with our duties and responsibilities too. It could even mean that we must fight if our life is in danger. Ahimsa implies that in every situation we should adopt a considered attitude. Satya (Truthfulness): Satya means "to speak the truth," yet it is not always desirable to speak the truth on all occasions, for it could harm someone

unnecessarily. We have to consider what we say, how we say it, and in what way it could affect others. If speaking the truth has negative consequences for another, then it is better to say nothing. Satya should never come into conflict with our efforts to behave with ahimsa. The Mahabharata, the great Indian epic, says: "Speak the truth which is pleasant. Do not speak unpleasant truths. Do not lie, even if the lies are pleasing to the ear. That is the eternal law, the dharma." Please note that this does not mean speak lie. Keeping quiet and saying lies are two different things. Asteya (Non-stealing): Asteya is the third yama. Steya means "to steal"; asteya is the opposite-to take nothing that does not belong to us. This also means that if we are in a situation where someone entrusts something to us or confides in us, we do not take advantage of him or her. We are to refrain from taking that which is not ours by right of consciousness and karma. Brahmacharya (Sense-control): Brahmacharya is a movement toward the essential truth. It is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Brahmacharya suggests that we should form relationships that foster our understanding of the highest truths. If sensual pleasures are part of those relationships, we must take care that we keep our direction and do not get lost. Avoid a relationship that makes us deviate from finding the eternal truth. On the path of serious, constant searching for truth, there are certain ways of controlling the perceptual senses and sexual desires. Brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth. Aparigraha (Neutralizing the desire to acquire and hoard wealth): The last yama is aparigraha, a word that means something like "hands off" or "not seizing opportunity." Parigraha means "to take" or "to seize." Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. In addition, unearned rewards can bring with them obligations that might later cause problems. The Yoga Sutra describes what happens when these five behaviors outlined above become part of a person's daily life. For example, as we develop ahimsa (kindness and consideration), our presence will create pleasant and friendly feelings in those around us. And if we remain true to the idea of satya, everything we say will be truthful. We will become trustworthy. In India, one's word is considered one's biggest asset. The Yoga Sutra also states that a person who is firmly anchored in asteya will receive all the jewels of this world. Such a person may not be interested in material wealth, but he or she will have access to the finest things in life. The more we recognize and search for the meaning of the essential truth, the less will other things distract us. Certainly it requires great strength to take this path. The Yoga Sutra teaches that the more faith we have, the more energy we have. At the same time we also have more strength to pursue our goals. So the more we seek the truth in the sense of brahmacharya, the more vitality we will have to do so. Parigraha is the increasing orientation toward material things. If we reduce parigraha and develop aparigraha, we are orienting ourselves more inwardly. The less time we spend on our material possessions, the more we have to spend on investigating all that we call yoga. We will learn to enjoy what we have rather than constantly seeking things we don't have and never getting satisfied in life. It is a scientific fact that the more money and material possessions we have, the more stressful we become. Thus, the yamas are the moral virtues, which if attended to, purify human nature and contribute to health and happiness of society. 2)Niyama (Observances or Disciplines or Devotion)

!Niyama", a Sanskrit, word mean rules or laws. These are the rules prescribed for personal observance. Like the five yamas, the niyamas are not exercises or actions to be simply studied. They represent far more than an attitude. Compared with the yamas, the niyamas are more intimate and personal. They refer to the attitude we adopt toward ourselves. Sauca The first niyama is sauca, cleanliness. Sauca has both an inner and an outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness has as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind. Practicing asanas or pranayama are essential means for attending to this inner sauca. Samtosa Another niyama is samtosa, modesty and the feeling of being content with what we have. To be at peace within and content with one's lifestyle. Literally the word means happiness. There are occasions we work hard to get something. We get very disappointed when we don't get it. Some people will get into extreme depression as a result. Some people may even contemplate suicide in extreme cases. We do these things because we do not have the discipline of being content with what we have. We should accept that there is a purpose for everything - yoga calls it karma. In 'Celestine Prophecy', James Redfield calls this synchronicity. The real meaning of samtosa is 'to accept what happens'. God has a plan. Christians prays, 'Thy will be done.' Accept what God has given us with humility and happiness. Be happy with what we have rather than being unhappy about what we don't have. A commentary on the Yoga Sutra says: "Contentment counts for more than all sixteen heavens together." Instead of complaining about things that go wrong, we can accept what has happened and learn from them. Samtosa encompasses our mental activities such as study, our physical efforts, and even how we earn our living. It is about ourselves-what we have and how we feel about what God has given us. It is about our whole outlook on life. Do we look at a cup as half empty or as half full? Tapas Tapas refer to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse it. Behind the notion of tapas lies the idea that we can get rid of the rubbish in our body. Asanas and pranayama are tools we can use to keep ourselves healthy. Another form of tapas is paying attention to what we eat. Eating when we are not hungry is the opposite of tapas. Attention to body posture, attention to eating habits, attention to breathing patterns-these are all tapas that help to prevent the buildup of rubbish in the body, including excess weight and shortness of breath. Tapas makes the whole body fit and well functioning. It gives us the discipline of developing healthy eating habits and prevents us from getting high cholesterol, high blood pressure and heart diseases. Svadhyaya The fourth niyama is svadhyaya. Sva means "self' or "belonging to me." Adhyaya means "inquiry" or "examination". The word svadhyaya literally means, "to get close to something." It means to get close to you, that is, to study yourself. It could also mean meditation or contemplation. It teaches us to be centered and non-reactive to the dualities, to burn out unwanted and destructive tendencies. All learning, all reflection, all contact that helps you to learn more about yourself is svadhyaya. In the context of the niyama the term is often translated as "the study of ancient texts." Yes, yoga does instruct us to read the ancient texts because we cannot always just sit down and contemplate things. We need reference points. The world is changing fast around us. We can read the Bible or a book on spiritual

healing or one that is of personal significance or the Yoga Sutra. According to the Yoga Sutra, as we progress in our self-examination, we will gradually find a link with the divine laws and with the prophets who revealed them. And since mantras are often recited for this purpose, we sometimes find svadhyaya translated as "the repetition of mantras." Isvarapranidhana Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation on God (Isvara) in order to become attuned to god and god's will. We should accept the fact that we will not always get everything we want. Sometimes we get disappointed. Things do go wrong. This is the reason why samtosa (modesty) is so important. We have done our share. We have done the best we could under the circumstances. We can leave the rest to a higher power. In the context of the niyamas we can define Isvarapranidhana as the attitude of a person who usually offers the fruits of his or her action to God in daily prayer. 3)Asanas (Yogic postures) !Asana" means staying or abiding. Asana is one way in which a person can experience the unity of body and mind. A sana is defined as that which is comfortable and easy, as well as firm. In the west, asana is commonly called "posture". Yogic postures (asanas) are prescribed for the purpose of comfort and firmness during meditation and the practice of pranayama. An upright seated posture in which one can sit with comfort and no need to move is ideal for meditation. Asana is a dynamic position, in which the practitioner is perfectly poised between activity and nonactivity. There is a corresponding mental balance between movement and stillness. Indeed, Patanjali teaches that each posture reflects a mental attitude, whether that attitude be one of surrender, as in a forward-bending asana, or the strengthening of the will, through backward-bending postures, or the creation of a physical prayer with the body, as in the practice of Padmasana, the well-known lotus posture. Yoga Sutra says that when we master asanas we are able to handle opposites. To be able to handle opposites does not mean going outside naked in winter or dressing in warm woolen clothing in summer. It means that we become more sensitive. We learn to adapt because we know our body better. We know how our body reacts in different situations. Practically speaking, we should be able to stand for a few minutes with ease; we should be able to sit for a while easily as well. One advantage of asana practice is that it helps us get used to different situations and be able to cope with different demands. If we want to practice pranayama, for example, we have to be able to sit comfortably erect for a period of time. Asanas help us focus on the breath rather than the body during pranayama practice. If we can sit comfortably and effortlessly erect there is nothing to distract us from our concentration on the breath. Asana is a two-way street. Once the mental attitude has been created, it can then be spontaneously expressed as an asana; if one takes on the external form of an internal attitude, soon that attitude moves through body into mind, thus creating it there. Whichever way one works, the results are the same. Asana is thus both a preparation for meditation and a meditation sufficient in and of itself. Another advantage of asana is that it is direct. It can temporarily bring peace and quiet the mind. This quieting encourages the balancing of the mental functions of the individual, since it allows the intuitive aspects of the mind to have free play. This soothing effect on the brain has been verified by EEG data of brain during meditation. It has great healing implications. Patanjali suggests that the asana and the pranayama practices will bring about the desired state of health; the control of breath and bodily posture will harmonize the

flow of energy in the organism, thus creating a fertile field for the evolution of the spirit. 4)Pranayama (Breath Control) Pranayama is the fourth limb of Ashtanga Yoga. Pranayama is the measuring, control, and directing of the breath. Pranayama controls the energy within the organism, in order to restore and maintain health and to promote evolution. Pranayama gives control of breathing processes and control of vital force. When the inflowing breath is neutralized or joined with the outflowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra or thousand petaled lotus (sahasara). Pranayama or breathing technique is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutras, the practices of pranayama and asana are considered to be the highest form of purification and self-discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm. 5)Pratyahara (Retraction of the Senses) Pratyahara is the fifth limb of Ashtanga Yoga. Pratyahara means drawing back or retreat. The word ahara means "nourishment"; pratyahara translates as "to withdraw oneself from that which nourishes the senses." In yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. What does this mean? It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more. Let us look at this concept a little closely. When we see a sunset, first our eyes are drawn to it; the eyes sent a message to the brain; the brain computer will assimilate the information sent by the eyes and form the picture of the sunset. This is the way our senses function normally. But there is also the possibility that the most beautiful sunset on earth will not attract our attention, will not engage our senses, because we are deeply immersed in something else. We may be concentrating on something without any awareness of what is going around us. Normally the senses say to the mind: "Look at this! Smell this! Touch that!" The senses register an object and the mind is drawn to it at once. In pratyahara we sever this link between mind and senses, and the senses withdraw. Each sense perception has a particular quality to which it relates: the eyes relate to the form of something; the ears to the sound, the vibration it makes; the nose to its smell. In pratyahara it is as if things are spread out with all their attractions before our senses, but they are ignored; the senses remain unmoved and uninfluenced. In effect the brain will disregard all that is received by the various sensory organs and will only accept and process the signals sent by sensory organs at the command of the brain. Now we have control over our senses rather than being controlled by them. For example, when we are totally absorbed in the breath during pranayama, pratyahara occurs quite automatically. The mind is so intensely occupied with the breath that all links between mind, senses, and external objects that have nothing to do with the breath are cut off. So pratyahara is not a state of sleep. The senses are quite capable of responding, but they do not because they have withdrawn or detached. When the senses are no longer tied to external sources, the result is restraint, interiorization or pratyahara. Now that the vital forces are flowing back to the Source

within, one can concentrate without being distracted by externals or the temptation to cognize externals. A person experiences this state, to a degree, just before going to sleep or upon awakening. We are aware of what is going on; but, are not overly influenced by what is going outside. We can achieve a similar condition at any time of the day by practicing pratyahara. It is easy for us to "be in the world but not of it" when we learn to practice interiorization of the sense currents. We can be aware of the world (at times other than during meditation) but not be attached to it. Practicing this restraint, one soon finds that tendencies and habits are neutralized, because "needs" are abandoned. This discipline allows us to practice meditation any time any place. Pratyahara occurs almost automatically when we meditate because we are so absorbed in the object of meditation. Precisely because the mind is so focused, the senses follow it; it is not happening the other way around. No longer functioning in their usual manner, the senses become extraordinarily sharp. Under normal circumstances the senses become our masters rather than being our servants. The senses entice us to develop cravings for all sorts of things. In pratyahara the opposite occurs: when we have to eat we eat, but not because we have a craving for food. In pratyahara we try to put the senses in their proper place, but not cut them out of our actions entirely. Much of our emotional imbalance are our own creation. A person who is influenced by outside events and sensations can never achieve the inner peace and tranquility. This is because he or she will waste much mental and physical energy in trying to suppress unwanted sensations and to heighten other sensations. This will eventually result in a physical or mental imbalance, and will, in most instances, result in illness. Patanjali says that the above process is at the root of human unhappiness and uneasiness. When people seek out yoga, hoping to find that inner peace which is so evasive, they find that it was theirs all along. In a sense, yoga is nothing more than a process which enables us to stop and look at the processes of our own minds; only in this way can we understand the nature of happiness and unhappiness, and thus transcend them both. 6)Dharana (Fixation of Attention) Dharana is the sixth limb of Ashtanga Yoga. Dhr means "to hold." Literally, the word dharana means !immovable concentration of the mind". The essential idea is to hold the concentration or focus of attention in one direction. This is not the forced concentration of, for example, solving a difficult mathematics problem; rather dharana is a form of meditation which could be called receptive concentration. For example, imagine a large reservoir of water used by farmers for watering their fields. There are channels leading away from the reservoir in different directions. If the farmer has dug all the channels the same depth, the water runs equally in all directions. But if one channel is deeper than the others, more water flows through it. This is what happens in dharana: we create the conditions for the mind to focus its attention in one direction instead of going out in many different directions. Deep contemplation and reflection can create the right conditions, and the focus on this one point that we have chosen becomes more intense. We encourage one particular activity of the mind and, the more intense it becomes, the more the other activities of the mind fall away. The objective in dharana is to steady the mind by focusing its attention upon some stable entity. Before retracting his senses, on may practice focusing attention on a single inanimate object. After such retraction, some inner means of focusing may help. Practices such as: 1) Rolling the eyes upward and holding them together, as if attending to a spot in the center of the forehead,

2) Rolling the eyes downward, as if attending to the navel, 3) Rolling the eyes forward, as if attending to the tip of the nose, are very popular in this regard. The particular object selected has nothing to do with the general purpose, which is to stop the mind from wandering -through memories, dreams, or reflective thought-by deliberately holding it single-mindedly upon some apparently static object. When the mind has become purified by yoga practices, it becomes able to focus efficiently on one subject or point of experience. Now we can unleash the great potential for inner healing. If the yogi chooses to focus on a center ("chakra") of the inner energy flow, he or she can directly experience the physical and mental blocks and imbalances that remain in his or her system. This ability to concentrate depends on excellent psychological health and integration and is not an escape from reality, but rather a movement toward perception of its true nature. 7)Dhyana (Devotion, Fusive Apprehension) Dhyana is the seventh limb of Ashtanga Yoga. Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of knowing the truth about it. During dhyana, the consciousness is further unified by combining clear insights into distinctions between objects and between the subtle layers of veils that surround intuition. We learn to differentiate between the mind of the perceiver, the means of perception, and the objects perceived, between words, their meanings, and ideas, and between all the levels of evolution of the nature. We realize that these are all fused in an undifferentiated continuum. One must apprehend both subject and obj ect clearly in order to perceive their similarities, for a clear grasp of real identity of two apparently different things requires a clear grasp of their seeming difference. Thus dhyana is apprehension of real identity among ostensible differences. During dharana the mind is moving in one direction like a quiet river-nothing else is happening. In dhyana, one becomes involved with a particular thing - a link is established between self and object. In other words, you perceive a particular object and at the same time continuously communicate with it. Dharana must precede dhyana, because the mind needs focusing on a particular object before a connection can be made. Dharana is the contact, and dhyana is the connection. Obviously, to focus the attention to one point will not result in insight or realization. One must identify and become "one with" the object of contemplation, in order to know for certain the truth about it. In dhyana , the consciousness of the practitioner is in one flow; it is no longer fixed on one subject as in dharana. 8)Samadhi (Fully Integrated Consciousness) The final step in Ashtanga Yoga is the attainment of Samadhi. When we succeed in becoming so absorbed in something that our mind becomes completely one with it, we are in a state of samadhi. Samadhi means "to bring together, to merge." In samadhi our personal identity-name, profession, family history, social security number, driver's license number etc.-completely disappears. In the moment of samadhi none of that exists anymore. Nothing separates us from the object of our choice; instead we blend and become one with it. During samadhi, we realize what it is to be an identity without differences, and how a liberated soul can enjoy pure awareness of this pure identity. The conscious mind drops back into that unconscious oblivion from which it first emerged. The final stage terminates at the instant the soul is freed. The absolute and eternal freedom of an isolated soul is beyond all stages and beyond all time and place. Once freed, it does not return to bondage.

Thus, samadhi refers to the union of the contemplating being with the object of contemplation. Here, the object of the meditation and the meditator become one. This is like the unity of process; it is like the union of function and structure. The polarity of viewer and viewed, like the polarity of opposites, is no longer relevant; the mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. There are various stages of samadhi, depending upon whether one is identified with the object while yet conscious of the object, or whether one has transcended the object of meditation and is resting in the experience of being, without conceptual support or without support of any aspect of Consciousness. Pratyahara, dharana, dhyana, and samadhi cannot be practiced. A person cannot simply sit down and say, "Right now I am going to do dharana." All the person can do is to create the right conditions to help bring about a state of dharana; For example, he or she can practice asanas and pranayama that, according to the Yoga Sutra, create favorable conditions for the mind to enter these states. In order to experience dharana and dhyana, the mind must first be in a particular condition. Allow the many things that are going on in the mind to settle so that it becomes quiet. If the mind is too busy responding to external stimuli, it cannot enter into a state of dharana. Forcing dharana when your mind is not ready for it can get you into trouble. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow. The perfection of samadhi embraces and glorifies all aspects of the self by subjecting them to the light of understanding. The person capable of samadhi retains his or her individuality and person, but is free of the emotional attachment to it. Kaivalya Kaivalya describes the effect on the personality of being in a continuous state of samadhi. This is the state of inner freedom that yoga strives for. The word kevala means "to keep to oneself," and kaivalya is sometimes explained as isolation or aloofness. A person in the state of kaivalya understands the world so well that he stands apart from it in the sense that he is not influenced by it, although he may well be in a position to influence the world. People in kaivalya behave like normal people, but they do not carry the burden of the world on their shoulders. They live in the world, but they are not subject to it. They are not free from sensual perception or free of the body, but they are a bit different. Wherever they happen to be, they are sure of themselves. That is kaivalya. External forces have no power over a person like this, though he knows the external world very well. According to yoga, the purpose of the whole of creation is to give us a context for understanding what we are and what we are not. When we understand that, then there is kaivalya, and prakrti has fulfilled its purpose. A person who experiences kaivalya sees prakrti, the material world, simply as it is, with no meaning beyond that. By practicing asanas we become more flexible; by practicing pranayama we gain control over our breath. Similarly, with kaivalya: something gradually happens that is beyond our control. We cannot pinpoint the exact moment we attain that state. It is similar to the moment we fall asleep: we cannot pinpoint it. Either we miss the moment or we do not sleep. There are two forces within us: one comes from our old conditioning, habits and experiences; the other is our new conditioning that develops out of our changing behavior. In this condition, our mind is constantly swinging between the old and the new. But when the old force disappears, the mind no longer swings back and forth. We have reached another state, and it is felt as a continuum.

These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to change the individual; rather, it allows the natural state of total health and integration in each of us to become a reality.

What is Acu-Yoga? Acu-yoga is a hybrid practice combining traditional yoga and acupressure. Both systems relax muscular tension and balance the vital life forces of the body. In yoga this is accomplished by controlling the breath while holding the body in certain postures. In acupressure body energy is directly manipulated by means of a system of points and meridians. This vital energy is called prana in yoga, chi in Chinese Medicine and ki for Japanese. The meridians are the pathways that the vital energy flows through, and the points are places where you can tap into that energy. Acupressure enthusiasts and Chinese medicine practitioners believe that when tension accumulates around these points, it prevents the energy from flowing properly, creating an excess of energy in one area of the body and a deficiency in another. Acu-Yoga postures are designed to naturally press and stretch certain nerves, muscles, and acupressure points, awakening the meridians and releasing the tension in the points, so that the energy can circulate freely. This process balances the body as a whole, and also stimulates its natural ability to heal itself. Neck Tension To Chinese, the neck is the "pillar of heaven." A healthy person "s mind is calm and at peace. The neck, however, is the first area of the body where tension hits. Whenever a person is under any sort of stress, the neck is one area that always becomes tense. The Neck And The Meridians Many meridians travel through the neck within a small area. When there is tension in the neck, these meridian flows can intermingle and cause complications, such as stiffness, sore throat, or swollen glands. The acupressure points in the neck are known as "windows of the sky." When the neck is strong, flexible, and in proper alignment, these "windows" are clear and open. When tension interferes, however, it can affect us in many ways, and we become more closed physically, emotionally, mentally, and spiritually. Since the neck is such a key area, and so prone to tension, it is especially important to practice techniques to unblock it. Acu-yoga accomplishes it. Exercises For The Neck The following are examples of poses applicable for exercises for neck: Pillar Of Heaven Pose 1) Kneel on the floor and sit on your heels. 2) Inhale, and clasp your hands together behind your neck. 3) Lean forward as you exhale, and place your head on the floor. Tuck the chin into the chest. 4) Raise your buttocks up and gently move forward on the top of your head, stretching the neck muscles. 5) Breathe long and deep. 6) Slowly turn your head to each side and gently lean forward, so that other areas of the neck are stretched. The sore points on the top of the head facilitate the release of chronic neck tensions. 7) Continue, stretching both sides and the middle of the neck, for two minutes. 8) Inhale and return to a sitting position. 9) Relax for a few minutes on your back,

Windows Of The Sky Pose 1) Lie on your back. 2) Clasp your hands together behind your neck. 3) Exhale, and slowly pull the head up, using your arm muscles. The heels of the palms should be firmly pressing the sides of your neck. 4) Breathe deeply, keeping the head up in this manner. Eyes are closed. Relax into the pose. 5) Continue for three minutes. 6) Bring the elbows together, stretching further. The shoulder blades remain on the floor. 7) Inhale and slowly lower the head to the floor. 8) Relax with your arms by your sides. Boat Pose 1) Lie on your stomach, feet together and arms at your sides. Rest your head on your chin. 2) Stretch your arms so that they are straight in front of you, on the floor. 3) As you slowly and deeply inhale, arch your back, lifting your arms, chest, head, and legs off the ground. 4) Begin long, deep breathing. Push beyond the time you think you can hold the pose, working up to one minute. 5) Inhale deeply and stretch up, then exhale and relax down. Let your arms be by your sides, and turn your head to the side. 6) Relax for at least three minutes. 7) This exercise is also beneficial for developing stamina and concentration, strengthening the lower back, improving circulation, and balancing the abdominal area. Ashtanga yoga, Power Yoga or Ashtanga vinyasa yoga Power or Ashtanga yoga is a "sweaty, aerobic form of yoga" taught by Mysore master K. Pattabhi Jois. It is often touted as "a workout that can change your life if you can survive it." It is often characterized as a yoga with a boot camp flavor. For centuries, the term ashtanga yoga has been used to refer to the eight-fold system of practice prescribed by the sage Patanjali. K. Pattabhi Jois" version of ashtanga yoga emphasizes a vigorous approach to the asana (posture) and pranayama (breath control) components of classical ashtanga. To avoid the confusion with traditional ashtanga yoga, some people refer Jois"s system as Ashtanga vinyasa yoga or as power yoga. Heart of Ashtanga Yoga: The core Ashtanga practice consists of six progressively difficult series of linked postures, each requiring between 90 minutes to three hours to complete The structure of Ashtanga makes you repeatedly go through an entire spectrum of postures, some of which are displeasing or difficult. The series work like a combination lock. If you do the right poses in the right order, the mind and the body automatically open up. Each series unlocks a particular aspect of the body and mind. The primary series called yoga chikitsa (yoga therapy) realign and detoxify the physical body, particularly the spine. It also builds a foundation of considerable physical strength, especially important to balance out the overly flexible students who are often drawn to hatha yoga practice. The intermediate series, nadi shodana (cleansing of the

nadis or river or channels), purifies and strengthens the nervous system and the subtle energy channels that link the seven chakras. The four advanced series (originally taught as two series, but subdivided to make them more accessible) are collectively known as sthira bhaga (divine stability). These sequences take to new heights the strength, flexibility, concentration, and energy flow cultivated in the first two series. A typical astayoga class will begin with a Sanskrit prayer. When the chanting dies away, your teacher will remind you to deploy the three central techniques in the Ashtanga arsenal: ujjayi breathing, mula bandha, and a variation of uddiyana bandha. Ujjayi breathing (the victorious breath) is a classic pranayama technique in which the breath passes across the back of the throat with a sibilant hiss. Used throughout the Ashtanga series, it keeps the breath steady and controlled and draws the minds attention inward, facilitating meditation in motion. Mula bandha (root lock) is a traditional hatha yoga energy-raising practice, although most schools don"t employ it during asana practice. Mula bandha draws the awareness to the core of the body, intensifying and drawing upward the energy at the base of the spine. Uddiyana bandha (upward lock) kicks in almost automatically as a side effect of a strong mula bandha. The lower belly below the navel sucks inward, firming the abdomen and drawing the breath up to expand the rib cage, chest, and lungs. (The diaphragm, however, does not harden, but continues to move freely.) Over time, uddiyana bandha actually helps increase lung capacity. All three of these techniques - ujjayi breathing, mula bandha, and uddiyana bandha are to be practiced continually throughout the Ashtanga series: in itself a challenging exercise in concentration. One of Pattabhi Jois" favorite slogans is "Ashtanga yoga is 99 percent practice, one percent theory." As David Williams, an Ashtanga teacher on the Hawaiian island of Maui, explains, "Before you"ve practiced, the theory is useless. After you"ve practiced, the theory is obvious." With the breathing established and the locks engaged, you"ll begin a series of Sun Salutations to warm up the body. One of the central principles of Ashtanga yoga is tapas, or heat: the more you sweat, the better. Studios are generally kept hot, and the nonstop flow of demanding postures ensures profuse perspiration. The heat loosens the muscles, helping prevent injury and making it easier to melt into the postures. The physical heat and purification is intended to intensify an inner, spiritual fire that burns through ignorance and delusion, ultimately consuming the ego in its flames. Once the standing poses are completed, you"ll be sufficiently warmed up to commence the sequences that are unique to each series. Although each series comprises a balanced workout, each has a particular focus: The 30-odd postures of first series, for example, concentrate predominantly on forward bends, while second series emphasizes deep backbends, foot-behind-the-head postures, and seven variations of Headstand. Every series ends with the same cool-down sequence of finishing poses, which includes Shoulder stand, Headstand, Bound Lotus, seated meditation, and a lengthy rest in Savasana, or Corpse Pose. Finishing poses balance out the body and return the metabolic rate to normal, allowing the nervous system to absorb the benefits of the practice. Don t Overdo It One of the real danger in Ashtanga Yoga is that students may try to overdo and get hurt in the process. The exercises are quite demanding and have to be done in series, one flowing into the next. It should be learned at the expert guidance of a teacher. Some poses are quite brutal and may not be suitable to all. Be aware of

your physical limitations in performing these exercises. Some practitioners have modified the series to make it more adaptable to a wide range of audience. The traditionalists scorn this idea. And ultimately, the most difficult challenge in Ashtanga practice is not the mastery of specific poses, but the mastery of the mind. What counts is not the ability to stand on the hands or drop into a backbend, but the ability to keep the mind steady and the heart joyful, no matter what posture you"re in. Ashtanga is about seeing God continuously, wherever you gaze. In the end, it is all worthwhile. The bliss brought by this yoga is to be experienced.

_________________________________________________ Yoga Postures

Introduction Yoga Sutra defines asana as that which is comfortable and easy, as well as firm. It is a dynamic position, in which the practitioner is perfectly poised between activity and non-activity, being doing and "being done by" the posture. A corresponding mental balance exists between movement and stillness. Yoga teaches that each posture reflects a mental attitude, whether that attitude be one of surrender, as in a forward bending asana, or the strengthening of the will, through backward bending postures, or the creation of a physical prayer or meditation with the body, as in the practice of padmasana (lotus posture). A posture or asana can be used for rejuvenating specific organs and glands as well as the spine. There are about eighty-four asanas commonly used by yogis. We can, however, get sufficient benefits from a dozen of them. We will only present some of the more important ones here. If you what to learn more, there are many excellent books available that goes deeper into these asanas. Origin Of Asana Names Many of the asanas have animal names, such as the fish posture and the cobra posture. This is because yogis devised their asanas partly by observing how animal instincts work in the wild. When animals are sick they would only eat certain herbs and grasses. Similarly, they would stretch and contract muscles in various postures instinctively. Yogis also observed how animals relaxed. Cats, especially, are experts in relaxation. On awakening from sleep, they instinctively stretch, arch the spine in both directions and then relax. Asanas are also based on a sound knowledge of human anatomy and physiology. Yogis knew that placing the body in certain positions would stimulate specific nerves, organs and glands. For example, the shoulder-stand posture causes the blood to be directed by gravity to the thyroid gland, and the tucking in of the chin causes a gently squeezing action on the gland. These two actions have a profound effect on the thyroid gland. How The Asanas Work The asanas are based on five principles. The use of gravity. The inverted postures such as the headstand, shoulder stand and the reverse posture take advantage of gravity to increase the flow of blood to the desired part of the body; in the headstand to the brain, in the shoulder stand to the thyroid gland and in the reverse posture to the gonads (sex glands) Organ massage. The position of the asana causes a squeezing action on a specific organ or gland, resulting in the stimulation of that part of the body.

Stretching muscles and ligaments. This causes an increase in blood supply to the muscles and ligaments as well as relaxing them. It also takes pressure off nerves in the area. This stretching is involved in all the asanas, since it has such a beneficial effect on the body. Deep breathing. While holding the yoga posture we breathe slowly and deeply, moving the abdomen only (abdominal or low breathing). This increases the oxygen and prana supply to the target organ or gland, thereby enhancing the effect of the asana. Concentration. As well as breathing slowly and deeply, we also focus our attention on the target organ or gland. This brings the mind into play, and greatly increases the circulation and prana supply to the organ or gland. This concentration has the second benefit of increasing your general powers of concentration through regular practice. This benefits every aspect of your life. Your mind is less distracted and swayed by external events and you are therefore calmer and worry less. You will be able to solve day-to-day problems better and have more success in whatever activity you undertake. What Asanas Will Do For You There are three very essential prerequisites for vitality and rejuvenation: a healthy central nervous system (brain and spine), healthy glands and healthy internal organs. Healthy Central Nervous System (Brain and Spine) Nerves from the brain and spine go to every tissue in the body and therefore the health of every tissue in the body depends upon the health of the brain and spine. The headstand causes an increase in circulation to the brain, which stimulates the brain's nerve cells. This results in increased vitality and improved brain function (intelligence and memory). Since the nerves from the spine go to all the organs and glands of the body, a healthy spine obviously plays an important role in vitality and rejuvenation. In fact, the spine is more critical to our well-being than the brain, since the brain is well protected by the cranium or skull bone. Where the spinal nerves leave the spine and pass through the intervertebral foramina is a very vulnerable area. If a vertebra is slightly out of place, it may cause the nerve to be !pinched' in the intervertebral foramina. The spinal nerves do not have protection against mechanical insults as the brain does. The ancient yogis fully understood the vulnerability of the spine and the tendency for slight spinal misalignments to occur. They also knew that if the spine was kept flexible by yoga asanas there would be much less chance of spinal misalignments. Some of the asanas will even correct some minor misalignments. If you do nothing to improve your spine's flexibility as you get older, your spine will deteriorate further and the spinal nerves will be increasingly impinged upon. This will lead to further deterioration of your organs and glands, until eventually their actual structure becomes diseased. We call this organic disease. At this stage, not only is their function impaired, but their cells are actually dying. If the condition is too advanced, it is irreversible. It's at this stage that many people go to doctors and are told that they have, for example, cancer of some particular organ. The cancer has not appeared overnight; in reality it has been developing for many years. Healthy Endocrine Glands The most important are the pituitary, pineal, thyroid, adrenal, pancreas and sex glands. The pituitary and pineal glands are situated in the brain, the thyroid is in the

neck area, the adrenals and pancreas in the solar plexus area and the sex glands in the pelvic region. The function of these glands is to secrete powerful hormones which control your growth, weight and size. They also determine your metabolism, vitality, sexual vigor and emotional state. Since the pituitary and pineal glands are situated in the brain, the headstand has a powerful effect on them. Thyroid gland problems are very common and often go undiagnosed until the symptoms are very obvious. The shoulder stand is specific for the thyroid gland and will prevent and help cure thyroid gland problems. The hormones secreted by the sex glands are important not only for sexual virility but also for sparkling eyes, smooth skin and a warm personality. The reverse posture stimulates the sex glands and therefore the production of the sex hormones. The adrenal glands produce a variety of hormones such as adrenaline and cortisone that are important in controlling your stress and immunity. The twist posture is a powerful stimulant to the adrenal glands, causing them to release extra energy to boost your vitality level. The correct functioning of the pancreas is vital to our health. The pancreas, secretes two hormones, called insulin and glucogen, which help to balance the body's sugar level. If the pancreas is not working properly, diabetes may develop. Diabetes is a serious disease, since complications such as blindness, heart attacks or strokes may occur. To help prevent diabetes, it is recommended that you follow the nutritional principles outlined here, especially by avoiding concentrated sugar foods. Healthy Internal Organs As well as having a dramatic effect on the brain, spine and glands, most asanas also benefit the internal organs by massaging and stimulating them. These results in healthier internal organs that will function better and last longer. As an example, the stomach lift raises the diaphragm, which massages the heart from below. This strengthens the heart muscle, resulting in better circulation and less chance of heart disease. Healthy Digestive System Even if we eat the most nourishing food, it still has to be digested and assimilated properly and the toxins have to be eliminated efficiently. As we get older the digestive system functions with gradually reducing efficiency. The asanas result in an improved blood and nerve supply to the digestive and eliminative systems, which in time will get them functioning at peak efficiency. The stomach lift massages the digestive organs, as well as contracting and stretching them. Healthy Joints The stretching of the joints in asanas causes the secretion of a lubricant called synovial fluid. This is released into the joints and keeps them supple, as well as removing waste products. The result is to reduce stiffness, which will prevent arthritis or improve it if you already have the condition. Healthy Skin Stretching of the skin during the asanas causes stimulation of the skin cells. This results in firmer, healthier skin which won't sag or wrinkle. Don't Do Asanas When..

