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The Five Principles of Yoga…

The following are the five main general principles of all traditional yoga. As a holistic system, Ayurveda states that each aspect should be done in an individualized manner and according to the season and your current individual constitution (and/or imbalance) to avoid any aggravation of the “Doshas” (bodily humors that make up one’s constitution) and promote or restore health. Ayurveda and Yoga complement each other for an overall balanced and healthy lifestyle.

These Five Principles of Yoga are the basis of attaining a healthy body and mind through the Practice of Yoga.

The Five Principles:

Principle 1: Proper Relaxation

By releasing the tension in the muscles and putting the whole body at rest, you revitalize your Nervous System and achieve inner peace, making you feel relaxed and refreshed. This relaxed feeling is carried over into all your activities and helps you conserve your energy and let go of all worries and fears. Proper relaxation leaves you refreshed like after a good night’s sleep.

Principle 2: Proper Exercise

This principle revolves around the idea that our physical body is meant to move and exercise. Proper Exercise is achieved through the Yoga Postures or Asana which systematically works on all parts of the body – stretches and tones the Muscles and Ligaments, enhances the flexibility of the spine and the joints, and improves Blood Circulation. The asanas are designed to regulate the physical and physiological functions of the body. Practicing these Yoga Poses makes your body relaxed, gives you more strength and energy, and rejuvenates the various systems of the body. The Yoga Posture goes together with Proper Breathing. Each movement and stretch should be guided by your breath, making your movement and your breath coordinated; feeling like one and the same. The execution of the Asana is beneficial to the body, and at the same time contributes to spiritual and mental growth.

Principle 3: Proper Breathing

This means breathing fully and rhythmically, making use of all the parts of your lungs to increase your oxygen intake. Proper Breathing should be deep, slow and rhythmical. To achieve this, you need to be able to regulate the length and duration of your inhalation, exhalation, and the retention of air in your lungs or the pauses between breath. Yoga Breathing Exercises or Pranayama teaches you on how you can recharge your body and control your mental state by regulating the flow of Prana – the life force. This helps you achieve a calmer and more focused mind, and increases your energy level.

Principle 4: Proper Diet

What you eat extremely affects your mind. Improper diet results to mental inefficiency and blocks spiritual awareness. Proper Diet is one that nourishes both mind and body. It should be well balanced and based on natural foods. Proper Diet in Yoga also means eating in moderation and eating only when you are hungry. We sometimes tend to eat when we are upset, using food to fill the gap or the emptiness that we feel. Bad eating habits will cause our senses to be dull that we won’t even notice how much we eat or how it tastes and may result to diet related ailments like Obesity and Diabetes. Food should sustain our body. It should keep the body light and supple, the mind calm, and it should also help in keeping a strong immune system.

Principle 5: Positive Thinking and Meditation

The way we think highly affects our way of life. Practice keeping a positive outlook in life, this will facilitate in having a peaceful mind. Positive thinking and Meditation helps you remove negative thoughts and place your mind under perfect control.

* The first 4 yoga principles mentioned above will strongly support your meditation practice (the 5^th principle) by providing you with the necessary tools to attain (and maintain) a healthy body and mind, calmness and peace, as well as discipline and inner strength.

The Eight Limbs of Yoga (Part 8 – Samadhi)

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The Eight Limbs of Yoga (Part 8 – Samadhi) Samadhi is a Sanskrit word which is the state of consciousness induced by complete meditation, derived from the verbal roots “samā” (the state of total equilibrium) and “dhi” (of a detached intellect).

Samadhi is the eighth and final of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali’s commentary on Samadhi (Yoga-Sutras 1.41): “Just as the naturally pure crystal assumes shapes and colors of objects placed near it, so the Yogi’s mind, with its totally weakened modifications, becomes clear and balanced and attains the state devoid of differentiation between knower, knowable and knowledge. This culmination of meditation is Samadhi.”

Samādhi is the primary focus of part one (Samādhi-pada) of the Yoga Sūtras. Patanjali intended for the last three steps in his eightfold path (Dharana, Dhyana and Samadhi) to be studied and practiced together because there is no clear dividing line between any of these three stages. Collectively they are called “Samyama” (Control). When practiced progressively, concentration (Dharana) merges into meditation (Dhyana) and then into non-dual union with the Divine (Samadhi).

