Archive for the ‘Yoga Philosophy’ Category

PRANA VIDYA Part II

Sunday, August 7th, 2011

yoga teacher certificationBy Dr. Rita Khanna

PRANA AND THE POWER OF MANTRA

In Tantra, the best way to transfer Prana Shakti is through Mantra. Each Mantra is the conductor of a certain type of energy. For example, there is a special Mantra for a snake bite. When a person repeats this Mantra thousands of times, it becomes charged with a particular type of energy. If someone has been bitten by a snake, a person who has perfected the Mantra is called. As soon as he chants the Mantra, the poison is dispersed without causing any further pain or harm.

Tantric Mantras are carriers of Pranic energy, which must be used according to the rules for particular purposes. Many Mantras are given in the Tantra Shastras, but it is necessary to study them very carefully in order to utilize them properly.

Most people do not understand the power of the Mantra, and they think they can utilize it in their own way. Others use any word or name for their Mantra. For example, you may admire a great man and want to make a Mantra out of his name, but that cannot be a Mantra. If you think of that man as your Guru or your God, then you have emotion for him, so you like the sound of his name. That would be a Mantra of emotion; it is not a Mantra of Prana Shakti.

There are Mantras of all lengths and descriptions. There are scriptural Mantras; Mantras for fever; for counteracting poison and disease; for removing obstructions, difficulties and doubt; for increasing health, wealth, and sound sleep; for marriage; progeny and long life. Of course, you don’t have to practice all of these. If you practice Pranayama, Mudras and Bandhas, you increase the capacity of your Prana Shakti. Then, you can help others by a Mantra, flower, Mala, thought, or contact.

THE THERAPEUTIC TOUCH OR PSYCHIC HEALING

Previously, Prana Vidya was only known and practiced by Yogis and healers, who were proficient in the science. Today, however, this ancient method of healing is attracting a lot of attention from the leading medical authorities’ and investigations are underway to ascertain its uses in the modern medical setting.

The ‘laying on of hands’ is simple and can be practiced by anyone. The healer first places his or her hands gently over the affected area of the sick person’s body, and then concentrates on sending healing energy through them.

THE SECRET OF REAL HEALTH

In this modern age, people are very concerned about vitamins and minerals, but they have forgotten one important thing – the real secret of health; it is the state of the inner being which constitutes real health. Physical health is not the ultimate. In the good old days, people used to face epidemics of smallpox, plague, cholera, yellow fever, sleeping sickness, and many others. Now, however, despite the advancement of modern science, we have been facing a crisis, in so far as the health of mankind is concerned. Never in history have we had such terrible diseases. During these times, we are compelled to think, ‘Is there any way to achieve the best possible health?’ In recent years, we have come to the conclusion that Yoga is the answer.

THE STATE OF INNNER BEING

We have been taking care of the physical body, trying to meet our nutritional needs with adequate vitamins and minerals; but for a moment, let us think about the inner being. What about the mind? We have not been trying to supplement the necessary needs of the mind; therefore, man has become mentally ill. He does not even know how to think, what to think, or why to think; what to feel, how to feel, or why to feel. His mind is like a motor car – being driven by a driver who is heavily drunk. By chance, the car may reach its destination, but more than likely, it will meet with an accident along the way. Thus, it is very important that we have knowledge about controlling the mind, training the mind as a whole, and thereby, improving the quality of mental health. This is the main subject matter of Yoga.

Why do you take a bath every day? Why do you keep your house clean? It is because you believe that physical cleanliness and external cleanliness is necessary for good health. In the same way, have you ever considered that particular thoughts have to be cleaned out of the mind? You clean the kitchen and bathroom twice a day, but what about your mind? When a thought of fear, anxiety, or sorrow comes into your mind, what do you do? You just let yourself go; you fall into it; you do not even try to clean it out of the mind. That is why you are suffering from anxiety, fear, depression, dejection, and anger. These thoughts are hitting your mind, infecting your mind – just like virus causes havoc in your body. However, a thought is more dangerous, powerful, and effective than an ordinary physical virus. When a virus enters your body, it can be treated by certain drugs and medicines; but when a thought enters, when fear strikes, when passions and anxiety get into your mind, do you know what far-reaching effects it is going to have? Therefore, when we talk about health, we must definitely understand that we lack proper knowledge about the health of the mind; the health of the inner being.

THE THREE SHAKTIS

Yoga is a perfect practical system of physical, mental, and spiritual health. According to the basic Yoga philosophy, man is a composition of three basic constituents: life force (Prana Shakti), mental force (Chitta Shakti), and spiritual force (Atma Shakti).