There are certain medical conditions which make it inadvisable to do the inverted postures (headstand, shoulder stand and reverse posture). These are high blood pressure, dizziness, and serious eye problems. If you have any doubt, see your doctor before you start the asanas. The First Two Weeks In some cases you may feel worse for up to two weeks after starting the asanas. This is because the yoga exercises cause the body to eliminate toxins, which spend some time in the blood before being eliminated. After this initial period of body cleaning, you will start to feel much better. The more toxins you have, worse you will feel in the beginning. Some of the symptoms you may experience are a slight increase in your usual aches and pains, and a little stiffness. Your body may become slightly bloated and you may feel a bit drowsy during the day. You may feel sore in the back, neck and shoulder muscles for a couple of weeks. To minimize any soreness, start gently and don't overdo it. Above all, never give up. Any discomfort will only be temporary and you will start to feel much better in a relatively short time. When To Do The Asanas It's best to do the asanas in the early morning or the early evening before the evening meal. Never exercise on a full stomach. Before exercising, wait at least three hours after eating a main meal, about one hour after eating a light snack such as a piece of fruit and about half an hour after drinking juices. After finishing the asanas, wait about a quarter of an hour before eating. The best time to do the yoga postures is about one hour after getting up or in the early evening. Wait about 15 minutes before eating. Don't exercise immediately after getting out of bed, since you'll be too stiff. Wait at least one hour. It's not advisable to do the asanas before bed, since their stimulating effect may prevent you from getting to sleep easily. Don't take a hot shower or bath immediately after yoga, since this draws blood away from the internal organs and glands to go to the skin. A shower which is just warm is all right, since this is neutral and will not affect the yoga exercises. Where To Do The Asanas And What To Wear Make sure you have good ventilation in the room where you exercise. Use a thick rug or about an inch thick firm foam. Don't do them on the bed since it's too soft, or on the floor without some padding, since that would be too hard. Wear loose clothing, since tight clothes will restrict the circulation to some areas of the body. This would defeat one of the purposes of the asanas, that of increasing the circulation to various parts of the body. Basic technique: Slowly, with no strain Breathe slowly and deeply with the abdomen only. When inhaling, push out; when exhaling, let it return Concentrate on main organ or glad (with your eyes closed) Be regular: aim to do the routine six times a week The Spinal Roll or Rocking Exercise This is an excellent exercise to overcome the drowsiness and stiffness that one feels on waking in the morning. As you do this exercise, you will feel an invigorating sensation from your vertebrae getting a good massage. It will limber up your spine and keep it in a flexible and youthful condition. It is invaluable for those who are

using yoga to dodge old age. It will also help you to sleep soundly. Thus, it is a good prescription for insomnia. You may feel a little clumsy and awkward the first day when you do this exercise. Some people feel like losing their balance and falling down. In a few days you will feel accustomed to the rocking action and will start enjoying it. At that time you can combine rocking with deep breathing. Inhale while rocking backwards and exhale while returning forward.

Technique Sit down at the end of the exercise pad to make sure that your back will not hit the hard floor. Draw up your knees, and bend your head down. Put your hands under your knees. You can join your hands or not depending on what is easy on you. Keeping your spine rounded, gently swing back and forth, imitating the swinging motion of a rocking chair. Don"t straighten your spine as you will roll backward or you will find yourself lying flat on your back, unable to swing forward again. Don't roll back too far on your neck. Don"t try doing the rocking exercise too slowly either. Imagine you are a rocking chair in motion. Feel for the massaging action on your spine. Enjoy the fun. Hint: Straighten your knees just as you swing backward and then immediately bend them again as you swing forward. Don"t pause after you have swung back but simply continue the to-and-fro movement. Otherwise you may get !stuck." Time: Do this exercise four or six times, then lie down to relax until your breath returns to normal again. Take a few deep breaths while still lying on the floor. Benefits Makes the spine more flexible and youthful. Massages all the vertebrae in the neck and spine. If done in the morning it helps to overcome the drowsiness and stiffness that people often feel on waking up. It's also very beneficial just before sleep. The massaging action on the spine tends to relax the whole nervous system and establishes a better connection between the central nervous system and the rest of the body. Neck Exercises The neck is given special attention by the yoga practitioners, since they realize that it plays a large role in health and vitality.

The neck is important for two main reasons. Firstly, since the nerves from the neck go to the eyes, ears and brain, a spinal misalignment in the neck can cause vision and hearing problems, as well as problems such as headaches and poor sleep. Secondly, since major blood vessels pass through the neck to the brain, a neck misalignment can put pressure on the blood vessels and reduce the blood flow to the brain. This is a very common cause of chronic fatigue. The asanas and the following neck exercises improve the flexibility of your neck. A great advantage of this exercise is that it can done in at any place - while taking a bath, listening to the radio, watching TV, or at intervals while at work, whether at a typewriter or a kitchen sink. Before starting these exercises, see for yourself how flexible your neck is; then decide whether or not it needs to be exercised. Just drop your head forward, then rotate it several times. If the rolling goes smoothly without any grinding or crackling noises you have nothing to worry about; if it doesn't, better try the neck exercises at once. Usually the trouble begins when the joints, or rather their linings, are inadequately lubricated and begin to stiffen from accumulation of calcium deposits-a sign of old age regardless of how many or how few years ago you were born. This crunching sound is certainly a warning of impending trouble-unnecessary trouble, too, as one can preserve one's elasticity, health, and youthful appearance by spending a few minutes a day doing the right type of exercise. Technique: Sit on the floor with your legs crossed and keep the hands on the knees. If you prefer to sit on a chair, choose a hard one, otherwise you will find it difficult to keep your back straight, which is essential. Relax the whole body. You should be conscious of it only from the neck up-the rest should remain motionless and as unstrained as if you were sitting tinder water up to the neck. Now close your eyes and effortlessly and gently let your head drop forward and backward, then again forward and backward. Do each exercise four times to begin with. Later on you can increase the number to six or more. When dropping the head backward keep your facial muscles relaxed; the lips should part slightly when the head is thrown back. In the next exercise, you first turn your head to the extreme right and return it to normal position; then turn to the extreme left and return to normal again. Repeat four times. Turning the head to the sides contracts the muscles, returning to normal position relaxes them. In the third exercise you bend your head to the right as if someone were pulling your right ear towards the right shoulder, and straighten the head, bend it to the left and straighten again. Repeat four times. When bending the head to the side, don't lift the shoulder, and don't tilt the head either-let it move only from its upright position into an almost horizontal one, otherwise there will be very little pull in the neck. This pull should be strongly felt in the left side of the neck when the head is bent to the right; in the right side when the head is bent to the left. The next exercise resembles the neck movements of a turtle, for you should literally "stick your neck out" as far as you can, then draw it back again. In doing so, you will make a gliding movement forward with your chin, as if trying to reach far out with it and thus to lengthen the neck. Here the pull will be felt in the back of the neck on both sides between the ears as well as in the middle. Repeat this exercise four times.. Benefits of the neck exercises Improve vitality, sleep, vision and hearing

Prevent headaches, since the nerves and blood vessels in the neck go to the head and brain Caution: A lot of books include the neck roll exercise, in which the neck is rotated around clockwise and then anti-clockwise. This exercise is not recommended, since it jams the side joints of the neck, which can cause inflammation. Eye Exercises The yoga practitioners attach special importance to eye exercises, for two reasons. Firstly, a lot of eye problems in later life are due to a loss of tone in the eye muscles. These muscles become rigid, and this loss of elasticity reduces the ability of the lens of the eye to focus at different distances. It also causes the eyesight to become weaker. These exercises tone the eye muscles up and keep them elastic. If you already have eye problems when you begin these exercises, you will find your eyesight improving after a few months. Secondly, any eye tension present will tend to produce a general feeling of tension, due to the eye's connection to the brain via the optic nerve. What happens is that eye tension produces an increase in the nerve impulses in the eye muscles. This increase in nerve impulses travels along the optic nerve and bombards the brain, causing a general feeling of tension and anxiety. The eye exercises will reduce tension in the eye muscles, as well as reduce general tension. It is best to do these eye exercises while lying down after you've finished the asanas. This way you're resting after the asanas and doing the eye exercises at the same time, thus reducing the time taken to do your yoga routine. When doing the eye exercises keep your eyes open and don't move your head. Sitting (as in the exercises for the neck given above), open your eyes, then check on your posture. Is your spine erect? Hands on the knees? Body relaxed? Head straight? That is how you should always remain while doing eye exercises. The whole body must be motionless; nothing must move except the eyes. Raise your eyes and find a small point that you can see clearly without straining, without frowning, without becoming tense and, of course, without moving your head. While doing this exercise look at this point each time you raise your eyes. Next, lower your eyes to find a small point on the floor which you can see clearly when glancing down. Look at it each time you lower your eyes. Breathing should be normal. In other words, you don't have to do deep breathing. Exercise 1 Move your eyes upwards as far as you can, and then downwards as far as you can. Repeat four more times. Blink quickly a few times 1 to relax the eye muscles. Exercise 2 Now do the same using points to your right and to your left, at eye level. Keep your raised fingers or two pencils on each side as guides and adjust them so that you can see them clearly when moving the eyes to the right and to the left, but without straining. Keeping the fingers at eye level, and moving only the eyes, look to the right at your chosen point, then to the left. Repeat four times. Blink several times, then close your eyes and rest. Exercise 3 Choose a point you can see from the right corner of your eyes when you raise them, and another that you can see from the left corner of your eyes when you lower

them, half closing the lids. Remember to retain your original posture: spine erect, hands on knees, head straight and motionless. Look at your chosen point in right corner up, then to the one in left corner down. Repeat four times. Blink several times. Close the eyes and rest. Now do the same exercise in reverse. That is, first look to the left corner up, then to the right corner down. Repeat four times. Blink several times. Close the eyes and rest. Exercise 4 This exercise should not be done until three or four days after you have begun eye exercises given here. Slowly roll your eyes first clockwise, then counterclockwise as follows: Lower your eyes and look at the floor, then slowly move the eyes to the left, higher and higher until you see the ceiling. Now continue circling to the right, lower and lower down, until you see the floor again. Do this slowly, making a full-vision circle. Blink, close your eyes and rest. Then repeat the same action counterclockwise. Do this five times then blink the eyes for at least five seconds. When rolling the eyes, make as large a circle as possible, so that you feet a little strain as you do the exercise. This stretches the eye muscles to the maximum extent, giving better results. Exercise 5 Next comes a changing-vision exercise. While doing it you alternately shift your vision from close to distant points several times. Take a pencil, or use your finger, and hold it under the tip of your nose. Then start moving it away, without raising it, until you have fixed it at the closest possible distance where you can see it clearly without any blur. Then raise your eyes a little, look straight into the distance and there find a small point which you can also see very clearly. Now look at the closer point-the pencil or your finger tip then shift to the farther point in the distance. Repeat several times, blink, close your eyes and squeeze them tight. Exercise 6 Close your eyes as tightly as you possibly can. Really squeeze the eyes, so the eye muscles contract. Hold this contraction for three seconds, and then let go quickly. This exercise causes a deep relaxation of the eye muscles, and is especially beneficial after the slight strain caused by the eye exercises. Blink the eyes a few times. Exercise 7 This exercise is called 'palming' and is very relaxing to the eyes. It is also most important for preserving the eyesight. Palming also has a beneficial, relaxing effect on your nervous system. It's an ideal way to finish off the eye exercises. Remain seated on the floor. Draw up your knees, keeping your feet on the floor and slightly apart. Now briskly rub your palms to charge them with electricity and place the cupped palms over your closed eyes. The fingers of the right hand should be crossed over the fingers of the left hand on the forehead. The elbows should rest on your raised knees and the neck should be kept straight. Don't bend your head. Do the deep breathing while palming your eyes. If you are going to do the palming for longer than a few minutes, better sit down at a table, place some books or pillows in front of you to support your elbows so that you will be able to keep the neck straight, and palm the eyes in this position. If the palming is done for only a short period one can do deep breathing for half a minute or so at first, gradually increasing it every week. Benefits:

This exercise helps to do away with eye strain, and tension. Your vision will get better and clearer as the ophthalmic, or eye, nerves receive a richer supply of blood. Some people use this to improve their vision. The Stomach Lift, Abdominal Lift (Uddyiana Bandha) This is considered one of the very essential yoga exercises and is practiced not only for its physical values but also for the way it influences our psychic development. Technique The stomach lift really consists of two separate exercises. First exercise. While standing with your feet about a foot apart and your knees slightly bent, lean forwards a little from the waist and place your hands just above your knees. Inhale deeply by pushing your abdomen forwards, and then exhale by pushing your stomach in. Don't take another breath; instead, push in your stomach even more, so that it becomes hollow, and hold your breath for about ten seconds. Second exercise. Do the same as above but, instead of holding your Stomach in after exhaling, rapidly push your stomach in and out ten times without taking another breath. Stand up straight and resume normal breathing. Benefits This asana massages and tones up the internal organs in the abdominal area. It also massages the heart, making it a stronger, more effective pump. Your circulation will improve and you will have less chance of having a heart attack. It relieves constipation, gas, indigestion and liver trouble. It tones up the nerves in the solar plexus region. It reduces abdominal fat and strengthens the abdominal muscles. It helps the correct functioning of the adrenal glands and sex glands. It develops spiritual force. Abdominal Lift for Internal Cleansing: Take several glasses of water, at room temperature, with about a quarter of a teaspoon of salt per glass, and then do the contracting and relaxing movements several times in standing, sitting, and lying position. Caution Don't do this exercise if you have a hernia or serious heart or abdominal problems. The Headstand (Shirshasana) This posture may look like imposing to those who haven "t attempted it. Nevertheless, it is an extremely powerful asana. It is called the "king of asanas" because of its overall effect on the whole body. For beginners, it is better to start this in a corner so that you can practice it without the fear of falling down. Ask a friend to help you with this in the beginning.

Technique You must use extra padding for the headstand, so use a folded blanket or some extra foam on top of your yoga mat. Don't use a pillow, since it's too soft. If you don't feet very confident about going straight into the headstand, try stage 1 first. Once you are confident with stage 1, you can go on to stage 2, which is the standard headstand. If you wish to try it on your own, place a pillow lengthwise behind your head, in case you fall over backwards. Stage 1 (For Beginners) Put your yoga mat into a comer, kneel down in front of it and place your interlocked fingers in the comer close to the walls. Put your head into the hollow of the palms, rise off the knees and take a step or two towards the comer. Lift one leg and place it in the comer against the wall. If you are a little unsure, ask a friend to hold the leg and put it in the corner. Now, just kick the other leg up. Stay there for about 15 seconds, trying to remain relaxed. To come out of the headstand, just lower one leg at a time. Again, if you feel unsure, ask your friend to hold one of your legs while you lower the other. Start off in the headstand for about 15 seconds. Increase the time by 15 seconds every week until you are doing three minutes. Stage 2 (The Standard Headstand) Kneel down on your yoga mat. Interlock the fingers of your hands and place them and your forearms on the extra padding on the yoga mat. Keep the elbows fairly close together. Place the back of your head into the hollow of the palms (not on the palms or fingers). Rise up off your knees and take a step or two towards your head. Inhale, and slowly raise the legs until they are vertical. Keep your back straight and try to relax. Breathe slowly and deeply from the abdomen. Concentrate on the brain or the pineal gland between the eyebrows. To come down, bend your knees and lower one leg and then the other. As for the beginners' stage, start off in the headstand for about 15 seconds and increase the time by 15 seconds every week, until you are doing three minutes. Benefits The headstand increases circulation to the brain, which causes improved brain function (intelligence and memory) and increased vitality and confidence.

It improves many ailments, such as nervousness, tension, fatigue, sleeplessness, dullness, fear, poor blood circulation, bad memory, asthma, headaches, constipation, congested throat, liver or spleen, for female disorders, the initial stages of eye and nose troubles, and general lack of energy, vitality or self confidence. It stimulates four of the most important endocrine glands - the pituitary, the pineal, the thyroid, and the parathyroid glands that are responsible for our very existence, for they keep the body mechanism in good working order. Pituitary gland is called the master gland of the body. As a consequence, the practice of the headstand helps us to get relief from many of our troubles, physical as well as mental, or to prevent them. It has a very beneficial effect on the whole body. It promotes hair growth by increasing circulation to the scalp. It helps to put the spine into correct alignment. It restores the position of vital organs by reversing gravity. The quality of sleep is improved. Poor sleep is often due to an excess of nerve impulses from the reticular formation to the cerebral cortex in the brain. The headstand causes an increase in circulation to the neck, which stimulates the baroreceptors in the neck. This calms the reticular formation down, causing reduced nerve impulses to the cerebral cortex. This results in a peaceful, deep steep. Because of the many benefits of the headstand, the yogis often refer to it as the 'king of the asanas'. Time: Do the headstand for fifteen seconds at first, adding fifteen more per week. The maximum time for it should not be more than twelve minutes, if it is done in conjunction with other exercises. Caution Don't do the headstand if you have high or low blood pressure. First get your blood pressure normal by natural means such as good nutrition, aerobic exercise and the other asanas. Even just giving up salt and taking garlic daily (tablets or in cooking) will cause a substantial reduction in your blood pressure. Atherosclerosis (blocked blood vessels) and any history of strokes are also contraindications to doing the headstand. You must improve your circulatory system first, before attempting it. If you have any serious eye diseases, ask your eye specialist's advice about doing the headstand. Avoid this exercise if you are suffering from constipation, when the stool is excessively dry, if you have pus in your ears, if you are suffering from chronic nasal catarrh, or from very weak eye capillaries. Avoid this exercise if you have an organically defective pituitary, pineal or thyroid gland. If you suffer from a neck injury or advanced arthritis in your neck, again you must improve your neck condition first. See your chiropractor, follow the nutritional principles in this book and do the other asanas to improve your neck. If you have a serious neck condition and you wish to get the benefits of the headstand, you can purchase an inversion apparatus, which gives you all the benefits without compression of the neck. In fact, this equipment produces traction of your neck, so your neck condition will actually improve. Don't let any minor neck pain stop you from doing the headstand, since most of the weight of the body is actually supported by the forearms. There is very little pressure on the head and therefore very minimal compression of the neck. The Plough Posture (Halasana)

This is one of the basic yoga postures. Technique While in the reverse posture, bring both legs over your head until the toes touch the floor behind your head. Try to keep your knees straight. Stretch the hands out towards your feet. Breathe slowly and deeply from the abdomen and concentrate on the spine, especially where you feet the stretch taking place. Stay in this posture for about one minute. To come out of the posture, just slowly uncurl the spine. Don't worry if you can't straighten your knees. In fact if you're a beginner, it will be virtually impossible for you to do this unless you do it later in the day. As the weeks go by, your spine will become more flexible and you will eventually be able to straighten your knees. Benefits This is the best posture for making the spine flexible. It stretches the spine as no other exercise can, opening up the spinal discs and stretching most of the spinal muscles and ligaments. This makes this posture very beneficial if you suffer from back or neck stiffness or arthritis in these areas. It also prevents these conditions. Since this posture rejuvenates the spine, and because the spinal nerves go to all parts of the body, it helps to rejuvenate the whole body. It benefits the thyroid gland, liver and spleen, stretches and pulls the vertebrae. Good for people suffering from stiffness, obesity, muscular rheumatism, enlarged liver and spleen, constipation, indigestion, and arthritis. Time: Retain the posture for five seconds at first. Gradually increase to four minutes by adding five seconds per week. Repeat from two to four times, adding one time every fourteen days. Caution: If you have not flexed up with other exercises before, do not attempt right away the final stages of this posture unless you have a naturally very flexible spine. Otherwise, do not try to touch the floor with the toes for a few days. Do not force the toes any lower than the spine will allow comfortably. Otherwise, you will injure the right muscle and the pain may last a few weeks! Please be very careful. The Shoulder Stand (Sarvangasana) Next to the headstand, this posture is considered one of the best asanas. It is often seen being practiced in many gymnasiums, beauty salons, and health clubs. But

without the deep breathing with this exercise, it does not have much therapeutic value and will not be considered a yoga posture. This asana is sometimes called a "candle" because the body is kept straight as a candle in this posture.

This asana is equally important for both men and women. It can be tried by persons of all age levels. Technique Lie flat on your back. Inhale deeply while raising your legs and spine until the toes point to the ceiling. The body rests on the shoulders and the back of the neck. The body is supported by the hands, which are placed on the center of the spine between the waist and the shoulder blades. Keep your spine and legs straight. Breathe slowly and deeply with the abdomen and concentrate on the thyroid gland. On a male, the thyroid gland is located behind the adams apple. For women, it is located in the same area which is a few inches above the sternal notch (hollow of the neck where the neck joins the rest of the body.) or approximately half way up the neck from the sternal notch. Stay in this position for about two minutes. To come out of this posture, just bend your knees, curve your back and slowly return to lying on the floor while exhaling. First bend your knees, put the palms on the floor, then curving the spine, gradually unfold it the way one unrolls a carpet. When your entire back touches the floor, straighten the knees, take a deep breath and slowly lower your legs to the ground while breathing out. If you wish, you may go straight into the next posture (the 'reverse posture') instead of lying down. Benefits The main benefit of the shoulder stand is to get the thyroid gland working at peak efficiency. It's the thyroid gland which is mainly responsible for your correct weight and youthful appearance. The shoulder stand also regulates the sex glands. It vitalizes the nerves, purifies the blood and promote good circulation, strengthens the lower organs and helps them to stay in place. It gives a healthy stretch to the neck muscles. It is beneficial for people suffering from poor circulation, constipation, indigestion, asthma and reduced virility. This pose is especially recommended for women after childbirth and for those suffering from painful menstruation, other female disorders, and seminal weakness. The Sanskrit name for this posture sarvangasana means 'all the body'.

Time: Retain this position for fifteen seconds to six minutes, adding fifteen seconds per week. Caution: Do not try this exercise if you are suffering from organic disorders of the thyroid gland. Be very cautious if you are suffering from chronic nasal catarrh. The Forward Posture, Forward Bend Posture, Handsand-Feet Posture (Padahastasana) We will describe this posture in a modified manner incorporating visualization and relaxation. Executing yoga postures are like meditation. If you execute it with full awareness, relaxation and visualization, you can get the maximum benefit out of it. Technique Breathe normally as you stand with feet solidly on the ground. Allow all muscles to relax. Close your eyes. Be aware of your body. Feel the sensations associated with the contact of your feet with the floor. Visualize the posture you are going to practice. This is a form of mental tuning. Inhale, then exhale while you slowly bend forward. Lean forward until you can touch your knees, calves, ankles, or feet. Do the movement slowly and in a relaxed manner. From the start to the final position, the movement should be slow, fluid, continuous, and mindful. Do not force the stretch. Remain bent over for approximately five seconds, or as long as feels comfortable, while holding onto that part of your body as you gently breathe into your back. Do not bounce up and down. Allow yourself to bend over farther after your breath has helped your back muscles to stretch out. You may feel some trembling in your body. Allow that trembling to happen. Practice with full awareness and concentration, moment to moment. Be aware of the sensations and the feelings the posture develops in different parts of your body, especially in the areas of your back and legs. Feel the movement of your belly. Concentrate on a focal point of this posture. This can be your hamstring muscle, muscles of your back, the first chakra, relaxation aspect of your muscle, or a spiritual aspect such as visualizing humility. Just relax into the posture. Be aware of your feelings and sensations. Inhale. Return to an upright position by bending your knees slightly and stacking your vertebrae up one at a time. Let your head be the last part of your body to come back into position. Be aware of and feel the changes in your position and in your spine as you slowly straighten to an erect position. Be aware of the sensations in your body and muscles. Relax. Repeat two to four times. Benefits The forward posture stimulates organs and glands in the abdominal region, such as the kidneys, liver and pancreas. It tones the abdominal muscles and stretches the hamstring muscles of the thighs. It is very beneficial for cases of constipation, low back pain and sciatica In fact, this posture is a specific for constipation. The Fish Posture (Matsyasana)

Technique Lie on your back with your knees bent and arms at your side. Arch your back as much as you can while raising it off the ground by pushing the floor with your elbows. At the same time, throw your head backwards, resting the crown of your head on the floor. Use your forearm and elbows to support you. Expand your chest. Breathe deeply with the abdomen and concentrate on the thyroid gland. Stay in this position for about one minute. Slowly come back to the starting position. Benefits The fish posture normalizes the function of the thyroid, pituitary, pineal and adrenal glands. It limbers and stretches the neck, strengthens and tones the nervous system, the kidneys, the stomach and intestines, the pelvic organs, and the nerves connected with the sex functions. This is the only posture in this sequence which bends the spine (including the neck) backwards. This is essential, to counteract the preceding asanas which bend the spine forwards. The result is to give a healthy stretch to the muscles and ligaments of the spine in the opposite direction. This posture benefits people with asthma. The Twist Posture (Ardha Matsyendrdsana) This is one of the basic yoga poses. It is a beautiful posture. When executed correctly, you will feel like a peacock majestically unfolding his large, colorful fan.

In order to make this posture easy to master, we will present it in three stage. Do the first stage first. After a week, add stage two to your schedule and after another week, add stage three. Technique (First Movement) Sit on the floor with both legs extended. Cross your right foot over your left knee, place it firmly on the floor, keeping the left hand on the right toes. Stretch out the right arm and twist it around the back of your waist line as far as you can. The open palm and the wrist should be resting on the left hip bone. Keep both the head and spine straight, and the entire sole of your right foot on the floor. Inhale deeply.

While exhaling, slowly start turning your head, then shoulders and back, to the right. When you have finished exhaling, you will find that you are able to twist still a little more to your right. Do not bend your head while doing so. Keep your chin up. Remain in this position, holding your breath for as long as you can, then start inhaling. At the same time, slowly unwind the twist until the head, shoulders, and back are in the original position again. Concentrate on the stretching taking place in your spine. Pause for a while and repeat the twist. Reverse the position of the legs and arms, and assume the same position with the twist to the left side. Time: Maintain this posture for five seconds, holding your breath. Increase the time to one minute, adding five seconds per week. When holding it for more than several seconds, resume the deep breathing while remaining in the posture, but always unwind on exhalation. Repeat the twist two to three times. After the exercise lie down and relax. When your breathing has returned to normal, take a few deep breaths. Technique (Second Movement) Start by assuming the familiar first stage of this exercise. Stretch out both legs, placing the right foot over the left knee. Bend the left knee so that the left heel touches the right buttocks. Keep the left hand on the right foot. Wind the right arm around the back of the waist line, with your palm open. Take a deep breath and slowly make a complete turn to the right, keeping the shoulders straight and the chin up, while exhaling. Time: Retain this posture for ten seconds, the slowly straighten your head, shoulders and chest. Do the whole exercise once more, then reverse the position of legs and arms and repeat the twisting movement to the left. After that lie down and relax. When your breathing has returned to normal, take a few deep breaths. Technique (Third Movement) This is done almost like the second, except that you change the position of your outstretched arm. Get into the second pose of the twist as given above. Bend the left leg, place the right foot over the left knee, left hand on the right toes, right arm on the back of the waistline. Raise your left arm, place the elbow cap on the right knee and glide it down along the right side of the right thigh until you can reach the toes of the right foot with your left hand. Now assume the twist pose by first inhaling deeply, then exhaling and twisting your head, shoulders and back to the right as you did before. Repeat two or three times, then reverse the position of legs and arms and repeat the twist to the left side. If you are unable to reach your toes, simply keep them up off the floor until you can master the correct posture, or put a strap around your toes and hold on to that. After the exercise lie down and relax. When your breathing has returned to normal, take a few deep breaths. Benefits The twist benefits the adrenal glands, kidneys, liver and spleen. It is very helpful for asthma, indigestion, constipation, and obesity. This exercise strengthens the spine and deep muscles. They are also made flexible. It corrects stooping shoulders, a bent back, and defective posture.

This is the only asana which twists the spine. The other asanas stretch the spine in the flexion (forwards) and extension (backwards). The twist completes the stretching of the spine so that now every muscle and ligament of the back and neck has been stretched in all directions. Corpse Pose (savasana) The Corpse Pose is an excellent posture that can be used between poses that allows total relaxation. Simply let the muscles relax, feel the circulation of prana throughout the system and be attuned to cosmic energies. This pose can also be practiced any time when one requires a few minutes of total rest and relaxation. If desired, one can watch the breathing rhythm and inwardly chant the mantra of one's choice. Technique: Lie down on your back, in a quiet place. Place the arms beside the body, palms upturned. Keep heels slightly apart. Breathe slowly and deeply, feeling a sense of calm relaxation come over your whole body. Concentrate on loosening all tensions. The following variation will increase your ability to relax: Slowly inhale through the nostrils (always breathe through the nostrils during yoga, since the tiny hairs strain out impurities) and tense the ankles, feet and toes. Hold the breath while you tighten the muscles. Exhale and relax. Slowly inhale and contract the kneecaps, calves, ankles, feet and toes. Hold and tighten. Exhale and relax. Slowly inhale, contracting all the muscles of the abdomen, pelvic area, hips, thighs, kneecaps, calves, ankles, feet and toes. Hold the breath and tighten the muscles. Exhale and relax. Inhale. Tense the neck, shoulders, arms and elbows, wrists, hands and fingers, chest muscles, down to the toes. Hold and tense. Exhale and relax. Inhale and contract the scalp, the tiny muscles of the face, the forehead; squint the eyes, wrinkle the nose and mouth, tighten the tongue, constrict the throat and tighten the whole body. Hold and feel the terrible tension. Exhale and relax. Now, let the strain melt into the floor. Feel heavy. Enjoy the support of the floor. Sense the tingling of fresh circulation, the new muscle tone and emotional calm. Benefits:Benefits: Stimulates blood circulation and exercises inner organs. Alleviates fatigue, nervousness, neurasthenia (a general worn-out feeling), asthma, constipation, diabetes, indigestion, insomnia, lumbago. Teaches mental concentration

Bow (Dhanurasana)

Technique Begin lying down on the stomach, reach back and grasp the ankles. Inhale.

Lifting legs, head and chest, arch the back into a bow. Retain breath, then exhale and lie flat. Repeat three or four times. More advanced: While in the Bow position, rock back and forth, then from side to side. Slowly release and exhale. Benefits: Massages abdominal muscles and organs. Good for gastrointestinal disorders, constipation, upset stomach, sluggish liver. Reduces abdominal fat. Warning: Not for persons suffering from peptic ulcer, hernia, or cases of thyroid or endocrine gland disorders.

Cobra (Bhujangasana)

This is a basic yoga posture. It is very easy to do especially if your back is not too stiff and rigid. Technique Turn over on the stomach and place the hands on the floor beside the pectoral muscles. Place the hands, palms down, under the shoulders on the floor. Inhaling, without lifting the navel from the floor, raise the chest and head, arching the back. Obtain as complete a stretching of the body as possible. Retain the breath, then exhale while slowly lowering to the floor. Rest, then repeat two to seven times. You will note that this pose complements the Shoulder Stand and provides stretch to the spine in the opposite direction. Time: Keep the pose for two seconds, gradually increasing to ten seconds. Do it from two to seven times, adding one time every 14 days. Benefits: Benefits: Affects the adrenal glands, sending them a richer supply of blood. Tones ovaries, uterus and liver. Muscles of the back, abdomen and entire upper body are strengthened by the practice of the Cobra Pose. Aids in relief and elimination of menstrual irregularities. Relieves constipation. Limbers spine. People suffering from gas after meals will find this pose very useful.