A general definition of Samadhi is a super conscious state in which an individual experiences his identity with the ultimate Divine Reality (Brahman). However, there are a number of technical variations (stages or states) of Samadhi depending upon whether it is in Vedanta philosophy or in Yoga philosophy. Some of the most commonly recognized variations are…

Savikalpa Samadhi: In Vedanta philosophy this is the first stage of transcendental consciousness and is where the distinction between subject and object persists. The spiritual aspirant in this state may have mystic visions, either with or without form.
Nirvikalpa Samadhi: Literally means, “changeless Samadhi,” and in Vedanta philosophy refers to the transcendental state of consciousness where the spiritual aspirant becomes completely absorbed in union with the Divine, so that all sense of duality is erased.
Savichara Samadhi: According to Yoga philosophy this Samadhi refers to the state in which the mind achieves identity with an object of concentration (either internal or external), this object will have a name, a quality, and can be known as such.
Nirvichara Samadhi: This is a term in Yoga philosophy referring to the state in which the mind achieves identity with a subtle object of concentration; something beyond name, quality, and knowledge, where knowledge, knower and the known become one.
Nirbija Samadhi: Translated literally as, “Seedless Samadhi.” In Yoga philosophy this is the non-dual state of consciousness which is unconditional because all projected conditions have been transcended. Nirbija-Samadhi has no conditioning cause since all causes have all been transcended, and all conditional activity has been surrendered. The mind is now a radiant formlessness empty of both specific and generalized impressions, including the seer and the seen.

In conclusion: The mind is a bundle of mental “patterns” of awareness. When all these patterns of awareness have been rejected and annihilated, what remains is an ultimate form of consciousness – Samadhi.

The Eight Limbs of Yoga (Part 8 – Samadhi)

Mental “patterns” of awareness

Related article, click on: The Eight Limbs of Yoga (Part 7 – Dhyana)

Check back soon for an elaboration on each of the five “Yamas”.

The Eight Limbs of Yoga (Part 7 – Dhyana, W/Video)

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Dhyana is a Sanskrit word which means to meditate, derived from the verbal root dhyai, Dhyana it is the most common designation for both the meditative state of consciousness and the yogic techniques by which it is attained.

Dhyana is the seventh of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dhyana as the repeated continuation, or uninterrupted stream of that one point of focus (Dharana) is called absorption in meditation (dhyana), and is the seventh of the eight steps (Yoga-Sutras 3.2).

There are two distinct stages that precede the practice of Dhyana. The first leads to sense withdrawal (Pratyahara), the second to concentration (Dharana), and finally, after these first two stages have been achieved, the yogi or student is prepared for the practice of true meditation (Dhyana).

Without such prior preparation, the efforts to concentrate the mind, often leads only to an inner and frustrating battle. The vrittis of chitta (fluctuations of the “mind stuff” or constant chatter of the mind) leads people to say they cannot meditate, and they intend to learn to meditate later. But the key is not to merely put off meditation practice until some future time, which never seems to come. Rather, the truth of the matter is that preparation is needed. With preparation, concentration and meditation arise naturally. Without the preparation, little or nothing of value happens.

The student is instructed to always to begin with concentration (Dharana), and then proceed to meditation (Dhyana), which finds fruition in Samadhi. This triple process is called samyama. During this process the yogi (or student) may become aware of higher powers (Siddhis) and become captivated by them, but Patanjali warns they are obstacles to the full or higher samādhi. Only by non-attachment to even these things, however great they may seem, may the seeds of bondage be destroyed, and independence or freedom attained.

In summary: Dhyana is the unbroken stream of concentration, where little to no “sense of self” remains. At this stage, it becomes increasingly more difficult to use words and reasoning (thoughts), or the conscious mind to describe these inner experiences of yoga. After all, the state of meditation, by its very nature transcends our material human experience and everything that is related to it. Meditation (Dhyana), is concentration (Dharana) taken to “perfection”; in other words, the meditative state is the natural consequence of “perfect concentration”. So it is by prolonged concentration, that produces this “spontaneous”, “free-flowing” meditative state, where nothing except the object of concentration fills the mind’s space; and where the observer and the observed merge into one.