Life Force (Prana Shakti)

Prana is the universal life force, and this body has a certain amount of it. Our existence is a miracle of Prana Shakti. It is on account of Prana that we live, move, and grow. This Prana Shakti is not the air we breathe, it is inherent in us; we are born with it. For up to four months, the fetus lives on the mother’s Prana; but from the fifth month on, it develops an independent Pranic unit. Life is the manifestation of Prana.

When Prana is flowing in the correct voltage, you feel strong, energetic, enthusiastic, and all your sense faculties are sharp. However, when the voltage falls, you feel physically weak and exhausted.

Mental Force (Chitta Shakti)

Besides Prana, there is another Shakti in the body called, mind or consciousness, through which we are able to think, remember, analyze, and differentiate. There are so many mental faculties within us, and they are all the play or manifestation of the mental Shakti.

Prana Shakti and mental Shakti are represented in this physical body by two important flows known as, Pingala Nadi and Ida Nadi, respectively. The word ‘Nadi’ means flow. In every electric bulb, you have two wires, positive and negative. In the same way, in every organ and part of the body, there is a combination of both of these Shaktis. Prana Shakti and mental Shakti pervade the whole body of man. Pranic force is positive and mental force is negative. When these two are connected, they create energy. If there is any disconnection, what happens? If you remove one of the wires from a switchboard, the light will not burn. It is the same in the lower and higher organs. If one of the energies flows and the other does not, then the organs do not function. Therefore, according to Yoga, there should be a balanced distribution of energy to every part of the body from head to toe. If there is any imbalance, there is illness.

Spiritual Force (Atma Shakti)

Prana Shakti and Chitta Shakti are both physical energies. Atma Shakti, the third type of energy, is spiritual. It is non-physical, transcendental, formless energy. Mooladhara Chakra produces both the physical and spiritual energy, but the spiritual energy is produced by a larger generator. This energy cannot be conducted by either Ida or Pingala. For this, there is another line called Sushumna, which conducts the spiritual energy from Mooladhara straight up to Sahasrara, in order to open the whole brain.

You know that only one part of the brain is functioning; nine parts are locked. These nine parts of the brain contain infinite knowledge, experience and power, but we are not able to utilize it because there is no conscious force. When Sushumna conducts this spiritual energy to Sahasrara Chakra, the dormant parts of the brain become active. Then, they not only give you mental health, but also spiritual wealth. When the practitioner of Yoga is able to awaken Kundalini, and connect it with Sahasrara, through Sushumna Nadi, you become the master of the body, mind. and spirit.

Therefore, the secret of human health is the proper distribution of the three Shaktis – Prana, mind, and spirit. In Yoga, this is done through the practices of Hatha Yoga which purify the physical body; Pranayama which purifies the channels or Nadis through which energy is distributed; and Meditation which stops the flow of Prana and mind, and leads the spiritual energy directly to the brain, Sahasrara Chakra. The different branches of Yoga, such as Hatha, Raja, Kriya Yoga, etc. are very powerful systems for the health, not only of this external physical body, but the health of the whole man in totality.

CONCLUSION

In order to gain total health, it is necessary for the spiritual life to become the base of our ordinary life. The people of this century have been thinking that spiritual life should be led for the sake of improving the physical life. We have put the cart before the horse. We consider the physical life as the base and the spiritual life as an adjunct, but it should be the other way around. Man’s life is essentially spiritual; the physical life is just one part of his existence. In the same way, we have been making many mistakes. We say, ‘Oh, the divine is within us’, as if we were the containers of the divine. When, in actuality, it is we who are in the divinity, not the divinity which is in us. This is a different way of thinking, which must be developed, in order to correct the errors of body, mind, and soul, and create harmony on all levels of our being.

There is no doubt that we have been making mistakes on the mental plane, that we have ignored the mind; and this is how we have become sick and unhappy. When we take to the path of Yoga, the most important thing for us is the spirit, then the mind, and then the body. In the materialistic philosophy, body is alpha and omega, but in Yogic philosophy, body is not the first and last. This physical body is not everything; it is just a small portion of our infinite existence. We have to maintain this body correctly, but not through medicines, tranquilizers, and nutritious food alone. We have to supplement right thinking, philosophy, principles, and beliefs. More than that, we have to develop the art of Dhyana Yoga, wherein the eyes are closed, but the mind is expanding and becoming more and more brilliant – more aware. Where this little world of name and form alone is not there – but where the infinite existence is before us in an ever expanding vision of universal life.

