Exploring the Different Types of Yoga
Yoga is generally understood as a process of unification. This unification is multifaceted. In one dimension, it is a unification of the various systems that exist within the human being including the emotional, physical, mental, and spiritual systems. In total there are believed to be five different systems within human life. These are typically referred to as the koshas which are the physical, energetic, mental, subtle, and bliss sheaths. In our current understanding of yoga, we are working to unify these five bodies or layers of the human being. Another process of unification occurs between of the individual consciousness and the universal consciousness.
This unification is often referred to as Samadhi and is one of the primary transformations that occur within the practice of yoga. Observing this from a different angle, Samadhi is a transformation of perception in which disillusionments about the world are reformed so that the truth behind reality can be seen in its purest of form. Yoga, as a system, has developed into various branches through which people pursue the evolution and unification of the elements within their being. Each branch retains its own unique set of ideas and philosophies which defined the process and eventual obtainment of complete unification.
There is no right or wrong system of yoga as the each possesses their own distinct characteristics that accommodate the needs of various characteristics and personalities that exist among human beings. Each system is designed to accommodate a different personality type, and yoga has developed into a broad reaching system that can be practiced by nearly anyone who is interested in pursuing a spiritual life. A practice like Jnana yoga is ideal for someone who is philosophically minded whereas the practice of bhakti yoga is good for someone who is emotionally perceptive and inclined towards a sense of devotion. In this article we will be reviewing the more mainstream practices of yoga which are derived from the tradition of yogic spirituality. These traditions of yoga are as young as 500 years and as old as several thousand. While there are many modern practices of yoga which have been defined by various teachers, the systems we will be discussing are traditional systems which have been in existence throughout many generations.
Bhakti Yoga The first system we will discuss it is Bhakti yoga. Bhakti yoga is a practice in which the spiritual practitioner focuses on developing a state of devotion within the mind and the heart. In bhakti yoga a strong sense of faith is needed as one is expected to submit themselves to God through a process of self surrendering. The practices and techniques of bhakti yoga are therefore designed to help surrendered the ego and embrace with love the thought of the creator. The more common practices of bhakti yoga are kirtan (chanting/song), japa (mantra repetition), and meditation on the divine.
Usually the practice of bhakti yoga is advised to be practiced by those who are well connected to their emotions and also receptive of more subtle feelings within themselves and others. Emphatic love defines the practice of bhakti yoga as the practitioner devotes their whole being towards the spiritual divine. A belief in God or a higher being is vital to the practice, and without it, it is near to impossible to practice bhakti yoga. The devotion that is practiced by the bhakti Yogi is not one of slavery towards the divine. Rather, it is a relationship that is filled with love, friendship, and companionship. In bhakti yoga people view God as a friend, a lover, a father, or mother. It is through this relationship that bhakti yoga is practiced. There are many aspects of devotion for the bhakti yogi; there are many forms of God that are worshiped in yoga including Shiva, Vishnu, Brahman, Parvatti, etc. Aside from the metaphysical forms of God, a guru or teacher can also be worshiped within the practice. The primary purpose of this practice is to help in relinquishing the ego and unifying the individual being with the universal.
Karma Yoga Karma is an aspect of human life that is responsible for our thoughts, feelings, and actions. It is believed in yoga that Karma keeps the cycle of rebirth in motion as past actions and events force us to take another life in the world to balance out the inequalities that we have imposed within our spirit and the universe. Once accumulated Karmic merit is balanced or destroyed then cycle of birth and death is stopped and the spirit is return to its origins within the universal divine. The practice of Karma yoga directly addresses this primary aspect of life, works to abolish the effects of Karma with disciplined action that formulates a separation between the individual and the effects of Karma. This separation occurs through a process of disassociation in which the individual separates themselves from the benefits or losses from their actions within the world.
The practice of Karma yoga is typically based around one's Dharma or duties within the world. Dharma is determined by the actions of the individual in the past, including both the past of the current life as well as the past of previous lives. In some respects, Dharma is the most effective way for an individual to use their time on earth for spiritual progress as it is based upon the realistic capacities and potential of the individual. One of the main components of Dharma is acting in the world without thought of the benefits or losses of one's actions. The practitioner lives and acts within the world without any expectations or imposed impressions of how the future should unfold. The mind is focused on selfless service and working for the benefit of the greater good as opposed to the independent needs of the individual. In Karma yoga the practice is gradual as the individual slowly relinquishes the bonds of karma and liberates the spirit from the confines of egocentric thought processes.
Although a Karma yogi may practice techniques such as the asanas, breathing practices, and meditations, the primary focus of their spiritual practice is service and actions with the focus of selflessness and humbleness. The first mention of Karma yoga is within the Bhagavad-Gita in a dialogue between Arjuna and Krishna. In this dialogue, Krishna informs Arjuna that he can merge his consciousness with Krishna's when he surrenders his actions to the divine (which in this case is Krishna). Krishna encourages Arjuna to act and follow out his duty without worry or consideration of the benefits or losses of his actions. He informs Arjuna that acting in the name of Krishna (or divine) will provide him with the liberation that he has set forth to achieve.
