Detoxifying the Body and Mind

In day 5 at the Krishnamachrya Yoga Mandiram we focused on the purpose of yoga to cleanse the body on every dimension; prana, dhatas and the pancha mayas.

As we have explored throughout the week, the five natural elements manifest in the body on a variety of levels. Ayurveda outlines that the elements manifest in the body as the Dosas / Humurs:

Vata, Pitta and Kapha

You can not see the Dosa's and no one has exactly the same consitutions, everyone has a unique mix and balance of these dosas. We need all the dosas and there qualities for proper functioning of the body but most people have a mixture of two predominant dosas which forms specific personality types, appearance and function of the organs.

Your Dosa constitution is formed at the time of your conception. This comes from the constitution of the parents at that moment and this is what characterises our innate Prakrti. This is the base for our entire lifeterm and is competely unique.

The Dosas relate to following:

Vata = movement in any form, gas and is rooted in the intestines region. Linked to prana and fans the fire of digestion

Pitta = Transformation, elimination and the lower abdomen

Kapha - earth, structure the chest and lungs.

Food - types of food in themselves comprise of combination of doshas. Food can increase/decrease the dosas in the body and changing the diet is effective measure to help balance the dosas.

Age - typically the dosas are associated with certain periods of life Kapha - young, Pitta - midlife and Vata - older.

Season and Times of Day

Lifestyle

Sattwa, Rajas and Tamas

When there is an imbalance to our natural state Prakrti it creates a diseased state Vikrti which needs treatment to return to our innate constitution and wellbeing. Also need to look at the

Dhatu - supporting tissue

Agni - Essential for the metabolic process, when our agni is appropriate and as it should be it will function correctly across the every lebel of the body. There agni's relating to different levels of metabolism:

Jathaagni - breaks down food and then sends to the Dhatas

Dhatu Agni - each of the seven Dhatu's has its own agni at the organ / tissue level. Here the food seperates into 3 components 1 nourishes Rasa/blood, 2 sent to next dhatu 3 excreted, mala/waste

Bhuta Agni

Is a subtle absorption and metabolism on a cellular level

Mala/waste - happens on every level of the body

Ama - is uncooked/semi digested toxic byproducts of the metabolic process. When they build up in the body they create blocks which affects the flow of prana through the nadi's and ultimately leads to disease. This also relates to the digestion of the emotions.

The metabolic process on a gross level works on every level in the human body.


Interpretation of the Yoga Sutras

Chapter III Verse 41

Srotra (hearing) kasayoh sambandha samyamut divyam (Divine) srotram (hearing)

Shabda (sound) changes Akasa space which is why mantras can change the body on a cellular level and music therapy works. We have all experienced how listening to certain musis dramtatically changes how we feel it can calm, excite, bring out emotions because it effects the space inside us. Likewise we are drawn to some peoples voices and irritated by others. Every part of the body has Shabda and Akasa - the pulse, the rumble in our stomach the expansion and retraction of our lungs.

Chapter III 44
Stula (gross) svarupa (form) suksma (subtle) anvaya (constitution) antha vattrg (subtle aspects) samyamat bhuta jayah (master the bhuta tanmatras)

By understanding what is gross form and which element is out of balance can work to rectify and rebalance subtle energies.

In the second chapter of the Yoga Sutras Patanjali talks about changes which create a disturbance to you, nature and others. We can create light within ourselves rather than limit ourself to darkness, don't allow your suffering to take over and define you as it is you that has the power to remove it. Reflect on the body and the sound within.

Brahmini / Mudra closing off the senses

An exercise to connect to your internal sound is to do 12 rounds of Brahmini (bumble bee breathing) and then go close off all the senses in mudra wih thumbs closing off the ears, 4th finger gently holding the eyes shut, middle finger closing the nostrils and little finger and seocnd finger squeezing lips together shutting the mouth. Staying here on breath retention for count of 12.

Asanas

Inversions and Detoxification 
Inversions the the Malas/ the impurities and the Ama, uncooked emotions/excess, by inverting the digestive system and allowing the toxins which build up in the lower abdomen to fall down to the naval where Jatharagni can burn them away. The inversion brings prana to meet apana, each inhalation fans the fire and each exhalation helps elimination and it also inversts and aligns all the cakras .

As we've explored the natural elements and the universe are symbolised with the human structure, the Sun relates to Agni and the Moon to the top of the head. From the Moon nectar drops down and is normally burnt when it falls into the fire. However in salamba sarvangasana / shoulderstand the moon is inverted so the nectar can be collected and mainted with the Jalambhanda lock which naturally occurs in this pose. 

Through this process inversions bring peace, bravery and clarity.

Practising the Asanas reduces Raja and agitation which enable you to have a clear mind and sit comfortable for Pranayama then leading into meditation. The thought in what you are doing, visualisation and focus when doing the postures is of upmost importance as this will create the result. The right attention can increase the benefits of a practise 1000 times.

Visesas - Special Postures / Hand Balances

The final classification for asanas is Visesas which are special postures such as the hand balances which do not fall into other categories for example, bakasana/ crow, pinca mayurasana /forehand stand.

It also includes Maha Mudra which is a posture similar to Janu Sirsasana except we place the heel closer to the perinuem and keep the spine erect and apply all three bandhas. 