If you are unfamiliar with meditation the following video (Andy Puddicombe: All it takes is 10 mindful minutes) may be helpful…

Related article, click on: The Eight Limbs of Yoga (Part 6 – Dharana)

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The Eight Limbs of Yoga (Part 6 –Dharana)

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The Eight Limbs of Yoga (Part 6 –Dharana) Dharana is a Sanskrit word which means immovable concentration of the mind (or that which gives stability”) from the root Dhar, which means to “bind together”, “to make stable”. Dharanais the willful act of concentration of the mind.

Dharana is the sixth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga). Patanjali describes Dharana thusly: “When the pure mind is kept focused in the desired desa (region) by the seeker, it is called Dharana.”

Patanjali considered Dharana, Dhyana and Samadhi to be the last three steps in his eightfold path and that all three aspects considered together are collectively termed “Samyama” (Control). We should also keep in mind, that Dharana, Dhyana and Samadhi are progressively advancing stages of concentration. The highest stage of mental concentration described by the Western psychologists is similar to the description of Dharana which Patanjali designated as the initial or primary stage of concentration, with Dhyana as the intermediate and Samadhi as the final or highest stage.

Characteristically there is no dividing line in between any of these three stages. When certain progress is made in the practice of Dharana, Dhyana stage is automatically entered into and so on with the progress through Dharana stage, the student or yogi automatically enters in the Samadhi stage. The three stages are said to mingle into each other as easily as three colors are mixed together on an artists palate.

In this article we will consider only the first stage; Dharana, (Dhyana and Samadhi to be considered in upcoming articles).

The Eight Limbs of Yoga (Part 6 –Dharana)

In practicing Dharana, the student creates a condition conducive for the mind to focus its attention in one direction or on one object rather than of radiating out in a multitude of different directions. As concentration deepens, the focus on a single chosen point becomes more intense and the other preoccupations of the mind cease to exist.

The objective in Dharana is to steady the mind by focusing its attention efficiently on one subject or point of experience. Concentrate on any object (within the body or outside) that is appealing, selecting any object that’s pleasant and brings in concentration of the mind easily. Now if the student chooses to focus on their inner energy flow, they can directly experience the physical and mental blocks and imbalances that remain in their system, in other words, the obstacles to their progress becomes obvious.

Once established, this ability to withdraw the mind from all its “fluctuations” (or modifications), and concentrate on a single point produces psychological health and personal integration and should not be considered an escape from reality, but instead, a positive movement towards the realization of the true nature of the Self. This prepares the student for the next stage (Dhyana), where concentration becomes meditation and the one meditating becomes one with the object of meditation.

In summary: The practice of Pratyahara creates the setting for Dharana or concentration. When one is relieved of outside distractions, they can now deal with the distractions of the mind itself. In the practice of concentration, which precedes meditation, a student can learn how to slow down the thinking process by concentrating on a single mental object. The goal is to become aware of nothing except the object of concentration, it can be a candle flame, a flower, a mantra you repeat to yourself, a specific energetic center in the body, a picture of a guru or an image of a deity, any of the chakras can also be used as a focal point for concentration. The ultimate purpose of Dharana is to train the mind over time by eliminating all the extra, unnecessary superfluous thought. Extended periods of concentration will naturally lead to meditation (Dhyana).

The Eight Limbs of Yoga (Part 6 –Dharana)

Related article, click on: The Eight Limbs of Yoga (Part 5 – Pratyahara)

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The Eight Limbs of Yoga (Part 5 –Pratyahara)

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The Eight Limbs of Yoga (Part 5 –Pratyahara) Pratyahara is derived from two Sanskrit words: prati and ahara, with ahara meaning anything taken into ourselves, and prati, a preposition meaning away or against. Pratyahara means literally “control of ahara,” or “gaining mastery over external influences.” It is compared to a turtle withdrawing its limbs into its shell; the turtle’s shell is the mind and the senses are the limbs. The term is usually translated as “withdrawal from the senses,” but much more is implied.