Excellent for slipped discs. It adjusts displacements in the spinal column and tones the sympathetic nerves. Beneficial for back ache due to overwork or long hours of standing. Warning: Warning: Not recommended if you are suffering from peptic ulcer, hernia or hyperthyroid. When bending the body backwards, be sure not to make any violent jerks, as this may injure rigid muscles. Locust posture (shalabhasana)

This is an exceptional posture in that it requires a sudden movement. It is like the cobra posture but raising the feet instead of the head. It can therefore be used, occasionally only, instead of the cobra. Technique Lie face down with arms at the side, hands palms down, elbows slightly bent (fingers pointing towards the feet). Then suddenly raise the legs and thighs (and body if possible) off the ground. Only the chin, shoulders and chest should touch the ground. Hold the position for 1 second. Time This exercise may be done about half a dozen times with safety. Don't hold the breath and the pose too long if it feels uncomfortable. Caution After finishing this posture, the breathing will be rather rapid. Do not repeat the posture until the acceleration of the breathing has diminished. Benefits This posture has a good effect on the pelvis and the abdomen. The muscles of the back are developed. Improves the general circulation in the lower limbs. Lotus Pose (Padmasana) This is probably the most well known pose routinely used by Budha and is a very popular meditation pose. This is not always easy for Westerners to master. It may take time for the ligaments to become extended so that the Lotus Pose is comfortable. If one cannot master the Lotus Pose, any of the other seated poses will do quite well for the purpose of meditation. Start slowly and acquire proficiency over a period of time. This is one of the basic yoga postures.

Technique: Keep the right foot on the left thigh Start bouncing the right knee. If the bouncing knee easily touches the floor, then bend the left knee, take hold of the left foot with both hands, gently glide it over the crossed right leg and place it on the right thigh. This will give symmetrical placement of the legs and you are in lotus position. The hands should be kept on the knees with palms open, and the thumb and second finger of each hand should touch forming a letter O. Benefits: This is an extremely good pose for meditation and concentration. It has a calming effect on the mind and the nerves. This pose keeps the spine erect. Helps develop a good posture Helps keep the joints in flexible condition. Peacock posture (mayurasana)

Technique Kneel with the knees about 12 inches apart. Place the hands, palms down on the floor between the knees with the wrists to the front. Bend forward until the abdomen is resting on the elbows. Then raise the body and legs to a horizontal position with the legs outstretched as a letter V. The horizontal body is now resting on the hands with the forearms vertical. Hold the position for a few seconds only. Benefits: This posture is very good for the digestive organs. The blood is concentrated and sent to the digestive organs, which also get toned up by the intra-abdominal pressure.

This exercise has a good effect on the expelling action of the colon. It is very beneficial for obesity, piles, and constipation. It develops the chest. The exercise is very regenerative and quite stimulating. Pelvic posture (supta-vajrasana)

Technique Kneel, with the knees together, the feet about 12 inches apart, soles upward, and sit between the feet. Begin with the spine upright (vajrasana) and then bend backwards until the spine rests on the floor with the arms stretched back. Retain the position for 2 minutes. Regain the normal position by reversing the process. Caution: There should never be more than normal pressure on the back, arms, and the ankle joints while doing this exercise. Benefits This stretches the thigh muscles and the abdomen. The stomach is stimulated. It strengthens the thighs. Helps those suffering from constipation. Perfect Pose, Accomplished Pose (Siddhasana) One of the most popular meditation postures is Siddhasana. The Sanskrit name means "Perfect Pose," because one attains perfection in Yoga by meditating in this position. Siddhasana is useful to learn, since it is used as the practice seat for some of the pranayamas and the mudras. The positions of the legs and the hands also contain the body energies by closing the circuits and allowing awakened vital forces to remain in the system during meditation practice.

Technique Sit down with both legs outstretched. Bend the left knee and place the sole of the left foot against the right thigh so that the heel touches the perineum. Bend the right knee and put the right heel against the public bone. Keep hands with palms open if done between sunrise and sunset; otherwise reverse the palms. The spine should always be held erect. This is Siddhasana. Once this has been mastered, it is truly a comfortable position for meditation practice. Yoga Mudra, The Stoop (Symbol of Yoga) The practice of this posture is considered very important for its spiritual value in the higher stages of Yoga training when the pose is maintained for as long as one hour or more. The physical effect of the Yoga Mudra is mainly internal purification, as it helps keep our system clean by promoting a good elimination. To do the Yoga Mudra you must first sit down in the Lotus Posture. Technique: Sit up straight, keeping both legs crossed tailor fashion. Clench your fists and place them on both sides of the abdomen, a little below the navel. Take a deep breath, and while exhaling bend forward as low as you can, firmly pressing the fists against the abdomen. Time: Stay in this position from five to ten seconds, holding your breath, then slowly straighten the back, returning to the original posture. Eventually you should increase the time to three minutes, adding one second per week. Benefits: The Yoga Mudra is an excellent exercise for people troubled by constipation, as it increases the peristaltic movements of the bowels. It strengthens the abdominal muscles, tones up the nervous system and the colon, and massages the pelvic region. It helps men to overcome seminal weakness. In the higher stages of training it helps the awakening of the Kundalini. Caution: If you suffer from constipation, you should practice the Yoga Mudra very gently. Always release the posture slowly, without any jerking movement. Lie down and rest before doing the next posture. The Body-Raising Pose (Arohandsana)

Technique: Start by lying flat on the floor. Interlock your fingers and place your hands behind your head, just above the. neck. Take a deep breath, and simultaneously raise your head, shoulders and legs off the floor, keeping the knees straight. Maintain this posture for a few seconds while holding the breath, then exhale while slowly returning to the original position. Time: Repeat this posture once more. Increase the number of times, very gradually, from two to eight. Benefits: This is an excellent exercise for strengthening the abdominal muscles, the pelvic region, the back and the shoulders. It helps reduce abdominal fat and relieves constipation. Caution: This posture is rather strenuous and should not be done by women suffering from serious female disorders. Bending-Forward Posture (Hastapaddsana) In Hastapaddsana, hasta, means hand, and pada, foot. Thus, in this case the English name of this asana is not a literal translation. Technique: Stand straight, keeping the feet together and the arms hanging loosely along your sides. Inhale deeply and raise the arms above the head with elbows straight. Exhale while bending forward until you can grasp your toes with your hands. Get hold of the big toe by hooking it with the second and third fingers from inside and the thumb outside. If you cannot reach the toes, get hold of the ankles or calves. When exhalation is completed, press your head to your knees, keeping the knees straight. Hold this pose for a few seconds, then return to standing position and take a deep breath. Repeat this exercise twice. Time: Hold this position for two to ten seconds. At first do it only twice but gradually increase up to five times. Benefits: The Bending-Forward Posture is a very invigorating exercise. It gives lightness to the body, does away with sluggishness and with abdominal fat and relieves constipation and gas. It also gives a good pull to the sciatic nerves and hamstrings. Caution: This posture should be done slowly, without any jerkiness. After finishing it you can lie down for a moment, if you wish, or proceed with the next posture. LIST OF ASANAS (Sanskrit-English) Adva-ardha-padmasana Adva-matsyasana Advasana Anjaneyasana Prone Half-Lotus Posture Prone Fish Posture Prone Posture Leg-split Posture

Ardha-bandha-padmasana Modified Bound Lotus Posture Ardha-bhujangasana Ardha-chakrasana Ardha-chandrasana Ardha-balasana Ardha-kurmasana Ardha-matsyendrasana Ardha-padmasana Ardha-salabhasana Ardha-savasana b Bakasana Crane, or Heron, Posture Baddha Padmasana Bound Lotus Posture Bandha Padmasana Bound Lotus Posture Bhadrasana Bhujangasana cdef Chakrasana Dhanurasana Dradhasana g Garbhasana Garudasana Fetus Posture Eagle Posture Circle, or Wheel, Posture Bow Posture Firm (side) Posture Gentle, or Auspicious, Posture Cobra, or Snake or Serpent, Posture Half-cobra Posture Half-circle Posture Half-moon Posture Half-plough Posture Half-tortoise Posture Half-spinal-twist Posture Half-Lotus Posture Half-locust Posture Semi-supine Posture

Ardha-urdhva-padmasana Half-aloft Lotus Posture

Eka-padasana One-foot Posture

Gomukhasana Cow face, Posture Gorakshasana Cowherd, or Goatherd, Posture Guptasana hij Halasana Hamasana Jalandhara Bandha k Kakasana Karnapitasana Crow Posture Ear-covering Posture Plough, or Plow, Posture Peacock Posture Chin Lock Hidden Posture

Hastapadangustasana Hand-foot stretching Posture

Khandapitasana Crippled, or Clubfoot, Posture Kukkutasana Kurmasana LMN Lolasana Makarasana Mandukasana Matsyasana Matsyendrasana Mayurasana Mrtasana Muktasana Natarajasana Nauli Navasana OPQR Padahastasana Padasana Padmasana Parvatasana Pasini Mudra Pavanmuktasana Prarthanasana Puma Chakrasana Puma Halasana Puma Padasana S Salabhasana Samasana Samkatasana Sarvangasana Sarvanga-padmasana Locust Posture Symmetrical, or Equal, Posture Contracted, or Dangerous, Posture Shoulderstand, or All-members, Posture Shoulderstand Lotus Posture Feet-and-Hands Posture Foot Posture Lotus Posture Mountain Posture Noose Posture Wind-freeing Posture Prayer Posture Full-circle Posture Full-plough Posture Erect-standing Posture Padangushtanasana Balancing Posture Swinging Posture Crocodile, or Dolphin, Posture Frog Posture Fish Posture Spinal-twist Posture, or Matsyendra's Posture Peacock Posture Corpse Pose, Savasana Free, or Freed, Posture Nataraja's Posture Stomach, or Abdominal, Exercise Boat Posture Cock Posture Tortoise Posture

Mayura-padamasana Peacock Lotus Posture

Paschimottanasana Back-stretching Posture

Sarvanga-ardha-padmasana Shoulderstand Half-lotus Posture

Sarvanga-vajrasana Savasana Siddhasana Simhasana Shirshasana Sirsha-ardha-padamasana Sirsha-padmasana Sirshasana Sirsha-vajrasana Sthasana Sthitasana Sthita-paschimottasana Sukhasana Supta-ardha-padmasana Supta-padmasana Supta-vajrasana Surya Namaskar Svastikasana Swastikasana T

Shoulderstand Thunderbolt Posture Most Relaxed, or Supine, or Corpse, Posture Adept's, or Perfect, or Perfected, Posture Lion Posture Sirshasana, Headstand Headstand Half-lotus Posture Headstand Lotus Posture Headstand, or Topsy-turvy, Posture Headstand Thunderbolt Posture Stable Posture Standing Upright Posture Standing Back-stretching Posture Easy Posture Supine Half-lotus Posture Supine Lotus Posture Supine, or Sleeping, Thunderbolt Posture Sun-worship Posture Series Prosperous, or Auspicious, Posture Svastikasana, Prosperous, or Auspicious, Posture

Tolangulasana Balance Posture Trikonasana Tulasana Tulitasana U Uddiyana Uddiyana Bandha Ustrasana Utkatasana Uttana Kurmasana Uttana Padasana Utthita Kurmasana VW Vajrasana Thunderbolt Posture Abdominal Posture Bound Abdominal Posture Camel Posture Difficult, or Hazardous, Posture Upside-down Tortoise Posture Raised-feet Posture Raised Tortoise Posture Triangle Posture Tolangulasana, Balance Posture Tolangulasana, Balance Posture

Urdhva-padmasana Aloft, or Elevated, Lotus Posture

Utthita Padmasana Elevated Lotus Posture

Vakrasana Vatyasana Virasana

Twisting Posture Banyan Tree Posture Hero Posture

Vrichikasana Scorpion Posture Vrikshasana Tree Posture Vrksasana XYZ Yastikasana Stick Posture Yogasana Yoga Posture Yoga Mudra Yogasana, Yoga Posture Pranayama: The Breathing Exercises of Yoga Pranayama, as traditionally conceived, involves much more than merely breathing for relaxation. Pranayama is a term with a wide range of meanings. Patanjali defines pranayama as "the regulation of the incoming and outgoing flow of breath with retention." It is to be practiced only after perfection in asana is attained. Pranayama also denotes cosmic power, or the power of the entire universe which manifests itself as conscious living being in us through the phenomenon of breathing. The word pranayama consists of two parts: prana and ayama. Ayama means stretch, extension, expansion, length, breadth, regulation, prolongation, restraint and control and describes the action of pranayama. Prana is energy, when the selfenergizing force embraces the body. When this self-energizing force embraces the body with extension, expansion and control, it is pranayama. What is Prana Prana is an auto-energizing force which creates a magnetic field in the form of the Universe and plays with it, both to maintain, and to destroy for further creation. It permeates each individual as well as the Universe at all levels. It acts as physical energy, mental energy, where the mind gathers information; and as intellectual energy, where information is examined and filtered. Prana also acts as sexual energy, spiritual energy and cosmic energy. All that vibrates in this Universe is prana: heat, light, gravity, magnetism, vigor, power, vitality, electricity, life and spirit are all forms of prana. It is the cosmic personality, potent in all beings and non-beings. It is the prime mover of all activity. It is the wealth of life. This self-energizing force is the principle of life and consciousness. It is the creation of all beings in the Universe. All beings are born through it and live by it. When they die, their individual breath dissolves into the cosmic breath. Prana is not only the hub of the wheel of life, but also of yoga. Everything is established in it. It permeates life, creating the sun, the moon, the clouds, the wind, the rain, the earth and all forms of matter. It is both being (sat) and non-being (asat). Each and every thing, or being, including man, takes shelter under it. Prana is the fundamental energy and the source of all knowledge. Prana and Consciousness (Citta): Prana and citta are in constant contact with each other. They are like twins. Prana become focussed where citta is, and citta, where prana is. Yoga suggests that as long as the breath is still, prana is still, and hence citta is still. All types of vibrations and fluxuations come to a standstill when prana and citta are steady and silent. Vrikshasana, Tree Posture

Because of this connection between breath and consciousness, yoga has devised pranayama to stabilize energy and consciousness. With reference to yoga prana can be described as something that flows continuously from somewhere inside us, filling us and keeping us alive: it is vitality. In this image, the prana streams out from the center through the whole body. Pranayama is the measuring, control, and directing of the breath, and thus of energy within the organism, in order to restore and maintain health and to promote evolution. When you are troubled, restless, or confused, you have more prana outside the body than within. When you feel unwell; the quality of prana and its density within the body is reduced. Too little prana in the body can be expressed as a feeling of being stuck or restricted. It can also show as a lack of drive or motivation to do anything; you are listless or even depressed. We may suffer from physical ailments when prana is lacking in the body. Yoga Sutra mentions disturbances in the breath, which can take very different forms. On the other hand, the more peaceful and well-balanced we are, the less our prana is dispersed outside the body. And if all the prana is within the body, we are free of these symptoms. If prana does not find sufficient room in the body there can be only one reason: it is being forced out by something that really does not belong there-such as blockages caused by rubbish. When we practice pranayama, we try to reduce this rubbish and replace it with more and more prana within the body. Our state of mind is closely linked to the quality of prana within. The more content a person is and the better he or she feels, the more prana is inside. The more disturbed a person is, the more prana is dissipated and lost. Because we can influence the flow of prana through the flow of our breath, the quality of our breath influences our state of mind and vice versa. In yoga we are trying to make use of these connections so that prana concentrates and can freely flow within us. One definition of the word yogi is "one whose prana is all within his body." In pranayama we want to reduce the amount of prana outside the body until there is none leaking out. Prana is power. Proper acts of breathing are ways of harnessing that power. It gives control of breathing processes and control of vital force. Even though, in breathing, fresh air from outside the body enters the body and foul air leaves, mystical pranayama conceives appropriation of power as a bringing to conscious manifestation an omnipresent cosmic power which exists already latent within oneself as a particular expression of cosmic being. When a person attains a feeling of oneness with the rest of the universe, his anxiety tends to disappear. When the inflowing breath is neutralized or joined with the out-flowing breath, then perfect relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra or thousand petalled lotus (sahasara). When one acquires an intuitive apprehension of ultimate power and of his own identity with it, he loses his fear of external powers and develops a trust which is conducive to confident living. Whatever happens in the mind influences the breath; the breath becomes quicker when we are excited and deeper and quieter when we relax. In order to influence our prana we must be able to influence the mind. Our actions often disturb the mind, causing prana to exude from the body. Through daily pranayama practice we reverse this process, as a change in the breathing pattern influences the mind. The idea of prana existing within or beyond the body can be understood as a symbol for our state of mind. When the mind is as clear as transparent glass there is nothing that could disturb the body; there is no rubbish lying about. On the other hand, if we

notice hesitancy, discontent, fear of doing something because it might be inappropriate, and so forth, we can assume that there are blockages in the system. These blockages do not just occur in the physical body; they exist even more in the mind, in consciousness. Every kind of rubbish we find in ourselves was originally produced by incorrect knowledge. The link between mind and breath is most significant. The Yoga Sutra says that when we practice pranayama the veil is gradually drawn away from the mind and there is growing clarity. The mind becomes ready for deep meditations. Thus, pranayama is first and foremost awareness of the breath. Here, we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on where it enters and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi. Or we can follow the areas through which the air passes through. The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. The various practices of pranayama gives us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation. The breath relates directly to the mind and to our prana. Prana enters the body in the moment when there is a positive change in the mind. It is true that our state of mind does not alter with every in-breath or out-breath. The change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. The proof of the pudding is in our relationships with others. It tells us whether we had a positive changes in the mind and whether we actually understand ourselves better. Without prana there is no life. We can imagine that prana flows into us as we inhale, but prana is also the power behind breathing out. As well, prana is transformed in the body into various powers, and is involved in processes that ensure that we rid ourselves of what we no longer need. Out breath is a very important part of the body's elimination processes. We can use out breath as a mechanism to free the mind from blocks and thereby lead us to greater clarity. Pranayama or breathing technique is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutras, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm. In pranayama we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on a place in the body where we can feel or hear the breath. Or we can try to follow the movement of the breath in the body, feeling the inhalation from the center of the collarbone, down through the rib cage to the diaphragm, and following the exhale upward from the abdomen. Another means for paying attention to the breath is to feel where it enters

and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi. Suggestions like these help us keep our attention on the breath and prevent our practice from becoming merely mechanical. The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. If exercises such as these help us concentrate on our pranayama, that is wonderful. But the true aim of the various techniques and breath ratios of breathing in pranayama is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation. The breath relates directly to the mind and to our prana, but we should not therefore imagine that as we inhale, prana simply flows into us. This is not the case. Prana enters the body in the moment when there is a positive change in the mind. Of course, our state of mind does not alter with every in-breath or outbreath; change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. Changes of mind can be observed primarily in our relationships with other people. Relationships are the real test of whether we actually understand ourselves better. The Forms of Prana There are five forms of prana. They have different names according to the bodily functions with which they correspond. These forms of prana are: udana-vayu, corresponding to the throat region and the function of speech prana-vayu, corresponding to the chest region samana-vayu, corresponding to the central region of the body and the function of digestion apana-vayu, corresponding to the region of the lower abdomen and the function of elimination vyana-vayu, corresponding to the distribution of energy into all areas of the body Vayu is a sanscrit term meaning "air" or "breath". We will look at two of these forms: prana-vayu and apana-vayu. Prana and Apana: That which enters the body is called prana and that which leaves it is called apana. The term apana also refers to the region of the lower abdomen and all the activities that take place there. Apana describes that part of prana that has the function of elimination and provides the energy for it, and it also refers to the lower belly and the rubbish that collects there when the power of prana is not in a state of equilibrium. When a person is slow and heavy we sometimes say that he has too much apana. Apana as pranic energy is something we need, but apana as refuse left from activating this energy actually prevents prana from developing within. All forms of prana are necessary, but to be effective they must be in a state of balance with each other. If someone has a lot of rubbish in the region of the lower abdomen then he or she consumes too much energy there, and this imbalance should be addressed. The goal is to reduce apana to an efficient minimum. Apana as waste matter accumulates because of many factors, some of which lie within our control. The practice of yoga aims to reduce these impurities. People who are short of breath, cannot hold their breath, or cannot exhale slowly are seen as having more apana, whereas those who have good breath control are considered to

have less apana. An overabundance of apana leads to problems in all areas of the body. We have to reduce the apana so that we can bring more prana into the body. When we inhale, prana from outside the body is brought within. During inhalation, prana meets apana. During exhalation, the apana within the body moves toward the prana. Pranayama is the movement of the prana toward the apana and the movement of the apana toward the prana. Similarly, holding the breath after inhalation moves the prana toward the apana and holds it there. Holding the breath after exhalation moves the apana toward the prana. Agni, the Fire of Life What happens within this movement of prana and apana? According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prana -vayu and the apana-vayu. The flame itself is constantly changing direction: on inhalation the breath moves toward the belly, causing a draft that directs the flame downward like in a fireplace; during exhalation the draft moves the flame in the opposite direction, bringing with it the just-burned waste matter. It is not enough to burn the rubbish; we must also rid the body of it. A breathing pattern where the exhalation is twice as long as the inhalation is aimed at providing more time during exhalation for freeing the body of its blockages. Everything we do to reduce the rubbish in the body is a step in the direction of releasing our blockages. With the next inhalation we bring the flame back to the apana. If all the previously burned waste has not left the body, the flame will lose some of its power. Certain physical positions are beneficial for the meeting of fire and rubbish. In all inverted postures, the agni is directed toward the apana. This is the reason yoga attributes so much significance to the cleansing effects of inverted postures. Cleansing is intensified when we combine inverted postures with pranayama techniques. All aspects of pranayama work together to rid the body of apana so that prana can find more room within. In the moment when waste is released, prana fills the space in the body where it really belongs. Prana has its own movement; it cannot be controlled. What we can do is create the conditions in which prana may enter the body and permeate it. The beauty of prana is that through this, we can influence purusa, the essence of life. Yoga suggests that we can influence prana via our breath and mind. By working with these through pranayama, we create optimal conditions for the prana to flow freely within.

Breathing Exercises
A Breathing Exercise for Good Posture This is an excellent exercise for the waistline or a weak back, but even more for stooped shoulders. It should be taught to all children at home and at school to counteract their tendency to slouch, for slouching, in addition to being ugly, develops a bad and unhealthy posture as it prevents the lungs from expanding as they should. It is a great exercise for beginners along with alternate nostril breathing described below. Stand straight with feet together. Put your hands behind your back and interlock the fingers, palms upward. Now turn the palms down. This will automatically give a twisting movement to your elbows. Inhale deeply, then bend forward, while exhaling, at the same time raising the arms until they are stretched out. Do not bend the elbows, which should remain straight

throughout. Keep your head down, trying all the while to swing your arms a bit higher and higher. Remain a moment in this position, holding your breath; then slowly return to the standing position without unlocking your fingers. Repeat the whole exercise two or three times. Another version is done in a kneeling position. The procedure is the same, except that here you bend over until your forehead touches the floor. Your First Deep Breath Deep breathing can be accomplished sitting down in a meditative posture such as lotus posture, sitting down on a chair with your spine straight or standing up with your spine held straight. If you haven't done so, read the section on learning to breath correctly. First check your posture. The spine should be straight, the head erect, hands on knees, mouth closed. Now concentrate on the pharyngeal space at the back wall of your mouth and, slightly contracting its muscles, begin to draw in the air through that space as if you were using a suction pump. Do it slowly and steadily, letting the pumping sound be clearly heard. Don't use the nostrils; remember that they remain inactive during the entire respiration process. When inhaling let your ribs expand sideways like an accordion-beginning with the lower ones, of course. Remember the chest and shoulders should remain motionless. The entire inhalation should be done gently and effortlessly. When it has been completed pause for a second or two, holding the breath. Then slowly begin breathing out. The exhalation is usually not as passive as the inhalation. You use a slight, a very slight, pressure to push the air out-although it feels as though you pressed it against the throat like a hydraulic press. The upper ribs are now contracted first, the nostrils remain inactive and the chest and shoulders motionless. At the end of the exhalation, pull in the stomach a little so as to push out all the air. Congratulations! You have just taken your first deep breath. Do not try to take too full a breath at once. Start by breathing to the count of four. Then hold the breath, counting to two, and start slowly exhaling, again to the count of four. Breathing in and out to an equal number of beats is called rhythmic breathing. You allow four beats to fill your lungs, two to retain the breath, and four to breathe out. The respiration should be timed in such a way that at the end of the four beats you have completed the exhalation. Don't just stop at the end of the count when there is still air to be expelled. You should adjust your breathing to the timing. Repeat, but do not take more than 5 or 6 deep breaths at one time during the first week. You shouldn't do more even if you are enjoying it. Be careful not to overdo the breathing, especially inhalation, as this may lead to unpleasant results such as dizziness, nausea, headaches, even fainting spells due to hyperventilation caused by a sudden, excessive intake of oxygen. By practicing complete breathing, you will be able to enlarge the lung capacity so that, after practice, you can inhale more air than you did before. But this increased capacity should come gradually rather than by force. By repeating such a complete breathing too often or too rapidly in succession, you may absorb too much oxygen and become dizzy. You may continue to employ all of the muscles and all portions of the lungs in breathing without expanding the lungs to their maximum extent each time you inhale. Proper yogic breathing employs all of the muscles and all or most of the lungs. But the extent of expansion and the rate of breathing may be progressively reduced to suit the body's needs for oxygen consumption under the conditions of exercise or rest which prevail. As your cycle of breathing involves an increasingly larger lung area, your respiration may be decreased correspondingly while the amount of

oxygen available for use remains the same-or even increases. Slower, deeper breathing not only stimulates the lungs into healthier action, and brings more of the body muscles into play, but it has the effect of calming the nerves. Although other factors must be taken into consideration, the slower your respiration rate the calmer you feel. You can deliberately reduce this rate for beneficial effect. However, you can maintain this only if you breathe more deeply. A complete breath involves the following steps: Inhale slowly until your lungs are filled to capacity. Some recommend that you begin with abdominal breathing, gradually move into middle breathing, and finish filling the lungs with high breathing. A pause, short or long, should occur at the end of inhalation. This, too, should not be forced at first, though deliberate experiments with extending this pause play an important part in successful yogic practice. Exhale, also slowly, smoothly and completely. Again, some recommend beginning exhalation with high breathing, proceeding gradually to middle breathing, and ending with abdominal breathing and use of abdominal muscles to expel all air from the lungs. Another pause, short or long, should occur at the end of exhalation. This too should not be forced at first, though this pause may prove to be even more significant than the first as a stage in which to seek and find a kind of spiritual quiescence that can be most powerful in its relaxing effects. Rhythmic Breathing Yoga enthusiasts say that by practicing rhythmic breathing you become attuned to the rhythm of the Universe. Rhythmic breathing helps you establish a direct contact with the whole world. You come to experience a sense of oneness with the universe. The result is that the feeling of separateness disappears and with it fear, loneliness, frustration, doubt, despair and other miseries. Rhythmic breathing is a great exercise for relaxation. Benefits of Rhythmic Breathing Increased oxygen supply (even more than deep breathing) Re-establishes the body's own natural rhythm Helps you to acquire self-confidence, optimism, a calm mind or any other desired quality. Rhythmic breathing, as well as correct concentration and meditation, can bring about a great change in both your physical and mental state and serve as a step toward spiritual unfolding. Everything in the universe is in vibration, from the atom to the planets themselves. In all vibration there exists a certain rhythm, so rhythm pervades the universe. The movement of the planets around the sun, the ebb and flow of the tide, all follow rhythmic laws. Our bodies are also subject to rhythmic laws called biorhythms. Sleep and waking periods also have a rhythm. Sleep is governed by the steep cycle. The waking period has precise cycles of varying metabolic rates which differ between individuals. Some people are wide awake early in the morning, while others reach their peak efficiency in the afternoon or evening. The yogis say that the deep rhythmic breathing exercise will allow the body to reestablish its own natural rhythm and attune us more to the cosmic rhythm. This will protect us from any negative external influences. The deep rhythmic breathing exercise, by falling in with the rhythm of the body, also allows the body to absorb a lot, more oxygen than just normal deep breathing.

Technique: Technique: Rhythmic breathing is done in the same way as deep breathing, but it is timed to the rhythm of your heartbeat. Inhalation and exhalation should be done to the same number of beats, as this establishes an even rhythm. First assume the correct posture. If you cannot comfortably remain in the Lotus Pose, get into an easy cross-legged position or even sit on a chair. Remember to open your belt, unhook your bra, loosen your girdle or tie if you happen to be wearing any of these items. Keep the spine straight, with hands on knees, and start by taking a few deep breaths, and then stop. Now put the second, third and fourth fingers of your right hand on the left wrist to find the pulse. Carefully listen to the pulse beat, and after a short while start counting 1-2-3-4 several times, to the rhythm of the beats. Continue mentally counting 1-2-3-4, 1-2-3-4 until you fall into this rhythm and can follow it without holding your pulse. Then put your hands on your knees and take a deep breath while counting 1-2-3-4; hold the breath while counting 1-2; exhale while again counting 1-2-3-4. Sit up straight, either on a chair or cross-legged on the floor. Let your hands just rest on your lap. Inhale slowly and deeply for eight seconds. Push your stomach forwards, to a count of four seconds, and then push your ribs sideways for a count of two seconds, and then finally lift your chest and collar bone upwards for a count of two seconds. This makes a total of eight seconds. Don't breathe out immediately; instead hold the breath (called retention) for four seconds. Exhale slowly for eight seconds. For the first six seconds just allow the collar bone, chest and ribs to relax, so the breath goes out automatically. For the last two seconds, push the stomach in gently, to expel all the air from the lungs. Keep the stomach in this position for four seconds before you take the next breath. Do the above exercise three times the first week, and add one more round each week, until you are doing seven breaths. It's best to build up the number of breaths gradually, because if you are not used to doing yoga breathing and you overdo it, you will purify your system too quickly. This will cause your body to release toxins from your tissues into the blood circulation too quickly, resulting in unpleasant symptoms such as headaches, skin rashes and fatigue. The yogi rule for rhythmic breathing is that the units of inhalation and exhalation should be the same, while the units for retention and between breaths should be half that of inhalation and exhalation; that is, a ratio of 2:1:2:1. Sometimes beginners find that inhaling for eight seconds is too difficult. If this is the case, inhale for six seconds, hold the breath for three seconds, exhale for six seconds, and pause for three seconds before taking the next breath. In a few weeks you will easily be able to do 8:4:8:4. Rhythmic Breathing With Visualization The rhythmic breathing exercise is made much more potent if you use visualization while doing the breathing. Visualization works on the principle that whatever you concentrate on, an extra supply of oxygen and prana (life force) will be directed to that area. The secret of successful yoga is combining the exercise with visualizing the specific area the exercise affects. The technique is simple. When you breathe in, visualize the prana accumulating in the solar plexus area, just above the navel, behind the stomach. The solar plexus is where the body stores its energy. When you retain the breath and breathe out, visualize the prana going to the brain. Just concentrate on the brain area.

This visualization technique achieves two things. Firstly it produces a reserve of energy in the solar plexus, thereby increasing your general energy level. Second, since some of the stored energy is directed to the brain, brain function and vitality are increased. Frequency The rhythmic breathing exercise can be done on the morning and in the evening. Do not overdo this in the beginning. Start with three or four rounds, adding one round per week until you finally reach the desired number, perhaps sixty or more. This exercise can also be done with different asanas, if lotus pose is too difficult for you. See the asanas given under meditation for description of suitable asanas with this exercise. The Retained Breath Exercise Physiologists claim that the air breathed in should remain in the lungs for ten to twenty seconds to maximize the gaseous interchange in the lungs. The yoga practitioners devised an exercise in which the breath is retained for four times the duration of inhalation (about twelve to sixteen seconds) thousands of years ago. Yogis and pranayama followers claim that this exercise would take maximum advantage of the air inhaled. Benefits of the Retained Breath Exercise It provides the optimum supply of oxygen to the body. Even jogging and other aerobic exercise doesn't achieve this, since the breathing is quick and shallow and there is no retention of oxygen. The air which has remained in the lungs from previous inhalations is purified. There is increased oxygenation of the blood. The retained breath gathers up some of the waste matter of the body and expels it on exhalation. The lungs increase their elasticity and capacity and become more powerful. This allows benefits to be enjoyed all day, not just during the exercise. The exercise builds a bigger, more powerful chest and prevent, or helps to correct sagging breasts in women. Technique Sit up straight. Inhale for four seconds. Push your stomach forwards to a count of two seconds and then push your ribs sideways for one second, and finally lift your chest and collar bone upwards for one second. This makes a total of four seconds. Hold the breath for sixteen seconds. If you find this is difficult at the start, just hold for eight seconds, and gradually over a period of a few months build up to sixteen seconds. Exhale for eight seconds. For the first six seconds, just allow the collar bone and ribs to relax, so the breath goes out automatically. For the last two seconds push the stomach in gently to expel the air from the lungs. Do this exercise only once the first week, and add one more round each week, until you are doing three rounds. The yogi rule for the retention breath is that exhalation should be twice that of inhalation, and retention should be four times that of inhalation; that is, a ratio of 1:4:2. Use visualization as with the rhythmic breathing exercise for added benefits. Nadi Sodhana (Alternate Nostril Breathing) If you don't do anything else, this is a simple yoga breathing exercise that can be done virtually anywhere, anyplace. You will be glad you did. It is simply dynamic!