Effects of Asana / Pranayama

1). Brahmana - Activating, heating, increases Rajas

Example: Suryabhedana Inhale through the right nostril and exhale through the left in continuous cycles

2). Langana - Relaxing, cooling decreases Rajas towards Tamasic

Example: Shitali, Chandra Bhedana - inhale left and exhale right

3). Samana - Balancing, equal, Sattwa

Example: Nadi Shodhana / alternate nostril breathing

Ratio of Breathing

The ratio of breathing will change the affect, more focus on the inhale will be Brahmana, on the exhale Langana and equal Samana for example:

INHALE HOLD EXHALE HOLD

6 0 12 0 LANGANA

12 0 6 0 BRAHMANA

6 0 6 0 SAMAN A

4 0 8 4 LANGANA

8 4 4 0 BRAHMANA

6 3 6 3 SAMANA

You can alter and enhance the affect of a specific asana by using these breathing ratios for example extend the exhalation to increase the Langana by focusing on exhalation. This is helpful to relax into seated postures such as paschimottanasana, to create a calming evening practise to improve sleep, to dampen the rajasic/stimulating postures such as virabhadrasana if you feel agitated and on full moon days to neutralise excess energy and slow down practise.

Likewise you can increase Brahmana by focusing on the inhalation to create energy when you are feeling tamasic, lazy, depressed or flat. This will increase the affects of stimulating postures such as backbends and is good for morning practises to create energy for the rest of the day.

We can use this for therapeutic application to help balance a Dosa/constitution in excess for example:

VATA - Brahmana but with static, longer held posture, and stimulating pranayama such as Suryabhedana - inhale right and exhale left

PITTA - Langana to cool the excess fire and calming pranayama excercises such as Sitali, Sitkari and Chandra Bhedana - inhale left and exhale right

KAPHA - Brahmana with dynamic, flowing sequences, Ujjayi Pranayama

Samana is beneficial for all dosas.

The possibilities of using these variations to the breath in combination with asanas/pranayama are endless and enable you to create a practise which is unique to your specific needs/dosa/time of day/season/moon cylce/energy level etc. I look forward to exploring in my self practise and through teaching and specifically for personalising 121 classes and for therapeutic applications.

Ujjayi

Overtime with dedicated practise ujjayio should become very subtle sound. Ujjayi shows a students capacity and state of mind, if they can maintain smooth, long over many repetitions then the practise is appropriate. If the breath is breaking, unsmooth and forced then best to ease off and do softer, gentler practise.

Ujjayi Pranyama variations

Anuloma Ujjayi - Inhale ujjayi and exhale softly through partially closed alternate nostrils

Viloma Ujjayi - Inhale through alternate nostrils and then exhale ujjayi

Bhastrika - fast inhale and exhale through the nose makes the prana move

Kapalabhathi - teacher said that we should be careful and not practise kapalabhati in excess as it can weaken the sphincters leading to incontinence. Do short rounds with a long rest inbetween. This is something I will research into further to understand the affects.

Meditation to celebrate Holi/Spring/Nature

Holi is typically a north Indian celebration (insert details) which honours the start of sprin, the new and nature so we did a meditation on Praktri to become at one with nature. A way of surrendering to nature in a ritualistic way:

Chanting the following by inhaling with shitali breath/sucking air through rolled tongue and exhaling to chant and using the Mudras:

10 x Om Shriyai Namahah (Namahah means surrending, offering soul, heart, everything)

Mudra: raise arms out to the sides of the body and then draw in to place palms on top of abdomen

10 x Om Shirem Shriyai Namahah (Shriem means that which encompasses everything)

Mudra: moving arms out to the side of the body and then inwards pointing fingers at the heart

10 x Om Om Shriem Shriyai Namahah

Mudra: raising arms out to the sides and then up on top of the head and then down inwards to the heart

Mechanisms of Meditation with Kausthub Desikachar

I was very priviledged to attend a guest lecture at the Krishnamachrya Yoga Mandirum with TKV Desikar's son Kausthub Desikachar. Kausthub has an immensely deep knowledge of Yogic philosophy through direct teachings of his great father TKV Desikachar and he shares this wisdom in a very tangible way to fit with modern daily life and offers a very realistic, unglorified interpretation of the yogic path.He is also a very talented photographer: http://www.kausthub.com/#

I hope I have been enable to capture the essence of his teachings on the mechanism of meditation as follows:

Many people claim that they are practising meditation but in the yogic tradition there is very clear concept of meditation.

How meditation works?

If we take a tool and get attached to it without understanding it, it becomes meaningless, the why is more important than the what, the function is more important than the form itself.

There are 3 different main traditions of meditation and we need all 3 in combination as they are each intrinsic to daily life:

1). Actions concerning the world

This is useful for helping us live our life better, we have responsibilities, we undergo many transactions with people, animals, activities that we repeat day to day. We are part of a social structure, an ecosystem and we need to deal with this, we can't renunciate and not accept our duties. We don't always deal with these activities in an appropriate way because of the kleshas. We make mistakes. To improve the quality of our day to day actions so they are not affected by the kleshas we have to understand the process of our actions.

Yoga philosphy has a tradition that says every action follows knowledge/awareness of something, this creates a desire/wish which is then followed by an act /karma in response to the desire. This action is not the end of cycle as every action is followed by a consequence. It leaves an impression on you, it doesn't end here you communicate it and it is embodied in you, where it remains. This is the cycle/process of every action in our life.