Kundalini Yoga Kundalini yoga is a practice of yoga which originated from the practice of tantra yoga. Historically speaking, tantra yoga is believed to be one of the oldest forms of spirituality which is still in practice today. One of the key components of tantra yoga is the incorporation of kundalini which is considered to be the primordial force existence within each human being. The practice of Kundalini yoga was formed to control and harness the potential of the kundalini energy within the body. Unlike the other systems of yoga, kundalini yoga can be a highly unstable practice of yoga as the release of kundalini energy can lead to extreme psychological and physical disorders if not controlled in the proper manner.
Therefore, the practice of kundalini yoga is a highly advanced system which is usually only practiced by those who are well advanced in the practices of spirituality. One of the primary prerequisites of kundalini yoga is a strong mind and a healthy body without which the release of kundalini energy can be damaging or even fatal. Even a specific term in psychology known as kundalini syndrome has been developed for those who have gone into dementia because of the improper release of kundalini energy. In kundalini yoga the techniques presented are designed to help awaken the kundalini energy. Aside from its definition as the primordial energy, kundalini is also known as the serpent energy. Prior to its awakening, the kundalini energy rests at the base of the spine in the form of a spiraled coil similar to that of a serpent. When released, the kundalini energy shoots up through the spine, making its way towards the crown of the head. Depending upon the purification of the energy channels along the spinal column known as chakras, the kundalini will either reach its final destination and the head or will be stuck within one of the chakras. Usually kundalini yoga starts by purifying all the chakras. This purification helps to maintain a balance flow of prana within the body. It is believed that a balance flow of prana within the body leads to a sound state of mind and body. Once the body, mind, and pranic channels are purified, the practitioner of kundalini yoga works to release the kundalini energy. The purification process an essential quality of the practice as it helps to ensure a smooth flow of kundalini energy through the chakra system.
For both the purification of the chakras as well as the release of kundalini energy a wide variety of techniques are implemented. These include yoga asanas (postures), pranayamas (breathing practices), meditations, and mudra (gestures) specifically designed to help regulate the pranic energy and awaken kundalini. Unlike some of the other systems of yoga, kundalini yoga should never be practiced through self training. It is vital that one who is interested in practicing kundalini yoga finds an adept practitioner and teacher of this system of yoga to guide them through the process. Without such guidance, it is likely that severe physical and mental disorders will arise as kundalini energy is a highly potent element within the human body that is not meant to be tempered with unless the body, mind, and pranic channels are fully purified. There are countless tales of individuals who released kundalini yoga prematurely and found themselves in a disoriented and neurotic state. There are many books published on kundalini yoga and those who have experienced kundalini energy always advise to have a highly knowledgeable and observant teacher to guide a practitioner through the system of kundalini yoga.
Hatha Yoga The word hatha has several meanings. Typically it is divided up into two individual words, ha and tha. The meaning of these words can be interpreted as the sun and the moon. It can also be said that these two words are Beeja Mantras or primordial sounds that are responsible for composing matter. At the same time, ha represents the pranic body while tha is that of the mental body. Whichever interpretation one chooses to believe or follow, an essential component of hatha yoga is a balancing of the polarities of energy within the body (ida and pingala) as well as a purification of the mind and the body.
Most people, in a modern context, consider hatha yoga to be a practice of the physical body. While this is not incorrect, hatha yoga includes many more philosophies and techniques that address more subtle aspects of the human system. One of the essential components of hatha yoga is the element of purification. In hatha yoga purification occurs within the many aspects of the human being; there is a purification of the physical, mental, and energetic, and emotional bodies. It is believed that once all of the bodies are purified than spiritual advancement towards self liberation can occur. Unlike Raja yoga, which we will discuss later, hatha yoga does not outline a prerequisite of moral values before conducting the techniques of yoga. Rather, hatha yoga begins with the yoga postures or asanas and the energetic purification techniques of pranayama. Once a considerable understanding of these two practices is attained, more advanced techniques including Shatkarmas (body cleansing), Pranayamas (nadhi cleansing), Mudras (energy channeling), Bundhas (energy locks), and other techniques which lead towards Samadhi (self-realization) can be practiced.
Similar to most practices of yoga, hatha yoga maintains the belief that techniques such as meditation and concentration should only be practiced after the body and the mind having purified. Without such preparation it is useless to practice meditation as no benefit will be received from the practice. Hatha yoga originated from a number of texts all of which were written between 500-1500 A.D. In comparison to the other forms of yoga we are discussing, hatha yoga is the youngest of them all with its major text the Hatha Yoga Pradipika being finalized in the 16th century.