The name alternate nostril breathing is due to the fact that we alternate between the two nostrils when we do the breathing. Yogis believe that this exercise will clean and rejuvenate your vital channels of energy, thus the name nadi sodhana (purification of nadis or channels). With this exercise, we breathe through only one nostril at a time. The logic behind this exercise is that normal breathing does alternate from one nostril to the other at various times during the day. In a healthy person the breath will alternate between nostrils about every two hours. Because most of us are not in optimum health, this time period varies considerably between people and further reduces our vitality. According to the yogis, when the breath continues to flow in one nostril for more than two hours, as it does with most of us, it will have an adverse effect on our health. If the right nostril is involved, the result is mental and nervous disturbance. If the left nostril is involved, the result is chronic fatigue and reduced brain function. The longer the flow of breath in one nostril, the more serious the illness will be. Benefits The exercise produces optimum function to both sides of the brain: that is optimum creativity and optimum logical verbal activity. This also creates a more balanced person, since both halves of the brain are functioning property. The yogis consider this to be the best technique to calm the mind and the nervous system. The Scientific Confirmation Medical science has recently discovered the nasal cycle, something that was known by the yogis thousands of years ago. Scientists have recently found that we don't breathe equally with both nostrils, that one nostril is much easier to breathe through than the other at any particular time and that this alternates about every three hours. The yogis claim that the natural period is every two hours, but we must remember these studies were done on people who do not have an optimum health level. Scientists also discovered that the nasal cycle corresponds with brain function. The electrical activity of the brain was found to be greater on the side opposite the less congested nostril. The right side of the brain controls creative activity, while the left side controls logical verbal activity. The research showed that when the left nostril was less obstructed, the right side of the brain was predominant. Test subjects were indeed found to do better on creative tests. Similarly when the right nostril was less obstructed the left side of the brain was predominant. Test subjects did better on verbal skills. Medical science has not quite caught up with the ancient yogis yet. The yogis went one step further. They observed that a lot of disease was due to the nasal cycle being disturbed; that is, if a person breathed for too long through one nostril. To prevent and correct this condition, they developed the alternate nostril breathing technique. This clears any blockage to air flow in the nostrils and reestablishes the natural nasal cycle. For example, the yogis have known for a long time that prolonged breathing through the left nostril only (over a period of years) will produce asthma. They also know that this so-called incurable disease can be easily eliminated by teaching the patient to breathe through the right nostril until the asthma is cured, and then to prevent it recurring by doing the alternate nostril breathing technique. The yogis also believe that diabetes is caused to a large extent by breathing mainly through the right nostril. Technique

Close the right nostril with your right thumb and inhale through the left nostril. Do this to the count of four seconds. Immediately close the left nostril with your right ring finger and little finger, and at the same time remove your thumb from the right nostril, and exhale through this nostril. Do this to the count of eight seconds. This completes a half round. Inhale through the right nostril to the count of four seconds. Close the right nostril with your right thumb and exhale through the left nostril to the count of eight seconds. This completes one full round. Start by doing three rounds, adding one per week until you are doing seven rounds. Alternate nostril breathing should not be practiced if you have a cold or if your nasal passages are blocked in any way. Forced breathing through the nose may lead to complications. In pranayama it is important to follow this rule: under no circumstances should anything be forced. If you use the nostrils for breath control they must be unobstructed. If they are not, you must practice throat breathing. Surya-Bhedana (Right-nostril breathing) This refers to an exercise in which one inhales through the right nostril and exhales through the left, holding the inhaled breath as long as possible before exhaling. Although one may eventually develop an ability to do this without using the fingers to close either nostril, beginners, at least, should expect to use their fingers. You may close your nostrils in any way you choose to; but the traditional technique has become standardized as follows. After pressing the index and middle fingers of the right hand against the palm of that hand, use the thumb to close the right nostril and the ring and little fingers to close the left nostril. Left-handed persons may reverse this procedure. When both nostrils are open, the fingers rest on the bridge of the nose. Properly performed, both inhalation and exhalation should be complete, and the process repeated ten to twenty times without pausing between cycles (with a prolonged full pause but no empty pause), and with continuous voluntary control over one's muscles to assure smooth, soundless breathing at all times. One should employ both the "chin lock" (jalandhara bandha) and diaphragm raising (uddiyana bandha); he may use the lips and palate and glottis closures also if he chooses. Although one should never hold his breath to produce undue strain, still he is expected to feel, sooner or later, a pressure all over his body, from head to toes, or from the roots of his hair to the tips of his toenails, with perspiration oozing from his pores. Climatic conditions and amount of surplus water in one's body may have some bearing upon the result. But repetition of this exercise may enable one to continue it, after much practice, to as many as eighty repetitions in a series without discomfort.

Ujjayi (The "loud breathing") This consists in drawing air in through both nostrils with the glottis held partially closed. Ujjayi translates as "what clears the throat and masters the chest area." This partial closure of the glottis produces a sound like that heard in sobbing, except that it is continuous and unbroken. The sound should have a low but uniform pitch and be pleasant to hear. Friction of air in the nose should be avoided; consequently no nasal sounds will be heard. A prolonged full pause should begin, without any jerking, as soon as inhalation has been completed. Closure of glottis, use of chin lock and closure of both nostrils are standard. Prolong the pause as long as possible; but it should be terminated and exhalation commenced smoothly and slowly. When properly performed, exhalation proceeds slowly and steadily through the left nostril with the glottis partially closed as in inhalation. One may begin to exhale with release of air pressure by lifting the finger from his left nostril, loosening his chin lock and then partially opening his glottis. Exhalation should be complete. Ujjayi breathing has many variations. For example, we can breathe in through the throat, then completely close one nostril and breathe out through the other nostril, which is only partly closed. This technique is called an anuloma ujjayi. In a pranayama technique called viloma ujjayi, we breathe in through the nostril and breathe out through the throat. This technique is used to lengthen the inhalation. In ujjayi pranayama it is important to follow this rule: when we regulate the breath through the nostril, we never breathe through the throat at the same time. Although the total length of time required for a single cycle of breathing will vary with different persons, certain ratios of the periods needed for inhaling, pausing and exhaling are recommended. The period occupied by exhaling should be about twice as long as that occupied by inhaling. Practice inhaling and exhaling without a full pause. Then, when you feel ready, hold your breathing for a pause which is comfortable. With continued practice, this pause can be extended to a duration which is double that of the inhalation or equal to that of the exhalation. Advanced practitioners of yoga hold their pauses to four times the duration of inhalation and double the duration of exhalation. Rhythmic Breathing Yoga enthusiasts say that by practicing rhythmic breathing you become attuned to the rhythm of the Universe. Rhythmic breathing helps you establish a direct contact with the whole world. You come to experience a sense of oneness with the universe. The result is that the feeling of separateness disappears and with it fear, loneliness, frustration, doubt, despair and other miseries. Rhythmic breathing is a great exercise for relaxation. Benefits of Rhythmic Breathing Increased oxygen supply (even more than deep breathing) Re-establishes the body's own natural rhythm Helps you to acquire self-confidence, optimism, a calm mind or any other desired quality. Rhythmic breathing, as well as correct concentration and meditation, can bring about a great change in both your physical and mental state and serve as a step toward spiritual unfolding. Everything in the universe is in vibration, from the atom to the planets themselves. In all vibration there exists a certain rhythm, so rhythm pervades the universe. The movement of the planets around the sun, the ebb and flow of the tide, all follow rhythmic laws.

Our bodies are also subject to rhythmic laws called biorhythms. Sleep and waking periods also have a rhythm. Sleep is governed by the steep cycle. The waking period has precise cycles of varying metabolic rates which differ between individuals. Some people are wide awake early in the morning, while others reach their peak efficiency in the afternoon or evening. The yogis say that the deep rhythmic breathing exercise will allow the body to reestablish its own natural rhythm and attune us more to the cosmic rhythm. This will protect us from any negative external influences. The deep rhythmic breathing exercise, by falling in with the rhythm of the body, also allows the body to absorb a lot, more oxygen than just normal deep breathing. Technique: Technique: Rhythmic breathing is done in the same way as deep breathing, but it is timed to the rhythm of your heartbeat. Inhalation and exhalation should be done to the same number of beats, as this establishes an even rhythm. First assume the correct posture. If you cannot comfortably remain in the Lotus Pose, get into an easy cross-legged position or even sit on a chair. Remember to open your belt, unhook your bra, loosen your girdle or tie if you happen to be wearing any of these items. Keep the spine straight, with hands on knees, and start by taking a few deep breaths, and then stop. Now put the second, third and fourth fingers of your right hand on the left wrist to find the pulse. Carefully listen to the pulse beat, and after a short while start counting 1-2-3-4 several times, to the rhythm of the beats. Continue mentally counting 1-2-3-4, 1-2-3-4 until you fall into this rhythm and can follow it without holding your pulse. Then put your hands on your knees and take a deep breath while counting 1-2-3-4; hold the breath while counting 1-2; exhale while again counting 1-2-3-4. Sit up straight, either on a chair or cross-legged on the floor. Let your hands just rest on your lap. Inhale slowly and deeply for eight seconds. Push your stomach forwards, to a count of four seconds, and then push your ribs sideways for a count of two seconds, and then finally lift your chest and collar bone upwards for a count of two seconds. This makes a total of eight seconds. Don't breathe out immediately; instead hold the breath (called retention) for four seconds. Exhale slowly for eight seconds. For the first six seconds just allow the collar bone, chest and ribs to relax, so the breath goes out automatically. For the last two seconds, push the stomach in gently, to expel all the air from the lungs. Keep the stomach in this position for four seconds before you take the next breath. Do the above exercise three times the first week, and add one more round each week, until you are doing seven breaths. It's best to build up the number of breaths gradually, because if you are not used to doing yoga breathing and you overdo it, you will purify your system too quickly. This will cause your body to release toxins from your tissues into the blood circulation too quickly, resulting in unpleasant symptoms such as headaches, skin rashes and fatigue. The yogi rule for rhythmic breathing is that the units of inhalation and exhalation should be the same, while the units for retention and between breaths should be half that of inhalation and exhalation; that is, a ratio of 2:1:2:1. Sometimes beginners find that inhaling for eight seconds is too difficult. If this is the case, inhale for six seconds, hold the breath for three seconds, exhale for six seconds, and pause for three seconds before taking the next breath. In a few weeks you will easily be able to do 8:4:8:4. Rhythmic Breathing With Visualization

The rhythmic breathing exercise is made much more potent if you use visualization while doing the breathing. Visualization works on the principle that whatever you concentrate on, an extra supply of oxygen and prana (life force) will be directed to that area. The secret of successful yoga is combining the exercise with visualizing the specific area the exercise affects. The technique is simple. When you breathe in, visualize the prana accumulating in the solar plexus area, just above the navel, behind the stomach. The solar plexus is where the body stores its energy. When you retain the breath and breathe out, visualize the prana going to the brain. Just concentrate on the brain area. This visualization technique achieves two things. Firstly it produces a reserve of energy in the solar plexus, thereby increasing your general energy level. Second, since some of the stored energy is directed to the brain, brain function and vitality are increased. Frequency The rhythmic breathing exercise can be done on the morning and in the evening. Do not overdo this in the beginning. Start with three or four rounds, adding one round per week until you finally reach the desired number, perhaps sixty or more. This exercise can also be done with different asanas, if lotus pose is too difficult for you. See the asanas given under meditation for description of suitable asanas with this exercise. The Walking Breathing Exercise Walking Breathing exercise is done in exactly the same way as Rhythmic Breathing except that you do it while walking. Use each step as a count, as the pulse beat used in Rhythmic Breathing. Stand erect, exhale first, then start walking, right foot first. Take four steps while inhaling, hold the breath in for two steps, exhale for four steps, and hold the breath out for two steps. Without stopping, continue the routine: inhale on four steps, hold the breath in for two steps, and so forth. Do not interrupt the walking-keep it rhythmical. The breathing should be done in one continuous flow: do not inhale in four short breaths, a mistake which many beginners tend to make. Inhale one deep breath to the count of four, hold it to the count of two, exhale it to the count of four, and again hold the emptiness to the count of two. This completes one round. Make five such rounds a day the first week-no more-adding one round per week. If you feel that four steps are too long for you, count three steps and hold one. If, on the contrary, four are not enough and you feel you want to continue the inhalation, take six steps or even eight, and hold the breath on a count of three or four steps respectively. In either case, you should take an even number of steps while breathing in and out, as the retention is done in half the time taken for inhalation or exhalation. You can do the Walking Breathing exercise at any other time while you are exercising, walking, especially when the air is clean-in a park, a forest, or at the seashore. You can do it while walking to your car or bus, descending a staircase, on your way to pick up your mail from the letter box, during a coffee break in your office, in fact, whenever you think of it. Simply interrupt your usual walking tempo, stop to inhale and exhale deeply. Then start rhythmic breathing to the count of slow and even steps. Conclude your lesson by doing the relaxation and meditation.

Sitali (Tongue hissing)

Sitali refers to the sound caused when air is drawn in through the protruding tongue folded into a tube. During inhalation, curl up both edges of the tongue so that it forms a kind of tube. Breathe in through this tube. During inhalation the air passes over the moist tongue, cooling down and refreshing the throat. In order to be sure that the tongue remains moist, roll it back as far as possible against the palate. Do this during the entire exhalation so that the next breath is just as refreshing as the first. The resulting tongue position may appear more like the lower portion of a bird's beak than a tube, but variable opening or closing of the tube-like passage in the folded tongue, in cooperation with faster or slower inhalation, makes possible variations in loudness and softness and smoothness of the reversed hissing sound. Again, a cooling effect may be noted and, indeed, sought through this and the foregoing technique whenever needed. The tongue is drawn back into the mouth and the lips are closed at the end of inhalation. We can breathe out either through the throat or alternately through the nostrils. Sitkari (Teeth hissing) Sitkari pertains to the sound made by drawing air in through the front teeth-either tightly closed or slightly opened-with the tongue tip regulating the air pressure and sound. This technique pertains only to inhaling, except that exhaling normally takes place through both nostrils, after a usual full pause. The sides of the tongue is pressed against the teeth, lining the sides of the mouth, if they are closed tightly, or expanding between the upper and lower; sets, if the jaw is opened slightly. The sound, a kind of reversed hissing, like that made when one suddenly touches ice or a hot object or feels a draft of hot or frigid air, should be regulated so as to be smooth and to sound pleasant. The experience has been described as "sipping air." This technique usually cools the mouth and may have both a cooling and a relaxing effect upon the whole body. Lips should close at the end of inhalation, preparatory to holding the full pause with chin lock. Closure of the lips ends the hissing sound, si, with a "sip." The Cleansing Breath: The Cleansing Breath, as its name indicates, cleans and ventilates the lungs; it also tones up the entire system. You should do the Cleansing Breath at the end of other yoga exercises or just before the final relaxation exercises. To do the Cleansing Breath, stand straight with feet close together and arms hanging loosely at the sides. Take a deep breath, hold it for a little while, then purse your lips as if you were going to whistle. Now start exhaling forcefully, little by little, but do not blow the air out as if you were blowing out a candle, and do not puff out the cheeks. They should be hollowed. These successive and forceful exhalations will feel almost like slight coughs which expel the air until the lungs are completely empty. The effort of the exhalation should be felt in the chest and in the back. Rest for a little while, then repeat. After a week you may repeat this routine several times a day. Bhastrika (Bellows) Bhastika consists primarily in forced rapid deep breathing which serves as a basis for many varieties of exercises, all of which may be described by the same name. Although air is forced both in and out, emphasis is placed upon expulsion or explosion of air. A series of such explosions, each following the other in quick succession without pause, either full or empty, may be called "a round." Beginners should limit a round to about five explosions, though the number may be increased to ten, or to any number needed to obtain the desired effect. The desired effects

range from increased ventilation, increased blood circulation, increased clearing of nasal passages and increased thinking capacity to overwhelming pacification of all mental disturbances. Please be warned against generating such powerful explosions that the lung tissues will be injured and against extending a series so long as to become dizzy. Comfort, not reckless excess, should guide your motives and manner in doing this exercise. Although you can breath through your mouth or both mouth and nose, traditionally breathing is limited to either both nostrils or one nostril. The breath-stroke in the rapid succession of breaths may or may not be very deep, but it is customary to finish or follow a round by the deepest possible inhalation and exhalation. A series of normal breaths should occur before undertaking a second round. A deepest possible inhalation and exhalation may, and perhaps should, introduce each round. Some nasal hissing can be expected; avoid unpleasant sound and fluttering of nasal skin surfaces. Although you can stand if you wish, proper performance of this technique is done in a seated position allowing maximum relaxation of abdominal muscles and easy diaphragmatic breathing. Variations include using a full pause after each round, partial glottis closures and alternation of nostrils. You should exercise caution against the temptation to go to excess in initial bellows experiments. If you have a tendency to push the limit, lie down when doing this exercise if there is any danger of losing consciousness and falling to the floor. Forced breathing produce relaxation and revitalization. Excess may induce dizziness, drowsiness and diminution of consciousness. No harm can come from hyperventilation so long as you are in bed. If you happen to lose consciousness your breathing pattern tend to rectify itself and return to normalcy. Excessive ventilation results in lightheartedness, giddiness or a feeling of floating in the air. Kapalabhati (Cleaning Breath) Kapalabhati is a breathing technique used specifically for cleansing. If we have a lot of mucus in the air passages or feel tension and blockages in the chest it is often helpful to breathe quickly. In this practice we deliberately breathe faster, and at the same time use only abdominal (that is, diaphragmatic) breathing, not chest breathing. In kapalabhati the breath is short, rapid, and strong. We use the lungs as a pump, creating so much pressure as they expel the air that all the rubbish is cleared from the air passages, from the lungs up through the nostrils. Kapala means "skull," and bhati means "that which brings lightness." Kapalabhati is a good thing to do when we feel heavy or foggy in the head. If we have problems with the sinuses or feel numb around the eyes, kapalabhati can help to clear this area as well. The kapalabhati and bhastrika breathing techniques share the same general principle, namely that we clear the nasal passages with the force of the breath. As mentioned under bhastrika, we must be very careful with these techniques because there is a danger of creating tension in the breath. We may also become dizzy when we breathe rapidly; for this reason we always conclude the practice of kapalabhati with some slow breaths. It is important not to breathe rapidly too many times, but after a few rapid breaths take several slow ones in which we emphasize the long exhalation. Bhramari (Nasal snoring) Bhramari differs from the usual mouth snoring in that the lips are closed and vibrations of the soft palate are caused entirely by nasal airflow. Practice mouth snoring first in order to develop some voluntary control over the palate vibration process. Nasal snoring is more difficult. Approach control attempts gradually. The soft palate must be lifted toward the top of the pharynx sufficiently to produced flutter which may be very hard to control. The sound produced is commonly

described as being like the buzzing of a bee. Although, in bhramari, one breathes both in and out through both nostrils and produces a snoring, buzzing or humming sound in both directions, expect somewhat different sounds from inhaling, which has a higher pitch, than from exhaling, which has a lower pitch. Bhramari is customarily described as involving rapid inhalation producing a high humming sound like that of a male bee and slow exhalation producing a low humming sound like that of a female bee. Murcha (Swooning) This exercise is recommended only for those already well advanced in the use of other breathing techniques. Its maximum benefit comes from repeated practice under controlled conditions wherein the practitioner knows what to expect. It involves a prolonged full pause held with a chin lock, until you experience the approach of fainting. Beginners may, indeed, faint. But experts remain seated upright, normally in the Lotus Posture, and attain a restful, pleasant suspension of consciousness. One breathes through both nostrils and may require several rounds and full pauses to attain his goal. If the approaching fainting appears to be leading to a collapse of posture, one may resist it until he regains physical self-control. When successful, one enjoys a prolonged, relaxed, euphorious, semiconscious swoon. Plavini (Floating) Plavini is not so much a breathing technique for getting air into the lungs as an airswallowing technique for getting air into the belly. By both swallowing air until the stomach is bloated, when it sounds something like a drum if tapped, and keeping the lungs almost fully inflated, one can float in water for an indefinite time if otherwise undisturbed. By retaining a prolonged full pause and exhaling and inhaling very slowly, one is able, with the aid of an air-filled stomach, to remain afloat with comfort. This method may be combined with mineral baths, hot baths or other bathing techniques designed for relaxing, and with various postures, such as the F ish Posture, which can be performed easily in water. However, plavini, like other breathing exercises, may also be practiced in a normal seated position. Whether the relaxation which comes from this exercise seems worth while is something you should judge for yourself. Those suffering from stomach gas pains should avoid this method, unless they also master ways for expelling air through the esophagus (by belching or eructation) or anus (after learning from posture exercises which most effectively achieve this end) as needed. Taoist Relaxation Yoga Although, in a sense, all yogic breathing exercises may be employed for relaxing, as well as revitalization and increased self-control, Taoist Yoga is especially good for relaxation and to remove anxiety. It gives prompt, quick relief. However, the effects can be quite temporary. Therefore, special efforts must be made to prolong and deepen these results by subtle, attentive, repeated, devotion. The Taoist relaxation method is very simple: "Listen to your breathing." Nothing more is needed, except persistence and patience in such listening. If you do not persist, your attention will stray back into anxieties. Be patient; impatience merely adds to anxieties. Patience is an attitude which undercuts the roots of anxiety. The healing, revitalizing and relaxing effect of attending to one's breathing may be observed by giving it a trial. Breathing involves inhalation (yang) followed by exhalation (yin), that these succeed each other in a natural, rhythmic, continuing and reliable order. When you devote yourself to Nature's Way (Tao) all goes well. When you attend to your breathing, you tend to take deeper breath and you also gradually prolong it, and, in the process quiets your fluttering mental activities as the

mind harmonizes itself with the slower, and slowing, rhythm of the breathing. By listening, you must focus your attention on the sound; thereby withdrawing it from whatever has been disturbing, exciting and fatiguing the mind. Of all the ways for seeking relaxation, none can be more harmless than this. No outside help, no drugs, no devices, no special skills, no muscular effort, no training period, no involved instruction are needed for successful use. It can be used anytime, anywhere, by anyone who has a few moments to spare. Unfortunately, most of those who begin to try out this Taoist technique will give up too soon and drift into the conclusion that their experiment was a failure. How long does one have to listen to the breathing? Why not as long as he feels fatigue? If the method is to be effective, you must persist until you feel the effects. Keep listening until "you finally do not hear it." Listen to your breathing with undivided attention until you do not hear it any more. When you have persisted with patience until this happens, your anxieties should be considerably lessened. There is nothing, of course to prevent you from arousing them again, when you turn your attention back to their initiating objects, persons or activities. But one who has pacified himself with such a relaxing pause should have a bit more reserve energy to cope with his task. The traditional Taoist seeks self-containment; this technique requires nothing more than opportunity and will to escape from the demands made upon self by externals, and ability and will to listen to one's own self-made sounds until they can be heard no more. Whether one then sleeps or finds his attention occupied by other things, the surrendering of his attentiveness to the sounds of his breathing has occurred without further mental disturbance. Chang said merely, "Listen to your breathing. Till finally you do not hear." This intuitively clear, common-sense advice can only be distorted by complex elaboration. Chang demonstrated with a slow breathing cycle and with a manner in which an enveloping quiescence was intuitively sensed. One who cannot grasp what is simple can hardly expect to comprehend the same when it has been made complex.

Yoga ! The Benefits

Asthma Respiration Problems - Bronchitis and Emphysema High Blood Pressure Pain Management Back Pain Self-Awareness Mental Performance Diabetes Mood Change And Vitality Arthritis Anti-ageing Properties of Yoga: Remain Young Forever! Yoga For Weight Reduction Yoga and Mental Health Yoga and Beauty Yoga and Sex Yoga and Pride Yoga and Knowledge Yoga and Wealth Yoga for Insomnia

Yoga"s primary emphasis is upon general well-being. Although yoga has been shown to be beneficial in a variety of conditions, it is not considered a therapy for specific illnesses. Rather, yoga employs a broad holistic approach that focuses on teaching people a new lifestyle, way of thinking, and way of being in the world. In the process, however, it is also found to bring a myriad of healing effects. By attending to practices for improving, regaining or retaining general good health, a person is likely to find that some of his more specific difficulties tend to disappear. Many of the healing effects of yoga is clinically verified. We will look at the healing effects of yoga. However, one of the most important benefit of yoga is its application in relieving stress, fatigue, invigoration and vitality and its anti-aging properties and its application for relaxation therapy. According to Swami Sivananda, the benefits of pranayama (yogic breathing practices) include: "The body becomes strong and healthy. Too much fat is reduced. There is luster in the face. Eyes sparkle like diamonds. The practitioner becomes very handsome. Voice becomes sweet and melodious" Indra Devi, author of many books on yoga suggests that with yoga: "You will be able to enjoy better sleep, a happier disposition, a clearer and calmer mind. You will learn how to build up your health and protect yourself against colds, fevers, constipation, headaches, fatigue, and other troubles. You will know what to do in order to remain youthful, vital and alert, regardless of your calendar-age; how to lose or gain weight; how to get rid of premature wrinkles, and keep a smooth skin and clear complexion." Yoga has been used for disorders such as: Acid Stomach Addictions, Asthma: Backache Bronchitis Cancer, Cold Constipation Depression Diabetes (not a cure!) Emphysema Eyestrain Flatulence Headache Heart Disorders, Hypertension (High Blood Pressure), Indigestion Insomnia Menstrual disorders Migraines, Neurasthenia Obesity Premenstrual Tension, Prostate troubles Rheumatism Sciatica

Sexual debility Sinus Skin diseases Sore throat Stress And Tension Wrinkles Yoga is being assessed for its potential in treating illnesses such as: Multiple Sclerosis, Cerebral Palsy, Osteoporosis, Rheumatoid Arthritis And Depression Experienced After Childbirth. Thousands of studies have shown that yoga can allow people to control a wide range of body functions, including Blood pressure Body temperature Brain waves (as measured by EEG) Heart rate Metabolic rate Respiratory function skin resistance Studies show that people who practice yoga have: Reduced anxiety, Are more resistant to stress, and Have lower blood pressure, More efficient heart function, Better respiratory function, and Improved physical fitness. Health Conditions Benefited By Yoga The following is a summary of the results of a survey conducted by Yoga Biomedical Trust in 1983-84. 3000 individuals with health ailments for which yoga was prescribed as an alternative therapy were surveyed. The results show that yoga is very effective for treating alcoholism, back pain, nerve or muscle disease, heart disease management, anxiety, arthritis, ulcers and managing cancer. The complete results are shown in the table below. Ailment Number Reporting 1,142 589 838 464 542 112 of Cases Percent Claiming Benefit

Back Pain Arthritis or rheumatism Anxiety Migraine Insomnia Nerve or muscle disease

98 90 94 80 82 96

Menstrual problems Premenstrual tension Menopause disorders Hypertension Heart disease Asthma or bronchitis Duodenal ulcers Hemorrhoids Obesity Diabetes Cancer Tobacco addiction Alcoholism

317 848 247 150 50 226 40 391 240 10 29 219 26

68 77 83 84 94 88 90 88 74 80 90 74 100

Asthma Studies conducted at yoga institutions in India have reported impressive success in improving asthma. For example, one study of 255 people with asthma found that yoga resulted in improvement or cure in 74 percent of asthma patients. Another study of 114 patients treated over one year by yoga found a 76 percent rate of improvement or cure and that asthma attacks could usually be prevented by yoga methods without resorting to drugs. Yet another Indian study of 15 people with asthma claims a 93 percent improvement rate over a 9-year period. That study found improvement was linked with improved concentration, and the addition of a meditative procedure made the treatment more effective than simple postures and pranayama. Yoga practice also resulted in greater reduction in anxiety scores than drug therapy. Its authors believe that yoga practice helps patients through enabling them to gain access to their own internal experience and increased self-awareness. A study of 46 adolescents with asthma found that yoga practice resulted in a significant increase in pulmonary function and exercise capacity and led to fewer symptoms and medications. Patients were given daily training in yoga for 90 minutes in the morning and one hour in the evening for 40 days. Practice included yogic cleansing procedures (kriyas), maintenance of yogic body postures (asanas), and yogic breathing practices (pranayama). Respiration Problems - Bronchitis and Emphysema In an experiment conducted in Western Australia, 22 male patients aged 52 to 65 were selected. They suffered severe breathing problems such as chronic bronchitis, emphysema - that made normal breathing impossible.