Pratyahara is the fifth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

In yogic philosophy there are three levels of ahara, or food. The first is physical food that brings in the five elements necessary to nourish the body. The second is impressions, which bring in the subtle substances necessary to nourish the mind; the sensations of sound, touch, sight, taste, and smell. The third level of ahara is our associations, the people we hold at heart level who serve to nourish the soul and affect us with the gunas of sattva, rajas, and tamas.

Pratyahara is twofold. It involves withdrawal from wrong food, wrong impressions and wrong associations, while simultaneously opening up to right food, right impressions and right associations. We cannot control our mental impressions without right diet and right relationship, but pratyahara’s primary importance lies in control of sensory impressions which frees the mind to move within, preparing the student for the next stage in the Eight Limbs, “Dharana” (Concentration).

When we withdraw our awareness from negative impressions, pratyahara strengthens our mind’s powers of immunity. Just like a healthy body resists toxins and pathogens, a healthy mind can ward off the negative sensory influences around it. If you are easily disturbed by noise and/or turmoil in the environment around you; practice pratyahara, for without it, you will not be able to concentrate or meditate properly.

Pratyahara and the prevention of disease:

Ayurveda recognizes that the inappropriate use of the senses is one of the main causes of disease. Mental disease is directly connected with the intake of unwholesome impressions. Therefore pratyahara is an effective practice for treating all mental disorders. Additionally, it is very helpful in treating nervous system disorders, especially those that arise through hyperactivity. Most of the time we overly express our emotions and this drains us of tremendous amounts of energy. Pratyahara teaches us to hold our energy within us and not disperse it unnecessarily. When conserved this energy can be drawn upon for creative, spiritual or healing purposes as needed and can provide the extra power we may need to accomplish the things that are really important to us.

Physical (bodily) disease mainly arises from taking in unwholesome food. Pratyahara affords us control of the senses so that we do not crave wrong food. When the senses are controlled, everything is controlled and no wrong or artificial cravings can arise. This is why Ayurveda emphasizes proper use of the senses as one of the most important factors for wholesome living, disease prevention and maintaining optimal health.

The Eight Limbs of Yoga (Part 5 –Pratyahara)

Related article, click on: The Eight Limbs of Yoga (Part 4 – Pranayama)

Check back soon for “The Eight Limbs of Yoga (Part 6 –Dharana)”

The Eight Limbs of Yoga (Part 4 – Pranayama)

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The Eight Limbs of Yoga (Part 4 – Pranayama)

Pranayama is a Sanskrit word which means “restraint of the Prana or breath”. The word is actually composed of two words; Pran, meaning life force, or vital energy, particularly referring to the breath, and “ayama”, which means to control, suspend or restrain. It is generally understood as controlling the life force (Prana). When used as a technical term in Yoga, it is often translated more specifically as a variety of methods and techniques used for “breath control”.

Pranayama is the forth of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

Pranayama is an exact science. “Tasmin Sati Svasa prasvasayorgativicchedah Pranayamah” Translated as “Regulation of breath or the control of Prana is the stoppage of inhalation and exhalation, which follows after securing that steadiness of posture or seat, Asana.” This is Pranayama as defined in Patanjali Yoga Sutras (Raja Yoga), Chapter II-49.

Raja Yoga, in theory, tells us that prana is animating the mind. Similar to the wind giving motion of the leaves, prana creates the motion of the mind, giving rise to the vrittis (fluctuations of the “mind stuff”). Air is considered to be the primary physical medium of prana and breathing is most direct method to gain control over the prana. When meditating, the practitioner should calm down his breath until it is very shallow and even, keeping in mind that on the subtle plane the Prana that they are breathing is much more than just atmospheric air, it carries the life force itself.

The Eight Limbs of Yoga (Part 4 – Pranayama) By controlling the act of breathing the student can efficiently and effectively control the various motions in the body and the different nerve currents that are animating the body. When practiced properly, one can easily and quickly gain control over body and mind through Pranayama, developing character and consciously harmonizing the individual’s life with the cosmic or Divine life.