Mistakes happen in many of the transactions we are doing in life. Meditation works in this domain, we must address the source - niyana - we have an awareness. Very often knowledge is not based on fact but what we are drawn to and what we percieve. You don't always see what is there, you see what you are drawn to and are interested in. We have the illusion of clarity but we see what we want to see. Worse still is that what we see we think is the Truth but everyone has a different reality created depending on the things we are drawn to.

The meditation practices are designed in such a way to create clarity of perception because they lead the practitioner to a neutral space to percieve from rather than the bias which is created through our conditioning and patterns/samskaras. This is how the mechanism of meditation is designed -chose certain objects which would lead to greater perception - a darshana. Your desire will be consistant with a clear perception, therefore your desires and actions will be more appropriate so interactions with the world are better.

In the western world we often try to change the world so it is more comfortable but this meditation practise works in an opposite manner by changing our perception of the world. Rather than seeing it as a scary place we can see it as a safe place through refining the way we see things. An example of this practise is meditation on the sun done morning just before dawn, noon and sunset, this practise creates clarity and does not allow for bias.

2). Health and Wellbeing

We normally live a life in which we are not always healthy, we fall sick this can be domain of the body, the mind, the emotions or our breath. We are very often confronting a situation where we need help to return to health.

We often think that mind and body are two different entities but yoga sees them together. For example if you are sleeping and you have a dream that you are being chased by a dog and it bites you, you panic and wake up and find your heart pumping, gasping for breath and that you are sweating. You have not moved from your bed but the mind believes you are running and therefore this affects the whole body and its functions. Therefore if we think positive we can affect the body in a positive manner. When we remove the samskaras/the limiting patterns we become more healthy. Scientific research is beginning to catch up and prove the content of Patanjali's Yoga Sutras. For exmaple Herbert Benson created a theory of the relaxation response which is proven to lead to healing.

Meditation changes the patterns of the mind which then changes the patterns/samskaras of the body in turn creating better health and this is a fundamental concept to yoga philosophy.

In meditation practise what happens in the mind can change the matter. A practical example to help explain this concept is that if you have hot water in a container then the container becomes hot. A living container can retain heat for a long time. There can be changes to the matter of our body through meditation over a long time, hence the expression mind over matter.

An example of this is the KYM worked with a number of people suffering from acidity who were unable to do asana or physical exercise. Instead they worked with visualisation of water causing the acid to disipate and disappear and it did indeed work, the quality transformed into the matter itself.

This has been proved scientifically by Bruce Lipton in the Biology of Belief - what you believe in will manifest in your body. This idea is inherent to the ancient wisdoms of yoga and ayurveda. What is held in the mind is held in the senses and transferred in the body and hence meditation can be very physically and psychologically healing. It works in a very subtle yet potent manner.

Meditation for healing will not be the same for everybody, our modern way wants it to be prescribed but it's not prescriptive because the same focus will act differently for different people. We are each different containers/the mind is different even depending on a particular moment and so this will in turn affect the outcome and healing potential of a specific meditation practise. Another factor which makes it even more complex is that many of us have split personalities. Even when the same person meditates on the same object eg the sun it will not work in exactly the same way on different occasions or lead to the same as there are other changing factors.

Each of us have different kinds of mind and which mind is holding the object of meditation will create a different outcome which will in turn influence the matter in very unique way. Standardising meditation practises is rubbish, we need individualisation which is at the heart of yoga and ayurveda.

According to these theories how can a spiritually evolved being suffer from cancer?

Consciousness is limitless whereas matter is limited - it may not have time to transform completely. A lot of prana is spent on the transformation process and that is why people die. Just because someone is evolved and been dedicated to healing practises it does not mean they can be free from disease. It is how you deal with it that is important, it does not need to limiting, for example Stephen Hawkings is a supreme example of mind going beyond the limits of the body, limitations of matter do not need to limit the consciousness.

3). Spiritual Domain

The difference between humans and animals is that we are not just interested in reproduction, we are interested in the spiritual pursuit, the meaning of existence and what we can contribute back to society.

Yoga is not related to religion in the Yoga Sutras it is related to our potential. We all have seeds and we need to nourish the seeds so they can grow and blossom. Meditation practises were advised to help seeds grow. If you take a field which is very dry and the soil is cracking and suppose there is one day of rain or the farmer sends water through the field, the next day you will notice some plants starting to sprout because the seeds are already in the soil. This is our field / the mind field which already contains hidden potential and we just need a river. The river comes in the form of prana as it irregates the mind field so that the hidden seeds start to sprout.

Unfortunately we are trapping our potential as we are ignorant of the seeds, we don't nourish them and we are not patient. But if we take care what happens is that the seeds of our self manifests. Sometimes we don't like what is growing but what we need is acceptance - if you have the seeds of mango you will never be a papaya - you will only ever grow into your potential.

When we bring the prana into the deepest feelings of the mind the greatest transformation can happen as the most subtle parts of the mind are reached and irregated. This is how meditation helps us to fulfill our potential.

This all sounds great but please remember your seeds may not always be beautiful, they will not all be flowers but poisonous plants. We all have good and bad seeds you have to accept it, it is nature. And don't judge yourself or others as you don't have the authority to. If prana finds you in your body it means it finds you are worthy of existing so you have to look at it positively. You will have negatives you will never find anyone in the existence of humanity that is perfect. Everything in the path of spiritual is not rosey, there are thorns! That is why you need positive teacher and a strong relationship based on trust.