Half of the men underwent standard treatment: physiotherapy, that included relaxation techniques, breathing exercises and general workouts to improve stamina. The other 11 men were given a yoga teacher instead of a physiotherapist. He taught them techniques of yoga breathing, which encouraged the use of all chest and abdominal muscles as well as ten yoga postures. The patients practiced their particular exercises for nine months. Then they were reexamined at the hospital: a technician tested their lung function, a physician screened them closely to determine how their symptoms had changed, and a stationary exercise bicycle was used to measure their capacity for exercise. The difference between the two groups was striking. The men who had practiced yoga showed a significant improvement in their ability to exercise, but the physiotherapy group did not. Eight or more out of the 11 patients who underwent yoga declared that they had definitely increased tolerance for exertion and that they recovered more quickly after exertion The physiotherapy group reported no similar improvement. Best of all, the patients who had studied yoga apparently gained the ability to control their breathing problems. A significantly greater number of patients reported that "with the help of yogic breathing exercises, they could control an attack of severe shortness of breath without having to seek medical help," according to the study. Doctors analyzing the results from the study postulate that, after the training, the breathing pattern of the patients in the yoga group changed to a slower and deeper cycle, allowing them to tolerate higher work loads. Patients in the physiotherapy group continued in their shallow rapid breathing pattern. This may explain the higher tolerance breathing problems by the yoga group. Other studies have confirmed the beneficial effects of yoga for patients with respiratory problems. High Blood Pressure The relaxation and exercise components of yoga have a major role to play in the treatment and prevention of high blood pressure (hypertension). A combination of biofeedback and yogic breathing and relaxation techniques has been found to lower blood pressure and reduce the need for high blood pressure medication in people suffering from high blood pressure. In 20 patients with high blood pressure who practiced biofeedback and yoga techniques, five were able to stop their blood pressure medication completely, five were able to reduce significantly the amount of medication they were taking, and another four had lower blood pressure than at the beginning of the three-month study. Pain Management Yoga is believed to reduce pain by helping the brain's pain center regulate the gatecontrolling mechanism located in the spinal cord and the secretion of natural painkillers in the body. Breathing exercises used in yoga can also reduce pain. Because muscles tend to relax when you exhale, lengthening the time of exhalation can help produce relaxation and reduce tension. Awareness of breathing helps to achieve calmer, slower respiration and aid in relaxation and pain management. Yoga's inclusion of relaxation techniques and meditation can also help reduce pain. Part of the effectiveness of yoga in reducing pain is due to its focus on selfawareness. This self-awareness can have a protective effect and allow for early preventive action. Back Pain Back pain is the most common reason to seek medical attention. Yoga has consistently been used to cure and prevent back pain by enhancing strength and

flexibility. Both acute and long-term stress can lead to muscle tension and exacerbate back problems. A number of components of yoga help to ease back pain: * Asanas (Postures)-Practicing of postures provides gentle stretching and movements that increase flexibility and help correct bad posture. * Pranayama (Breathing Exercises) -Breathing patterns can affect the spine in various ways, such as movement of the ribs and changes in pressure within the chest and abdomen. Exhaling can help relax muscles.* Relaxation and Meditation- Relaxation provides a physiologic antidote to stress. Imaging techniques may also be used. For example, imagining a movement before it is actually performed makes it easier to move the muscles that are being used. Self-Awareness Yoga also strives to increase self-awareness on both a physical and psychological level. This allows people to take early collective action, such as adjusting posture, when discomfort is first noticed. Patients who study yoga learn to induce relaxation and then can use the technique whenever pain appears. Practicing yoga can provide chronic pain sufferers with useful tools to actively cope with their pain and help counter feelings of helplessness and depression. Mental Performance A common technique used in yoga is breathing through one nostril at a time. Electroencephalogram (EEG) studies of the electrical impulses of the brain have shown dial breathing through one nostril results in increased activity on the opposite side of the brain. Some experts suggest that the regular practice of breathing through one nostril may help improve communication between the right and left side of the brain. Other studies show this increased brain activity is associated with better performance and suggest that yoga can enhance cognitive performance. For example, a study of 23 men found that breathing through one nostril resulted in better performance of tasks associated with the opposite side of the brain. Diabetes A study of 149 persons with non-insulin dependent diabetes found that 104 had lowered blood sugar and needed less oral antidiabetes medication after regularly practicing yoga. Because the patients were placed on a vegetarian diet during the study, however, the effect of yoga practice alone on blood sugar levels cannot be determined. Mood Change And Vitality Mental health and physical energy are difficult to quantify, but virtually everyone who participates in yoga over a period of time reports a positive effect on outlook and energy level. A British study of 71 healthy volunteers aged 21 to 76 found that a 30minute program of yogic stretching and breathing exercises was simple to learn and resulted in a "markedly invigorating" effect on perceptions of both mental and physical energy and improved mood. The study compared relaxation, Visualization and yoga. It found that the yoga group had a significantly greater increase in perceptions of mental and physical energy and feelings of alertness and enthusiasm than the other groups. Relaxation was found to make people more sleepy and sluggish after a session, and visualization made them more sluggish and less content than those in the yoga group. Arthritis

Yoga"s gentle exercises designed to provide relief to needed joints had been found to be very effective in relieving arthritis. "Exercise has been recommended as treatment for arthritis for a long, long time about 75 years," says Morris K Bowie, M.D., a rheumatologist at Bryn Mawr Hospital in Pennsylvania. "People were exercising their arthritic joints before yoga was ever introduced into this country. Exercise is very important to try to reestablish a complete range of motion. Of course, that doesn't mean you should induce a long continual strain. We encourage a moderate amount of non-strenuous, non-weightbearing exercises tailored to the individual's needs. Some yoga postures are not tolerated well, particularly by those past 50." Yoga"s slow-motion movements and gentle pressures reach deep into troubled joints. In addition, the easy stretches in conjunction with deep breathing exercises relieve the tension that binds up the muscles and further tightens the joints. Yoga is exercise and relaxation rolled into one - the perfect antiarthritis formula. A major problem in prescribing exercise is in getting the patient to follow through. If an exercise program is painful and too strenuous, it isn"t likely to be continued. An arthritis sufferer probably will be startled at the mere mention of the word "exercise." Yoga eases you into exercise without causing strain or undue pain. Even if you are only able to move an inch and hold a position for five seconds, you are already enhancing your body's flexibility. Some physicians have long recognized the advantages of yoga like exercises. Dr. Bowie recommends the pendulum, an arm-swinging exercise "devised by an orthopedic surgeon' for bursitis and shoulder stiffness. He also favors deep-breathing exercising for ankylosing spondylitis, an arthritis related condition affecting the joints of the spine. It is important not to overdo these exercises. It will do more harm than good. Start with a few of the simple stretches. The simple leg pull, the chest expansion exercise, and the knee and thigh stretch are especially beneficial to the joints. If your arthritis is severe, use a modified version of these stretching exercises that suit your needs. Then try some slow rotation exercises. Head circles performed in the yoga fashion that is, slowly, with pauses in the forward, side and back positions - will help loosen up a stiff neck. Similarly, ankle rotation will improve arthritis conditions in those joints. The Flower is a great yoga exercise for arthritic fingers. Whenever you think of it, make a tight fist and hold for five seconds. Then release and stretch your hand open as far as you can for an additional five seconds. Ready to concentrate on those major problem areas? if your arthritis has come to rest in your spine, limber up that area with the seated spiral twist, the cobra, and the neck and shoulder stretch. Got it in the hips? Then lie down in bed and try some hip rolls. Take a few days" rest if the pain gets too intense. Resume again when you're feeling better. Of course, on days that movement comes easy, don't overdo it. Overworked joints can be as painful as neglected ones. So, no matter how good the exercises feel, don't continue for more than a few minutes at a time. For people with severe arthritis, it's usually better to divide the daily yoga routine into about three or four segments of about five minutes each. Rest periods and deep-breathing exercises interspersed throughout the day's yoga sessions will help relax the muscles that tighten up joints. Anti-ageing Properties of Yoga: Remain Young Forever! According to yoga philosophy, it's the flexibility of the spine, not the number of years, that determines a person's age. Yoga slows down the aging process by giving

elasticity to the spine, firming up the skin, removing tension from the body, strengthening the abdominal muscles, eliminating the possibility of a double chin, improving the tone of flabby arm muscles, correcting poor posture, preventing dowager's hump and so on. Yoga lets you trade in characteristics of old age for characteristics of youth. Yoga is dynamite to make you feel younger with heightened mental prowness. Longer life often result from following yogic ways of health maintenance. When both external dangers and internal diseases and habits leading to degeneration have been removed, one naturally lives longer Swami Nikhilananda wrote in !Vivekananda: The Yogas and Other Works", as follows: The result of hatha yoga is simply to make men live long. Health is the chief idea, the one goal of hatha yoga. He is determined not to fall sick, and he never does. He lives long. A hundred years is nothing for him; but he is quite young and fresh when he is one hundred and fifty, without one hair turned gray." The following are some of the anti-ageing effects of yoga, according to Dr. Paul Galbraith, author of !Reversing Ageing": Live longer. Yoga affects all the important determinants of a long life: the brain, glands, spine and internal organs. Increased resistance to disease. Yoga produces a healthy strong body with increased immunity against disease. This increased resistance extends from the common cold to serious diseases like cancer. Increased vitality due to yoga's effect on the brain and glands. Rejuvenation of the glands. Yoga has a marked effect on the pituitary, thyroid, adrenal and sex glands. This produces a feeling of well-being, prevents premature ageing and extends sexual virility well into old age. Look and feel younger. Yoga reduces facial wrinkles and produces a natural 'face-lift'. This is mainly due to the inverted postures. By doing the inverted postures for a few minutes each day, we reverse the effect of gravity and use it to our advantage. The result is firmer facial muscles, which cause a reduction in wrinkles, and a natural face-lift. The inverted yoga postures often convert gray hair back to its natural color and they will certainly delay the onset of gray hair. This is due to the inverted postures causing an increase in blood supply to the hair follicles in the scalp. Also, the increased flexibility of the neck produced by the asanas removes pressure on the blood vessels and nerves in the neck, causing an even greater blood supply to the scalp. The release of pressure on the nerves in the neck also causes the scalp muscles to relax, since the nerves in the neck supply the scalp muscles. This means that the hair follicles are better nourished and thicker healthier hair is the result. Yoga will take years from your face and add years to your life. As you get older, you will take on an ageless appearance. Vision and hearing improve. Normal vision and hearing depend to a large extent on the eyes and ears receiving a good nerve and blood supply. The nerves and blood vessels which supply the eyes and ears have to pass through the neck. As we get older, the neck becomes less flexible, like the rest of the spine, and there is a tendency for nerves and blood vessels to be encroached upon as they travel through the neck. This impairs the nerve and blood supply to the eyes and ears, affecting their function. Yoga postures and yoga neck exercises improve the condition of the neck, resulting in better eyesight and improved hearing. Mental/emotional benefits. Because of yoga's rejuvenation effects on the glands and nervous system, including the brain, yoga results in a positive mental/emotional

state. It will help you to feel more confident, enthusiastic and generally optimistic. You will also become more creative in your everyday life. As you start to feet and took better and unfold more of your full potential, these positive mental and emotional states occur as a consequence. Within a few weeks you will feel calmer and have better concentration. Within a few months, rejuvenation of the organs will start to occur. You will take years from your face and add years to your life. As you get older, you will take on an ageless appearance. Yoga For Weight Reduction: Does yoga help in weight management? Most definitely. There are a number of factors involved. Firstly, some of the asanas stimulate sluggish glands to increase their hormonal secretions. The thyroid gland, especially, has a big effect on our weight because it affects body metabolism. There are several asanas, such as the shoulder stand and the fish posture, which are specific for the thyroid gland. Fat metabolism is also increased, so fat is converted to muscle and energy. This means that, as well as losing fat, you will have better muscle tone and a higher vitality level. Secondly, yoga deep breathing increases the oxygen intake to the body cells, including the fat cells. This causes increased oxidation or burning up of fat cells. ). Yogic exercises induce more continuous and deeper breathing which gradually burns, sometimes forcefully, many of the calories already ingested. Thirdly, yogic practices that reduce anxiety tend to reduce anxious eating. When under nervous strain we tend to gulp our food without attaining much genuine satisfaction. We end up in eating more. If, on the other hand, we approach our meals with greater calmness of mood, whether produced by habits which have calmed our life or by yoga (like a pause for prayer before a meal), we tend to be less likely to overeat in a frantic effort to quiet our midday anxieties. Lastly, yogic aids may be employed between meals whenever one becomes tempted to search for a snack. One may deliberately turn to yoga, rather than to the icebox or snack bar, when he feels the need for a lift or relief from restless nervousness. Practicing yoga may make you aware of your weight problem that may also act as a deterrent from overeating. If you are not overweight, your weight will remain about the same. If you are underweight, you will gain weight. The weight you gain will be healthy firm tissue, not fat. That is, yoga will tend to produce the ideal weight for you. This is due to yoga's effect of 'normalizing' glandular activity. An article that appeared in the San Francisco Examiner of October 13, 1959 shows that the weight reduction potential of yoga was recognized in the USA more than quarter of a century ago. "Would you like to lose weight without resorting to the miseries of dieting? Well, try the miseries of Yoga exercises instead. One staunch advocate is Metropolitan Opera star Robert Merrill, who has been practicing these exercises for two years, and keeps trying to win converts. In those two years he has lost twenty pounds and now he's down to a trim, rhythmic-breathing one hundred and sixty, even though he continues to eat like a lumber jack. 'At one time I went on a lot of diets but just couldn't lose any weight,' he said. 'Then along came Yoga and look at me now.' He punched his hard flat stomach and started breathing through one nostril. And to further demonstrate what it's all about, he did a little flip and stood on his head. After that he showed the lotus position, legs scissored under the body. Was he still breathing through one nostril? Yes, the other one. 'If people weren't so lazy they wouldn't have to worry about diets,' he said."

For those whose eating habits, whether at meals or between meals, are believed to be due to feelings of weakness rather than anxieties, most yogic postures and breathing exercises are designed to increase one's strength. Hence, they may relieve feelings of weakness more effectively than additional eating. The exercises themselves, although consuming some energy, also store up energy which, when combined with oxidizing breathing, provide energy that is ready for use rather than for storage. Yoga and Mental Health Those practicing yoga experiences a number of factors that results in a profound effect on their mental health. These can be classified under: reduction of tension and restoration of pliability. "personal" and "social." 1. Reduction Of Tension Many people who practice yoga speak of "freeing the mind from mental disturbances," "calming the spirit," or "steadying the mind." Reduction of nervousness, irritability and confusion, depression and mental fatigue are some of the benefits experienced. One experiences a relief from the pressure of his "compulsions." His nervousness, especially any jitteriness, should subside or disappear. The extent to which these benefits may be expected will depend in part upon whether or not one can approach and participate in them willingly and wholeheartedly; for one who tries to practice postures with anxiety cripples his chances for very much benefit. 2. Restoration Of Pliability "The positive side of the benefits from a full round of yogic exercises may be described as renewal of mental agility. Both mood and capacity for alertness, attentiveness and willingness to tackle problems revive. One may not be able to rekindle boundless enthusiasm late in a working day; early morning, or even noonday, efforts to recharge mental energies can revive a full measure of willingness. Traditional phrases, such as restored "spiritual vitality," intend to convey the complex idea of mental spryness, agreeableness, resiliency, and feelings of confidence and self-sufficiency. Some even testify to attaining feelings of buoyancy and euphoria; these then provide a background or mood of well-being and assurance such that one naturally more fully enjoys both his ability and the worthiness of being more tolerant and generous." Archie Bahm, !Executive Yoga" Personal Values a. Avoidance of fear: Yoga is said to result in the reduction of a variety of mental ills. These may range all the way from vague feelings of frustration, persecution, insecurity, on the one hand, to acute and specific types of insanity, on the other. Yoga is not a cure all for all conditions. But its attack upon, and diminution of, some basic mental ills may indeed be just enough to pay dividends that grow in magnitude. If, through use of yogic techniques, we can merely halt and reverse some mental cancer, some compulsive complex that keeps us chained to unrelenting, omnipresent and gradually increasing anxiety, we may reset a course which will bring us around to a healthier adjustment. We are all at times insane. We are all, in some degree, insane. Overwhelming waves of tension and stress, which may catch us in periods of

physical and mental exhaustion, can produce a spiritual explosion which leaves us so helpless that we are at a loss to know how it all came about. By recurrent, regular efforts to reduce tension through yogic exercises, we may stay and finally reverse our tendencies toward insanity. Most of us succumbs to fears and anxieties some valid and some purely imaginary. For example, as one gets older, he begins to fear that his life has not been sufficiently worth while, that he has fallen short of his goals, that he has failed to attain his proper ambition, that he has lost out in the race to keep up with the Joneses or in his attempt to measure up "in the sight of God"-however he happens to conceive his shortcoming. Thus, when Ramacharaka, in his !Hindu-Yogi Science of Breath", says one may, by controlled breathing, "practically do away with fear and worry and the baser emotions," he refers to the growing ability of a devoted practitioner to diminish the power which both momentary and permanent fears have over us. One seeks to develop habits of resistance to the disturbing effects of excitement, ambition, antagonism and frustration. The long-range goal of yoga is not just momentary relaxation, but the living of a relaxed life. b. Acceptance of Faith in Life. The goal of yoga is confident living. Its aim is to replace pessimism and its varieties such as cynicism with a "Yea-saying" appreciation of life, not only on any given day, but as a gracious, wonderful whole. When you achieve the yogic spirit, then you can say with the Stoics, "I accept the universe." If you cannot accept all of it, because some problems remain unavoidably troublesome, then you will accept the troubles which you have as (1) yours and (2) enough for you, without wishing you had still more troubles. Poise, serenity, contentedness, patience, assurance-all of these are positive mental values attainable by anyone who has achieved a willingness to be at peace with himself and the world. The confidence desired is not just enough to do the day's work but enough to live one's whole life and one can do his day's work more confidently if he has already predisposed himself to living his life with trustful serenity. Thus a person seeks through yoga not merely momentary mental agility, but an agile life; not just momentary pliability, but a continuingly pliable existence; not just momentary relief from disturbance, but a permanently peaceful perspective. Although not everyone who undertakes to experiment with yoga can expect to achieve or maintain the goal described by Shri Yogendra, Yoga: Personal Hygiene, as "exuberant and exultant health, he should notice the sun more often when it shines. Swami Sivananda pictures the goal as "ecstatic joy" (Yoga Asanas). Dechanet, a Roman Catholic monk who was led into yoga by his Catholic predecessors, gives a vivid account of how he uses yogic techniques as aids to worship. He describes a "euphoria that pervades the story of my experiment. I wish to make it clear that this euphoria is real and lasting and spreads through the various levels of my daily life, physical, Psychical and spiritual" (Christian Yoga). Even though few of us will achieve anything like perpetual exuberance, ecstatic joy or euphoria, attainment of a more trusting outlook on life provides a spiritual soil from which spiritual roses have a better chance to grow. The pragmatic experimentalist will say: "Try it and see." Social Values a. Yoga may reduce your annoyance with others and others' annoyance with you. If you become less irritable, you tend to irritate others less and tend to be less irritated by what others do when they present themselves as problems to you.

Your obdurate, demanding, insistent, morose attitudes can make you hard to get along with. Diminution of these should make you less difficult to deal with. The social effects-upon your colleagues and clients, superiors and inferiors, to say nothing of family, public officers and service specialists-could be overwhelming. b. You tend to be easier to get along with and you tend to find others easier to get along with. Or, if your personal improvement grows beyond mere contentment, to exuberant appreciation, you may find both more people liking you and you liking more people. You become more adaptable, reliable, steady, alert, responsive, ever-ready, patient, gentle and humane. When this happens, you become recognized as a more desirable person to deal with. If you develop a buoyant spirit, you will find that buoyancy is catching. Others, seeing you as cheery, tend to respond in kind, reacting more cheerily to you. Your rewards increase. The effects of yoga upon character as noted by Dechanet in Christian Yoga. "Yoga also produces a more active, willing and generous disposition. It quickens the life of faith, of love of God and our neighbor. It quickens our sense of duty and responsibility as men and, above all, as Christians". "It follows that Hatha Yoga influences character to the good. One man, after some weeks of practice, admits he no longer knows himself, and everyone notices a change in his bearing and reaction. He is gentler, more understanding. He faces experience calmly. He is content; the pinpricks of life affect him less or not at all. He is in command of his own will and goes about his studies without fear and anxiety. His whole personality has been altered and he himself feels it steadying and opening out; from this there arises an almost permanent condition of euphoria, of 'contentedness' ". "You will feel that gentleness and sympathy come more readily. You will not feel like venting your spleen on others as frequently as before, and if it should occur, you will regret it all the more. You will make a kind of pact of non-violence with yourself. You will still have fits of impatience often enough, and even of anger. But something will be telling you that this is not only bad but even useless, and that it really is not worth the trouble to fly out and get beside yourself for nothing. 'A great need for sincerity will bring you to detest, more than others do, not only lying but all forms of duplicity and dissimulation. You will sense the more keenly whatever is not genuine, and even what is merely conventional in speeches and words, and also in attitudes that men think they can take up in order to edify, but more often they take up lest they should lose face" Yoga and Beauty Beauty of figure, graceful carriage, melodious voice, glowing face and charming smile have all been mentioned as possible rewards of yogic practice. Swami Sivananda says that "By practicing the Asanas regularly, men and women will acquire a figure which will enhance their beauty and that suppleness which gives them charm and elegance in every movement," and "be endowed with a peculiar glow in his face and eyes and a peculiar charm in his smile" (Yogic Home Exercises). Clara Spring, expressing an American woman's point of view, reminds us that "A number of world-famous beauty courses contain certain exercises based on Yoga" (Yoga for Today). Yoga and Sex Yoga's view of sex is the same as of every other issue - moderation. Yoga considers sex to be a natural function, very beneficial in a loving relationship and, of course, essential for the continuation of the human race.

Yogis warn against overindulgence in sex since they consider this will deplete the life force. They state that the sexual secretions contain very concentrated life force and nutrients, since they contain the seeds of life. Depletion of life force results in a reduced vitality level and reduced resistance to disease. It also retards progress from the practice of yoga. A whole field of yoga called Tandric Yoga or Kundalini Yoga is concerned with harnessing the sexual power. Yoga enables one to get into meaningful relationships and enjoy the process, at the same time provides a path to use the powerful energy involved in sex. The yogis consider that normal sexual function occurs when the reproductive system is in a state of optimum health. They have found that the most effective way of attaining this optimum health state is by doing yoga asanas and breathing exercises. Those who are physiologically weak and partially or wholly impotent may restore potency as they regain their physical health. Steadier practice of milder yogic exercises may yield results when more vigorous bodybuilding workouts end in undue exhaustion. Those who approach sexual matters nervously rather than relaxedly may profit from previous relaxing yogic exercises. Marriage counselors suggest that a relaxed condition is one of the essentials for a harmonious sex relationship because when hurried and strained it leaves the couple (the woman especially) dissatisfied and irritated, adversely affecting her entire well being. Indra Devi, author of many books on yoga, remarked that "The wives of several of my students have often told me that since their husbands had taken up Yoga exercises, their marital relationships had undergone remarkable changes." It's true that advanced yogis practice celibacy. They need every ounce of their life force for their quest for cosmic consciousness. They also know that the realization of their goal produces eternal bliss, besides which the brief pleasure of sex pales into insignificance. Their minds have progressed so far that they are not prepared to settle for a watered-down version of happiness. Yoga and Pride Pride, and especially anxiety about pride, is something which hatha yoga seeks to diminish or eliminate. We are not advocating pride, but some will choose to consider pride a value anyway. To one who has been dejected because he cannot do his work properly when he becomes tired, irritable, or haggard, any degree of refreshment may be accompanied by additional degrees of self-respect. Furthermore, one who has benefited from yoga may be moved to help his friends who are obviously in need; he may instruct others and be rewarded with appreciation due a gracious teacher. But if one succeeds in achieving skill which provides health and self-confidence, one may justly raise his self-esteem simply by observing himself living the improved results as an achieved fact. Yoga and Knowledge Readers of treatises on yoga soon become familiar with a recurrent refrain. Yogic theory and practice lead to increased self-knowledge. Although many of these treatises extend the meaning of yoga beyond hatha yoga the values of selfknowledge indicated are intended to include those derivable from using breathing and posture exercises for attaining and maintaining health, physical and mental, and relaxation. The knowledge is not merely that of the practical kind relating to techniques, but especially of a spiritual sort pertaining to grasping something about the nature of the self at rest. Knowing the self at rest, at peace, as a being rather than merely as an agent or doer, is a genuine kind of knowledge which usually gets lost in the rush of activities

and push of desires. The value of discovering one's self and of enjoying one's self as it is, rather than as it is going to be, is indeed a value as well as a kind of knowledge. Yoga and Wealth About the last thing one should expect from yoga is wealth. Yet, when certain facts are pointed out, it becomes obvious that here is a value not to be overlooked. First of all, as Swami Sivananda argues, "Health is wealth.... If you do not possess good health you cannot prosper in any walk of life" (Yogic Home Exercises). As we can see from the factors listed under Physical Health and Mental Health, yoga does affect our ability to deal with the problems in our businesses and professions. Many factors affecting our day-to-day and long-range; capacities for achieving business and professional goals may be influenced by yogic endeavors. One can hardly calculate results, but still can easily sense the significance of improved health for business success. Not only may one acquire more financially from good health, but he need spend less upon measures to alleviate illness. By reducing anxiety and desirousness, yoga tends to diminish our desires and the expenditures we make trying to satisfy those desires. A person who achieves peace with himself, even if only part of the time, has less motive for spending money to win the battle for satisfaction of his cravings. Yoga is less expensive than most other methods of attaining and maintaining health and relaxation. Yoga For Insomnia Yoga will benefit your sleep in three ways: The quality of your steep will improve because of yoga's beneficial effect on the nervous system, and in particular the brain. This results from certain yoga asanas increasing the blood supply to the steep center in the brain, which has the effect of normalizing the steep cycle. You will need less sleep because of the improved quality of your sleep, and because yoga increases the elimination of toxins from the body. On average, for every minute you put into yoga you will need one minute less sleep. This makes yoga an excellent time investment. You will fall asleep in a shorter time. This is mainly because the body and mind are more relaxed. Yoga will make you fall asleep sooner and improve the quality of your sleep so that you need less. You will have a more restful sleep because of the relaxing aspect of yoga and the subsequent relieving of stress, tension and fatigue. Importance Of Breathing Breathing is important for two reasons. It is the only means to supply our bodies and its various organs with the supply of oxygen which is vital for our survival. The second function of breathing is that it is one means to get rid of waste products and toxins from the body. Why Is Oxygen So Vital? Oxygen is the most vital nutrient for our bodies. It is essential for the integrity of the brain, nerves, glands and internal organs. We can do without food for weeks and without water for days, but without oxygen, we will die within a few minutes. If the brain does not gets proper supply of this essential nutrient, it will result in the degradation of all vital organs in the body. The brain requires more oxygen than any other organ. If it doesn't get enough, the result is mental sluggishness, negative thoughts and depression and, eventually, vision and hearing decline. Old people and those whose arteries are clogged often

become senile and vague because oxygen to the brain is reduced. They get irritated very quickly. Poor oxygen supply affects all parts of the body. The oxygen supply is reduced to all parts of the body as we get older due to poor lifestyle. Many people need reading glasses and suffer hearing decline in old age. When an acute circulation blockage deprives the heart of oxygen, a heart attack is the result. If this occurs to the brain, the result is a stroke. For a long time, lack of oxygen has been considered a major cause of cancer. Even as far back as 1947, work done in Germany showed that when oxygen was withdrawn, normal body cells could turn into cancer cells. Similar research has been done with heart disease. It showed that lack of oxygen is a major cause of heart disease, stroke and cancer. The work done at Baylor University in the USA has shown that you can reverse arterial disease in monkeys by infusing oxygen into the diseased arteries. Thus, oxygen is very critical to our well-being, and any effort to increase the supply of oxygen to our body and especially to the brain will pay rich dividends. Yogis realized the vital importance of an adequate oxygen supply thousands of years ago. They developed and perfected various breathing techniques. These breathing exercises are particularly important for people who have sedentary jobs and spend most of the day in offices. Their brains are oxygen starved and their bodies are just !getting by". They feel tired, nervous and irritable and are not very productive. On top of that, they sleep badly at night, so they get a bad start to the next day continuing the cycle. This situation also lowers their immune system, making them susceptible to catching colds, flu and other !bugs". Oxygen Purifies the Blood Stream One of the major secrets of vitality and rejuvenation is a purified blood stream. The quickest and most effective way to purify the blood stream is by taking in extra supplies of oxygen from the air we breathe. The breathing exercises described in here are the most effective methods ever devised for saturating the blood with extra oxygen. Oxygen bums up the waste products (toxins) in the body, as well as recharging the body's batteries (the solar plexus). In fact, most of our energy requirements come not from food but from the air we breathe. By purifying the blood stream, every part of the body benefits, as well as the mind. Your complexion will become clearer and brighter and wrinkles will begin to fade away. In short, rejuvenation will start to occur. Medical Science Verifies Oxygen's Importance Scientists have discovered that the chemical basis of energy production in the body is a chemical called Adenosine Triphosphate (ATP). If something goes wrong with the production of ATP, the result is lowered vitality, disease and premature ageing. Scientists have also discovered that oxygen is critical for the production of ATP; in fact, it is its most vital component. Yoga permits us to tap into this vital nutrient. Importance of Healthy Breathing We know how to breathe. It is something that occurs to us automatically, spontaneously, naturally. We are breathing even when we are not aware of it. So it seems foolish to think that one can be told how to breathe. Yet, one's breathing becomes modified and restricted in various ways, not just momentarily, but habitually. We develop unhealthy habits without being aware of it. We tend to assume positions (slouched positions) that diminishes lung capacities and take shortened breaths. We also live in social conditions that is not good for the health of our respiratory system.

As discussed above, scientists have known for a long time that there exists a strong connection between respiration and mental states. Improper breathing produces diminished mental ability. The corollary is true also. It is known that mental tensions produce restricted breathing. A normally sedentary person, when confronted with a perplexing problem, tends to lean forward, draw his arms together, and bend his head down. All these body postures results in reduced lung capacity. The more intense the concentration, the more tense the muscles become. The muscles in the arms, neck and chest contract. The muscles that move the thorax and control inhalation and muscular tenseness clamp down and restrict the exhalation. The breaths become shorter and shorter. After an extended period of intense focusing, the whole system seems to be frozen in a certain posture. We become fatigued from the decreased circulation of the blood and from the decreased availability of oxygen for the blood because we have almost stopped breathing. As our duties, responsibilities and their attendant problems become more demanding, we develop habits of forgetting to breathe. Try an experiment suggested by Swami Vishnudevananda. Focus attention upon the ticks of a clock placed at a distance of about twelve feet. If you get distracted, try concentrating harder until you experience the ticking with undivided attention. If you fail at first, you should try again and again until you succeed in keeping the ticking clearly in mind for at least a few seconds. What happened? The majority of persons who took part in this experiment reported that they have completely suspended the breath. The others, who had less concentration, reported that they experienced very slow breathing. This experiment shows clearly that where there is concentration of the mind, the breathing becomes very slow or even get suspended temporarily. What's Wrong With The Way We Breathe? Our breathing is too shallow and too quick. We are not taking in sufficient oxygen and we are not eliminating sufficient carbon dioxide. , As a result, our bodies are oxygen starved, and a toxic build-up occurs. Every cell in the body requires oxygen and our level of vitality is just a product of the health of all the cells. Shallow breathing does not exercise the lungs enough, so they lose some of their function, causing a further reduction in vitality. Animals which breathe slowly live the longest; the elephant is a good example. We need to breathe more slowly and deeply. Quick shallow breathing results in oxygen starvation which leads to reduced vitality, premature ageing, poor immune system and a myriad of other factors. Why Is Our Breath Fast and Shallow? There are several reasons for this. The major reasons are: We are in a hurry most of the time. Our movements and breathing follow this pattern. The increasing stress of modern living makes us breathe more quickly and less deeply. We get too emotional too easily. We get excited easily, angry easily, and most of the rest of the time we suffer from anxiety due to worry. These negative emotional states affect the rate of breathing, causing it to be fast and shallow. Modern technology and automation reduces our need for physical activity. There is less need to breathe deeply, so we develop the shallow breathing habit. We are working indoors more and more. This increases our exposure to pollution. As a result, the body instinctively inhales less air to protect itself from pollution. The body just takes in enough air to tick over. As we go through life, these bad breathing habits we picked up become part of our life. Unless we do something to reverse these habits, we can suffer permanent problems. The good news is that these are reversible. The bad news is that before

we can change these habits, we should recognize and accept that our behavior needs to be changed. This means that we see for ourselves the benefits of good breathing techniques. Certainly, yoga is not the only way to cope up with the stress and the resultant drop in oxygen supply to the brain brought on by the constricted breathing. A smoke, a coffee break, a trip to the restroom or a good laugh may all result in some readjustment of constricted breathing patterns. These can be thought of as "miniyogas". We can benefit by taking or seeking more smokes, breaks, trips or jokes. But for those whose occupations continue to be highly stressful, something more will be needed. Deep breathing exercises and stretching of muscles, especially those primarily concerned with controlling inhaling and exhaling, should be sought. Participation in active sports also will be useful. Going for a walk is very good. For those experiencing restricted breathing at night, morning exercises should be actively pursued. The Effects of Shallow Breathing Reduced vitality, since oxygen is essential for the production of energy in the body. Increased disease. Our resistance to disease is reduced, since oxygen is essential for healthy cells. This means we catch more colds and develop other ailments more easily. Lack of sufficient oxygen to the cells is a major contributing factor in cancer, heart disease and strokes. With our 'normal' sedentary way of living, we only use about one tenth of our total lung capacity. This is sufficient to survive and just tick over, but not sufficient for a high vitality level, long life and high resistance to disease. The ancient yogis knew the importance of correct breathing and developed techniques not only to increase health and life span, but also to attain superconscious states. The Medical Viewpoint on Fast, Shallow Breathing Modem science agrees with the ancient yogis on the subject of shallow breathing. An editorial in the Journal of the Royal Society of Medicine suggested that fast, shallow breathing can cause fatigue, sleep disorders, anxiety, stomach upsets, heart bum, gas, muscle cramps, dizziness, visual problems, chest pain and heart palpitations. Scientists have also found that a lot of people who believe they have heart disease are really suffering from improper breathing. Importance of Breathing Through The Nose The first rule for correct breathing is that we should breathe through the nose. This may seem obvious, but many people breathe principally through the mouth. Mouth breathing can adversely affect the development of the thyroid gland. It can retard the mental development of children. The nose has various defense mechanisms to prevent impurities and excessively cold air entering the body. At the entrance to the nose, a screen of hairs traps dust, tiny insects and other particles that may injure the lungs if you breathe through the mouth. After the entrance of the nose, there is a long winding passage lined with mucus membranes, where excessively cool air is warmed and very fine dust particles that escaped the hair screen are caught. Next, in the inner nose are glands which fight off any bacilli which have slipped through the other defenses. The inner nose also contains the olfactory organ-our sense of smell. This detects any poisonous gases around that may injure our health. The yogis believe that the olfactory organ has another function: the absorption of prana from the air. If you breathe through the mouth all the time, as many people do, you are cheating yourself of all this free energy (prana). The yogis say this is a major factor in lowered resistance to disease and impairs the functioning of your vital glands and nervous system. Add to this the fact that pathogens can enter the lungs

via mouth breathing, and you can see that it's impossible to be healthy, not to mention vital, if you breathe through the mouth. It is easy to break the habit of breathing through the mouth. Just keep your mouth closed and you will automatically breathe through your nose! Summary: Benefits of Deep Breathing We will now summarize the benefits of deep breathing. Deep breathing produces the following benefits: Improvement in the quality of the blood due to its increased oxygenation in the lungs. This aids in the elimination of toxins from the system. Increase in the digestion and assimilation of food. The digestive organs such as the stomach receive more oxygen, and hence operates more efficiently. The digestion is further enhanced by the fact that the food is oxygenated more. Improvement in the health of the nervous system, including the brain, spinal cord, nerve centers and nerves. This is due again to the increased oxygenation and hence nourishment of the nervous system. This improves the health of the whole body, since the nervous system communicates to all parts of the body. Rejuvenation of the glands, especially the pituitary and pineal glands. The brain has a special affinity for oxygen, requiring three times more oxygen than does the rest of the body. This has far-reaching effects on our well being. Rejuvenation of the skin. The skin becomes smoother and a reduction of facial wrinkles occurs. The movements of the diaphragm during the deep breathing exercise massage the abdominal organs - the stomach, small intestine, liver and pancreas. The upper movement of the diaphragm also massages the heart. This stimulates the blood circulation in these organs. The lungs become healthy and powerful, a good insurance against respiratory problems. Deep, slow, yoga breathing reduces the work load for the heart. The result is a more efficient, stronger heart that operates better and lasts longer. It also mean reduced blood pressure and less heart disease. The yoga breathing exercises reduce the work load on the heart in two ways. Firstly, deep breathing leads to more efficient lungs, which means more oxygen is brought into contact with blood sent to the lungs by the heart. So, the heart doesn't have to work as hard to deliver oxygen to the tissues. Secondly, deep breathing leads to a greater pressure differential in the lungs, which leads to an increase in the circulation, thus resting the heart a little. Deep, slow breathing assists in weight control. If you are overweight, the extra oxygen burns up the excess fat more efficiently. If you are underweight, the extra oxygen feeds the starving tissues and glands. In other words, yoga tends to produce the ideal weight for you. Relaxation of the mind and body. Slow, deep, rhythmic breathing causes a reflex stimulation of the parasympathetic nervous system, which results in a reduction in the heart rate and relaxation of the muscles. These two factors cause a reflex relaxation of the mind, since the mind and body are very interdependent. In addition, oxygenation of the brain tends to normalize brain function, reducing excessive anxiety levels. The breathing exercises cause an increase in the elasticity of the lungs and rib cage. This creates an increased breathing capacity all day, not just during the actual exercise period. This means all the above benefits also occur all day. You may go to an explanation of how deep breathing can be accomplished or learn about the anatomy of breathing to get a better understanding of our breathing process.