Hatha yoga could be considered to be a preliminary practice to more advanced systems of yoga, however it possesses within itself the capability to lead towards spiritual liberation. A more modest system of yoga, hatha yoga can be practiced by most people and does not require a well established mind and body to begin the practice. Therefore, it is a practice used by many who wish to use yoga as an aid towards spiritual freedom.
Raja Yoga Raja yoga is considered the Royal path and is literally translated as royal union from Sanskrit. The system of Raja yoga is derived from the teachings of Patanjali in the Yoga Sutras which were written between 100 and 300 A.D. Some may also refer to this system of yoga has Ashtanga Yoga, however Raja yoga has been the traditional terminology used for the practice of yoga guided by Ptanjali's Yoga Sutras and some distinctions separate the two from one another. Here, we are primarily concerned with the traditional system of Raja yoga which has been practiced in India since the origins of the Sutras. Raja yoga is a path of intuition and also psychic perception. Therefore these two facilities are needed in order for spiritual growth to occur. Some spiritual masters like Swami Tureyananda believe that Raja yoga is practiced after one has obtained substantial transformation through preliminary practices of yoga.
Even still some other teachers believe that the practice of Raja yoga is commenced after preliminary states of Samadhi are experienced. Therefore, Raja yoga is not a practice for the vast majority of people. In the yoga sutras, Patanjali lightly outlines the prerequisites for the more advanced techniques of yoga. The vast majority of the yoga sutras are devoted to understanding and controlling the mind including its four components of Chitta, Buddhi, Manas and Ahamkara. Considerable attention is given to how the mind works and operates as well as the various levels and dimensions that exist within the mind. The remainder of the text discusses the stages through which one experience along the path towards self-realization, and attention is given to all the various pitfalls that can arise along the way. The system of Raja yoga is generally outlined in defined within the "8 limbed path." These limbs include:
- Yama - code of conduct and self restraint
- Niyama - religious observances, devotion to ones practice, and discipline
- Asana - formation of a stable seat for both the mind and the body
- Pranayama - regulation of breath which leads to a unification and balance between the body and the mind
- Pratyahara - withdrawal of the sensory organs of perception from the external environment including all five senses (six if you include the mind)
- Dharana - concentration
- Dhyana - meditation
- Samadhi - self realization, or a super conscious state of being.
Together these eight limbs form the practice and systematic approach of Raja Yoga. Like kundalini yoga, Raja yoga requires a significant amount of guidance and direction without which many problems and ultimate failure will arise. It is therefore essential that one who is interested in practicing Raja yoga finds a teacher or guru who has perfected the system and has achieved a true state of self-realization.
Jnana Yoga The practice of Jana yoga is easily understood within the two words 'Jana' and 'Yoga' which together mean 'Union through Wisdom.' the practice of Jana yoga is a very practical system for the Western mind which usually approaches things through the intellect and rational deduction. While ultimately these two aspects are abandoned later in the path, Jana yoga begins with intellectual inquiry and rational observation. While Jana yoga encourages a belief in God or the supreme, it does not necessitate the belief and therefore it can even be used by those who are rational atheists. The techniques used in Jana yoga are primarily concerned with a process of deduction in which one observes all aspects of life.
A process of self inquiry and questioning is undertaken as the practitioner gradually removes the illusions and misperceptions of the mind as they work towards the truth of their most basic nature. The practice of Jana yoga can be understood within the simple Sanskrit phrase "Neti, Neti," which is openly translated as not this, not that. In Jana yoga one removes the various layers of the onion of their mind until they reached the core which is no-thingness or unmanifested. Jana yoga has four major guidelines which helped to lead to the practitioner towards self-realization. As Jana yoga is primarily a system of inquiry, it does not require techniques such as pranayama and asanas in order to achieve self-realization. The four guidelines of the Jana Yogi include: Viveka- Discrimination (between truth and not truth); Vairagya- Dispassion (from attachment world and the mind/body); Shad-sampat- Six Virtues (tranquility, dama (sensory control), uparati (renunciation), titiksha (endurance), shraddha (faith), and samadhana (concentration)); and Mumukshutva- longing for liberation.
Conclusion If you have read this article for the sake of finding a system of yoga to help you grow spiritually, it would be advisable to do further research into the systems that seem compatible to your needs and character. Not every individual is practicing yoga for the sake of self-realization. Each system of yoga provides its own unique benefits that evolve from the practice and therefore can be practiced without the intention of achieving self-realization. While the ultimate goal of yoga is liberation, there are many benefits of the practice that naturally occur as the body, mind, and energy within the human being are purified. As mentioned previously, if you decide to take up the practice of Raja yoga or kundalini yoga it is best to seek an experienced guide before commencing the practice. However, ultimately, every system of yoga requires a guru or adept practitioner who can direct the student through a specific system of yoga.