We often don't fulfil our potential because we are afraid of the bad seeds, but we have to dig deep and nourish. Don't be scared or ashamed of the darkness, why do we have a problem accepting that we are bad as well as good. Perhaps the inforced judgement and guilt which religion can impose has impacted our ability to accept our negative traits.

Suffering and Self Realisation

Anandamaya

In previous posts I have explored the outer layers / dimensions of the pancha mayas from the Annamaya to the Vijnanamaya and we continued delving deeper into Anandamaya. When we move into this realm we experience an inner joy and happiness from the soul/Purusa. This joy comes from understanding and connecting to the Self. 

At the Anandamaya level there is:

Centre is Ananda - Pure, endless joy, potential beyond attachments

Priya - Affection

Moda - Happiness

Pramonda - Experience of that Happiness

Brahma - Conscious Purusa/Soul

We come from a space of Ananda (pure, endless joy) and we are born with this connect but quickly our senses take over and influence the mind with images, ideas and perceptions. All joy originates from Ananda but because of our experiences and senses we are often removed from this. We can be in a state of Ananda/biss if we realise what is impermanant and permanant and we develop a detachment from everything that is changeable, go beyond Avidhya.

Even in the state of Anandamaya we are still in a state of prakrti/ matter but the mind is sattwic, balanced and peaceful. The purpose of yoga and ayurveda is to for spiritual growth, self realisation and to go beyond prakrti /our physical state. In order to transcend the physical body we need to work with it through the path of yoga.

The human mind's purpose is to perceive the world, it's powered by the consciousness and the senses to connect to objects and transmit images back to the conscious. We are constantly recieving impressions from the outside world. This distorts our perception and colours what the conscious sees. Yoga aims to remove these layers / samskaras so that the mind is no longer coloured but becomes crystal clear, perfectly reflecting the world and projecting what is not what the mind percieves.

The mind has aniother purpose, in higher states of meditation the focus moves from a gross object, then to inside then turns inwards to the consciousness itself. It no longer reflects the outside world but acts as a mirror to reflect the consciousness and enbaling true awareness of the Self, reflected very clearly in the mind. At the Anandamaya level the mind still plays a part in perception and the Guna's (matter) still exists. There is a perception of 'I amness' which does not come from the ego rather than the egotistical definitions of 'I am short/happy/stupid etc...'. There is an experience of bliss / Samadhi and when we go beyond the conscious there are no words to describe it..

The Panchamaya's start at the very gross level and moves inwards, it deomonstrates where the practise may lead and the spectrum of how we can evolve, transcend and connect. There are several processes which enable the annamaya to fuction to enable us to return to our natural state of Ananda.

Ayurveda, the wisdom of life, looks at the anatomy as compromising of 4 components which constitue Ayu (life):

Saura - Body

Indriya - Senses

Sattwa - Body

Atma - Self

From this there are two possible states:

Svastha (Sva = Self, Stha = to stay) - Health, wellbeing, highest potential, when connected to Self

Vjadhi (Vj = Detachment/disconnected, Adhi = Source) - Dis - ease

Yoga and ayurveda helps us to move away from feeling disconnected and unsure of who we are and closer to union with the true Self in the state of Svastha.
As we have already begun exploring everything in the human body is related to natures elements. All the functions of the human body are encompassed in the gunas and dosas. In ayurveda the five elements are combined to form the Dosa's which are the building blocks of the human body, the physical, psychological and physiological structue and which can be clearly identified in the functions of the body.

Vata = Space and Air/Wind

Pitta = Fire combined with the Air and Water (oil) needed to make it burn

Kapha = Water and Earth

The Prakrti, primordial matter, also manifest in the Gunas at the mental level:

Sattwa = Lucidity, clarity

Rajas = Action, movement

Tamas = Inertia, dullness, heaviness

We will look at the affects of the Dosas and Gunas and how we can balance these through yoga in the week ahead and I will be offering specific, practical examples to implement in to your yoga course soon, stay tuned!

Interpretation of the Yoga Sutras

III 39
Udana (that which moves upwards/pit of throat to head) jayat (mastery) jala (water) panka(earth/mud) kanta kadisew (thorns/suffering) asmangah (overcome) uttrantisca (levitate)

When you master udana vayu you can overcome suffering which happens when the body is depleted from food and water and you will fly through life.
Udana vayu works on all the joints of the body, lubrication is needed as otherwise it gets depleted, dry and cracks appear however if there is too much water it combines with the earth and creates mud and we get stuck in the mind (mud) and can't move. Udana vayu is the last to leave the body, we must keep it moving as it controls prana and it is also responsible for sending toxins and impurities to be eliminated.


III 40 Samana Jayat Jvalanam

Mastery over samana, the prana flowing in the navel area, creates fire / a radiance from the body, a healthy illuminous glow and aura. 

Samana vayu is one of the five vayus, which is responsible for difestion and based in the naval.  It also digests our thoughts and emotions and therefore when we are able to digest our feelings and remove unwanted thoughts we are radiant, glowing and healthy.  

Nowhere in the Yoga Sutras does it say that at some point no suffering will exist, rather it is that you will be able to deal with it, it won't affect you, but will be like water off a ducks back. It is the mind that creates the suffering through memory and patterns. In life we go through a serious of dips, ups and downs, and often the points of suffering can be our biggest motivator to move ahead, from the darkness to the light and cultivating gratitude. 