The breath, when directed by concentrated thought and brought under the control of the will, becomes a vitalizing, regenerating force which you can direct, using it consciously for self-development, for healing diseases and ailments in your system and for healing others plus many other useful purposes. Research has shown that Pranayama techniques are beneficial in treating a range of stress related disorders, improving autonomic functions, relieving symptoms of asthma, and reducing signs of oxidative stress. Yogis report that the regular practice of Pranayama develops a steady mind, strong will-power, and sound judgment; they also claim that sustained Pranayama practice extends life and enhances perception.

Pranayama should not be practiced in isolation, but instead be part of an overall practice that includes the other limbs of Patanjali’s Raja Yoga teachings, especially the first three Yama, Niyama, and Asana which are preliminary.

*Cautionary note: Pranayama, when not practiced properly may be harmful, even dangerous. Certified yoga teachers recommend that Pranayama be practiced with proper instruction and care, and that advanced Pranayama techniques should only be practiced under the guidance of a qualified teacher. Therefore, it is recommended that if you wish to begin practicing Pranayama, you first speak with Rae – so please visit her “Contact” page.

Related article, click on: The Eight Limbs of Yoga (Part 3 – Asana)

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The Eight Limbs of Yoga (Part 3 – Asana)

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Asana is a Sanskrit word literally translated as “to sit”, although, generally speaking, asana refers to an assumed body position, pose or posture. Asana is the third of Patanjali’s “Eight Limbs” of Raja Yoga (or classical yoga).

Yoga asana can be static or dynamic. Many asanas look static from the outside, but they are dynamic by their very essence. When the yogi or student uses the body to perform any pose, this requires engaging their muscles to assume and maintain that form. So therefore, all asanas involve muscle work and stretching, and are by definition, not static because any tension is related to the dynamic process and this holds true for all bodies. There are of course, exceptions to the rule, being Shavasana, the posture of “conscious self-shutdown”, and Padmasana the “perfect meditating posture”, done with the body fully balanced and relaxed in the sitting cross-legged position. Asana when intended as a dynamic set of movements between poses generally refers to the transfer of a student’s posture from one stage to another, or even to a completely different pose.

Basic categories of Asana are…

Seated (with twists)
Standing
Core
Backbends
Arm Balances
Foreword bends
Inversions
Restorative
Meditation
Pranayama
Mudra & Bandha

You will find there are many varieties and techniques of actual asana practice available and plenty of opinions about content, but most teachers start by having their students focus on structural alignment, methods of breathing during the practice, and increasing awareness.

Asana simultaneously produces both contraction and expansion, massaging the muscles, connective tissue and the skin, keeping them moist and elastic. Joints are moved through their complete range of motion safely, although some precautions and contra-indications may be given by a responsible Yoga teacher since not all body types have the same immediate capacity. Because correct alignment is emphasized, the stretching muscles will move along certain planes, increasing blood flow to specific areas without putting a strain on other body systems.

Asana has many proven health benefits and continued personal experience affirms the effectiveness of its practice, though the benefits will vary with the individual. Asana does not just affect skeletal muscles and their associated joints, it also has added value for the body’s circulatory, lymphatic and respiratory systems. Additionally, it is designed to produce health giving affects on connective tissue, the nervous system, and the various organs of the body.

*In summary: While asana practice is a set of postures designed to enhance health and harmonize us with our inner consciousness, according to Maharshi Patanjali in his Yoga Sutras, the original intent and purpose of asana is the attainment of a sustained and comfortable sitting posture to facilitate meditation. To achieve this asanas help in balancing and harmonizing the basic structure of the human body which is why, if performed regularly and consistently, they have a wide range of therapeutic benefits, both physical and mental.

Related article, click on: The Eight Limbs of Yoga (Part 2 – Niyama)

Check back soon for “The Eight Limbs of Yoga (Part 4 – Pranayama)”

The Importance of the Feet & Pada Bandha in Yoga

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Acquainting yourself with the essential workings of your feet and the pivotal role they play in yoga is literally the foundation of productive and genuine practice. It’s the first step in attaining proper balance and body alignment.