Each style that we have mentioned above is unique and there is no right or wrong one, or one that is better than the other. In actuality, there are thousands of different styles of yoga, yet the ones we have mentioned are the primary branches for the practical side of yoga. When choosing a practice, select one that seems to possess characteristics that are in harmony with your personality and individuality. Starting from there will give you a good relationship to your practice and make it easier to gradually introduce it into your life on a daily basis. A consistent practice provides the greatest opportunity for self-growth and transformation.
Sarah Mhyers is a practicing psychologist and psychotherapist in the United States. After completing her MS in Clinical Psychology, Sarah spent much of her time continuing here studies of psychology from and Eastern perspective of thought. She began her study of Yoga Psychology through the Tureya Foundation and Ashram http://www.tureya.com/ in 2005 and has been pursuing research in this field since then, applying yoga psychology in her clinical environment. Sarah is an author of free lessons, audios and videos from yoga at http://www.tureyayoga.com and contributes to the ongoing development of research in Yogic Spirituality.
Handstand - Fear Factor
I should say that inversions, and especially Handstand or Adho Mukha Vrksasana, are not difficult poses physically, although it do require a certain level of strength and flexibility. Instead, the real challenge of Handstand for many practitioners is working on the necessary physical skills in a calm, focused way while facing the primal human fear of falling. For a beginning inverter, the seemingly simple act of kicking the legs up to a supporting wall can be frightening. Even for more advanced handstanders, going to a next level with the pose (leaping up with both legs at once or balancing in the center of the room) presents challenges that call up the fear factor.As a result, you have a question - if Handstand generates feelings of anxiety in so many people, why should I learn it at all? The challenges of these asana are precisely what make it so valuable. Since Handstand brings you face to face with your anxieties and fears, it provides a wonderful opportunity to observe attacks of panic and work on overcoming all such emotions. Handstand offers a controlled situation in which you can develop self-confidence, courage, and a somewhat playful and curious approach to solving challenges. In addition, it increases your understanding and control of your body because it turns your world upside down and requires you to master an unfamiliar relationship with gravity.
Kundalini Rising
We often think of the masculine principle as active and creative, while the feminine is passive and receptive. While in hatha yoga, these are reversed: The goddess Shakti (literally "power") creates and nourishes the world, while her spouse, the god Shiva (the "auspicious one") is her silent audience. Shakti and Shiva are the heroes of an old parable that epitomizes the practice and goal of hatha yoga. Briefly it goes: In a cave at the foot of mythic Mount Meru, the axis of the Hindu universe, the goddess rests after creating the world. She's pictured as a slumbering serpent wound three-and-a-half (sometimes eight) times around herself, and therefore called kundalini, or "coiled one." When the time is right, she awakens and laboriously ascends to Meru's summit, where she's reunited with the waiting Shiva.What do serpents, mountains, and unhelpful husbands have to do with yoga? Each of us is a composite of Shiva/Shakti energies. While we refer to them as distinct, they are actually inseparable complements, like the north and south poles of a magnet. When they are in balance, our lives are harmonious and joyful; but when one is set over and above its mate, we suffer from heartrending feelings of fragmentation, alienation, and loss. Shakti's climb and ultimate reunion with Shiva represents, in the context of our practice, the gradual awakening to and realization of our authentic Self. In our case, kundalini is at the base of our spine, "asleep" to our infinite potential but coiled like a spring under pressure, eager to spring to life. Meru is compared to our spine, the "axis" of our body, a universe in miniature. In turn, our spine is an image of the "ladder" of consciousness, starting at the bottom of the spine, where kundalini nests, and extending to the transcendent abode of Shiva at the pinnacle of self-knowing.
Many traditional texts make the spiritual conquest of Meru seem akin to the scaling of Everest and discourage all but the most dedicated from attempting the climb. But all of us have, in our heart of hearts, the longing to be whole and—as sincere yoga practitioners — all the mountaineering equipment we'd ever need. If we can't march all the way to the top, at least we can get a good way up from base camp.
Knee Story
If you've ever experienced knee pain or a chronic knee problem — you know how frustrating and limiting it can be. Unfortunately, it's not unusual for yoga students to practice asanas with small misalignments in the knee. Repeated over months and years, these small misalignments can contribute to pain and long-term joint problems. On the other hand, yoga poses practiced with conscious good alignment of the leg bones and joints can be a wonderful tool for building strong, healthy knees.The knee is so vulnerable and sensitive to alignment because it is a shallow, basically unstable joint. Imagine two long columns stacked atop each other, and you've got the thigh bone (femur) and the shin bone (tibia). The flat surfaces of the bones make the knee dependent on ligaments (which join bone to bone) and tendons (which join muscle to bone) to hold it together. Any side-bending or twisting forces endanger these supporting tendons and ligaments. For example, standing poses done with improper alignment can put great strain on the knee. The best indicators of knee alignment in standing poses are the relative positions of the foot and kneecap. The foot acts like a pointer showing the rotation of the shin and lower leg, while the kneecap shows the rotation of the femur. In Trikonasana (Triangle Pose), for example, the front leg kneecap should point over the center of the foot. If the kneecap points toward or even inside the big toe, you know that the columns are twisting. In Trikonasana, all yogis need a strong outward rotation of the femur bone in the hip socket to align the femur with the shin and foot.