AUM SHANTI

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Courtesy: Dr. Rita Khanna’s Yogashaastra Studio.

A popular studio that helps you find natural solutions for complete health.

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Dr. Rita Khanna

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

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

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

Patanjali and the Concept of Niyama in Yogic Philosophy

Saturday, July 2nd, 2011

yoga teacher trainingBy Faye Martins

Contemporary Yogic philosophy is the more subtle and deeper contemplation of the integration of Yoga’s wisdom and practices into daily life. There are many different areas of Yogic philosophy including very detailed instructions on awakening the Kundalini energy, extremely detailed nuances of Yoga asana alignment, and specialized breathing techniques to accompany meditative practices.

Teachings of Maharishi Patanjali

Patanjali’s Yoga Sutras are considered to be a sacred Yogic road map on the spiritual journey through life. In his Yoga Sutras, Patanjali describes an assortment of advanced Yogic practices that help to quell the fluctuating vrittis of the mind. In order to support an outer practice of Yoga asanas, pranayama, and moral restraints, Patanjali also details advanced, internal practices of personal awareness and responsibility.

Niyamas – The Observances

These observations include the inner practice of contentment, the willingness to engage in the fire of Tapas or sacrifice and Swadhaya or self-study. Through a diligent practice of these Niyamas, the fire of Yoga is stoked and a student is able to make great progress on the spiritual path.

The practice of Santosha (contentment) generates feelings of wellbeing, trust, and abundance in a Yoga practitioner’s life. It is an advanced Yogic philosophical practice that encourages a practitioner to see all of his or her life experiences as an opportunity to reach for the light, instead of falling into darkness, despair and self-pity.

This practice goes to the very heart of our experience of being connected to God and the entire web of life. The Niyama of Ishvarapranidhana goes hand in hand with the internal adherence to Santosha. Ishvarapranidhana is the practice of being constantly aware of the sacredness of all of life, and the divine energy that pulsates through the vibrating matrix of all existence.

The advanced Yogic philosophy of implementing the Niyamas we know as “Tapas” and “Swadhyaya” into one’s personal Yoga practice help to keep the fire of the awakened Kundalini Shakti very strong. The willingness to practice Tapas by sacrificing a smaller desire in order to align oneself more strongly with the divine energy is critical to advanced Yogic practices. The practice of Tapas can come in the form of the abstaining from consumption of material possessions, food, shallow relationships, alcohol, drugs, leisure, and so on.

There are also more subtle aspects of Tapas in the form of fasting from negative or self-defeating thinking patterns about oneself or others. Releasing these negative thoughts and actions is supported by the practice of Swadhyaya (self-study and the study of sacred literature). Swadhyaya is classically engaged in during writing exercises, reading, or the chanting of sacred mantras and texts. These contemplative exercises help you to see your mind much more clearly and know what sacrifices must be made if you are to continue to grow on the spiritual path.

Yogic Philosophy Applied to Life

Yogic philosophy covers a broad range of Yogic practices and disciplines. Patanjali’s Yoga Sutras outlines many of these advanced Yogic philosophical points and practices. Ultimately, a disciplined and integrated adherence to advanced Yogic teachings and philosophies will support a Yoga practitioner in becoming an embodiment of divine grace.

© Copyright 2011 – Aura Wellness Center – Publications Division

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The Importance Of Yama In Yoga Today

Thursday, May 12th, 2011

yoga teacher trainingBy Dr. Paul Jerard, E-RYT 500

Yoga is a lifestyle, which can enrich a practitioner’s life far beyond the physical practice time spent in classes. Yoga promotes a peaceful co-existence with everything. This Yogic mindset creates a setting of living in harmony, in order to get better along with one’s self, as well as with others.  Within the Yoga Sutras of Patanjali, yama is a vital part of a complete life. The yamas teach us principles and values, which lay the foundations of social behavior. These guidelines of social behavior are the first limb of Patanjali’s Raja Yoga. The yamas are a reference for living a lifestyle that is in complete harmony with the world around us.

The philosophy of Raja Yoga is timeless. The same can be said for any component of Patalanji’s Yoga Sutras. It is believed that Patanjali compiled the yamas from Lord Mahavir’s, “Five Great Vows.”  The five great vows, or yamas, are, in fact, universal morals, which are presently honored by religions and governments around the world.

Ahimsa

The first yama is known as “Ahimsa,” which includes non-violence in thoughts, words, and action and is often compared to the commandment: “Thou shalt not kill.” There is a striking similarity, but ahimsa is compassion for all beings.  Levels of compassion could be practiced in many ways, but Yoga practitioners should realize that honoring one’s self, in a physical practice, would be to avoid forcing. When we consider ahimsa off the mat, this is a lifestyle built on being a good living example of Yoga.