Anatomy Of Breathing In normal respiration the air is taken in through the nostrils without any special effort, sound or exaggerated movement of the nose or chest. In short, it is done unconsciously. We are not even aware of air traveling through our nostrils, down the nasal and oral parts of the pharynx, of its reaching the larynx and then the trachea and the lungs. In general, most of us are unaware of how the breathing process works. We will take a look at Stages in breathing, Kinds of breathing, Organs of breathing, Processes in breathing and Ways of controlling breathing. Stages in Breathing Each single act of normal, unmodified breathing consists of four distinguishable stages: "Breathing In", Inhaling Or Inspiration The Pause, Short Or Long, Between Inhalation And Exhalation. We Will Call This Retentive Pause And Readjustment Phase "Breathing Out," Exhaling Or Expiration. The Pause, Long Or Short, Between Exhalation And Inhalation. We Will Call This Stage Extensive Pause And Its Readjustment Phase. The two "resting" stages may or may not be very restful since the whole respiratory system, including its muscular and nervous mechanisms, undergoes a reversal of direction and multitudes of minute adaptations take place whenever each such reversal occurs. All four are entailed in a complete act of respiration. Kinds of Breathing We can distinguish at least 12 different kinds of breathing. These are given below. Although yogic treatises do not normally do so, Dechanet, author of !Christian Yoga," identifies two ways of breathing: "One for men, the other for women". He says that a woman's breathing rhythm is more rapid than a man's and that her upper chest expands first, whereas a man's breathing rhythm is slower and his abdominal expansion comes first. Although, doubtless, physiological differences in men and women do affect their breathing, I suspect that the world over, women breathe more placidly than men and that the differences, which Dechanet notices, may be related partly to size of body rather than sex. Smaller bodies may be expected to have a shorter, and perhaps more rapid, rhythm stroke than larger bodies. The fact that women live longer than men, on the average, may be due to many factors; but a study of breathing habits in men and women, especially in the older ages, may prove enlightening. However, distinctions of sex do not normally play a significant role in discussions of breathing. Noisy versus quiet breathing is a distinction, which has its significance in other conditions. Snoring may indicate deep slumber; wheezing, asthma and panting, shortness of breath; and other noises, clogging of nasal passages. But traditional yogic exercises do deliberately seek to control the loudness or softness of breathing and, in addition to giving directions for increasing loudness and softness, often combine both increases and decreases in subtle ways, synthesizing them in larger, more encompassing experiences, as in mantric chanting of the sacred symbol om. Fast And Slow Breathing Regular And Irregular Breathing Jerky And Smooth Breathing

Deep And Shallow Breathing Forced And Effortless Breathing Voluntary And Involuntary Breathing Mouth And Nose Breathing The distinction between "high," "middle," and "low" breathing, where most of the expansion is in the top, middle or bottom parts of the chest and lungs, and the joining of all three in "complete yogic breathing." The distinction between the mere passage of air in and out of lungs (with related physiological and mental effects) versus experiencing breathing as an affair of the whole body, the whole self, even of the whole universe as explored in pranayama. The distinction between nervous and relaxed, vs. anxious and peaceful, breathing. As we can see from the above classification of various breathing types, the process of breathing is very complex. Organs of Breathing Our respiratory system consists of nose and mouth, pharynx and larynx, trachea and bronchi, lungs and thorax. Nose And Mouth The nose consists of an outer shape and skin (which often receives more attention), and two air passages (nostrils). Your nostrils differ in size and shape from those of other people. Most people breathe primarily through one nostril more than another. Whether relatively long or short, large or small, straight or crooked, nostrils vary in circumference and contour throughout their length. The bottom or floor surfaces of the nostrils tend to be more horizontal and the top or roof surfaces have been shaped more like an arch. A bony and cartilaginous septum separates your two nostrils. The several nasal sinuses, including the better-known frontal sinuses in the forehead above the eyes and the maxillary sinuses on each side of the nose, play various roles in breathing, thinking, illness and in yoga. Most of us realize their existence when they become infected, as with colds, hay fever, or noxious gases or dusts, resulting in headaches. Some sinuses appear to perform an important function in cooling the brain. Nervous activity uses energy which seems to generate heat that needs to be conducted away. Thus, somewhat like the radiator of an automobile, the sinuses may serve as a cooling system for the brain, which supplements the circulatory system wherein the blood serves as a coolant. We seem to be able to think better when we have a "clearer head" resulting from well-ventilated sinuses. Deep breathing and posture exercises not only increase oxygenation through the lungs and circulation of the blood within the brain, but also tend to enlarge and clear the sinus cavities for freer air circulation. The skin lining the nostrils consists primarily of membranes which do not dry out easily in the presence of moving air. They are kept moist by secretions called mucus which sometimes dries and hardens into a cake which must be expelled. Hairs embedded in such membranes, especially near the outer opening, often grow into sieve-like mats which catch and repel small objects, insects and dust. Olfactory endorgans are embedded in these membranes and some areas have a thick, spongy tissue which expands, so much sometimes-especially when irritated by infections or allergies-that it closes the nostril completely. Although yogic exercises may be insufficient by themselves to relieve clogged nasal conditions, they may help considerably. The mouth, too, is an important air passage-especially when we need more air than can be forced through the nostrils, as when we gasp for air or pant or puff, and when the nostrils are closed by swollen membranes or mucous discharge. Membranes lining the mouth and tongue seem to dry up from air movements more rapidly than nasal membranes though saliva aids in maintaining moistness. The oral passage may

be closed by the lips, by the tongue pressed against the teeth or roof of the mouth, and sometimes with the aid of the soft palate. Directions for opening and closure, partial or complete, of the mouth constitute parts of some directions for traditional yogic exercises. Pharynx And Larynx The pharynx is the opening behind the nasal cavities and mouth. It is bounded by the root of the tongue and is lined with tissues called tonsils, which may become enlarged partially obstructing the passage of food and air. Two Eustachian tubes, which permit adjustment of atmospheric pressure in your middle ears, open from the sides of the pharynx. The pharynx ends in the esophagus or tube leading to the stomach and the larynx or "voice box," which contains the vocal cords and glottis and muscles needed for producing sounds. A cartilaginous epiglottis at the top of the larynx aids in closing it tightly so that solid and liquid foods will not be permitted to enter it during swallowing. Respiration is interrupted during swallowing. Yogis sometimes deliberately hold the epiglottis aperture closed to force holding air in or out of the lungs in certain exercises. Trachea And Bronchi The trachea or "windpipe" is a tube kept open against pressures because its walls consist in part of cartilaginous rings, or semi-rings. It is lined with a mucous membrane containing hair-like cells, which beat upward toward the nose and mouth and move mucus and the entangled dust particles in that direction. It ends by dividing into two other tubes called bronchi which in turn branch again and again until they terminate in bronchioles, thin-walled tubes which lead to tiny air sacs with their small dilations called alveoli where most of the gas exchange takes place. The mucosa of the trachea and bronchi contain ciliated epithelium. Lungs And Thorax Each of the two lungs consists of Bunches of bronchioles and alveoli, Blood vessels and capillaries, and Elastic tissue. These are arranged in lobes and are surrounded by a membrane that secretes a lubricating fluid. The lungs, together with the heart, occupy most of the thoracic or chest cavity, bounded on the sides by the ribs and on the bottom by the diaphragm. The diaphragm separates the chest cavity from the abdomen containing most of the digestive system. The pleural sacs and the inner lining of the thorax are airtight. Since the only opening from the outside is the trachea, air may be forced in or out of the lungs by enlarging or compressing the thoracic area. Three sets of muscles are primarily responsible for changing the size of the thorax. These are: Those acting on the ribs, Those acting between the ribs and Those acting on the diaphragm Other muscles of the body, such as those in the arms, legs and back, may twist the body so as to distort its usual shape and exert pressures that squeeze or expand the chest cavity. A blow on the abdomen, wearing tight clothes, a full stomach or intestinal gas may also provide temporary pressures on the thorax thus affecting the breathing process. Processes in Breathing Respiration An average adult at rest inhales and exhales about sixteen times per minute. Each time, half a liter (about a pint) of air is drawn in and expelled. At the end of a normal expiration, one may force out an additional liter and a half of air, leaving about an

additional liter in the lungs, which cannot be forced out. Also, after normal inspiration, one may inspire an additional one and a half liters. So it is possible to increase the amount of air inspired and expired during each breath from half a liter to three and a half liters. The body can use not all of the air breathed because some must remain to fill the nose or mouth, sinuses, larynx, trachea, bronchi and their larger branches. This is the "dead air" in contrast with "alveolar air" which participates in gas exchange. The shallower the breathing, the larger becomes the percentage of dead air in each breath. But also, in shallow breathing, more impurities are retained. Most breathing exercises in yoga have the effect of increasing both the amount and percentage of air, which enters actively into the purifying gaseous exchange processes. The air inhaled normally consists of about 79% nitrogen, about 20% to 21% oxygen, about 0.04% carbon dioxide, with traces of other gases and water vapor. Exhaled air often consists of about 79% nitrogen, about 16% oxygen, about 4% carbon dioxide, with traces of other gases and water vapor. Since the nitrogen content remains approximately the same the most significant change during the breathing process is an exchange of about 4% oxygen for about 4% carbon dioxide. Oxygenation When the percentage of oxygen exchanged for carbon dioxide remains the same, the total amount of oxygen and carbon dioxide exchanged per minute tends to increase as a greater air volume is breathed. One may, by strenuous exercise, increase the volume of ventilation to ten times the resting level. Or one may deliberately force increased ventilation without exercise. When muscular exercise increases, the body needs more oxygen. When ventilation is forced intentionally, some increase in oxygen content and decrease in carbon dioxide content of the alveoli and blood may be expected. Part of the aim of both deep breathing exercises and posture movements and rests is to "purify" (increase the ratio of oxygen to carbon dioxide) the blood and the various parts of the body through which blood circulates. The interchange of oxygen and carbon dioxide is possible because of the structure of the cells joining the alveoli and the capillaries and the laws and processes of gas exchange. The movement of carbon dioxide from the blood to the alveoli takes place by diffusion. In diffusion, the carbon dioxide moves from the rich side to the lean side. When the blood contains more carbon dioxide than the air, the carbon dioxide will diffuse from the blood to the air. If, on the other hand, the air is rich in carbon dioxide, the diffusion of carbon dioxide from the blood to the air is inhibited. In extreme cases the carbon dioxide may even diffuse or flow from the air into the blood. Thus our breathing habits are very important. Regulation A group of nerve cells in the medulla, the respiratory center of the brain, controls the contractions of muscles used in breathing. Inspiration takes place when the nerve cells of this group send impulses through motor nerves to respiratory muscles. When something, we do not know what, prevents these cells from sending impulses, inspiration ceases and expiration occurs. Apparently we do not use muscular energy and force to expel air but merely stop inhaling; then exhaling takes place automatically, without muscular effort. Since all respiratory muscles contract in a harmonious way, some organizing process in the brain marvelously coordinates their movements. Apparently the respiratory center cells function much like the pacemaker tissue of the heart, since they seem to induce rhythmical patterns of respiration without outside help, even though they are sensitive to various influences which modify their action. In addition to the involuntary regulation and regularization of breathing patterns, many involuntary reflexes also exist, such as those noticeable in choking, sneezing,

coughing, and swallowing. It is almost impossible to breathe while swallowing food. Other reflexes may be noted, such as sudden holding of breath when you sniff ammonia and similar chemicals. If your air supply has been cut off, you automatically gasp for breath. Emotional excitement, fear, anger, enthusiasm all stimulate breathing, as may sudden increase in either heat or cold. There are voluntary control of breathing. For example, you can deliberately take a deeper breath or stop breathing momentarily. Such direct control may be supplemented by indirect intentional control, as when we dance or kiss or drink or smoke or sing. We may deliberately run for such a distance that we get our "second wind," after which we breathe more easily even though exercising strenuously. Part of the significance of distinguishing between voluntary and involuntary control of breathing is that yogic exercises aim first at changing unhealthy involuntary patterns voluntarily and then at an establishment of more healthy patterns. Whereas nervous tension produces some inhibiting influence upon deep, regular breathing patterns, deliberate effort to counteract these influences in such a way that our more completely spontaneous and uninhibited rhythmic patterns become restored as needed. With reference to yoga prana can be described as something that flows continuously from somewhere inside us, filling us and keeping us alive: it is vitality. In this image, the prana streams out from the center through the whole body. Pranayama is the measuring, control, and directing of the breath, and thus of energy within the organism, in order to restore and maintain health and to promote evolution. When you are troubled, restless, or confused, you have more prana outside the body than within. When you feel unwell; the quality of prana and its density within the body is reduced. Too little prana in the body can be expressed as a feeling of being stuck or restricted. It can also show as a lack of drive or motivation to do anything; you are listless or even depressed. We may suffer from physical ailments when prana is lacking in the body. Yoga Sutra mentions disturbances in the breath, which can take very different forms. On the other hand, the more peaceful and well-balanced we are, the less our prana is dispersed outside the body. And if all the prana is within the body, we are free of these symptoms. If prana does not find sufficient room in the body there can be only one reason: it is being forced out by something that really does not belong there-such as blockages caused by rubbish. When we practice pranayama, we try to reduce this rubbish and replace it with more and more prana within the body. Our state of mind is closely linked to the quality of prana within. The more content a person is and the better he or she feels, the more prana is inside. The more disturbed a person is, the more prana is dissipated and lost. Because we can influence the flow of prana through the flow of our breath, the quality of our breath influences our state of mind and vice versa. In yoga we are trying to make use of these connections so that prana concentrates and can freely flow within us. One definition of the word yogi is "one whose prana is all within his body." In pranayama we want to reduce the amount of prana outside the body until there is none leaking out. Prana is power. Proper acts of breathing are ways of harnessing that power. It gives control of breathing processes and control of vital force. Even though, in breathing, fresh air from outside the body enters the body and foul air leaves, mystical pranayama conceives appropriation of power as a bringing to conscious manifestation an omnipresent cosmic power which exists already latent within oneself as a particular expression of cosmic being. When a person attains a feeling of oneness with the rest of the universe, his anxiety tends to disappear. When the inflowing breath is neutralized or joined with the out-flowing breath, then perfect

relaxation and balance of body activities are realized. In yoga, we are concerned with balancing the flows of vital forces, then directing them inward to the chakra system and upward to the crown chakra or thousand petalled lotus (sahasara). When one acquires an intuitive apprehension of ultimate power and of his own identity with it, he loses his fear of external powers and develops a trust which is conducive to confident living. Whatever happens in the mind influences the breath; the breath becomes quicker when we are excited and deeper and quieter when we relax. In order to influence our prana we must be able to influence the mind. Our actions often disturb the mind, causing prana to exude from the body. Through daily pranayama practice we reverse this process, as a change in the breathing pattern influences the mind. The idea of prana existing within or beyond the body can be understood as a symbol for our state of mind. When the mind is as clear as transparent glass there is nothing that could disturb the body; there is no rubbish lying about. On the other hand, if we notice hesitancy, discontent, fear of doing something because it might be inappropriate, and so forth, we can assume that there are blockages in the system. These blockages do not just occur in the physical body; they exist even more in the mind, in consciousness. Every kind of rubbish we find in ourselves was originally produced by incorrect knowledge. The link between mind and breath is most significant. The Yoga Sutra says that when we practice pranayama the veil is gradually drawn away from the mind and there is growing clarity. The mind becomes ready for deep meditations. Thus, pranayama is first and foremost awareness of the breath. Here, we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on where it enters and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi. Or we can follow the areas through which the air passes through. The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. The various practices of pranayama gives us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation. The breath relates directly to the mind and to our prana. Prana enters the body in the moment when there is a positive change in the mind. It is true that our state of mind does not alter with every in-breath or out-breath. The change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. The proof of the pudding is in our relationships with others. It tells us whether we had a positive changes in the mind and whether we actually understand ourselves better. Without prana there is no life. We can imagine that prana flows into us as we inhale, but prana is also the power behind breathing out. As well, prana is transformed in the body into various powers, and is involved in processes that ensure that we rid ourselves of what we no longer need. Out breath is a very important part of the body's elimination processes. We can use out breath as a mechanism to free the mind from blocks and thereby lead us to greater clarity. Pranayama or breathing technique is very important in yoga. It goes hand in hand with the asana or pose. In the Yoga Sutras, the practices of pranayama and asana are considered to be the highest form of purification and self discipline for the mind

and the body, respectively. The practices produce the actual physical sensation of heat, called tapas, or the inner fire of purification. It is taught that this heat is part of the process of purifying the nadis, or subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become more calm. In pranayama we focus our attention on the breath. In the practice of pranayama it is therefore very important to keep an alert mind, for the processes that are being observed are very subtle. There is no visible movement of the body as in asana practice; we must acutely sense and feel the movement of the breath within. The only dynamic process is breathing. Patanjali makes a few practical suggestions for keeping our attention on the breath. For example, we can focus on a place in the body where we can feel or hear the breath. Or we can try to follow the movement of the breath in the body, feeling the inhalation from the center of the collarbone, down through the rib cage to the diaphragm, and following the exhale upward from the abdomen. Another means for paying attention to the breath is to feel where it enters and leaves the body at the nostrils. It is also possible to listen to the breath, especially if you make a slight noise by gently contracting the vocal chords, a pranayama technique known as ujjayi. Suggestions like these help us keep our attention on the breath and prevent our practice from becoming merely mechanical. The goal of pranayama is not to bring the inhalation and exhalation into a certain relationship with each other, or to establish a particular length of breath. If exercises such as these help us concentrate on our pranayama, that is wonderful. But the true aim of the various techniques and breath ratios of breathing in pranayama is first and foremost to give us many different possibilities for following the breath. When we follow the breath, the mind will be drawn into the activities of the breath. In this way pranayama prepares us for the stillness of meditation. The breath relates directly to the mind and to our prana, but we should not therefore imagine that as we inhale, prana simply flows into us. This is not the case. Prana enters the body in the moment when there is a positive change in the mind. Of course, our state of mind does not alter with every in-breath or outbreath; change occurs over a long period of time. If we are practicing pranayama and notice a change of mind, then prana has long before entered the body. Changes of mind can be observed primarily in our relationships with other people. Relationships are the real test of whether we actually understand ourselves better. The Forms of Prana There are five forms of prana. They have different names according to the bodily functions with which they correspond. These forms of prana are udana-vayu, corresponding to the throat region and the function of speech prana-vayu, corresponding to the chest region samana-vayu, corresponding to the central region of the body and the function of digestion apana-vayu, corresponding to the region of the lower abdomen and the function of elimination vyana-vayu, corresponding to the distribution of energy into all areas of the body Vayu is a sanscrit term meaning "air" or "breath". We will look at two of these forms: prana-vayu and apana-vayu. Prana and Apana: That which enters the body is called prana and that which leaves it is called apana. The term apana also refers to the region of the lower abdomen and all the activities that take place there. Apana describes that part of prana that has the function of

elimination and provides the energy for it, and it also refers to the lower belly and the rubbish that collects there when the power of prana is not in a state of equilibrium. When a person is slow and heavy we sometimes say that he has too much apana. Apana as pranic energy is something we need, but apana as refuse left from activating this energy actually prevents prana from developing within. All forms of prana are necessary, but to be effective they must be in a state of balance with each other. If someone has a lot of rubbish in the region of the lower abdomen then he or she consumes too much energy there, and this imbalance should be addressed. The goal is to reduce apana to an efficient minimum. Apana as waste matter accumulates because of many factors, some of which lie within our control. The practice of yoga aims to reduce these impurities. People who are short of breath, cannot hold their breath, or cannot exhale slowly are seen as having more apana, whereas those who have good breath control are considered to have less apana. An overabundance of apana leads to problems in all areas of the body. We have to reduce the apana so that we can bring more prana into the body. When we inhale, prana from outside the body is brought within. During inhalation, prana meets apana. During exhalation, the apana within the body moves toward the prana. Pranayama is the movement of the prana toward the apana and the movement of the apana toward the prana. Similarly, holding the breath after inhalation moves the prana toward the apana and holds it there. Holding the breath after exhalation moves the apana toward the prana. Agni, the Fire of Life What happens within this movement of prana and apana? According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prana -vayu and the apana-vayu. The flame itself is constantly changing direction: on inhalation the breath moves toward the belly, causing a draft that directs the flame downward like in a fireplace; during exhalation the draft moves the flame in the opposite direction, bringing with it the just-burned waste matter. It is not enough to burn the rubbish; we must also rid the body of it. A breathing pattern where the exhalation is twice as long as the inhalation is aimed at providing more time during exhalation for freeing the body of its blockages. Everything we do to reduce the rubbish in the body is a step in the direction of releasing our blockages. With the next inhalation we bring the flame back to the apana. If all the previously burned waste has not left the body, the flame will lose some of its power. Certain physical positions are beneficial for the meeting of fire and rubbish. In all inverted postures, the agni is directed toward the apana. This is the reason yoga attributes so much significance to the cleansing effects of inverted postures. Cleansing is intensified when we combine inverted postures with pranayama techniques. All aspects of pranayama work together to rid the body of apana so that prana can find more room within. In the moment when waste is released, prana fills the space in the body where it really belongs. Prana has its own movement; it cannot be controlled. What we can do is create the conditions in which prana may enter the body and permeate it. The beauty of prana is that through this, we can influence purusa, the essence of life. Yoga suggests that we can influence prana via our breath and mind. By working with these through pranayama, we create optimal conditions for the prana to flow freely within. Traditional Breathing Techniques We will look at some traditional breathing techniques. The purpose is not to suggest rigid techniques that needed to be followed blindly. Knowledge of these methods may be more important than the explicit directions themselves. The methods are

subject to some variations. These helps you to establish and practice healthful rhythms. You may also gain additional insights into the nature of the breathing processes, and how to attain additional relaxation through them. The Complete Breath Most of us use three or four kinds of breathing. These may be called high, low and middle breathing and complete breathing. The complete breath is a combination of high breathing, mid breathing and low breathing. 1. High breathing refers to what takes place primarily in the upper part of the chest and lungs. This has been called "clavicular breathing" or "collarbone breathing" and involves raising the ribs, collarbone and shoulders. Persons with asthma, a tight belt, a full stomach or who otherwise become short of breath tend to resort to high breathing. One may deliberately draw in his abdomen and force its contents upward against the diaphragm and into the chest cavity in order to cause high breathing. High breathing is naturally shallow and a larger percentage of it fails to reach the alveoli and enter into useable gaseous exchange. This is the least desirable form of breathing since the upper lobes of the lungs are used and these have only a small air capacity. Also the upper rib cage is fairly rigid, so not much expansion of the ribs can take place. A great deal of muscular energy is expended in pressing against the diaphragm and in keeping the ribs and shoulders raised abnormally high. This form of breathing is quite common, especially among women, probably because they often wear tight clothes around the waist which prevents the far superior abdominal breathing. It's a common cause of digestive, stomach, constipation and gynecological problems. 2. Low breathing refers to what takes place primarily in the lower part of the chest and lungs. It is far more effective than high or mid breathing. It consists mainly in moving the abdomen in and out and in changing the position of the diaphragm through such movements. Because of this, it is sometimes called "abdominal breathing" and "diaphragmic breathing." Sedentary persons who habitually bend forward while they read or write tend to slump into low breathing. Whenever one slouches or slackens his shoulder and chest muscles, he normally adopts low breathing. We often use low breathing when sleeping. But whenever we become physically active, as in walking, running or lifting, we are likely to find abdominal breathing inadequate for our needs. To do low breathing, when you inhale you push the stomach gently forwards with no strain. When exhaling you allow the stomach to return to its normal position. This type of breathing is far superior to high or mid breathing for four reasons: More air is taken in when inhaling, due to greater movement of the lungs and the fact that the lower lobes of the lungs have a larger capacity than the upper lobes. The diaphragm acts like a second heart. Its piston-like movements expand the base of the lungs, allowing them to suck in more venous blood. The increase in the venous circulation improves the general circulation. The abdominal organs are massaged by the up and down movements of the diaphragm. Low breathing has a beneficial effect on the solar plexus, a very important nerve center. 3. Middle breathing is a little harder to describe since the limits of variability are more indefinite. Yet it is breathing in which mainly the middle parts of the lungs are filled with air. It exhibits some of the characteristics of both high breathing, since the ribs rise and the chest expands somewhat, and low breathing, since the diaphragm moves up and down and the abdomen in and out a little. It has been called thoracic or intercoastal or rib breathing. But too often it also remains a shallow type of breathing. With this form of breathing, the ribs and chest are expanded sideways.

This is better than high breathing, but far inferior to low breathing and the yoga complete breath technique. 4. The complete breath, as defined by yoga, involves the entire respiratory system and not only includes the portions of the lungs used in high, low and middle breathing, but expands the lungs so as to take in more air than the amounts inhaled by all of these three kinds of breathing together when they are employed in shallow breathing. The complete breath is not just deep breathing; it is the deepest possible breathing. Not only does one raise his shoulders, collarbone and ribs, as in high breathing, and also extend his abdomen and lower his diaphragm, as in low breathing, but he does both as much as is needed to expand his lungs to their fullest capacity. The yoga complete breath is the basic technique of all the different types of yoga breathing, and therefore should be mastered before you learn the specific breathing exercises. It brings the whole lung capacity into play and is the basis of the three specific breathing exercises. Keep in mind that this type of breathing is only done when you do the breathing exercises. The rest of the time you should be doing low breathing by pushing the stomach out slightly when you inhale, and then just letting the stomach fall back to its original position when you exhale. Also, make sure you are breathing through your nose and not your mouth. Learning to Breathe Correctly We do deep breathing while asleep. Hence a simple way to learn how to breath properly is to simulate sleep. Lie down, close your eyes, relax the whole body, drop the chin and imagine that you are asleep, thus letting your breathing become deeper and deeper. In Yoga deep breathing, you start filling the lower part of the lungs first, then you fill the middle and upper part. When exhaling you first empty the upper part of the lungs, then the middle, and last of all the lower part. This process, however, is not divided into three separate actions. Inhalation is done in one smooth continuous flow just as one might pour water in filling a glass. First the bottom is filled, then the middle, and finally the upper portion. But the process itself is an uninterrupted one. Inhalation should be done in one continuous operation both the inhalation and the exhalation. Do it slowly and in a most relaxed manner. No effort or strain should ever be exerted. This is very important. Keep mouth closed. You then become aware of the function of your own diaphragm. You expand the flanks when inhaling and contract them when exhaling. The lower part of the rib cage naturally expands first when you breathe in and is compressed last when you let the air out. This too should be done gently, without any force or strain. The chest remains passive during the entire process of respiration. Only the ribs expand during inhalation and contract during exhalation, accordion-fashion. To use force during inhalation is completely wrong. One should do it with ease, without any tension or strain whatever. In deep breathing, exhalation is as important as inhalation because it eliminates poisonous matter. The lower part of our lungs seldom are sufficiently emptied, and tend to accumulate air saturated with waste products, for with ordinary breathing we never expel enough of the carbon dioxide our system throws off even if we do inhale enough oxygen. If, on the other hand, the lower part of the lungs are properly expanded and contracted, the circulation in the liver and spleen, which are thus "massaged" by the diaphragm, are greatly benefited. Inhaling First, push the stomach forwards as you breathe in.

Second, push the ribs sideways while still breathing in. The stomach will automatically go inwards slightly. Third, lift the chest and collarbone up while still breathing in. Even though this is described as three separate processes, it should be done in a smooth, continuous rhythm with each part following smoothly on from the previous part. Try to avoid any jerky movements. Exhaling First, just allow the collarbone, chest and ribs to relax-the air will go out automatically. Second, when all the air seems to be out, push the stomach in slightly to expel any remaining air in the lungs. Exhaling is a more passive affair, except for the second stage when the stomach is pushed in slightly. Basic Instructions For The Breathing Exercises Find a quiet place where you won't be distracted. If doing the exercises inside, make sure the window is open to allow plenty of fresh air into the room. Sit on a chair or if you prefer, cross-legged on the floor. Sit straight. Unless your spine is erect, some of the benefits of the breathing exercises will be lost. Breathe deeply and slowly, without strain. You should do the exercises on an empty stomach. Wait at least three hours after a heavy meal, and about one and a half hours after a light snack, such as fruit. This are two reasons for this. First, a heavy meal will reduce your concentration. Second, food in the stomach causes some of your blood and oxygen supply to be diverted to the stomach for digestion. This will reduce the blood and oxygen available for directing to the brain while you are doing the breathing exercises. To gain maximum benefit, do the exercises twice a day, in the early morning before breakfast, and in the early evening. It's best not to eat for about fifteen minutes after the exercises. While doing deep breathing the spine should be kept straight, so as not to impair the free flow of the life-force, or prana. This also helps to develop correct posture. The yogis attach such great importance to correct posture that they have devised several different positions for their various advanced breathing practices as well as for meditation and concentration. One very popular pose for deep breathing is lotus posture or cross legged posture. When you sit down on the floor with your legs crossed, visualize a stream running through you in a straight line, starting at the top of your head and continuing into the ground. Imagine, too, that this is the axis around which your body has been molded. This will help you learn to sit up straight without being stiff and tense. You should, in fact, feel comfortable and relaxed as you sit this way. Your First Deep Breath Deep breathing can be accomplished sitting down in a meditative posture such as lotus posture, sitting down on a chair with your spine straight or standing up with your spine held straight. If you haven't done so, read the section on learning to breath correctly. First check your posture. The spine should be straight, the head erect, hands on knees, mouth closed. Now concentrate on the pharyngeal space at the back wall of your mouth and, slightly contracting its muscles, begin to draw in the air through that space as if you were using a suction pump. Do it slowly and steadily, letting the pumping sound be clearly heard. Don't use the nostrils; remember that they remain inactive during the entire respiration process. When inhaling let your ribs expand sideways like an accordion-beginning with the lower ones, of course. Remember the chest and shoulders should remain motionless. The entire inhalation should be done

gently and effortlessly. When it has been completed pause for a second or two, holding the breath. Then slowly begin breathing out. The exhalation is usually not as passive as the inhalation. You use a slight, a very slight, pressure to push the air out-although it feels as though you pressed it against the throat like a hydraulic press. The upper ribs are now contracted first, the nostrils remain inactive and the chest and shoulders motionless. At the end of the exhalation, pull in the stomach a little so as to push out all the air. Congratulations! You have just taken your first deep breath. Do not try to take too full a breath at once. Start by breathing to the count of four. Then hold the breath, counting to two, and start slowly exhaling, again to the count of four. Breathing in and out to an equal number of beats is called rhythmic breathing. You allow four beats to fill your lungs, two to retain the breath, and four to breathe out. The respiration should be timed in such a way that at the end of the four beats you have completed the exhalation. Don't just stop at the end of the count when there is still air to be expelled. You should adjust your breathing to the timing. Repeat, but do not take more than 5 or 6 deep breaths at one time during the first week. You shouldn't do more even if you are enjoying it. Be careful not to overdo the breathing, especially inhalation, as this may lead to unpleasant results such as dizziness, nausea, headaches, even fainting spells due to hyperventilation caused by a sudden, excessive intake of oxygen. By practicing complete breathing, you will be able to enlarge the lung capacity so that, after practice, you can inhale more air than you did before. But this increased capacity should come gradually rather than by force. By repeating such a complete breathing too often or too rapidly in succession, you may absorb too much oxygen and become dizzy. You may continue to employ all of the muscles and all portions of the lungs in breathing without expanding the lungs to their maximum extent each time you inhale. Proper yogic breathing employs all of the muscles and all or most of the lungs. But the extent of expansion and the rate of breathing may be progressively reduced to suit the body's needs for oxygen consumption under the conditions of exercise or rest, which prevail. As your cycle of breathing involves an increasingly larger lung area, your respiration may be decreased correspondingly while the amount of oxygen available for use remains the same-or even increases. Slower, deeper breathing not only stimulates the lungs into healthier action, and brings more of the body muscles into play, but it has the effect of calming the nerves. Although other factors must be taken into consideration, the slower your respiration rate the calmer you feel. You can deliberately reduce this rate for beneficial effect. However, you can maintain this only if you breathe more deeply. A complete breath involves the following steps: Inhale slowly until your lungs are filled to capacity. Some recommend that you begin with abdominal breathing, gradually move into middle breathing, and finish filling the lungs with high breathing. A pause, short or long, should occur at the end of inhalation. This, too, should not be forced at first, though deliberate experiments with extending this pause play an important part in successful yogic practice. Exhale, also slowly, smoothly and completely. Again, some recommend beginning exhalation with high breathing, proceeding gradually to middle breathing, and ending with abdominal breathing and use of abdominal muscles to expel all air from the lungs. Another pause, short or long, should occur at the end of exhalation. This too should not be forced at first, though this pause may prove to be even more significant than the first as a stage in which to seek and find a kind of spiritual quiescence that can be most powerful in its relaxing effects.