Bent-leg standing poses can also stress the knee. As the knee bends, it should function like a hinge, with no sideways movement. In Virabhadrasana II (Warrior II), a common misalignment is for the front knee to point inside the big toe. In this position, the columns of the leg are not only twisting, they are also bent to the side at their junction. This widens the gap between the bones at the inner knee, straining the ligaments there, and compresses the outer knee, which abrades the joint surface and contributes to arthritis. As in Triangle, a strong outward rotation of the front leg femur is needed.
Seated poses may also put strain on the knee. In Virasana (Hero Pose), if your toes angle out to the sides instead of pointing straight back, you're twisting and straining your knees. The foot and lower leg are rotating out while the femur is, relatively speaking, rotating in. While Virasana does require the femur to rotate in slightly and while the knee can safely allow some twist in a bent, nonweightbearing position, Virasana with the feet turning out is an excessive twist which will damage the knee ligaments.
Cross-legged sitting poses such as Padmasana (Lotus Pose) can also be problematic for the knees. To sit well in Padmasana, the femurs must be able to deeply externally rotate within the hip sockets. When this rotation is limited, the knees will stick up in the air. If you then attempt to place the foot on top of the opposite thigh, the outer knee ligaments will be stretched and the inner knee surfaces compressed, causing pain, and if the pose is forced, injury. Before students attempt Full Lotus, they should increase their hip flexibility so the knees come near the floor when they sit cross-legged. To help improve external rotation, try this variation of Baddha Konasana (Bound Angle Pose). Sitting tall with your back to a wall, place the soles of the feet together and draw the heels in toward the hips. Either allow gravity to pull the knees down or very gently press the hands on the thighs, lengthening the thigh bones out of the hip sockets and down toward the floor. Sit in this position for two or three minutes, so the muscles and connective tissue around the hip joint can soften and release.
Hip joint flexibility can also be helped by lying on your back and crossing the right ankle over the left knee. Hold your hands behind the left knee and gently pull the legs toward the chest. You should feel a stretch in the back of the right hip, not at the knee. Because the muscles and fascia (connective tissue) of the hip joints are so strong, it may take months of work to improve hip flexibility enough to do Padmasana without knee strain. If your hip flexibility is adequate and you still experience knee pain in sitting poses, it may be due to previous knee injuries or strains. If that is the case, it can help to create a long thin roll with a washcloth or small towel. Holding each end of the roll, pull it deep into the back of your partially bent knee; hold the roll in place as you continue to bend the knee fully. Then try Virasana, Padmasana, or some other bent-leg sitting pose. The roll helps to keep the bones in their natural alignment, without twisting or side bending, and keeps a little space open inside the joint, avoiding compression.
All these cautions may sound alarming, but you really only need to keep a few simple principles in mind: always check your alignment, and if you ever feel strain in your knees, back out of the pose and experiment until you feel the stretch in your hips or groins instead. Practiced with care, asanas can contribute to the long-term health of your knees by strengthening your quadriceps, opening your stiff hips, and teaching your body improved alignment and movement patterns that transfer into your everyday activities.
Styles of Hatha
At the beginning of the 20th century, a number of inspired and influential teachers of Hatha Yoga emerged in India. They adapted the ancient asanas to the West using different combinations of poses and breathing techniques and emphasizing different aspects of the tradition. In the process, they transformed yoga from the domain of an elite few, to a practical regimen used by millions all over the world. The process continues today as teachers and disciples of teachers develop new combinations of the classic elements of yoga. The diversity of modern styles is given here:Ananda yoga: focuses on gentle postures designed to move the body's energy to different organs and muscles, and in particular to the brain as a preparation for meditation. Based on the teachings of Paramahansa Yogananda, one of its distinguishing features is the affirmations associated with postures. The headquarter of Ananda are at the Ananda World Brotherhood Village situated in Nevada City, California.
Ashtanga yoga: was originated in the 1940's by by K. Pattabhi Jois at his school in Mysore India. Refer to as 'power yoga', ashtanga is a flowing practice that utilizes challenging postures synchronized with breathing techniques. The poses are linked together and taught in set sequences. Each series of poses must be mastered before the student embarks on the next. Ashtanga is a strength-oriented practice, with intense stretching in most of the poses. It produces internal heat and external sweating that detoxifies the body, improves circulation, flexibility and stamina.