Satya

The second yama is known as “Satya.” Sataya is honesty towards others and, moreover, to one’s self. Living a life of deception can be very complex. Just ask anyone who has been exposed publicly about the burden of guilt. Although it may not be easy, honesty is the simplest choice to make.

Asteya

The third yama is known as “Asteya.” Many people compare it to the commandment, “Thou shalt not steal.” Centuries pass and there are new ways to take from others, while justifying it. Regardless of time, place, religion or philosophy, to take anything, which is not freely given, is a form of theft.

Brahmacharya

The fourth yama is known as “Brahmacharya,” which asks for moderation in all things, is highly controversial. Some Yoga schools treat this Yama as an extreme asceticism and renunciation of all worldly pleasures. It is probable that Lord Mahavir meant for this yama to be interpreted in that way. After all, he did give up all worldly pleasures.

However, Yoga itself is a lifestyle that evolves toward the middle of the road. It is natural for people to be attracted to each other, but we must always look toward the middle path and feel in our hearts what is right.  Doing the right thing may not always be what others would do. We live at a time, when putting forth a commitment, may be seen as old fashioned. Yet, making a commitment is the first step toward attaining an objective.

Aparigraha

The last, and fifth yama, is called “Aparigraha.” There are some hot discussions in regard to this yama. Some Yoga teachers do not agree with this Yama, as it opposes owning properties. However, more cosmopolitan individuals are Yoga teachers with families.  The unnecessary accumulation of richness, and the excessive loyalty toward possessions, is self-destructive. There is cause for concern that possessions may distract modern Yoga practitioners from finding the deeper aspects, which occur within their inner nature and being.  This grasping for material wealth could hold the global progress of Yoga to a standstill. Yet, Yoga practitioners are usually givers and innovators. Yoga is at the forefront of the Green Movement.   Modern Yogic philosophy has evolved on a worldwide scale toward actions of social responsibility, rather than excessive accumulation and waste.

Yama Yesterday, Today, and Tomorrow

What is the importance of yama today?  Maharishi Patanjali must have put much thought into which limb he would name first.  The importance of Yama is primary and eternal.  Thus, the yamas are timeless guidelines for the past, present, and future. The yamas are honored in our laws, religions, and philosophies. Each of us has the power to interpret guidelines in a variety of ways, but we know in our hearts what is right and what is wrong.

© Copyright 2011 – Aura Wellness Center – Publications Division

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The Eight Limbs of Patanjali’s Yoga Sutra

Saturday, April 23rd, 2011

yoga teacher trainingBy Bhavan Kumar

The ideal Yoga practice is a delicate balance between science and art, creating a union between mind, body, and spirit. The practitioner uses the body and breath to nurture an awareness of individual and unified focus. The Yoga Sutra of Patanjali describes the foundations and framework of Yoga philosophy from before 200 A.D. The sacred text offers a description of the innermost workings of the mind and provides an eight-part practice for controlling mental restlessness and cultivating unshakeable peace.

At its core, Patanjali’s Yoga Sutra describe eight Ashtanga, or “limbs,” of Yoga which provide the proper structure for yoga practice. Each limb correlates to a practice for achieving a healthy and balanced life. Mastery of the eight limbs eventually provides spiritual fulfillment and connection to the divine.

The eight limbs of Patanjali’s Yoga Sutra are briefly described below. The first five limbs are considered “external aids to Yoga.” The final three limbs are considered “internal aids to Yoga.”

1. Yama: includes five guidelines for moral and ethical behavior towards others, also known as universal morality or ethical social behavior. Restraint and abstention from wrong acts, sometimes known as “the Commandments.”

*Ahimsa – nonviolence, harmlessness.

*Satya – not lying, truthfulness.

*Asteva – not stealing, includes more than just physical acquisition of material property.

*Brahmacharya – not lusting, to be without desire.

*Aparigraha – not coveting.

2. Niyama: includes five guidelines for moral/ethical behavior towards self. Right observances, sometimes known as “the Rules.”

*Saucha – cleanliness, internal and external purification.

*Santosa – contentment, a state of mind wherein all conditions are considered just and correct.

*Tapas – sustained practice, “fiery aspiration.”

*Svadhyaya – study of self, close scrutiny of the causes of desires, aspirations and feelings.

*Isvara Pranidhana – surrender to God, the attitude of the lower self toward the God within.