Since antiquity devotees have considered it a privilege to touch or kiss the feet of their beloved masters and treat it as an act of reverence. Accordingly, the very first phase of the Ashtanga Vinyasa Yoga’s invocation is, “vande gurūṇāṁ caraṇāravinde sandarśita svātma sukhāva bodhe” (Praise and adorations to the lotus feet of the Gurus, for they reveal the happiness of the true Self), acknowledging that the true yoga teachings to have “walked” down through time on the feet of the adepts.

This honoring symbolically represents the importance of the feet as the very foundation of the “temple of the body”. Since the foundation of a temple must be strong and level to support the entire structure, the feet must also be sturdy to support and balance the legs, spine, arms, and head. If our feet are tilted (turning inward or outward) or our arches are collapsed, that will be telegraphed up through the entire body producing misalignment. Ida Rolf, the world renowned body worker and the founder of “Structural Integration” (Rolfing), often pointed out, “A man’s tracks tell quite a true story. They inform quietly about ankles and knees, but they shout the news about hips and pelvis. If one foot is consistently everted (tilted onto its inner or outer edge), the ankles, the knees, and more likely, the entire pelvic basin is rotated.”

But our bodies are not static like temples, we move around, so our feet are required to be flexible and adaptable to various terrains. Simultaneously, they must be firm stabilizers. When the foot is collapsed or distorted, the resulting strain travels up into the hips and lower back, and a strong, adverse pull or twist may develop, either from side to side or back to front.

The best way to tell if your feet are everted is to look at the soles of your shoes. Do the heels wear down unevenly? If there is excessive wear on one side, the foot is shifted off its central axis, resulting in undue strain on the knees, hips, and/or lower back.

Now on to Pada Bandha…

In Sanskrit Pada is translated as feet, and Bandha as lock, and/or a “harness” that can be used to draw energy upward. Pada bandha is a group of muscles in the feet that, when engaged, cause energy (prana) to spread out. They can be compared to valves; when a valve is open, then fluid can move through it to be distributed beyond the feet into other areas of the body, but if the valve is closed, then fluid cannot move into any area beyond the valve. Engaging the Pada Bandha is like opening tiny valves in the feet for energy to move more efficiently.

Pada Bandha is engaged through lifting up the arches of the feet…Stand with your feet together. Lift your toes and gently spread them apart. While keeping the toes lifted, feel the inner edges of the balls of your feet and focus on pressing that point firmly into the mat. It’s quite useful to play around a bit with lifting and lowering the toes giving you a better feel for how the ankles and inner ankles lift up. This awakens Pada Bandha. At first it will be challenging to keep Pada Bandha engaged when you lower your toes to the floor, but with enough practice you’ll perfect it.

Generally speaking, once you cultivate mobility and support in your feet (in other words, once Pada Bandha is actively engaged), you can sustain the same lifting action to pull life force in through the feet. Without Pada Bandha, the thighs, hips, and low back lose their intelligence and they need that intelligence to stay sufficiently active.

As an activated Pada Bandha supports proper elevation in the ankles, knees, and inner groin area, it also supports the lift and firming of the pelvic floor (aka, Mula Bandha). Even though the first primary chakra (located at the perineum in the pelvic floor), is traditionally called the Root (Muladhara) Chakra, our feet provide even broader stabilizing root support for the upward moving calves and thighs of our legs. From this point of view, we have two root supports, located in the center of both feet, like a healthy tree in which the root system divides as it descends.

In addition to our formal yoga practice, we can take many simple steps to improve both the flexibility and strength of our feet. When at home, walk barefoot whenever possible. Leaving our shoes at the door not only helps to maintain a clean house, we will likely develop a greater feel for the textures and surfaces beneath our feet giving us a feeling of being grounded and “in touch” with oue surroundings. Being barefoot at home also gives us the opportunity to incorporate all sorts of “foot yoga” into our daily routines. We can even practice lifting our arches and spreading our toes in the kitchen while doing the dishes or tending to things cooking on the stove.