Bikram yoga: Bikram Choudhury, the founder of Bikram yoga, worked for five years with Western doctors to develop his own system of 26 classic postures. They are practiced in the exact same order in a room heated to 95-105 degrees. The heat promotes more flexibility, detoxification and realignment of the body. Bikram yoga is rigorous, but each posture in the sequence, is designed to safely stretch and open the body in preparation for the next posture. When he came here in 1972, at the invitation of the Diabetes Association, the common belief was that Western society wouldn't and couldn't do yoga. However, Bikram believed that the US, laden with chronic disease and stress, was the perfect place for yoga. His vision has proved correct and there are now over 500 affiliated Bikram yoga schools.
Integral yoga: brought to the USA in 1969 by Swami Satchidananda, Integral yoga, as the name suggests, aims to integrate the various aspects of the body-mind through a combination of postures, breathing techniques, deep relaxation, and meditation. Function is given preeminence over form. Integral Yoga is taught at Integral Yoga International, headquartered in Buckingham, Virginia, and over forty branches worldwide.
Ishta yoga: integrated Science of Hatha Tantra and Ayurveda, which is a physical and spiritual form of yoga that addresses the individual needs of each student who practices it. Developed by Alan Finger Ishta is a modern distillation of 15 different forms of yoga blended into a versatile mix of postures, meditation, teachings and chanting that can be adapted to the skills and abilities of each student.
Jivamukti yoga: is one of nine internationally recognized styles of Hatha . Developed in 1986 by Sharon Gannon and David Life, its distinct style integrates chanting, asanas, music, meditation and practices of devotion into a vigorous physical practice with a foundation in the ancient mystic philosophies of the East. Jivamukti incorporates these yoga practices into the modern lifestyle, without losing sight of the universal goal of the practices - liberation. It is a blueprint for incorporating the physical and spiritual aspects of yoga into our modern lives and awakens in the practitioner a need to protect the earth, the environment and all the animals and plants that share the planet with us.
Jivamukti features five tenets, which are incorporated into every class:
Scripture - study of the ancient yogic teachings, including Sanskrit chanting.
Bhakti - acknowledgment that God realization is the goal of all yoga practices.
Ahimsa - a non-violent, compassionate lifestyle which emphasizes ethical vegetarianism and animal rights.
Nada Yoga - the development of a sound body and mind through deep listening.
Meditation - connecting to that eternal unchanging reality within.
Iyengar yoga: Founded by B.K.S. Iyengar of Pune, India, this is probably the best known and widely practiced system of hatha yoga today. Iyengar created his own method of yoga grounded in precision of body alignment and coordinated breathing. The postures are moved into slowly and held longer than in most other styles of yoga. Iyengar is also unique for its use of cushions, straps, blankets and blocks to assist in doing the postures, enabling the less flexible, elderly and disabled to participate. Because of its slow pace, attention to detail and use of props, Iyengar yoga is especially appropriate for those recovering from injuries.
Kripalu yoga: Developed by Kripalvananda and his disciple Yogi Amrit Desai, Kripalu is a gentle, introspective practice that urges practitioners to hold poses in order to explore and release emotional and spiritiual conflicts. Kripalu yoga has three stages. In the first stage, postural alignment and coordination of breath and movement are emphasized, and the postures are held for a short duration only. In the second stage, meditation is included into the practice and postures are held for prolonged periods. In the final stage, the practice of postures becomes a spontaneous 'meditation in motion'. The Kripalu Center in Lenox, Massachusetts, hosts almost 12,000 students and attendees each year.
Kungalini yoga:Was brought to the US by a Sikh master, Yoga Bhajan in 1969. Before that, it was a secret, sacred teaching which was passed down only to certain chosen people in India The word 'kundalini' means awareness and its purpose is to awaken the life force which resides at the base of the spine and allow the energy to flow through the body. Kundalini Yoga combines classic postures with breathing, chanting and meditation. Kundalini postures are characterized by movement instead of poses and it is known for its frequent use of Breath of Fire, a breathing exercise where you inhale and exhale rapidly through the nose without pausing, while using the abdomen as a bellows. Bhajan believes that the body has a natural euphoric state that can be reached without the use of any drugs.
Power yoga: essentially is an American version of Ashtanga, which combines stretching, strength training and meditative breathing. The american version introduces two important changes: it has a number of postures that closely resemble calisthenics such as pushups and handstands and it does away with the pauses found in traditional yoga, which combine to make it an intense aerobic workout.
Sivananda yoga: is the creation of the late Swami Vishnudevananda, who established his First Western center in Montreal, in 1959. In the Sivananda centers, Hatha Yoga is taught in its pure traditional form as it has been done for centuries in the Himalayas. This includes a series of 12 postures, breathing, diet, chanting, scriptural study and meditation. Sivananda has trained over 6,000 teachers, and there are numerous Sivananda centers around the world.