Classification of the Asanas continued Viparita (Inversions)
Following on from exploring Pavritti and Parsva postures is Viparita which can be translated as that which is not usual, the inversions.

The main purpose of inversion postures is to remove impurities which lay dormant below the naval. When we invert the stomach which causes the impurities/toxins to fall downwards due to gravity and into the fire at the naval and then get burnt away and destroyed. The position and gravity also strengthens our breathing as we breathe longer and deeper to expand the lungs pressing against the abdomen. Inversions also bring clarity and new perspective, we literally see the world differently when we turn it on its head.

Inversions should only be done by people who have enough strength in the back. When full inversions are not possible than the prepatory postures such as Adho mukha svanasana (downward facing dog) and Prasarita Padottanasana can be used instead and provide the same benefits of detoxification by inverting the abdomen.

Asana Modifications - Back problems
In this class we continued to look at key back problems and modifications to be offered.

Spondyloythisis
It is typically the misalignment of the Lumbar 5 and Sacrum 1 and results in constant pain. It can be caused by heavt lifting, bad posture, being overweight and lifestyle. The initial treatment is to prescribe rest and relaxation such as lying on the back with the lower legs raised with a bolster. Then it is important to strengthen the uddiyana bandha and the core muscles around the spine to build support.

Neck / Cervical Spine
Many people suffer from neck strain, especially those that work allday on the computer. The first changes people can make to alleviate or prevent this include: ensuring that the computer monitor is at the correct level inline with the eyes, the elbows should rest on the table when typing rather than hanging off and the back should be supported so that the neck and shoulders are relaxed. As well as adjustments to the work environment suggest oil massage, gentle neck movements and Shitali pranayama which relaxes the whole system.

The Yogic Path of Transformation

 When you are on the yogic path you are on the route to transdormation.Classical yoga texts have summarised stages which you undergo during the transformation process, some say 7 but here we will explore the 4 stages outlined in Hatha Pradipika.

1 Arumba

In the first stage it is when the prana begins to move freely. Most practioners will not reach this stage, perhaps only 5% even enter this stage as it does not come from short, casual practise. Arumba is a sensual concept and at this point our perception becomes extremely sensitive. In the Yoga Sutras III 36 it explains that when we experience prana the perception changes and we begin to experienece new sensations beyond our memory and imagination in a profound manner. You feel amazing, things smell, taste and feel different and you may no longer like the same things, the same people or job. People may fear this change, moving into the unknown and losing control of what you know. At this stage when the senses are heightened you should not make dramatic decisions.

2

In the second stage there is a trembling noise within, a mental instability as ideas are changing. Everything shakes, there is a crumbling of perceptions. Again we should not undertake big decisions or changes at this stage. We may be fearful of what is happening, we naturally want to runaway when our structure is collapsing and we are not in control. When we sustain this it makes you unhappy, it collapses you like a depressive breakdown. We can't cope with this situation but we need to go through it and must sustain the yogic practise to reach the third stage. Heaviness should dominate and everything needs to collapse until you are completely empty in a state of void Only then can the new patterns manifest and the seeds of growth be sown.

3 Parita

At this stage we should let whatever happens come, no grasping, no desire, just allow the new patterns to emerge. From this point we have past the old and in this new state of awareness we can begin to make decisions.

4 Nishpatti

Finally we reach absolute freedom whereby we are no longer bound by old patterns. This is very difficult to achieve, perhaps even near impossible. We want to be free but as a householder with familes, jobs, and living the western life we have attachments to people, pets and objects and we can not run away to the cave.

Timeframe for Transformation

In the sutras the transformation is said to be 3 moon cycles. Metaphorically the moon is the mind and so the mind must go 3 cycles whereby it is completely full, then moves to darkness and emptiness. Can we handle this process? Do we want to are we bold enough? What infrastructure do we need to support this journey? We will only transcend through the stages through consistant practise, the yoga tools themselves don't have the power to create change it is the manner in which they are practised which will unleash prana through the body.

Really we are all already going through the moon cycles in our life, we all experience the ups and downs, the light fullness and the dark emptiness. From the darkness comes light, as when we are down it motivates us to go forwards. The yogic journey is an amplification of this cycle.

Role of the Teacher

The role of the teacher is different at each stage but most important is that the student has absolute trust in the teacher. I am eternally grateful that I feel the guidance of Claire Missingham who shines light from the rightside / the surya / sun / fire / pingala / Shiva and I percieve Alessandra Pecorella as supporting from the left / the luna / moon / water / ida / Shakti and alongside other teachers/friends/ family. These people support and hold physically, psychologically, spiritually and metaphorically. I also feel guidance from Shiva, the greatest teacher of yoga.

The role of the teacher is very different today as people may approach the teacher with suspiscion and there may not be opportunity to build and sustain relationships. Time with teachers can be limited and in modern times anyone can be a 'teacher' even when they have not experienced the transformation process. So what is really important is that the teacher can shine the light on your own inner guru and cultivate Shradha / inner faith and conviction on the path. It is also important to focus on the teaching not the teacher, the teaching is timeless, the absolute truth. Everyone is only human you can not expect your teacher to be perfect and you can not expect to be the perfect student.

Freedom is not in being perfect but by making friends with your imperfections.