3. Asana: proper practice of yoga postures. Right poise, while maintaining correct physical, mental, and emotional attitude.

4. Pranayama: proper practice of breathing exercises and regulation of the breath, including the control, regulation and suppression of the vital forces of the body.

5. Pratyahara: withdrawal of the senses (exterior reality does not distract from one’s internal reality).

6. Dharana: concentration (internal and external distractions do not cause loss of focus). Fixation (centering) of the mind.

7. Dhyana: meditation (builds upon Dharana, concentration is no longer of a single focus but is all-encompassing). This creates the capacity to use the mind as desired, to transmit higher thoughts, while processing ideas and concepts to the mind.

8. Samadhi: bliss (builds upon Dhyana, self-transcendence through meditation. Merging of self with Universe, or enlightenment). To engage in contemplation concerning the realm of the soul. Eventually produces full illumination.

The eight limbs of Yoga provide a strong framework and logical pathway toward the attainment of divine union. It is important to remember that these eight limbs of Yoga do not refer to something accomplished on one plane, or another, but to simultaneous activity and the practice of all these methods at once as they refer to the physical, mental, and emotional bodies. This allows a natural state of total health and integration.

© Copyright 2011 – Aura Wellness Center – Publications Division

To see our selection of Online Yoga teacher training courses, please visit the following link.

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FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles). Please be sure to reprint each article, as is, including the resource box above. Namaste!

Introduction to the Bhagavad Gita

Saturday, April 16th, 2011

yoga teacher trainingBy Sangeetha Saran

Some Yoga teacher training courses have the Bhagavad Gita (Song of The Blessed Lord) as part of the program. This seems practical within Raja, Jnana, Bhakti, and Karma Yoga. However, the deeper aspects of this Holy Scripture may be lost on instructor candidates who pursue Yogic knowledge only for physical mastery.

The Bhagavad Gita is a literary masterpiece, which points us toward a permanent reality in an ever changing world. There are many hidden facets within the writings, but the value of living a life with purpose and meaning is part of the lesson. We must realize it is our personal responsibility to make truth a permanent fixture within our being, rather than expect it from others.

The Bhagavad Gita is a well-known and well-loved Hindu scripture based on a conversation between a warrior, Arjuna and Lord Krishna during the war in Kurukshetra. The Bhagavad Gita is part of the great Hindu scriptural story, the Mahabharata. It is comprised of seven hundred verses. The teacher or Guru of the Bhagavad Gita is Lord Krishna, who is revered by Hindus as a manifestation of Parabrahman or God or himself.

The Bhagavad Gita begins before the start of the climactic battle at Kurukshetra when the Pandava prince, Arjuna, was filled with doubt and trepidation as he was about to enter the battlefield. Arjuna was quite disturbed when he realized that his enemies were his own relatives and beloved friends. In order to seek solace and advice, Arjuna seeks out the counsel of his charioteer, who is Lord Krishna is disguise.

yoga instructor certificationIn response to Arjuna’s despair and moral dilemma with the impending battle with his own family members, Lord Krishna explains to Arjuna that he has a profound dharmic duty to enter into battle as a prince-warrior. In order to clarify his noble duties, Krishna explains to Arjuna the profound necessity of upholding one’s dharma by illustrating ancient Vedantic wisdom through stories and analogies. This depth of wisdom that Lord Krishna shares with Arjuna is the reason that the Bhagavad Gita is often considered to be the paramount guide to Hindu theology, as well as a practical, scriptural prescription for living a dharmic and righteous life in the world.

As Arjuna struggles with the thought of the impending battle, Krishna explains to him that the death of the physical body on the battlefield is only a release of the eternal soul from the cloak of the physical body. Lord Krishna assures Arjuna that his deep, internal conflict with fighting his own family, friends and revered teachers stems from a lack of true understanding of the real nature of the world. In order to fully explain his point to Arjuna, Krishna outlines the various processes of yoga, as well as the true nature of the universe.

Krishna explains in the Bhagavad Gita how Yogic practices of selfless service, devotion and meditation will break the maya or illusion of ignorance of the individual soul, and reveal the true underlying reality of the universe. In order to underscore his point, Lord Krishna reveals his true divine identity as God or Parabrahman to Arjuna by blessing him with the revelation of his resplendent, numinous form.

© Copyright 2011 – Aura Wellness Center – Publications Division

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What is the Shiva Samhita?