Additional note from Rae: It is highly recommended you get a pair of “Gel Flex Toe Stretchers”. Simply slide the soft, flexible polymer gel toe stretchers between your toes and feel the circulation and elasticity in your foot muscles and ligaments increase. Best bargain is probably on Amazon.

Yogic Alignment – Body, Mind & Spirit

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For thousands of years humans have been practicing a variety of yoga techniques and reaping not only the physical benefits but mental and spiritual benefits as well. Yoga practice brings “alignment” to all aspects of life.

Although life can be a beautiful journey, we are also reminded that life is occasionally accompanied by storms throughout our journey. But did you know that yoga practice can help you to prepare for and weather these storms. Yoga enables the body, mind and spirit to recognize these storms and watch them unfold, similar to watching a feature film. We are able to experience all sorts of feelings and emotions, yet we are also able to detach ourselves, knowing “this too shall pass,” even in the midst of all these sensations.

Yoga assists us in stimulating, detoxifying and strengthening all our anatomical systems:

Endocrine
Respiratory
Circulatory
Digestive
Immune
Lymphatic
Muscular
Reproductive
Digestive
Skeletal
Urinary
Nervous

When working with different poses (asanas) we learn to balance and strengthen the relationship we have with our own bodies. This is a most important relationship to promote when we consider that this body is the vessel that will take us through our entire life.

Enjoying a body that you can understand, listen to, and love is a proactive course in the promotion of your overall health and well being. Additionally, you’ll be increasing your balance, flexibility and improving an abundance of other physical attributes.

When we consider building a very complex structure, we would first establish a solid foundation to ensure it could withstand the whole structure. Yoga works in the same way. Example: by standing in Tadasana (the Mountain Pose) you can quickly learn to create this solid foundation. By learning to stand correctly in this pose (and others) we can increase our muscle’s “memory” to unconsciouslyand automatically program the body to assume its correct alignment. Proper alignment prompts the above mentioned systems to function optimally.

Yogic Alignment of the Mind

Take slow, deep, rhythmic breaths through the nose, followed by a slow, even exhalation which empties the lungs completely. This simple breath practice done slowly and fully, with intention, concentration and relaxation activates all of the brain’s primary and beneficial neurotransmitters. Next, take notice of how you feel? Breathing in this fashion and being aware of our breath brings us into the present moment, focusing on the “Now”.

Whenever we train our mind using yoga, pranayama and meditation techniques to focus on the present, we may fully experience that moment. During yoga, practice this by constantly reminding the body to breath, and observe the body in each pose. Breathing has been used and is still being used in treating many mental issues, especially depression and panic attacks. Proper breathing has also been proven to significantly decrease pain and is used in many pain management clinics.

To quote Remez Sasson: “The mind is your instrument. Learn to be its master not its slave.”

Yogic Alignment of the Spirit

Correct alignment with the Spirit enables you to feel a greater connectedness with the Divine or “Self” (Atman) in which you inherently exist. This relationship with the Self is strengthened by practicing internal awareness, or inquiry into the sensations arising within the body.

Literally translated yoga means “to join”, implying the unity of the body, mind and spirit. When these three aspects exist in complete harmony peace becomes your very nature. When practicing yoga on a regular basis, students may feel a sense of ”lightness” of their spirit, experiencing a true connectivity to the world in which they live. Hostility, anger and negativity seem to lift, and the deeper Self is actualized.

But please, keep in mind, that this means next to nothing if the practice of yoga, meditation, mindfulness is not integrated into your lifestyle.

Learn these Basic Principles of Yogic Alignment

The classic Yogic Alignment Principles were introduced to the world at large by Master BKS Iyengar in the book “Light On Yoga”. These Iyengar classes are taught by Rae Indigo in the tradition of this living yoga master. The Asanas are learned with a systematic approach to help students develop strength and flexibility, while fostering a greater sense of well-being and inner peace.

When studying with Rae you will learn to bring the body into complete unity with each pose by using correct alignment and implementing props when necessary, and subsequently these classes are excellent for both beginners and for those with physical limitations as well as advanced practitioners.

Also, check out: Yoga Teacher Training