The Four Stages of Breathing As we have explained before, each cycle of breathing, usually thought of as merely a single inhaling followed by a single exhaling, may be analyzed into four phases or stages, each with its distinct nature and its traditional Sanskrit name. The transitions from inhaling to exhaling and from exhaling to inhaling involve at least reversals in direction of the movements of muscles and of expansive or contractive movements of lungs, thorax and abdomen. The time necessary for such reversals can be very short, as may be observed if one deliberately pants as shortly and rapidly as he can. Yet they can be long, as one may notice if he intentionally stops breathing when he has finished inbreathing or out-breathing. The effects of these pause specially when they become lengthened, at first deliberately and then spontaneously-seem remarkable. Thus in our analysis of the four stages of breathing we shall pay special attention to these pauses, how to lengthen them and how to profit from them. 1. Puraka (Inhalation): A single inhalation is termed puraka. It is a process of drawing in air; it is expected to be smooth and continuous. If a person should pause one or more times during the process of a single inhaling, the process might be spoken of as a broken puraka rather than as a series of purakas. 2. Abhyantara Kumbhaka (Pause After Inhaling) Full Pause: Kumbhaka consists of deliberate stoppage of flow of air and retention of the air in the lungs, without any movement of lungs or muscles or any part of the body and without any incipient movements. A beginner may experiment by using some force to keep such pause motionless. Quite elaborate instructions and techniques have been worked out for this purpose. 3. Rechaka (Exhalation) The third stage, exhalation, is called rechaka. Like inhalation, it too should be smooth and continuous, though often the speed of exhaling is different from that of inhaling. Normally, muscular energy is used for inhaling whereas exhaling consists merely in relaxing the tensed muscles. Such relaxing forces air from the lungs as they return to an untensed condition. However, a person can force air out with muscular effort; so when he sits or stands erect and has his abdominal muscles under constant control, muscular effort may be used for both inhaling and exhaling. Especially if one deliberately smoothes the course of his breathing and holds the cycles in regular or definitely irregular patterns, he is likely to use muscular energy at each stage, including the pauses. However, in a condition of complete relaxation, one should expect effort to be needed only for inhaling. 4. Bahya Kumbhaka (Pause After Exhaling) Empty Pause: The fourth stage, the pause after exhaling, is also called kumbhaka, especially when the stoppage is deliberate or prolonged. The fourth stage, the empty pause, completes the cycle which terminates as the pause ends and a new inhalation begins. Arrested and Resting Breath Since the two pauses have great significance in yoga, we will examine them further. Four aspects of the problem, and the significance of arresting breathing, will be explored briefly. They pertain to length of time during a pause techniques for holding breathing, suggestions concerning practice and the nature and benefits of kevala kumbhakara or "perfectly peaceful pause" A pause may be very short, even only a fraction of a second (eg., quick puffs) or it may be very long. As an illustration, try holding your lungs full of air and see how long you can do so. You will find that you can retain it for several seconds and even,

perhaps, for minutes. If you happen to be fatigued and if your body needs constant replenishment of oxygen, you may be unable to hold your breath very long. But when you have become rested and relaxed and when your body is already well supplied with oxygen, you may hold your breath much longer. Practitioners of yoga extend the duration of a full pause by first breathing regularly for some time until the body becomes oversupplied with oxygen and then taking an extended pause without discomfort. When you try this, please remember to quit the practice when you fell the discomfort. Advanced practitioners of yoga are said to be able to stop breathing for an hour or more without discomfort. Some of them eventually can remain almost completely motionless for days, even having themselves buried for such periods in order to demonstrate ability to survive without food, water or very much air. When buried, they do not stop breathing entirely, but their inhalations and exhalations become so long and slow and their pauses so prolonged that almost no energy is consumed and very little oxygen is needed. Even their heartbeats become so retarded that only the heart muscles need a minimum of oxygen. Their cerebral activity almost ceases, so very little energy is needed to support the voracious capacity of the nervous system. There are some significant ways of attaining relatively complete relaxation by use of these pauses between breathing. One cannot retain his breathing for an extended duration as long as he is nervous, anxious or fatigued. So, in pursuit of extended pauses, he will have to do what is required to attain a state of rest. When you have attained full state of rest, it will result in the reduction or elimination of nervousness. It is an extremely powerful technique to incite relaxation response. Techniques or Aids To Prolong Pauses There are some traditional techniques or aids available to prolong the pauses. These involve deliberate attempts to block breathing passages in such a way that air does not escape of its own accord when chest and abdominal muscles become relaxed. These aids are called bandha. Bandha is a Sanskrit word related to our English words "band," "bind," "bond" and "bound." Each of the bandha employed for prolonging breathing pauses binds air in our lungs or closes and locks the air channels so that no air can escape or enter. We will look at four important bandhas. The parts of the body mainly involved are the (a) lips and palate, (b) glottis, (c) chin and (d) diaphragm. The first two seem more important in prolonging full pauses and the last two more necessary for retaining empty pauses. a. Bandha involving Lips and Palate: This is a technique used by swimmers. Closing our lips tightly so no air can escape through the mouth. Pressing lips against the teeth may aid in tightening them. If your nostrils are clear, simply lift your soft palate against the roof of your pharynx and close the passage into the nostrils. This may be done deliberately or you may learn to allow this to happen automatically after some training. A little air pressure from your lungs may aid in holding the palate in such a closed position. b. Bandha involving Glottis: You can prevent air from leaving your lungs by closing your glottis. Your glottis closes automatically when you swallow. All you need to do is to stop your swallowing movements at that point where your trachea is closed. This may be difficult to do at first, since an automatic reflex pattern has been built into your autonomic nervous mechanisms. But a little effort at trying to attain voluntary control over your involuntary processes should give you mastery of this technique. Of course, you may combine both the lips and the palate closure with the glottis closure to produce a still tighter lock. c. Jalandhara Bandha (Bandha involving Chin): The jalandhara bandha or "chin lock" consists in pressing the chin close to the chest and dropping the head to help in maintaining immobility of muscle and air

movements. This position is very useful in holding an empty pause, for the pressure of the chin against the chest pushes the base of the tongue and the larynx up into the pharynx and against the palate, thus providing aid in resisting the pressure caused by the vacuum in the lungs. d. Uddiyana Bandha (Bandha Involving Diaphragm) A fourth bandha, uddiyana bandha, involves raising the diaphragm and keeping it immobile during an empty pause. The abdomen must be drawn in and up as far as possible. Expel all air before using this bandha. In order to attain complete control and more comfort, one may put forth some effort in one or more mock inhalations, without admitting any air, before assuming fullest relaxation possible during this pause. You may combine both chin lock and raised diaphragm techniques in retaining an empty pause. Both of these techniques can be employed in either a standing or sitting position and they are commonly employed together during sitting postures. These two bandhas appear to serve as strenuous and circulation-stimulating exercises rather than muscle- and will quieting attitudes, though they do aid a person in attaining thorough mastery over his respiration cycle. The problem of prolonging the duration of a pause should be approached with caution, patience and practice. Gradually lengthen the duration of a pause by counting. Use your fingers to count the duration of a pause. After each successive pause, add one unit of pause to the rest. If you try to attain a prolonged pause on the first attempt, you are very likely to overdo it, suffer some discomfort and feel no beneficial or restful effects. Whenever a series of increasingly extended pauses reaches the point where you feel the need to exert effort in order to hold the pause longer, stop immediately. By repeating such a series once a day for several days-or even several times a day for several days-you can observe a gradual increase in the length of the pauses, which may be held with comfort. The progress you make is mainly an individual matter. Some persons can do this much easier than others. Kevala kumbhaka (perfectly peaceful pause) involves not only complete cessation of movement of air and muscles but also of all awareness of such movement and tendencies. The state experienced is one of complete rest. Urgency, interest, motive, will, desire, etc. all disappear momentarily along with the disappearance of specific interests and anxieties, such as those of hatred, fear, ambition, love, hunger and thirst. You will also feel detached from tendencies such as to hate specific tasks, to fear particular persons, to demand specific rights or to zealously force oneself or others to attain indicated goals. During such a peaceful pause, quiescence is experienced as perfect. For anyone writhing under the pressures of multiple anxieties, the experience of the utter peacefulness of kevala kumbhaka even for a moment, provides a very restful and blissful moment. The experiences of kevala kumbhaka helps in retarding progressive over-anxiety that is common in our society. Suicides and suicidal tendencies, which result from the development of unbearable anxieties, may be retarded and prevented by sufficiently assiduous practice of yoga. The automatic mechanisms which spontaneously induce inhaling and exhaling, as well as heartbeats and hunger and thirst, can be modified and inhibited for short periods. The experience of kevala kumbhaka is self-terminating and, in spite of some slight reversal of anxious tendencies, one is soon again immersed in the more usual anxieties. The experience must be repeated again and again, and even then, although it may aid in temporary reversal, it cannot be expected to overcome or counteract the much more powerful drives which nature, culture and individual ambitions have established so deeply within us. Yet, its pacifying effects should not be overlooked by anyone who has become over-ambitious and overanxious. The power of kevala kumbhaka and the breathing exercises are effectively tapped by combining it with the benefits of undertaking the other elements of yoga such as

asanas. Although breathing can be undertaken independent of asanas and vice versa, the combination is many times more effective than doing each one of them separately. The beauty of this technique is that it is available to everyone regardless of age, sex, occupation, religion or kind of ambition. It may be convenient to do this in the morning and evening; but you can do this at your place of work. Performing it is more relaxing than going for a cup of coffee or going to the water cooler or going for a smoke. Safety of Breathing Exercises: Pranayama is safe provided you follow some common sense rules. If you are suffering from a breath related problem such as asthma, emphysema, shortness of breath etc. it is only common sense to talk to your physician and get a clearance before embarking on to serious breathing exercises. There are some breathing exercises that can induce dizziness or loss of consciousness. If you are prone to dizziness or loss of consciousness, avoid these exercises or assume a suitable posture to minimize problems during the exercise (such as lying down rather than standing up.) Keep in mind that the biggest problem encountered by beginning yoga students are the tendency to push beyond the limits. These exercises should be done so that it is enjoyable. Know your limits. Do not push it so that it become hard on you. If you proceed slowly and carefully, you can attain the ultimate in yoga. But it may take some time. Remember, !slow and steady wins the race." Gunaji, author of !Scientific and Efficient Breathing", recommends the following general principles: Breathing exercises should never be pushed to the point of weariness or exhaustion. Exercises should not be repeated too often. They should not be merely mechanical. There should be no hurry or haste. Attention should be concentrated on the exercise while it is being performed. There should always be variety and change in the exercises. Exercise should always be gentle and nonviolent. Breathing should not be jerky or irregular, but smooth, steady and continuous. Pranayama and other yoga breathing practices emphasize conscious breathing. As long as we pay close attention to the reaction of the body during these breathing practices, we have nothing to fear. Problems can arise when we alter the breath and do not recognize or attend to a negative bodily reaction. If someone is laboring to breathe deeply and evenly, it will immediately become apparent; he or she will feel the need to take a quick breath in between the long, slow breaths. One important precept of Ayurvedic medicine is never to suppress the body's natural urges. Even during pranayama practice we should let ourselves take a short breath if we feel the need to do that. People who can really regulate the breath should only practice Pranayama. Those who suffer from chronic shortness of breath or other breathing disorders should not attempt pranayama until they are ready for it. Asanas that increase the volume of the lungs and free the muscles of the ribs, back, and diaphragm can help prepare one for pranayama. For example, a back bend and a forward bend are helpful in preparing for pranayama. An appropriate Asana practice will encourage development of pranayama. Pranayama can and should be practiced in the early days of a person's discovery of yoga, and should absolutely be undertaken only with the guidance of a good teacher. Please note that, the most important part of pranayama is the exhalation. If the quality of the exhalation is not good, the quality of the whole pranayama practice is adversely affected. When someone is not able to breathe out slowly and quietly it

means that he or she is not ready for pranayama, either mentally or otherwise. Indeed, some texts give this warning: if the inhalation is rough we do not have to worry, but if the exhalation is uneven it is a sign of illness, either present or impending. Many people have the mistaken notion that the most important part is holding the breath and they do not give proper attention to the exhalation process. This is a big mistake. Patterns of Rest Between Inhalation and Exhalation Based on the breathing patterns, specifically regarding the pattern of rest between the inhalation and exhalation, we can distinguish the following 5 types of breathing cycles: No voluntary pausing occurs after either inhaling or exhaling, Cessation of movement caused by deliberate effort after a full inhalation Stoppage is produced by special exertion after a thorough exhalation, Voluntarily arrest inhalation at any time and Intentionally halt exhalation at any time. You can achieve a more peaceful pause if you do not push inhalation or exhalation to extremes, especially when holding a pause at such an extreme requires some effort or strain. If you have to exert an effort to maintain the rest pauses, this will expend energy and will distract you from attaining and enjoyment of quiescence. The least strenuous conditions for pausing should be sought for maximum effectiveness. As you become more expert in self-control, you can manage to induce pauses without effort. You will find that you can drift suddenly into a pause whenever you are willing, provided your other bodily, mental and environmental conditions permit. The degree of willingness is itself a factor both in the ease and spontaneity with which one enters a pause and in the length of time during which the pause may be enjoyed without discomfort. Although it is possible to induce with effort or sink into a peaceful pause without any effort at any time, you will find that you can do either more conveniently and hold such a pause much longer if you prepare for it by several forced inhalings and exhalings in advance. Since the length of time during which a pause may be prolonged without discomfort depends mainly upon the supply of oxygen available in the circulatory system, any process of breathing which develops an oversupply of oxygen in the blood reduces the demands, which our automatic inhalation starters make upon our respiratory muscles. When you have prepared yourself both with easy breathing habits and with firm and comfortable posture skills, you will be ready to enjoy the fruits of peaceful pauses. The amount and effectiveness of the relaxation experienced during the pauses of even skillful practitioners will vary with the fatigue and nervous factors, which must be overcome. The powerful hold that overwhelming stress has upon a person's system can be relaxed completely only by sufficiently great counter effort. No fixed rules can be given regarding how much devotion to breathing exercises is needed to vanquish the anxiety produced during any day's work struggle. Only through repeated experimentation can one develop the kind of self-knowledge and selfmastery needed to plan and execute your own program for relaxation. Importance of Exhalation or Breathing Out In Yoga The object of pranayama practice is to emphasize the inhalation, the exhalation, or retention of the breath. Emphasis on the inhalation is called puraka pranayama. Recaka pranayama refers to a form of pranayama in which the exhalation is lengthened while the inhalation remains free. Kumbhaka pranayama focuses on

breath retention. In kumbhaka pranayama we hold the breath after inhalation, after exhalation, or after both. Whichever technique is chosen, the most important part of pranayama is the exhalation. If the quality of the exhalation is not good, the quality of the whole pranayama practice is adversely affected. If you are not able to breathe out slowly and quietly, you are not ready for pranayama, either mentally or otherwise. "If the inhalation is rough we do not have to worry, but if the exhalation is uneven it is a sign of illness, either present or impending." Yoga's essential aim is to eliminate impurities and reduce avidya. Through this elimination alone, positive results come about. When the blockage is cleared from a sewer pipe, the water will flow. If something in us is preventing a change from occurring, then we need to remove the obstacle before the change can take place. The exhalation is vitally important because it transports impurities from the body, making more room for prana to enter. Often when pranayama is discussed it is the holding of the breath that is emphasized. Yet the ancient texts talk about the total breath, not simply kumbhaka, breath retention. The Yoga Sutra discusses the breath in this order of importance: bahya vrtti or exhalation as the most important, abhyantara vrtti or inhalation as secondary, stambha vrtti or breath retention. All three of these are aspects of pranayama. Do not become interested only in holding the breath; many people think they can progress quickly along the yoga path by practicing breath-retention techniques, but in fact problems often arise with this emphasis. The most important tenet of pranayama is this: Only when we have emptied ourselves can we take in a new breath, and only when we can draw the breath into us can we hold it. If we cannot breathe out and in fully, how are we going to hold our breath? Breath-retention exercises must be done in such a way that they never disturb the in- and out-breaths. When we reach the stage where we have improved our ability to breathe in and out and to hold the breath, then breath-retention may become important because as it is held the breath is at rest, and with it so hopefully is the mind. Yoga's View Of Nutrition The basic principle of nutrition, from the yoga perspective, is to eat small quantities of high quality foods. The high quality foods are those which promote the life force of the body without producing toxins. The recommended foods are fruits, vegetables, whole grains and nuts. Incredibly, yoga's principles of nutrition are very similar to what modern science has discovered in more recent times. Meat The yoga advises to be cautious of eating meat. Not all yogis are vegetarians, but they all recommend eating meat in strict moderation. According to yoga, the meat, being animal flesh, has a low vibration rate and will lower the life force of the person eating it. This will cause a reduction in vitality and slow down your progress from yoga. Meat also contains toxins, especially lactic acid, which is a waste product of muscle metabolism. We now know that meat contain fat, cholesterol and other substances that are toxic to our bodies. Thus the advice not to eat meat in moderation is certainly well taken. Fruit The yogis' favorite food is fruit. They consider fruit to possess the highest life force of all foods. Fruit is also very nutritious. They can be eaten raw or unprocessed and are

easily digested. It provides a quick and sustained source of energy with no toxins. It is no wonder the yogis favor fruit. Vegetables The yogis consider the green vegetables such as lettuce, cabbage, broccoli and so on, to have the highest life force of all vegetables. Fresh Food Yoga also stresses that food should be as fresh as possible. This means we should rely more on fresh fruits and vegetables than on frozen or canned foods. Frozen food is not so bad, since the enzymes are preserved, but canned food has been preheated, which destroys a lot of the vitamins and minerals and the enzymes. Raw Food The yogis also state that the greater proportion of our food should be eaten raw; for example, fruits, salad, raw nuts and sprouted grains. They consider that the cooking of food causes it to lose a lot of its life force, as well as its flavor. Because of this we need to add salt, spices and sauces, which often create more problems. Modern science is in complete agreement with this. Food Temperature The yogis state that food should neither be too hot nor too cold. They claim that very hot or very cold food or drinks can cause harm to the tissue of the throat. Modern science also agrees with this and considers that food and beverages, which are too hot or cold, may irritate the throat sufficiently to predispose it to cancer. Alcohol Yogis do not touch alcohol, since they consider it to lower the vibrations of their subtle body (astral body). This defeats the purpose of yoga, which is to increase the vibration level so they can gradually unfold their Higher Self. Yoga also considers alcohol to have an adverse effect on the central nervous system, and in particular the brain. The integrity of the central nervous system is considered very important by the yogis, since one of the goals of yoga is to improve the health of this system, and much of the progress of yoga is achieved via this vital communication system. Modern science agrees with yoga on this point, since alcohol is known to first stimulate and then shortly afterwards depress the central nervous system. Alcohol also causes poor sleep. Alcohol cannot compare with the effects of yoga. Yoga produces a natural stimulation without the depressing after-effect. Yoga also produces a general feeling of elation. Drugs cannot duplicate the increase in life force produced by practicing yoga. Eat Slowly The yogis place great emphasis on eating slowly. It is more important than on the type of food eaten. They claim that even nutritious food is not properly digested if eaten quickly. This means that, as well as not extracting all the nutrients from the food, you are also creating toxins in the body. Even if you eat food which is not very nutritious, if it is eaten slowly and your digestive system is in good health from yoga exercises, your body will extract every last nutrient from the food, as well as eliminating all the toxins. Of course the intelligent way is to eat nutritious food and chew it slowly. How To Heal With Yoga Practitioners and medical institutions using yoga science treat a summary of how some common disorders. The poses are described in the section on asanas. Details of medical problems that can be treated by individual asanas are described under the asanas themselves.

Most of the following common disorders can be treated by Yoga combined with meditation and/or visualization. Before performing any of these postures, please be sure to perform relaxation and deep breathing exercises. Other applications of yoga in healing are quantified under Yoga - Benefits. Disorder Asthma: Yoga Exercise Corpse Pose, Mountain, Complete Breath. Corpse Pose, Locust, Knee to Chest. Mountain, Locust. Lion Bow, Corpse Pose, Knee to Chest (reinvigorates liver, spleen, intestines), Posterior Stretch, Uddiyana, Yoga Mudra Yoga Mudra, Corpse Pose Increased circulation to stimulate intestines. Visualization/Affirmation Lung expansion, renewed strength.

Backache Bronchitis Cold Constipation

Fresh circulation to nourish back muscles.

Depression

New energy from increased oxygen levels in the blood, pending new joyous activity. See healing energies of circulation flow to pancreas Healing circulation to lungs. Absorb invisible energy from the air ("prana") into the eyes. fresh

Diabetes (not a cure!) Emphysema Eyestrain Flatulence Headache Indigestion

Corpse Pose, Kneeling Pose. Complete Breath, Locust, Grip Neck and Eye exercises. Knee to Chest. Corpse Pose, Neck Exercises, Shoulder Roll and Eye

A summer blue sky. No thoughts.

Corpse Pose, Mountain, Locust, Posterior Stretch, Cobra, Uddiyana Corpse Pose, Mountain, Posterior Stretch, Cobra Locust, Blue sky. thoughts. Enjoy the yoga. No

Insomnia Menstrual disorders Neurasthenia

Uddiyana, Cobra, Posterior Stretch. Corpse Pose, Mountain, Posterior Stretch Energy-giving fresh circulation

Obesity

Locust, Posterior Stretch, Cobra, Yoga Mudra, Bow, Sun, Salutation Kneeling Pose. Mountain, Knee to Chest, Posterior Stretch Knee to Chest, Grip, Kneeling Pose Uddiyana, Kneeling Pose, Complete Breath Neck and Eye Exercises, Corpse Pose. Sun Salutation A general physical tone-up, regulating and balancing any irregularity. Constriction of blood vessels in the throat; the relaxation brings fresh circulation to sore area. youthful vigor from fresh blood circulation The dispersal of waste matter causing stiffness at the joints.

Prostate troubles Rheumatism Sciatica Sexual debility Sinus

Skin diseases Sore throat

Lion

Wrinkles

Yoga Mudra

Asanas And Exercises To Improve Various Health Conditions Ageing, To Delay Full practice, mental and physical, with special emphasis on Headstand; Halfshoulderstand; Shoulderstand. All swinging-downward exercises and Slow Movements; Raised Poses. All breathing cycles; Recharging of Vital Energy; Uddiyana; Nauli; Savasana; Yogamudra. Mental Exercises: Mind Mirror; Releasing of Inner Light; Concentration on Love and Devotion. Headstand; Inverted Poses; Vajroli mudra. Arm Raised Head of a Cow Pose. All asanas and exercises possible. All abdominal breathing. exercises. Poses.

Ankles, Swollen Arms, To Firm

Arthritis Asthma

Pose of a Frog; Pose of a Fish; Savasana. Backache, From Displaced Organs Backache, From Weak Muscles Backache, From Menstruation Headstand; Inverted Poses; Aswini mudra. Back exercises; Plough; Cobra. Spinal Twist; Fish; Locust; Camel; Headstand. Breathing away pain; Sending prana to spine. Cobra; Camel; Bust exercises. Double And Firm Pose of a Camel; Supine exercises; Pose of a Lion. Triangular Inverted Breathing cycles. Pelvic; Face Pose. Poses.

Bust, To Firm Chin, To Prevent Underneath Circulatory Troubles

Colds

All breathing cycles, specially Blacksmith's Bellows; Headstand; Shoulderstand; Vital Energy charging. Headstand; Half-shoulderstand; Lotus Pose; Balancing Poses; Yoga-mudra; Concentration exercises. Headstand; Raised Poses; Cobra; Spinal Twist; Lotus Pose; Balancing Poses; Vajroli mudra; Angular Pose; Mental exercises. Uddiyana; Nauli; Head-to-knee; Plough; Fish; Cobra; Savasana; Locust; Inverted Poses; Yoga-mudra; Aswinimudra; Vajrolimudra. General practice, especially Savasana; Headstand and all inverted poses; Cobra; Vajroli-mudra; Locust; Spinal Twist; Breathing cycles; Mental exercises; Also diet control. Neck Pose of Poses. a Camel; Headstand; exercises. Inverted

Concentration, To Improve

Confidence, Loss Of

Constipation

Depression

Dowager's Hump

Energy, Vital -Loss Of

Headstand; Shoulderstand; Savasana; Vajroli-mudra; Breathing cycles; Recharging cycles; Energy-charging cycles; Circulating Life Force.

Facial Muscles, Sagging

Inverted Poses; Headstand; exercises. Head of a Cow; Yoga-mudra.

Facial

Fear

Pose of a Hero; Lotus Pose; Headstand; Shoulderstand; Vajroli-mudra; Spinal Twist; Cobra; Meditation; Mental exercises, specially on Fear. Inverted poses; Feet exercises. Circulation Warming Triangular Pose. Knee-to-stomach Breathing cycles. Pose; Exercises. breath.

Feet, Swollen Cold

Flatulence Frustration, General Frustration, Sexual

Digestive

cycles;

Breathing cycles; Savasana; Lotus Pose; All mental exercises. Dangerous energies. Pose, and transmuting of

Hemorrhoids Hearing, Failing

Inverted poses; Aswini-mudra; walking on buttocks; Massage. Headstand; Half-shoulderstand; All forward swinging exercises; Yoga-mudra. Savasana; Breathing cycles for slowing down breath and heart. Mental exercises; Pose of a Frog; Pose of a Child; Diamond Pose. Lotus Pose; Fish Pose; in some cases, with doctors permission, Headstand. Savasana; Shoulderstand; Quiet breathing cycles; Cooling breath. Savasana; Pacifying breathing cycles; Frog Pose; Cross-legged Poses; Fish Pose; Diamond Pose; Mental exercises. Headstand; Shoulderstand; Savasana; Aswini-mudra; Vajroli-mudra; Breathing cycles; Transmuting of energies. Digestive cycle; Stomach contractions; Savasana; Knees to-stomach; Head-toknee; Pacifying Breaths; Vajroli mudra;

Heart Conditions

Hot Flushes Hypertension

Impotence

Indigestion

Yoga-mudra; Forward-stretching. Insomnia Spinal massage-rocking; Triangular Pose; Savasana; Breathing cycles; Plough; Locust; Head-to-knee. All general practice, with emphasis on all exercises; Lotus Pose; Forward-stretching cycle; Spinal Twist; Archer; Camel; Eagle; Fish. Eagle; Angular Pose; Forward-stretching cycle; Lotus; Head-to-knee. Headstand; Yoga-mudra; Pose of a Hare. Exercises bringing blood to the head. Mental exercises. Savasana; Breathing and recharging cycles; Cobra; Spinal Twist; Head-to-knee; Stomach contractions; Ashwini mudra; Shoulderstand; Mental exercises. Shoulderstand; Plough; Fish; Locust; Stomach contractions; Aswini-mudra; Cobra; Head-to-knee; Savasana. Savasana; Headstand; Breathing cycles. Neck exercises; Pose of a Camel. Headstand and all inverted poses; Aswinimudra; Abdominal contractions (with doctor's approval). Aswini-mudra; Arch gesture. Raised poses. Spinal Twist; Cobra; Locust and general practice. Spinal Twist. Headstand; Shoulderstand; Vajroli-mudra; Half-shoulderstand; Plough; Fish; Eagle; Aswini-mudra; Frog Pose; Spinal Twist; Uddiyana. Transmutation of energies. Eye exercises; Headstand; Half-shoulder stand; yoga-mudra; All forward swinging

Joints, Stiffness Of

Legs, To Improve And Firm Memory, Failing

Menopause

Menstrual Difficulties

Migraine Neck, To Firm Prolapse

Prostate Gland, Enlargement Relative Strength, Loss Of Rheumatism Sciatica Sexual Debility

Sight, Care Of

exercises. Sinus Trouble Headstand; Breathing cycles; Blacksmith's Bellows. Uddiyana; Nauli; Camel; Locust; Forwardstretching cycle; Archer; Spinal Twist; Vajroli-mudra; All stomach exercises. Savasana; Shoulderstand; Pacifying breaths; Balancing Poses; Angular Pose; Cross-legged Poses; Diamond Pose; Pose of a Frog; Mental exercises. Headstand; Half-shoulderstand; Face and neck exercises. Cobra; Locust; Lotus; Star Pose; Head-toknee; Supine pelvic. Pose of a Shoulderstand. Lion; Breathing cycles;

Stomach, To Firm And Slim

Stress And Tension

Teeth

Thighs, To Firm Throat, Weakness Of

Thyroid Deficiency

Shoulderstand; Cobra with chin pressed in; Choking Pose; Recharging breaths; Mental exercises. Savasana; Breathing cycles; Fish Pose; Pose of a Frog; Diamond Pose; All mental exercises. All inverted poses, including Headstand. Sideways swing; Spinal Forward-stretching cycle. Twist; Cobra;

Ulcers

Varicose Veins Waistline, To Reduce Weight, Excess Weight, Deficiency

Shoulderstand; All general practice; Diet. Shoulderstand; Savasana; Breathing cycles; Diet. All breathing cycles; Recharging with energy; Shoulder stand; Savasana; Pose of a Hero; Pose of a Frog; Fish Pose; Lotus Pose; Mental exercises. Headstand; Half-shoulder stand; Knee-tostomach; Face exercises; Yoga-mudra; All forward-stretching movements; Pose of a Camel. Head of a Cow.

Worry

Wrinkles

Special Precautions If you are suffering from Blood-pressure - hypertension Avoid these exercises or asenas Inverted poses; Breathing exercises that increase pressure in the head; Swinging down from the waist; Any exercise that brings blood to the head. As above As above Positions that slow down circulation in legs ... e.g. Lotus, sitting back on heels, Supine pelvic . . . or put pressure on leg veins All strenuous raised poses Do not practice for three hours after meals; Avoid exercising during menstruation or pregnancy or in the case of ulcers.