Monday, April 11th, 2011

yoga philosophyBy Faye Martins

The Shiva Samhita or the compendium of Shiva, is an ancient anonymous Sanskrit text on the practice and art of Yoga. It is one of three surviving classical Yogic scriptures. The other two yogic texts are the Hatha Yoga Pradipika and the Gheranda Samhita. The Shiva Samhita is considered by many scholars to be the most complete Yogic compendium to date. The Shiva Samhita is a dialogue between Lord Shiva and his consort, Parvati. This discourse includes detailed instructions on how to perform various Yoga asanas, mudras, pranayams, meditation, tantric practices and even the finer points of abstract Yogic philosophy

The text is beautifully written as if the reader is listening to a conversation between Shiva and Parvati. Shiva is the symbolic representation of the creative and destructive power of the divine masculine. His consort, Parvati, represents the gentle feminine creative power of the universe. The Shiva Samhita discusses many of the esoteric details of the practice of Yoga. In fact, the text discusses eighty-four different asanas, four of which are described in detail, along with the benefits of mantra repetition, Yogic philosophy, five different types of prana, tantric practices, and the art of meditation.

The chapters of the Shiva Samhita cover various aspects of the practice of Yoga. The word “Yoga” means the union of a human soul with the divine. Some of the aspects that are covered in the chapters of the Shiva Samhita are several methods of liberation, the structure of our 72,000 nadis, and the awakening of the Kundalini Shakti energy. Additionally, the Shiva Samhita outlines the importance of having a true Guru who can awaken the Kundalini energy safely, as well as describing the subtle body and the movement of prana.

There is an explanation in the Shiva Samhita of hand mudras or sacred gestures, eleven of which may substantially support a Yoga student in reaching liberation. In the text, Shiva also clarifies obstacles that a seeker may encounter on the spiritual path and outlines techniques for working with both those obstacles and our shadow aspects. In addition, the Yoga of sacred sound or Nada Yoga is discussed along with the practice of mantra repetition.

Many scholars believe that the Shiva Samhita was written between the fifteenth and eighteenth centuries, in or around Varanasi, India. It is a beautiful text that enumerates and explains how to practice and succeed on a classical Yogic path.

Even though the text discusses many esoteric aspects of practicing Yoga, Shiva himself emphasizes that even an ordinary individual, or family, living in the middle of the maelstrom of the world can benefit from a regular practice of Yoga.

© Copyright 2011 – Aura Wellness Center – Publications Division

To see our selection of Online Yoga teacher training courses, please visit the following link.

http://www.aurawellnesscenter.com/store/

FREE Yoga Report. FREE Yoga Newsletter. FREE Yoga Videos. Free Podcasts. Bonus: Free Yoga e-Book, “Yoga in Practice.”

FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles). Please be sure to reprint each article, as is, including the resource box above. Namaste!

How to Become A Yoga Teacher – Objective Thought

Friday, December 31st, 2010

By Dr. Paul Jerard, E-RYT 500

One of the most difficult obstacles humankind has ever encountered is objective or impartial thought. Anyone who has learned to avoid hasty judgments, has to some degree, also learned to master his or her mind. Tainted knowledge is an illusion in which we tend to think we know the answer; but in reality, we only know a part of the answer, or have been steered down the wrong path entirely.

Within Yogic philosophy, it has been said that all thoughts correspond to the five elements of creation (Panchamahabhutas). Within your Yoga teacher training, you may have learned the basic five elements, which are: Ether (Akasa), Air (Vayu), Fire (Agni), Water (Apas), and Earth (Prithivi).

Through our senses, we experience the five elements, and our senses translate their perceptions of these elements to the inner mind. Ether is experienced by our sense of hearing. Air is experienced by our sense of touch. Water is experienced by our sense of taste. Fire produces light and is experienced by our sight. The property of earth is experienced by our sense of smell.

Although we experience the above-named elements in many ways, this is just one example of how the sensations of the five elements are translated from a primal sense to a complicated thought. We learn that fire (Agni) is naturally attractive when controlled, but it is also very hazardous.

One example of Agni, out of control, is the power of two galaxies that collide. Star systems would also collide as a result. On a much smaller scale, we can easily imagine wildfires that take forests, dwellings, and lives, in their wake.

The reason for painting this particular picture of Agni in your mind is to make you aware of the power of suggestion. Your mind is also powerful because it has the power to produce images, which make us react. If we have been misinformed, will we react to the message rationally?

Our psychological reactions, to situations around us, create our lifestyle. Two people may experience the same sensation, but their reactions can be different. One person becomes depressed or suicidal over bad news, while another decides to take the challenge that life deals to him or her.