Viniyoga: created by T. Krishnamacharya and his son T.K.V. Desikachar, it adapts yoga practices to individual characteristics and needs. As the teacher of well-known Yoga masters B.K.S. Iyengar, K. Pattabhi Jois, and Indra Devi, Krishnamacharya can be viewed as the father of the Hatha Yoga renaissance in modern times. Viniyoga works with what is called "sequential process," or vinyasa-krama. The emphasis is not on achieving an external ideal form, but on practicing a posture according to one's individual needs and capacity. The emphasis on precise breathing and the introduction of sound into asana practice are also unique features of viniyoga. Krishnamacharya's development of yoga therapy, a major component of viniyoga, came from his knowledge of India's ancient school of medicine, Ayurveda, which he integrated with yoga practice.
Approaching Mastery
Learning simple asanas is easy enough, when you look at your yoga teacher and follow along. When you're ready for more complex postures, however, this Simon Says strategy may need to give way to a more methodical approach. So just how do you master a new pose? While every practitioner develops his own secrets of success, these tried-and-true principles can get you started. Break the pose into smaller bites instead of attempting to swallow it whole. Just as a pianist might practice the fingering of each hand alone before performing an entire piece of music, you can divide any pose into discrete movements and practice them one at a time.For instance, divide a standing pose in half. First, focus on the proper action of the legs and feet while keeping your spine in neutral and your hands on your hips. Then explore just the top half. Once you feel comfortable with each half, combine them to practice the whole masterpiece. Warm up with some simpler actions first. A handful of fundamental movement principles crop up again and again in both elementary and advanced poses. Exploring them first in a familiar posture can help you move toward a more complicated pose with both integrity and clarity. The principles of forward bending that you learn in a basic pose like Uttanasana (Standing Forward Bend), for example, carry over to the more complex Prasarita Padottanasana (Wide-Angle Standing Forward Bend). Practice Uttanasana first, keeping the hips even and the spine long, folding at the tops of the thighs rather than from the waist. Then integrate these concepts into the more advanced pose.
Use props creatively. Props can help less-expert practitioners move toward challenging postures without compromising integrity and alignment. With a little creativity, you can discover innovative ways of using them to help you experience the essence of a pose without risking injury. If your fingers don't reach the floor in a standing pose, place a block between your hand and the floor. If you can't reach your big toe in Supta Padangusthasana (Reclining Hand-to-Big-Toe Pose), use a strap. If you have difficulty sitting with a long and neutral spine, support your pelvis on a blanket. Props are like training wheels--they can help you find your way in the beginning, even if you eventually want to wean yourself from them.
Practice, practice. With perseverance, postures that once seemed impossible will be within your grasp. Pulling off a new pose can be both gratifying and exhilarating, but remember that your spiritual evolution doesn't depend on your ability to stand on your hands or wrap your foot behind your head. In yoga, the journey never ends. When you master a new pose, an even more challenging one always awaits.
Weight Loss
Some of us want to know if yoga is something that can help with weight loss, and it's an essential question nowadays... Although, the field of weight loss is so complex, hatha yoga has the potential to be very transformative on many levels for you, with the physical body being a doorway to the more profound gifts of the practice.The most obvious physical benefits of yoga practice include loosening of muscles that have been tightened by inactivity, tension, and stress. Asana practice also increases the range of motion of joints, enhances flexibility, and can help correct postural problems that may have resulted from weight gain. Any style of yoga helps tone, lengthen, and strengthen the muscles, which can contribute to the sculpting of the body, but not necessarily to weight loss. Remember that muscle is, after all, denser and therefore heavier than an equivalent volume of fat tissue. According to yogic tradition, asana practice also gets the prana of the body moving, which can be helpful for you if weight gain, decreased energy, and sluggishness have appeared together.
Yoga also offers psychological benefits. Weight gain often brings with it a great deal of harsh self-judgment. Through yoga, we can counteract this by creating a safe, positive environment to reconnect with our bodies and quiet the counterproductive messages that often arise in our minds. Reengaging in physical activity through asana practice can also foster a renewed sense of control over our lives, a quality that sometimes diminishes as one's weight refuses to budge!
On a physiological level, certain styles of yoga could be more appropriate for students who have weight loss as a primary intention. Vinyasa-style class, where movement and breath link poses together, can build heat and potentially result in greater calorie burn. This style of practice could supplement other aerobic exercise that you're involved in, such as walking, running, biking, or swimming. Take it slowly, though. Something as intense as the Primary Ashtanga series may not be the place to start if you haven't been physically active for a while. Begin with a good introductory vinyasa class.
Moreover, there are more and more yoga resources promoting the practice for weight loss. In the September/December 2002 'Yoga Research and Educational Centernewsletter', editor and yoga instructor Richard Rosen reviews a recent book, Yoga Burns Fat, by Jan Maddern. He states, "The premise of the present book is that yoga practice has two prime benefits for people wanting to lose weight: one, it improves digestion and so eliminates constipation, water retention, and bloating; and two, it improves blood circulation to major endocrine glands (such as the thyroid and pancreas) that 'control your appetite, moods and sleep patterns'... as well as improved self-image." Rosen warns that, as is often the case, these premises are not supported by any scientific research, and he notes that the photos in the book, in his opinion, could be better. So, will hatha yoga practice help you lose weight? Maybe. Will it change your relationship with your body? Most likely, and probably for the better.