Weak eye capillaries Inflamed ears or eyes Varicose veins

Prolapse of uterus Stomach contractions

Application of Yoga for Treating Diseases/Conditions YogaYoga and breathing exercises are very good way to control anxiety and stress. Yoga's unique combination of gentle physical movements, breathing practices, relaxation and meditation are designed to harmonize the workings of the nervous system and to relax the physical body.Asanas And Pranayamas for Anxiety Ujjayi (Victorious Breath) Alternate-Nostril Breathing The Corpse Pose The Shoulderstand Managing Anxiety with YogaBefore starting your yoga practice to control anxiety, spend ten minutes in the Corpse Pose. Use this time mentally to separate yourself from your experiences of the past, and from the anticipated happenings (real or imaginary) of the future.Focus your awareness on the present moment only. If your attention strays during the practice (described by yogis as mental clutterness), quietly bring your mind back to this awareness. The relaxation induced by AlternateNostril Breathing , Ujjayi (Victorious Breath) and the Deep Relaxation, will quieten the mind, as well as resting the body.Simple Breathing Exercise for Managing AnxietyLie on your back in a comfortable place. Breath slowly through your nose. Use your diaphragm to such air into your lungs. Allow your abdomen to expand at the same time. After the abdomen is fully expanded, continue to inhale as deeply as possible. Reverse the process when you breath out. Contract your abdomen while exhaling slowly and completely. Repeat this exercise several times.Yoga Sequence to Manage Anxiety DisordersIyengar recommends the following yoga sequence to manage anxiety: 1 Tadasana Samasthithi 2 Tadasana Urdhva Hastasana 3 Uttanasana 4 Prasarita Padottanasana 5 Adhomukha Svanasana

6 Adhomukha Svanasana 7 Salamba Sirsasana 8 Uttanasana 9 Utthita Trikonasana 10 Ardha Chandrasana 11 Viparita Dandasana 12 Viparita Dandasana 13 Ustrasana 14 Virasana 15 Adhomukha Virasana 16 Janu Sirsasana 17 Paschimottanasana 18 Upavista Konasana 19 Baddhakonasana 20 Supta Bai Hakonasana 21 Supta Virasana 22 Setubandha Sarvangasana 23 Setubandha Sarvangasana 24 Viparita Karani 25 Savasana 26 Ujjayi Pranayma 27 Viloma 28 Pranayama Yoga is an excellent way to keep the body limber and in shape. Yoga breathing exercises (pranayama) gently work the muscles of the upper back. The yoga breathing exercises and postures also have the potential to reduce much of the tension and stress that can contribute to back pain. A primary focus of yoga is therapeutic relaxation through gentle exercise and meditation. Yoga teachers believe that by focusing the mind inward, one is able to profoundly relax and revitalize the body and achieve a greater sense of harmony and well being. It can also help you be aware of your bodies and emotions. It can help you lessen back pain by making you aware of what brings it on. Yoga is an excellent therapy to relax. When your attention is directed inward, your body receives messages that you are safe and secure and that it is appropriate to relax. So muscles relax, blood pressure drops, nerves are calmed, anxiety is decreased, immunity is heightened, and healing is enhanced. All of these things can greatly improve one's ability to deal with both the symptoms and causes of back pain. Yoga is also excellent to prevent back pain. A qualified yoga professional can tailor a specific yoga program to your needs. Lying flat on your back (the Corpse posture) is helpful for releasing tension and relieving pain, rotating the back (the Spinal Twist) eases tension in the upper back and shoulders, and back rolls (the Cat Stretch or Cobra) can increase the flexibility of the spine. The other yoga postures that may be helpful: Camel pose Cow pose Locust pose Lotus pose Forward Bend Palm Tree pose gentle, modified Fish pose

All these postures may be used both as a preventive measure and to help remedy back pain. In a 1985 survey published in a US magazine, 96% of respondents who practiced yoga reported relief from persistent back pain, compared to 23% who were seeing neurosurgeons. Caution: Be sure to get advice from a trained teacher. When you have a backache, you should not do any yoga postures without expert guidance. This is especially true if your pain comes from a slipped disk. Chronic Fatigue Syndrome Yoga is excellent for Chronic Fatigue Syndrome. Yoga's gentle stretching exercises do not consume too much energy; so the participants feel refreshed after the exercise. This is important because the victims of CFS are already on a deficit for energy. A daily routine that combines 5 minutes of the complete breath exercise, 10 to 20 minutes of meditation and your choice of three or four yoga poses are recommended. The poses will push more oxygen through your system and release muscle tension. The meditation will teach you how to conserve energy and build selfconfidence. Yoga Asanas Recommended For Depression The Sun Salutation (12 repetitions a day) Bow pose Corpse Pose Maha Mudra Plow pose Shoulder Stand Vajrasana (Sitting on the Heels) Yoga Relaxation Exercise for Depression Try the following tense-relax exercise as you lie in the Corpse Pose: As you inhale through your nose, tighten the muscles in your knees, calves, ankles, feet, and toes. Hold the tension, then relax and exhale. Inhale, tensing all of these parts as well as your abdomen, pelvis, hips, and thighs. Hold them taut, then relax and exhale. Tense the muscles in your neck, shoulders, arms, elbows, waists, hands, fingers, and chest as well as muscles in your trunk and legs. Hold the tension, then relax and exhale. Finally, starting with your scalp, face, and head, tense all of your body muscles. Hold the tension, then relax and exhale. Feel how all of the tension has melted away from your body.

Diabetes Yogic exercises can help with diabetes. When practiced as part of a daily yoga routine of breathing exercises, meditation and poses, these exercises enhance digestion and help the pancreas and liver function more normally, regulating blood sugar levels. Here are two exercises useful for diabetes: Stand with your feet spread shoulder-width apart. Bend forward, with your hands on your knees. Then exhale through your mouth. When your breath is gone, close your throat so that no air will enter your lungs. Now expand your chest, as if breathing,

and suck in your abdominal muscles tightly, forming a hollow space. As you do so, try to relax your muscles. Stay in this position until you need to breathe, then relax and inhale slowly. Now go into abdominal pumping. Release the muscles so that your stomach returns to its normal position, then suck in the abdominal muscles again. Pump your abdomen in and out until you need to breathe. Release slowly and breathe normally. Repeat the entire exercise three times. Because of the impact of these exercises on the circulatory system, don't do them during menstruation or pregnancy, after surgery, if you are bleeding or if you have heart disease or high blood pressure. Yoga Asanas Useful for Diabetes: Sun Salutation Peacock pose Locust pose Leg Lift Chest-Knee pose Fibromyalgia As part of your daily yoga routine, be sure to include poses that stretch and strengthen your joints, muscles and nerves. These include the knee squeeze, spine twist, easy bridge and cobra. These will help reduce the pain of muscle spasms by keeping you more flexible. Note: Do not do the easy bridge posture during the second half of pregnancy. Deep Breathing or Pranayama There is a direct connection between how you breathe and the amount of tension you hold in your body. When you're feeling stress, your muscles tighten, and your breath becomes shallow and faster. That actually changes the ratio of gases in your bloodstream, which can contribute to more muscle tension and, consequently, more fibromyalgia-related pain. Taking full, deep, slower breaths reverses the stress response and helps muscles to relax. Sit up straight, loosen your clothes if necessary, and exhale fully, emptying your lungs. On this full exhale, your breathing muscles pull in tight under your rib cage and sternum. Then, inhale fully, filling your abdomen with air, like a balloon. Expand your breath into your rib cage. Focus on your breathing and let your thoughts drift away. Do this for a few minutes whenever you feel muscle tension beginning to build. Infertility-Men For male infertility, work the reflexes of the testes and prostate, the entire spine and endocrine glands. Press the following points three times per day, five minutes each point: 44 Spermatic Duct 46-Groin 46-Testicle 47-Prostrate 48-Penis 49-Sex Hormones 2-Pituitary Traditional Chinese Medicine In traditional Chinese medicine, the kidney system controls the reproductive system. Therefore, rebalancing the flow of the body"s energizing life force, or qi, through the

kidney meridian, treats infertility. For example, a treatment for men with abnormal semen is Ju Jing Powder, which combines nine herbs and other substances including radix rehmanniae, fructus lycii, and radix polygoni multiflori. The mixture made into a decoction to drink, is formulated depending on the exact problem with the semen. So, if the sperm swim slower than normal, the therapy includes more ingredients that warm and supplement qi. Typically, acupuncture, moxibustion, and dietary changes are also part of the treatment. Extensive research has been done in China on the treatment of infertility. Western medicine lacks cost-effective treatments for immunologically based infertility, the type of infertility studied in the following trial. In the trial, male infertility was due to autoimmune attack against sperm. A study of immunological male infertility by Chen Xiaoping used the traditional remedy Zhibai Dihuang Wan. A control group received cortisone and vitamin C. In the herbal treatment group, autoimmunity measures decreased, sperm became more viable, and 80 percent of wives became pregnant within six months. In the control group, 46 percent of wives became pregnant. Sleep (Insomnia) Simple stretching and relaxation exercises of yoga can increase suppleness, enhance mental and physical relaxation, and improve the quality of your sleep. Yoga is suitable for people of all ages. Do the exercises every evening. Yoga relaxation uses breathing and visualization techniques. Yoga exercises for insomnia are organized into a three-part sequence. They are designed to help you unwind mentally and physically and prepare you to sleep. Use breathing techniques to relax for five minutes to unwind from daily activities. Do gentle stretches for ten minutes. When doing the exercises listen to your body and be guided by it. Stretch only as far and as often as is comfortable. Do only those asanas or postures you can achieve comfortably. Use breathing relaxation or yoga nidra for ten minutes. Yoga Nidra Relaxation In Sanskrit, nidra means sleep. Breathe deeply and evenly through both nostrils for several seconds. Feel the breath flow right down into your abdomen. As you exhale, let any remaining tension in your body flow out with it. Visualize a relaxing scene. Focus on your feet. Tense and release your toes, then flex your feet hard. As you relax them, feel all the tension drain from your feet, ankles, calves, knees, thighs, buttocks, and abdomen and breathe it out. Focus on your hands. Tense the muscles in your arms and hands by clenching your hands into a tight fist, release and let the tension flow from your fingertips up your arms to your shoulders. Breathe it out. Focus on your shoulders. Tense your shoulder blades and relax them three times. Turn your head to right and left to free any tension in the neck muscles and let your neck relax. Finally tense your facial muscles and as you release them be aware of all the tension draining out of the areas of tension, around your jaw and mouth, the eyes, and away from the forehead. Standing stretches Stand with your legs hip width apart, feet parallel, and spine Lifted up with head and neck in a straight Line. Push your heels and toes into the floor. Inhale and exhale deeply a few times. Whole body stretch Inhaling deeply, raise your arms above your head with hands clasped, and come up on to your toes. Stretch the whole body upward. Exhale and bring your arms to your side, and lower your heels to the floor. Repeat once more.

Gentle swings Stand with feet slightly apart and knees slightly bent. Gently swing both arms first to the right, turning your head to the right. Then swing to the Left, turning your head to the Left. Repeat several times in a continuous movement. Relax with your Legs together and arms by your sides. Menopause Yoga can alleviate menopausal symptoms such as insomnia, depression, hot flashes, and mood swings. The deep breathing and relaxation prescribed by yoga is beneficial in improving blood circulation, maintaining muscle tone and flexibility, and increasing the levels of mood-regulating chemicals in the brain, among other advantages. Yoga massages the internal organs, nourishing them with increased blood circulation, as well as toning the interior and exterior muscles. Yoga provides weight-bearing exercise that encourages strong bones. And it can contribute to lower cholesterol and improve the efficiency of the heart. Thus it is beneficial for osteoporosis and heart disease, two concerns of menopausal women. Yoga sessions include a combination of breathing exercises, warm-ups, poses, and meditation. In one of the few studies concerned with hot flashes and body management, researchers at the Wayne State University School of Medicine studied 33 women with frequent hot flashes and their responses to deep breathing, muscle relaxation, and brain-wave biofeedback. Deep breathing was associated with a significant reduction in the frequency of hot flashes, while the other two techniques had no effect. This study's small scale makes one reluctant to draw any conclusions. However, the authors speculate that deep breathing somehow works to after the sympathetic nervous system activity that gives rise to hot flashes. The following poses might be part of a complete yoga routine that can help alleviate menopausal symptoms. It emphasizes good posture and breathing: Stand up straight with your feet together. Put your hands behind your back and clasp them together. Keep your arms straight. Inhale deeply. As you exhale, slowly bend forward, letting your arms extend straight up toward the ceiling and your head hang down gently. Try not to bend your knees. Inhale and slowly come back up to a standing position. Repeat two times. Listed below are some common problems associated with menopause and yoga postures that help them. Choose one or more of the poses from the category you need to work on, or do them all, as you wish. Just be consistent. Detailed descriptions of how to do the postures can be found in our yoga section. Start with standing poses, go to the sitting poses, and end with the lying-down postures. A good practice is to start each session with the Complete Breath and end with the Corpse Pose. The idea is to relax. So, don't force your body; never cause pain. The biggest mistake beginners do is to overindulge. Go slow. Read the section for beginners of yoga in our yoga section. These are not quick fix solutions. Natural remedies work gently with the body, over time. Make it part of your daily routine from now on. It is a good idea to check with your health care provider before beginning any exercise program. Constipation: Bow, Corpse Pose, Fish, Knee to Chest, Plow, Posterior Stretch, Uddiyana, Yoga Mudra.

Depression, Nerves, Tension: Alternate Nostril Breathing, Complete Breath, Corpse Pose, Mountain, Plow, Shoulder Stand, Sun Salutation, Yoga Mudra. Energy Complete Breath, Corpse Pose, Shoulder Roll, Yoga Mudra. Hair: Scalp Stimulator, Modified Head Stand. Insomnia Cobra, Corpse Pose, Locust, Mountain, Posterior Stretch, Shoulder Stand. Memory: Corpse Pose, Modified Head Stand, Shoulder Stand, Sun Salutation. Menstrual Regulation: Bow, Cobra, Fish, Locust, Plow, Posterior Stretch, Shoulder Stand, Uddiyana. Osteoporosis: Mountain, Sun Salutation. Reproductive Organs: Bow, Cobra, Complete Breath, Kneeling Pose, Locust, Posterior Stretch, Uddiyana. Sex: Complete Breath, Kneeling Pose, Plow, Posterior Stretch, Shoulder Stand, Uddiyana. Skin: Including against wrinkles: Lion, Modified Head Stand, Sun Salutation, Posterior Stretch, Shoulder Stand, Yoga Mudra. Weight Regulation: Bow, Cobra, Fish, Leg Overs, Locust, Plow, Posterior Stretch, Shoulder Stand, Side Raise, Side Stretch, Sun Salutation, Thigh Stretch, Uddiyana, Circles, Yoga Mudra. Shingles (Herpes Zoster): Complementary and Alternative Treatments for Shingles Yoga Yoga offers gentle asanas, relaxation, pranayama, meditation, shat kriyas and hand mudras. Reducing stress is believed to reduce the incidence and lessen the severity of shingles. A daily routine of breathing exercises, meditation and yoga poses are useful in reducing stress. Stress: Yoga is very good for stress. It offers gentle asanas, relaxation, pranayama, meditation, shat kriyas and hand mudras. The complete breath exercise, can be done at your desk, in the car or anywhere else when you start to feel stressed out. Meditation helps calm your mind, teaching you to relax at will and giving you a quick mental vacation whenever you need one. And daily practice of three or four yoga poses will help ease knotted muscles. Try varying the poses daily to keep your interest high and to strengthen different parts of your body. Varicose Veins: Varicose veins can appear anywhere in the body but most often affect legs and feet. Although they can be painful and disfiguring, they are usually harmless. When inflamed, they become tender to the touch and can hinder circulation to the point of causing swollen ankles, itchy skin, and aching in the affected limb. Varicose veins are a relatively common condition, and for many people they are a family trail. Women are twice as likely as men to develop them. In the United States alone, nearly they affect 10 percent of all adult men and 20 percent of adult women to some degree. Symptoms: Prominent dark blue blood vessels, especially in the legs and feet.

Aching, tender, heavy, or sore legs; often accompanied by swelling in the ankles or feet after standing for any length of time. Bulging, ropelike, bluish veins indicate superficial varicose veins. Aching and heaviness in a limb, sometimes with swelling, but without any prominent or visible blue vein, may signal a deep varicose vein. Discolored, peeling skin; skin ulcers; and constant rather than intermittent pain are signs of severe varicose veins. Causes To circulate blood from the lungs to all parts of the body, arteries have thick layers of muscle or elastic tissue. To push blood back to the heart, the veins rely mainly on surrounding muscles and a network of one-way valves. As blood flows through a vein, the cuplike valves alternately open to allow blood through, then close to prevent backflow. Varicosity results from a chronic increase in blood pressure, which dilates the vein. When the vein walls are pushed apart, the valves no longer seal properly, making it difficult for the muscles to push the blood 'uphill.' Instead of flowing from one valve to the next, the blood begins to pool in the vein, increasing venous pressure and the likelihood of congestion while causing the vein to bulge and twist. Because superficial veins have less muscular support than deep veins, they are more likely to become varicose. Any condition that puts excessive pressure on the legs or abdomen can lead to varicosity. Hormonal fluctuations during pregnancy and menopause may be responsible for the high proportion of varicosities among women. Dietary deficiencies or the loss of skin elasticity due to aging are contributory factors. Prolonged standing or sitting, constipation, constrictive clothing, lack of exercise, obesity, or repeated heavy lifting can interfere with normal circulation to increase the likelihood that varicose veins will develop-and can worsen existing varicosities. In chronic cases, the distended veins may be accompanied by aching pain or itching, and if the stretched skin breaks down, open sores may form. Call Your Doctor If: Your varicose veins become painful. Swelling becomes incapacitating, or if the skin over your varicose veins becomes flaky, ulcerous, discolored, or prone to bleeding. You may want to have the veins removed to avoid further discomfort and prevent potentially more serious circulatory problems. You have red varicose veins. This may be a sign of phlebitis, a serious circulatory condition. You cut a varicose vein, control the resulting burst of blood and have the vein treated to prevent complications. You have varicose veins around your ankles that rupture and start to bleed. Treatment A mild case of varicose veins does not usually require a doctor's care. You can find relief from the discomfort of varicose veins with basic at-home treatment and various alternative remedies. Conventional Medicine Superficial varicose veins normally do not require medical attention. To relieve the discomfort, your doctor may recommend elastic support stockings. Support stockings help your leg muscles push blood upward by concentrating pressure near the ankles. Put them on before you get out of bed in the morning. Raise your legs in the air and pull the stockings on evenly; they should not feel tight in the calf or groin. You should wear them all day. To alleviate occasional swelling and pain, an over-the- counter anti-inflammatory drug such as aspirin or ibuprofen are usually prescribed. If you notice skin around a

varicose vein becoming ulcerous or discolored, or if you have continuing pain with no obvious outward signs, contact a doctor at once about the possibility of deep varicose veins. Varicose veins can be eliminated by one of several methods. Spider veins can be removed through laser treatment. A mild case of superficial varicose veins can be treated by sclerotherapy: A chemical known as a sclerosing agent is injected into the vein to collapse its walls so it can no longer transport blood. More severe cases may merit surgical removal, or stripping. Unfortunately, no treatment can prevent new veins from becoming varicose. Before pursuing a particular treatment, discuss all options with a dermatologist or vascular surgeon. Alternative Choices To cope with varicose veins, try a two-pronged strategy of natural remedies to ease the discomfort and preventive maintenance to keep your body fit and strong. Acupuncture and Acupressure SP 5, SP II, BL 38, ST 32, ST 36, CV 1.May be pressed for ten minutes daily. Cannot help aesthetically, only prevents the situation from worsening. Aromatherapy Blend 12 drops each of cypress and geranium essential oils in four ounces of a carrier oil such as almond, soy or sunflower. Gently apply the mixture to the legs by stroking upward, in the direction of the heart. Don't massage directly on the veins. Instead, massage the surrounding area and gently stroke the oil over the veins. Oil of rosemary (Rosmarinus officinalis) massaged gently into an affected area may help stimulate circulation by causing capillaries to dilate. Oils of cypress and chamomile (Matticaria recutita) may soothe swelling and inflammation and help relieve pain. Color Therapy Use red and yellow all over the affected area for thirty minutes once per day. In cases of ulcers in the legs use blue light radiation for thirty minutes followed by ultraviolet for forty-five minutes, every day for ten to sixty days. Diet and Supplements A high-fiber diet helps prevent straining of your stool, which can build up pressure and aggravate varicose veins. It is recommended that you consume at least 30 grams of fiber a day. To accomplish this, build your meals around whole grains, legumes, fruits and vegetables, adding these foods to your diet as often as possible. Eat plenty of blackberries and cherries. They are rich in compounds that may prevent varicose veins or lessen the discomfort they cause. (See juice therapy for recommendations about fruit juices.) Vitamin A In the form of beta carotene, 25,000 IU for skin integrity and to speed varicose ulcer healing. B Complex One comprehensive tablet plus a tablespoon of brewer's yeast daily to help maintain strong blood vessels. Vitamin C and Bioflavonoids 1,000 to 5,000 milligrams of vitamin C and 100 to 1,000 milligrams of bioflavonoids in divided daily doses to aid circulation, promote the healing of sores, and strengthen vein walls to prevent dilation. Among bioflavonoids, rutin is used routinely to treat varicose veins. It is present in many foods, including citrus fruits, apricots, blueberries, blackberries, cherries, rose hips, and buckwheat. Another bioflavonoid, quercetin, has shown promise in treating varicose veins.

Vitamin E 300 to 800 IU in gradually increased dosages to improve circulation, reduce susceptibility to varicose veins, relieve pain, and, sometimes, correct varicosities. Topical applications of vitamin E squeezed from capsules often relieves localized irritation and speeds the healing of varicose ulcers. (Although the Daily Value for vitamin E is only 30 IU, 300 to 800 IU a day is safe for most people. If you suffer from moderate coagulation factor deficiency, however, don't take this much vitamin E. It can cause dangerous bleeding in people who have this condition.) Lecithin One tablespoon of granules daily (or two capsules with each meal) to emulsify fats and aid circulation. Tissue Salts Two tablets of 6XCalc.Fluor. each morning and evening to improve the elasticity of blood vessel walls. Zinc 50 milligrams daily to assist with healing and collagen formation and to help maintain the proper concentration of vitamin E in the blood. Preferred Foods: Whole foods diet with emphasis on the following foods: fresh fruits, including berries and cherries, and citrus fruit making sure to nibble on the inside of the rinds, whole grains especially buckwheat and millet, garlic, onions, ginger, and cayenne pepper. Eat plenty of fish and cut down on red meat as much as possible. Moderately restrict fats and refined carbohydrates in diet. Foods to avoid: Sugar, salt, alcohol, fried foods, processed and refined foods, animal protein, cheeses, and ice cream. Chiropractic Chiropractors combine diet and lifestyle therapy with physical manipulation of the skeletal system to control varicose veins. Manipulation to relieve strain on the pelvis, for example, is intended to improve the flow of blood and other fluids through the body. Herbal Therapies Witch hazel - Application of a witch hazel ointment three or more times is necessary for two or more weeks before results can be expected. (Witch hazel may cause minor skin irritation in some people when applied topically; this herb is not recommended for internal use.) Horse chestnut - Can be used both internally and as an external application for problems of venous circulation, including varicose veins. (Horse chestnut should be avoided by anyone with liver or kidney disease. Its internal use is also contraindicated during pregnancy and lactation. Topically, horse chestnut has been associated with rare cases of allergic skin reactions. Since circulation disorders and trauma associated with swelling may be the sign of a serious condition, a health care professional should be consulted before self-treating with horse chestnut.) Bilberries - Support normal formation of connective tissue and strengthen capillaries in the body, and in this way help prevent varicose veins. Butcher's broom - Tons veins while reducing inflammation. Can also be prepared as tea. Gotu Kola - Strengthens blood vessels and improve peripheral circulation. Ginkgo (Ginkgo Biloba) - Strengthens blood vessels and improve peripheral circulation. Hawthorn (Crataegus laevigata) - Strengthens blood vessels and improve peripheral circulation. To disperse buildup of a protein that makes skin near varicose veins hard and lumpy, try eating more cayenne (Capsicum frutescens), garlic (Allium sativum), onion,

ginger (Zingiber officinale), and pineapple, which contains bromelain, an enzyme that promotes breakup of fibrin. Herbal Tea Hawthorn berries 3 parts Yarrow 2 parts Horsechestnut 3 parts Ginger 1 part Prickly ash bark 2 parts Use two teaspoonfuls of the mixture. Infuse for fifteen minutes. Drink three times daily. External applications of Camomile, Comfrey, Oatstraw, White Oak Bark, or Witch Hazel are believed especially beneficial. Aloe Vera gel can be used to soothe itchy or irritated varicosities. Homeopathy: Hamamelis: Tincture or lotion may be applied locally at night. Hamamelis 3X every three hours when veins are affected. Pulsatilla: 3X is recommended every eight hours after child delivery. Carbo vegetabilis: When constipated and with poor circulation. In cases of ulcers of varicose veins. Mercurius sol: if accompanied by infection, pus, and foul-smelling discharge. Lachesis: Blue color in area mainly on left side. Belladonna, 12x or 12c potency four times a day, is recommended for red, hot, swollen, and tender varicose veins. Ferrum metallicum if your legs look pale but redden easily and walking slowly relieves the weak, achy feeling. Arnica 30c Aconite napellus 6c Hydrotherapy It is beneficial to alternate between hot and cold baths. This is believed to stimulate circulation in the legs. It is easy to do this. You need two buckets or plastic wastebaskets tall enough to submerge the legs up to the knees. Fill one container with enough comfortably hot water to cover the lower legs and the other container with the same amount of cold water. Add 2 tablespoons of epsom salts per quart of water or you can add an aromatherapy oil to the water. Soak your feet and legs in the hot water for about three minutes, then immerse them in the cold water for about 30 seconds. Repeat three times, finishing with the cold soak. Perform this treatment once a day for at least one month to see results. If you have diabetes, use warm (not hot) water. Sponging or spraying legs with cold water can relieve aches and pain from superficial varicose veins. Juice Therapy Fresh fruit juices can be very helpful for those with varicose veins. Dark-colored berries such as cherries, blackberries and blueberries contain anthocyanins and proanthocyanidins, pigments that tone and strengthen the walls of the veins. Pineapples are rich in the enzyme bromelain, which helps prevent blood clots, an uncommon but serious complication of varicose veins. Juicing provides these nutrients in much higher concentrations than you can get by just eating the fruits. Drink eight ounces of fresh berry or pineapple juice, alone or diluted with another fruit juice, once or twice a day for maximum benefit. One or two glasses daily of fresh fruit or vegetable juices- especially any combination of apple, beet, carrot, celery, citrus, parsley, or pineapple-and dietary supplements may be helpful in preventing and treating varicosities.

Exercise Maintaining your overall fitness, both nutritionally and physically, is most essential to preventing varicose veins from developing. Any program of regular exercise stimulates circulation, improves muscle tone, and helps prevent varicosities. However, high-impact aerobics, jogging, strenuous cycling, or any intense activity may increase blood pressure in the legs and accentuate varicose veins. Walking and swimming are considered excellent therapy, as are gentle leg-muscle stretches and utilizing a rocking chair while watching television. Lying flat on the floor and resting the legs on a chair seat or straight up against a wall for 2 minutes drains blood from swollen veins. Elevating the feet higher than the hips with a recliner or ottoman, and raising the foot of the bed a few inches, helps blood flow back to the heart from the legs. Start your morning with a brisk walk or finish your day with a swim or bike ride. You can help control varicose veins with a program of specially designed exercises, under the direction of a trained exercise therapist who is knowledgeable about the condition's particular needs. Massage Regular massage can significantly alleviate discomfort associated with varicose veins. A trained massage therapist starts at the feet and massages your legs up to the hips and along the lymphatic system, to mobilize congested body tissues. If you do the massage yourself, remember to never massage directly on varicose veins. A general leg massage can help reduce swelling in the veins. Sit up comfortably on a sofa or bed, with your legs raised slightly on a pillow. Now work up the entire leg from the ankle to the upper thigh. (Remember not to touch the varicose veins.) Do this daily for about five minutes on each leg. Reflexology Working your hands or feet may help with varicose veins. Massage the whole feet or hands and press the following points three times per day for five minutes each point after massaging the whole feet: 18, 19, 24, 25, 21, 22, 34, 26. (adrenal and parathyroid gland, digestive system (especially the liver), spine, heart and sciatic nerve.) Schuessler Tissue Salts: Calcarea fluorica: 6X when the veins are dilated, or when there is a tendency to varicose ulcerations or bluish discoloration of the tissues or muscular weakness. Ferrum phosphorica: 6X for inflammation of the veins, red streaks following the course of vein, throbbing pain along a vein. Can be used as alternative to calcarea fluorica. Also good for those suffering from inflammation and those who are advanced in years. Magnesium phosphorica: 6X for severe, acute, cramplike, spasmodic pains. Also for those suffering from flatulence or neuralgia. Yoga's stretching and relaxation techniques can be particularly beneficial for varicose veins. Certain positions, such as the Plow, Corpse, and Half Shoulder Stand, promote circulation and the drainage of blood from the legs. The deep-breathing exercises in yoga may further alleviate discomfort by getting more oxygen into the bloodstream. A special breathing exercise can help ease pain from varicose veins. Start by lying on your back on the floor, arms at your sides, with your feet resting above you on a chair. Breathe deeply through your nose using the belly breath. Gravity helps pull blood from your legs. The deep breathing creates a pull in your chest cavity that also draws blood from the legs. Fresh blood then enters your legs, easing the pain. Do this exercise once a day for about ten minutes.

Folk Remedies: Apply a cloth saturated with apple cider vinegar on the varicose veins for 30 minutes twice a day. Follow this with a drink of 2 teaspoons of the vinegar in a glass of water. Prepare a salve by stirring 2 cups of chopped calendula flowers, leaves, and stems into an equal amount of melted lard. Let the mixture stand for 24 hours. Reheat and strain. Coat this over your varicose veins and let it stand overnight. Steep crushed, fresh violet leaves and flowers or marigold flowers in boiling water. Apply compresses of the liquid. Eat a few fresh marigold petals every day. This treatment is believed to shrink varicosities and nourish the veins. Prepare a poultice of bruised cabbage leaves, rotten apples, chopped brown onions, or a half-and-half blend of cod liver oil and raw honey. Apply this overnight. This is believed to heal varicose sores. To one pint of warm water, add three tablespoons of sugar and two tablespoons of apple cider vinegar. Take two ounces of this mixture everyday. Rub your legs with full- strength vinegar. Mix two tablespoons of vinegar with honey and drink it. Common Sense Recommendations: Exercise regularly. Staying fit is the best way to keep your leg muscles toned, your blood flowing, and your weight under control. Eat foods low in fat, sugar, and salt. Drink plenty of water. Take supplements of vitamins C and E. If your job requires you to be on your feet constantly, stretch and exercise your legs as often as possible to increase circulation and reduce pressure buildup. If you smoke, quit. Smoking may contribute to elevated blood pressure, which in turn can aggravate varicosity. If you're pregnant, sleep on your left side rather than on your back. This minimizes pressure from the uterus on the veins in your pelvic area. It also improves blood flow to the fetus. To ease painful swelling and inflammation, rest frequently, wear support stockings, and take one or two aspirin or ibuprofen tablets daily until the condition clears. If you like to sit with your legs crossed, cross them at the ankles rather than the knees for better circulation. Take occasional breaks and put your feet up. Periods of rest with your feet a few inches above your heart level let gravity work in your favor, helping pooled blood drain from your legs. Avoid high heels in favor of flat shoes. Wear loose clothing. Tight garments can restrict venous blood flow to leave blood pooled in the legs. Particularly harmful are girdles or pantyhose too snug in the groin area, garters, calf-hugging boots, or waist-cinching belts. Take an aspirin every day. This will thin the blood and prevent blood from clotting. (Consult your doctor if you are taking any heart medication or other medication for blood clotting.) Yoga Chant Before starting practice, many people find it useful to repeat a prayer or so. Repeat the prayers with deep feeling and strong will. Within a short time, they will give maximum benefit. It is also a good idea to sit in a meditative pose. Although any prayer can be used, there are some traditional Sanskrit prayers are used as chants. We will list them here along with their English translation. Sanskrit Om Om Om Om Thryambakam Yajaamahe

Sugandhim Pushti-Vardhanam Urvaarukamiva Bandhanaan Mruthyor Muksheeya Maamruthath. Om Namah Sivaaya Gurave Satchidaananda Moorthaye Nish Prapanjaaya Shaanthaaya Niraalambaaya Thejase. English We worship the three-eyed One who is fragrant and who nourishes all beings. May he liberate us from death for the sake of Immortality, Even as the cucumber is severed from its bondage of the creeper. Om! Salutation to the Guru who is Siva (auspiciousness), who is the embodiment of Existence/ Knowledge/Bliss, who is free from world consciousness, who is peaceful, without support and Self-effulgent. Yoga Chants The following chant is useful for chanting after yoga exercises. Sanskrit Om Om Om Asatho Maa Sath Gamaya Thamaso Maa Jyothir Gamaya Mruthyor Maa Amrutham Gamaya. Om Shanthi. Shanthi. Shanthi. Now stay in complete silence for a minute. Lokaa Samastaa Shukino Bhavanthu. Jai Shree Sat Guru Maharaj Ki! OM TAT SAT English Om Om Om Lead me from unreal to Real Lead me from darkness to Light Lead me from death to Immortality. Om Shanthi. Shanthi. Shanthi. (Peace, peace, peace be to all.) (This may be followed by a minute of silence.) May the entire world be happy. Jai Shree Sat Guru Maharaj Ki! OM TAT SAT