Meditation, concerning objective viewpoints, is a Yogic tool for the advancement of all humanity. Humankind must learn to compromise with new ideas. Training the mind is the ultimate investment in Yoga practice. Objective thought is the guiding light to self-discovery and the Eight Limbs described by Patanjali.

© Copyright 2011 – Paul Jerard / Aura Wellness Center – Publications Division

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Opening Your Heart With Yoga

Monday, January 25th, 2010

By Gaylene Thoeny

If you have taken or seen a Yoga class you may have heard “Lead with your Heart Center” (or something else similar). The Heart Center in Yoga refers to the Heart Chakra. The Heart Chakra is the 4th of 7 Chakras (or Energy Centers in the body). These centers are often used as reference points in Yoga, Chinese Medicine, Thai Massage or other traditional healing methods.

We are referring to the area of the body in and around the heart and lungs, including the shoulders, upper back and chest. This area is known as the domain of human intimacy – and is associated with love, acceptance, forgiving, devotion, understanding, acceptance, peach, harmony, contentment, compassion and relationships. I feel the most important of all this is self-love, we can’t love and care for others if we don’t do the same for ourselves first!

The best thing we can do for ourselves is to open up the heart chakra, increasing blood flow to the heart, lungs and the rest of the body. This also can bring us better posture, bigger lung capacity, better circulation, making us feel better and making it possible to pass on these great feelings to others.

A simple way to open up the heart Chakra is a Chest Expansion:

1.) Starting in a neutral standing position or mountain pose

2.) Reaching out palms back behind each other

3.) Imagine that you are holding a giant beach ball behind your back

4.) Squeezing the shoulder blades together

5.) Inhaling into the expanded lungs

6.) Gazing gently up and forward and closing our eyes

7.) Taking as many breaths in and out as you feel comfortable

8.) Releasing arms down to your sides

This can be repeated as often as is comfortable. Also a great pose to use after driving, sitting at a desk or anything that makes us prone to hunching forward.

This article by Gaylene Thoeny, a 500hr Registered Yoga Teacher, yogi and mom. Go to http://www.groundingfitness.ca for more information. Gaylene specializes in yoga and lifestyle management. Creating a grounded life on and off the mat.

Understanding a Good Yoga Class

Wednesday, September 23rd, 2009

Extended Side Angle Pose - Utthita Parsvakonasana    By Aman Merican

Many of my new students often do not know what to expect in a Yoga class or have general misconceptions about Yoga. This is not surprising as Yoga is often misunderstood. At one extreme, it is a pure spiritual practice that can corrupt your existing religious beliefs. At the other extreme, it is a set of powerful exercises done in dance like moves. In between these extremes, you have everything from indulging in carnal pleasure to levitation.

To be honest, there is some truth in every version but as they say – half a truth is half a lie. It is important to have a general understanding of Yoga before attending a Yoga class. This is to ensure that your needs are aligned to what you can expect in a class. As this article is not about finding the best meaning for Yoga, I will broadly summarize Yoga. Yoga can be divided into 2 main categories:

1. Hatha Yoga – Focus is purely physical and includes postures, cleansing and symbolic gestures.

2. Raja Yoga – Focus is on the mind and includes breathing and meditation.

All other modern day branches of Yoga will fall into either or both of these categories.

There are 3 accepted authoritative texts on Yoga:

1. Gheranda Samhita

2. Hatha Yoga Prathipika

3. Patanjali Yoga Sutra

Patanjali Yoga Sutra explains Raja Yoga. The Gheranda Samhita and Hatha Yoga Prathipika advocate Hatha Yoga before Raja Yoga. The reason for this as explained in the Gheranda Samhita, is that a person should attain control of the body, before he or she can begin exercises in control of the mind.

So what should you expect from a Yoga class? Firstly, it is important that prior to beginning a Yoga class for the first time, the instructor asks you to indicate your expectations. In my experience, these expectations can vary a great deal. You may want a toned body or maybe develop flexibility. You may be looking at relieving a chronic disorder or just having fun with a group of like minded people. Whatever your expectations, it is important that your instructor understands it and matches your expectations with the right class and grouping.

Secondly, a good Yoga class should be focused. It is impossible to cover the entire spectrum of Yoga over a short period and it may not be realistic to do so. A good Yoga class should be structured in such a way that it meets your current needs. Yoga classes should be grouped into general categories that meet your evolving needs. For example, you may want to do yoga initially to achieve a toned body. After achieving this, you may want to focus on flexibility and progress to breathing or meditation.