Embarking on and staying on the yogic path is difficult. In the teacher / student relationship there may be times when the teacher becomes scared when they a pupil is empty as they become a vessell which resonates and fills up with the ideas of the teacher. They then act as a mirror to the teacher, therefore both parties need to be brave through the process.

This discussion and philosophies threw up lots of questions for me?  How on the one hand can we consider and use yoga as a therapeutic tool when it may in fact lead us into emotional turmoil without any guarantee of going beyond this stage, especially if the support network isn't necessarily there for many students and we need to carry on our daily lives?  How do we know what constitutes feelings of depression as part of the yoga journey as apposed to a chemical imbalance in the brain which may need treatment?  And if it is near impossible to reach Samadhi then why enter this path? 

Its too late for me, I'm already on this path and the only way if forwards (well down and up and hopefully forwards) but I hope I can obtain some clarity around my doubts through the week and beyond...    

Pranamaya, Manomaya & Vijnanamaya

Discover Yogic Anatomy Day 3, Krishnamachrya Yoga Mandiram
We continued the journey through the mayas/dimensions of the body by linking the gross structures with the elements, functions and actions each represents:

ELEMENT SENSE ORGANS PERCEPTION FUNCTION ORGANS

Space Ears Hearing Communication Throat

Wind Skin Touch Holding / Emotions Hands

Fire/Light Eyes Seeing Mobility Feet

Water Mouth Tasting Creation Reproduction

Earth Nose Smelling Elimination Evacuation

Each element is related to each function of the sense organs which is then intrinsic to the function of the organs and chakras.

The sense organs are controlled by the mind and the action organs by prana.

Pranamaya

One of the key purposes of yoga practise is to contain and circulate prana / life force in the body. When we are stressed we release more prana outwards. We can experience this when we have that feeling of being surrounded by negative energy or when we feel depleted and low in energy ourselves.

Prana needs to flow freely and circle through the nadis, yoga works through any blockages and releases obstractions.

The aspects of the Pranamaya dimension are

Prana - the force which moves forward, vitality, energy, direction, progress, flight

Akasa - space

Vyana - upwards energy / circulation

Apana - downwards energy / elimination and reproduction

Prithri - Earth - grounding

Manomaya

This dimension loosely refers to mind perception, acquired knowledge and being aware of the world around us. The Vedas speak about the different forces and how to live leading spiritual path with rituals and learning from teacher. Aspects are:

Yajur - Performing an action or ritual

Adesa - The teacher, there is always something you learn from

RG - Education, work

Samur - The source, mantras and ritual

Atharva - Traditionally the priest who grounds you

Vijnanamaya

This level is deeper than the mind and considered as special intelligence, determined action. The following interplay:

Sradhha - Means faith but in this conext it is faith in the self. The conviction to move forwards, self confidence, belief in your inherent knowlegde.

Yoga - The intelligence to be aware of what is real and what isn't? What is permanent and impermanent?

Rtam - Asbolute truth

Satyam - Relative truth - speaking the appropriate truth, when its right to speak and when not in different situations

Mahat - Baggages from past lives, samskaras which are ingrained patterns and vasana, past impressions. Yoga is the way to deal with and release this baggage.

We may have exactly the same upbringing and education as someone else but we take our own path and that is determined by this maya which holds innate qualities.

We are born perfect but living in this world creates patterns, samskaras and baggage. Yoga is a very deep enquiry, it can't happen in the mind, it has to be on this level.

By philosophising we don't get closer to the soul, bliss, enlightenment and perhaps we get even more governed by the mind, trying to understand and intellectualise. We need to experience, to feel, to embody the teachings by immersing in the ritual, devotion and connecting to the divine truth through practises itself. The knowledge does help us interpret the processes we are going throygh and be reassured on the journey as well as being stimulating for the mind in a positive way.

Interpretation of the Classic Texts

Bhagavad Gita 15

Urdhva Mula

Upward Foundation

This notion in Bhagavad Gita 15 of upward foundation is inherent to the concept of the cosmic tree whereby the human body is depicted as an upside down tree with the roots in the brain, the trunk as the spine and the branches as the rest of the body. This relates to Karma, the cycle of our thoughts becoming our actions and this in turn being what we become. What we nourish the brain with, our emotions and knowledge flows through the spine and affects the rest of the body. We need to look after the spine/trunk with Ahimsa so that it is strong and everything else can function correctly.

We take the spine for granted until something goes wrong and we shouldn't, it is at the centre of our practise and evolution.

Patanjali's Yoga Sutra III 30

Kantha Kude Ksutpipa Sanvurtti

Throat / Pit /Hollow Hunger / Thrist Cessation

When you reflect on the throat you no longer feel hunger / thirst

By hunger / thirst we mean desires and emotions, it relates to anger, fear, sorrow and greed.

Anatomically speaking we are focusing on the Vishuddhi Chakra which is linked to Akasa / Space and Shabda / Sound - Communication, down to Kantha Nadi located in the stomach. When Vishuddhi Chakra is balanced, communication is easy and fluid. In terms of the Dhatu's it corresponds to Rasa - Nutrition.

Practically speaking when we are able to control the prana through pranayama, this nourishes us and we can control hunger / thirst. The great sages and rishi's lived on pure prana. For most of us this is unachievable but we can focus on Ahiva Niyama - the right food. By taking in the right food and the right amount this affects everything, it literally makes you who you are, affects emotions, personality and the fluidity of between mayas - see blog on Vegetarianism and Annamaya Kosha.