Reconnect With Nature
Can burying your friends in the sand be a form of yoga? According to Russell Comstock, a yoga teacher and outdoor adventure educator based in Essex, New York, the answer is "absolutely." At a conference organized by the Green Yoga Association last September, Comstock and his wife, a psychotherapist, led an "Ocean Yoga" day for nearly 25 participants. The group practiced asanas in front of the waves, searched for stones and pebbles to create devotional altars, and buried each other in the sand in Savasana to encourage pratyahara (sense withdrawal). "Yoga on the beach is a wonderful way for people to reconnect with a sense of joy and wonder..", says one of the participants,"It was a total blast!"But the Comstocks aren't stopping there. They recently established the Metta Earth Institute on a several-hundred-acre farm in New York's Adirondack Mountains. In addition to hatha yoga and meditation classes, the small eco-school will offer sustainable-living programs that teach organic gardening, small-scale farming, permaculture principles, and green building techniques.
What Does Namaste Mean?
The gesture Namaste represents the belief that there is a Divine spark within each of us that is located in the heart chakra. The gesture is an acknowledgment of the soul in one by the soul in another. "Nama" means bow, "as" means I, and "te" means you. Therefore, Namaste literally means "bow me you" or "I bow to you."
To perform Namaste, we place the hands together at the heart charka, close the eyes, and bow the head. It can also be done by placing the hands together in front of the third eye, bowing the head, and then bringing the hands down to the heart. This is an especially deep form of respect. Although in the West the word "Namaste" is usually spoken in conjunction with the gesture, in India, it is understood that the gesture itself signifies Namaste, and therefore, it is unnecessary to say the word while bowing.
For a teacher and student, Namaste allows two individuals to come together energetically to a place of connection and timelessness, free from the bonds of ego-connection. If it is done with deep feeling in the heart and with the mind surrendered, a deep union of spirits can blossom.Ideally, Namaste should be done both at the beginning and at the end of class.
What Is Yoga?
As for me, it's a silly question, however, it's also a frequently asked one.
The word Yoga is derived from the Sanskrit root "yuj", i.e. "to yoke" (to the spirit) meaning "union of the Individual Soul (Atman) with the Universal Soul (Brahman). 'Atman' and 'Brahma' are Hindu idealogical terms, and are used as a reference for the mind, whereas there truly is only Oneness.
Yoga embraces a wide range of disciplines whose ultimate goal is the joining of body,mind and spirit, a conscious unification into Oneness.
Yoga is one of six classic systems of Hindu philosophy whose roots date back 5,000 years. There are four classic Yogas, and they are progressive in nature; i.e., Karma Yoga (right acts and actions), Bhakti Yoga (devotion), Raja Yoga (meditation) and Jnana Yoga (inner wisdom or enlightenment). The classic four yogas have expanded into several other forms of Yoga. Hatha Yoga (worshipful poses), for example, is part of Raja Yoga training. Some of the other forms of Yoga are Nada Yoga (music), Mantra and Japa Yoga (chanting and on beads), and Kundalini Yoga (study of the psychic centers or chakras).
In the Western world, the most popular form is Hatha Yoga, (Sanskrit for "Union of Force"), a form of Yoga that stresses mastery of the physical body as a gateway to attaining spiritual perfection. Hatha Yoga traces its origins to Gorakhnath, the legendary 12th-century founder of the Kanphata Yogis. That's all, folks =)... for today
Balance in Warrior III
In this version of Virabhadrasana III (Warrior III), you'll use blocks to support your upper body and a wall to take some of the weight off your lifted leg, helping you strengthen and stabilize your legs, hips, and sacrum. Start in Tadasana(Mountain Pose), with your back facing a wall that's about a leg's distance away. Have two blocks handy. Fold forward into Uttanasana(Standing Forward Bend), lift your left leg behind you, and press your left foot against the wall at hip height so that it's parallel to the floor. Inhale as you lift your spine away from the floor and place one block under each hand. See that your hands are beneath your shoulders.
Build your pose from the ground up. Spring the arch of your foot upward. Then press the outer edge of your standing leg inward toward your inner leg. Next, imagine zipping up a long zipper from your inner ankle to your inner groin to help you lengthen the inner shaft of your leg. Lastly, shave the outer edge of your right hip back toward the wall behind you. Stay here for a few breaths, making sure that the whole leg works evenly; no part of it should feel slack. Bring your attention to your upper body. Slide the front of your spine, from just below your navel, toward your heart. Do this without hardening your belly or sucking it back and up. Simultaneously, elongate the two sides of your tailbone away from your lumbar, toward the wall behind you.