Thirdly, the best Yoga classes are conducted in small groups. It is easier for the instructor to monitor everyone in a small class. Mistakes can be caught and rectified easily. This greatly reduces the possibility of injury due to wrong practice of postures. Small groups also allow the instructor to respond to effectively to the group’s rhythm and pace. Group dynamics dictate that there are optimum group sizes for a particular function. There is no magic number to the size of a Yoga class, but keeping it small means everyone gets to interact with one another and form strong relationships. Motivation levels can be higher as a result.

Fourthly, a good Yoga class focuses on the correct, techniques and practices. I have seen so many people performing Yoga postures incorrectly and am concerned by it. The authoritative texts mentioned above are a good source for the correct techniques and methods. Many people however do not have the time to read these texts. However, it is important to ensure that the Yoga that is being taught to you is based on these scriptures. You will find the following in a Yoga class that adheres to correct practices:

1. Minimal body aches, muscle strain or injury

2. Breathing techniques are emphasized with the postures

With some exception, almost every posture has a counter-posture. For example, a forward bend posture will be followed by a backward bend posture.

Finally, you stand to gain the most from a Yoga class when it is fun. Ask yourself, are you having fun in your Yoga class? If you are not, you may not be motivated to practice or attend classes. This would result in a waste of time and money. While it may not be possible to guarantee a high level of fun in every class, it is certainly possible to induce it by:

1. Having an instructor with a fun personality

2. Matching expectations to the right type of class

3. Joining the right group class

Many other factors play a role in the best Yoga class but I have emphasized some of the main areas here. Broadly speaking, a good Yoga class is one where your expectations are met. It is focused on your current needs and consists of a small group (in a group setting). It emphasizes correct techniques and practices based on Yoga’s authoritative texts while maintaining healthy levels of fun.

Aman Merican is very interested in spreading the correct practice of Yoga. He is based in Petaling Jaya, Malaysia and is the Vice Principal of Maya Yoga Samudraa. He comes from a lineage of Yoga practioners from India and has been practising Yoga for over 15 years. Find out more about Aman’s Yoga classes at http://www.mayayogasamudraa.com

Discover the Secrets of Karma Yoga

Saturday, August 15th, 2009

Hatha Yoga - Warrior 1 and Eagle Pose   By Paul Jerard, E-RYT 500

Within the Bhagavad-Gita, Karma Yoga is mentioned as a spiritual discipline, which is based upon giving and service without the desire for rewards. We might also say that Karma Yoga points us toward supreme consciousness through selfless service and actions of giving.

The concepts of Karma Yoga should not be so difficult to practice, yet many people who understand the principle, still struggle with giving. There are many reasons for this. Therefore, let us take a look at the reasons why Karma Yoga may be difficult, and some of the inner workings within this discipline.

1. “How can I give to someone who is selfish?” 

Some of us may have people around us, who would take everything we have, without acknowledging our actions of giving. These are difficult circumstances, but there are some solutions.

If your circle of friends is collectively selfish, you may be wasting your time, and it might be time to find new friends. When we are children, we might learn hard lessons about the children with whom we associate. We learn about being “guilty by association.”

If we are friendly with a band of thieves, we are presumed to be a thief as well. This is unfortunate, but if you constantly give to a person who does not appreciate your good intentions, you are likely wasting your time. Unless, you are a very forgiving person, it may be difficult to be a “fountain of unlimited giving.”

There are only a few souls, per century, who can manage to master the complete extinction of desire and suffering. To give is one thing; but to give everything you have is impossible for the vast majority of humanity.

Therefore, look inside of yourself and see what actions of giving you can live with. We know that giving is good, but we may not be one of the few enlightened souls of this century.

2. “When I give, how do I know it is going to a good cause?” 

The act of giving is in itself a good cause. We do not know how services and funds of a charity are distributed.  In fact, if you walk outside of any public place, where people are soliciting for a charity, you don’t know if those people are working for a legitimate charity.

However, your giving of funds should be done with the best of intentions and should make you feel better. This brings about states of happiness. When you perform selfless service for a good cause, you most likely know much more about the legitimacy of that particular cause.

In summary, the act of giving, or performing selfless service, such as we know in Karma Yoga, creates inner happiness. At the same time, giving without pursuing a reward always comes back to you – even if it was done in secret. If you are concerned with the legitimacy of a cause, you may want to inquire further so that your time and efforts are not wasted.

© Copyright 2009 – Paul Jerard / Aura Publications

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FREE CONTENT: If you are a Yoga Teacher, Yoga studio, blogger, e-zine, or website publisher, and are in need of quality content, please feel free to use my blog entries (articles). Please be sure to reprint each article, as is, including the resource box above. Namaste, Paul