We can activate and balance the Vishuddhi Chakra through Mantra, Ujjayi, Jalandhara Bandha which activates the glands that produce spit and the enzymes for digestion and symbolically the nectar of light. Other pranayama exercises which activate the glands through the movement of the head are Shitali and Shitari which by moving the head up and down cool the body and reduce hunger and thirst.

Bandhas

Applying the bandhas are locks like damns and in between the prana builds and creating pressure against the damns. This pressures builds heat and energy which breaks through the grunthi's / knots in the body and enabling the energy to flow freely and smoothly.


Yogic Anatomy - Classification of Asanas continued

Parsva - Lateral / Asymetrical
Parsva posturs stretch the sides of the spine and to a degree all asymetric postures have an element of parsva. We must work on both sides of parsva postures equally to create balance, unless specifically changed for therapeutic reasons to strengthen one side over the other.

Parsva postures include: Trikonasana, Parsvakonasana, Vasisthasana, Janu Sirsasana, Parsva Bakasana and Parsva uttanasana.

Parivrtti - Revolved / Twist

We twist the spine to increase flexibility and strength. We move the spine in all directions; front, back, side to side and twist. Parivritti postures include Parivrtta Trikonasana, Ardha Matsyendrasana and Jatara Parivrtti.

Many postures have an element of many of the types of classification and can be a combination of parsva and parivrtti. For the purposes of kramic sequences we consider the dominant action.

Application of Yogic Anatomy - Modications and Therapeutic Applications

There are 33 Vertebrae in the spine:

Cervical 7

Thorasic 12

Lumbar 5

Sacrul 5

Cocyx 4

Each vertebrae is connected to an organs and has a specific function and therefore if it is misaligned it will affect this function as follows:

C 1 - C 4 Breathing / Head & neck movement

C4 - C6 Heartrate / Shoulder Movevemnt

C6 - C7 Wrist / Elbow Movement

C7 - T1 Hand / Finger Movement

T1 - T12 Temperature Regulation / Trunk stability

T11 - L2 Kidney / Intestine / Abdomen

L3 Knee Extension / Function of Sex Organs

L4 - S1 Foot Motion / Sciatic Nerve / Knee Function

S2 - S5 Hip / Buttucks / Bowel / Bladder / Activity

Cocyx Rectum / anus

Lower Backpain is second most common ailment and is caused by lifestyle, stress, age, function, structure, genetics and injury. When trying to create a programme for someone with back pain the easiest way to know which movements are accessible is to ask them what actions hurt, what feels comfortable and what relieves the pain. The aim is first to work on reducing the pain and then strengthening the spine to reduce further injury. The most common problem areas are L4, L5 and S1.

The pain is caused by muscle spasm and this contraction is a protective mechanism. When pain is acute prescribe rest and the application of oils. The restorative resting postures such as reclining on back with lower legs raised by a bolster and breathing with the focus on breathing in the abdomen. Then start to bring in movements such as drawing the knee to the chest from this position or raising the arms up and over the head to the earth behind. Other postures recommended are apasana, gentle reclined twist dropping knees from side to side, doing a modified bhujangasana standing against the wall and gentle cat / cow. Those with back problems may find that exhaling when doing a backbend provides more strength as pulls in the naval offering greater stability.

Annamaya; Kosas, Dhatus & the Subtle Casual Bodies

Discover Yoga Anatomy Day 2, Krishnamachrya Yoga Mandiram

The sessions today were a continuation of yesterday's focus on exploring the spine as central to yoga practise and philosophy. We carried on looking at the gross, physical level and during the course we will go inwards to the subtle and esoteric, although of course all these dimensions are intrinsically interlinked.

Yesterday we looked at how each element is represented in the body and today we attributed it to sections of the spine and to its function as follows. This relates to the chakras but we will explore this in further detail later.

Base of the Spine - Earth - Illimination

Lower Spine - Water - Reproduction

Naval Centre - Fire - Digestion

Chest/Heart - Air - Respiration

Throat - Space - Communication

Forehead - Sensory - Perception

Top of the head - Cognition

Pancha Maya

A key concept to the vedic view of the mind - body is the the 5 Mayas, dimensions/layers.sheaves which are fluid and affect each other:

. 

Anamaya

The gross, physical body comes from food, we literally are what we eat, and then we join at this level we join the food cycle when we die. As we are starting from the outside we discussed ways in which we can define and understand Anamaya as follows:

Kosas

There are 6 kosa's (bags) which constitue the human body structure, its organs and its key functions

Svasa Kosa - Lungs/ Respiration - Nourishment

Annakosa - Stomach / Digestion - Nourishment

Mutra Kosa - Urinary Bladder - Elimination

Mala Kosa - Rectum - Elimination

Rajo Kosa - Uterus - Procreation

Viriya Kosa - Scrotum - Procreation

If the 3 primary functions, nourishment, elimination and procreation, are working correctly then we will be healthy. It is prana, life force, which provides energy for these actions.

Dhatus

From the Ayurvedic perspective the anamaya is summarised by the seven Dhatu's which is the essential structures and the various types of tissue which the human body is made of. The word Dhatu in Sanskrit means "that which forms the body". The root Dha means support and the Dhatus sustain the body. The transformation of Annam / food happens in every dhatu with the vital force of agni.

Rasa - Essential nutrition, the semi-fluid which is produced in the stomach through digestion

Rakta - Blood

Mamsa - Flesh, muscle tissue

Medas - Adipose, fat, responsible for lubrication

Asthi - Bone, provides strength to the body

Majji - Bone marrow and nerve cells

Sukra / Arthava - Reproductive fluids, semen in the male and the ovum in the female. A part of this dhatu transform itself into the ojas.

Ojas - Translated as immunity, energy, vigour and is an abstract entity with no equivalent in modern medicine. It is the interface between the spiritual and material dimensions.

Subtle / casual bodies

There are metaphysic ideas such as karma which relate to yogic philosophy as follows:

Karma An action done today will affect how we are reborn the future lives.

Sarira
A concept we have to accept within our investigation is that of the Sarira's which can be described as a body or vehicle which is impermanent and through which an ethereal entity lives and works.

Sthul SariraGross body at the physical plane. At the moment of death the soul leaves the physical body.

Suksma Sarira
Subtle astral body, pranamaya, manomaya, vijnamaya

The sould carries impressions from past lives which affect new life. For example a supremely talented musician may not be attributed to genetics but to skills mastered in past lives. Thoughts and beliefs also shaped by past experiences.

Karana Sarira
Causal, mental and bliss body.

There are many concepts which are new to me here but I am sure as the course progresses I will grasp a better understanding of the relevance of these ideas. For now I am as amazed as ever at how these ancient wisdoms defined such complex understandings of the planes of human existence!


Interpretation of Pantajali's Yoga Sutras

III 21 Kaya rupa saroyamat tad gratya sakti stamble caksuh prakasa asamprayage antardhanam

When you reflect on the body and its form you can become invisible.

This sutra is about removing identification in the physical body and shedding the ego until you become invisible, without the ego there is nothing to see. By reflecting on body and travelling inwards through the practise of yoga your mind is in a state of clarity, you become very clear about your qualities and no longer seek reassurance from others. You accept both the good and bad and can just be.

To transcend form need to go beyond the Tanmatras, the five senses, which is how we perceive the external world.

Shabda - Sound

Sparsa - Touch

Rupa - Form

Rasa - Taste

Gandha - smell


Kaya akasayah sambarolo samyama agnithimla sampattesca akasaga mama

When you reflect deeply on the link between space and body you become light and weightless.

In a literal sense this can relate to the siddhi/power of levatation however this is not accessible to most of us and more relevantly we can attribute this to the lightness of the mind which happens in the sattwic state. When we move inwards through the dimensions of the Maya's we get lighter and lighter until we reach pure soul, Atman. In this light, blissful state you can float through life and problems can not weigh you down.

We can relate these moving inwards and reflection to moving through the Bhutas which in themselves each have negative and positive attributes:

Prithi - Earth - Tamas - Relates to the Kleshas which are the obstructions which hold you back and weigh you down. On a positive side Prithi provides stability and grounding.

Water - Relates to the senses which are constantly moving and go everywhere as well as cleansing and purification.

Agni - Fire - Desire and digestion, elimination of what doesn't serve you

Vayu - Wind - Relates to Abhinevesa/ fear.

Akasa - Space - When we have moved through the elements we then have the space to change and evolve.

Application of Yogic Anatomy - Classification of the Postures

In this session we continued looking at how the ancient masters, sages and rishis classified the asanas with the central focus on the movement of the spine. Yesterday we looked at Purvatana postures which is an expansion of the East/ front/anterior of the body and today we looked at those which extend the back.

Pascimutana

Pasci - transalated as West and so relates to the back of the spine / posterior

Tana - means Stretch

Pascimutana poses work on extending and lengthening the back of the spine to enable the chakras to be aligned and prana to flow. For example Paschimottanasana, Uttanasana, Padhastasana, Prasarita Paddutanasana, Adho Mukha Svanasana, Apanasana.

To help lengthen the spine we use Stithi in many of these postures where by after exhaling into the posture we take an inhale and stretch the spine further before exhaling to deepen the posture.

Purvatana postures are done on an inhalation and the basic idea of the posture is nourishment.

Pascimanata postures are executed on an exhalation and they relate to elimination. These posture reduce toxins, by sending what we don't need to the naval to get burnt.

Yogic Anatomy - Modifications and Therapeutic Applications
In this session we observed the spine, which is best done when person is standing in tadasana with feet together, and how you could offer modications and develop a personalised practise for someone with misalignment.

Kyphosis
Rounding of the shoulders, restricted breathing as the ribcage can't fully expand and kneck restricted. If it is severe than start with subtle movements which open up restricted areas such as standing in tadasana and inhaling arms up above the head and down, then using a wall to one arm at a time reaching up and back to begin chest opening or modified half forward bend using a table for support.

Lordosis
Excess curvature in the lower spine which causes back pain, weight of the body to be off balance and the pelvis misaligned. It is best to begin with seated forward bends as the hips are grounded and support and pelvis stabilised. Also work on core strength to support the lower back.

Scoliosis
Lateral deviation of the spine which can be identified by the hips or shoulders being not level, one leg may be longer than the other and when someone is lying down the ribcage may show different levels of elevation. When you have pinpointed how the spine is deiviated than can prescribe lateral movements such as standing up and leaning to one side - do twice on the side which needs balancing and once on the other