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Yoga with common injuries

We often bring injuries with us into our yoga practice – both from pushing ourselves too hard in yoga and from overworking our bodies in other exercise or daily activities. Yoga can provide a therapeutic tool for healing and recovery from an injury – but it can also be an impediment to healing or even worsen the injury. By adhering to some simple guidelines we can safely practice yoga with an injury and utilize yoga to support the healing process by activating the body’s lymphatic system and by improving local circulation. There are three main stages of healing after an injury has occurred. By being aware of these three stages and following the recommended guidelines for each stage we can expedite the healing process and reduce the risk of re-injuring the area.

Acute Stage During the first stage, the acute period, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. At the beginning of this stage inflammation is usually present, and elevating the affected area will help to control any swelling to help reduce any throbbing or discomfort. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. Using ice and compression (wrapping with an ace bandage) on the injured area during the first 2-3 days after the injury is also recommended to help relieve inflammation and pain, and to expedite the recovery process. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the pain. Even though the area may feel like it needs a stretch, stretching will not help with the healing process and most likely will re-injure the area to prevent further healing.

Subacute Stage The subacute stage of injury follows the acute stage and lasts between 1-3 weeks. During this time the injured tissue is very fragile and susceptible to re-injury. Very gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step of rehabilitation is to slowly and gently strengthen the muscles involved in the injury. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. An adequate warm-up before and correct alignment during yoga is essential in this healing stage.

Move into the poses slowly and gently; use long hold times and practice slow deep breathing in the poses. Any movements that increase your symptoms should be avoided. If a yoga pose causes any pain, tingling, or numbness, stop immediately.

Chronic Stage The chronic stage of injury follows the subacute stage and may take up to 12-18 months for complete healing to occur. During this time the injured site may feel healed but it is still susceptible to a re-injury and/or chronic inflammation if excessive force is used on the area. It is important to know that care must be taken during this stage and that the injury will not be 100% healed until after this stage has passed .

Following these guidelines will allow you to continue your yoga practice while allowing and encouraging the healing of your injury. While using the above guidelines can effectively heal most minor injuries, a yoga practice should be used only to supplement conventional therapy, not replace it. Severe pain lasting more than a few days without improvement requires medical attention.

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The Vedas

The Vedas are considered the most sacred and treasured texts of India. The Vedas are a collection of hymns that were received by the ancient rishis (sages) as shruti, divine revelation. As hymns and mantras, these works were actively recited out loud to both praise and invoke the powers of the spiritual realms, and had been verbally passed on for many generations before written down on delicate palm leaves. These Vedic mantras were utilized in yagas and yajnas (ritual sacrifices and ceremonies) for promoting the well being of individuals, society and the world. As the oldest texts in any Indo-European language, it’s astounding that within these works the foundations of yoga are established, with yoga being defined as "yoking" and as a "discipline." The Vedas provided the spiritual core and philosophical foundations for the future development of both yoga and Hinduism.

There are four texts that compose the Vedas: Rig-Veda, Sama-Veda, Yajur-Veda and Atharva-Veda.

The Rig-Veda is the oldest, dating back to 1500 B.C.E., and is the most revered and important of the four. The Rig-Veda’s collection of inspired hymns and mantras were used to invoke courage, happiness, health, peace, prosperity, success, and wisdom. In the Rig-Veda we learn the now famous Gayatri mantra, which is still used today for its potent spiritual qualities. We also find the first use and definition of the word yoga. These verses provide the foundation and material for the remaining Vedas.

The Sama-Veda is purely a devotional collection of melodies (saman) used to elevate one’s consciousness. The hymns in the Sama-Veda are combined with musical notes, and their content was heavily drawn from the Rig-Veda, providing no distinctive lessons of their own. This use of music combined with mantras formed the foundation for the Bhakti yoga practice of kirtan, devotional chanting.

The Yajur-Veda is devoted entirely to the worship of the deities and the instruction for the technical aspects of ceremonies. The Yajur-Veda served as a handbook for the Vedic priests who executed sacrificial acts through simultaneously chanting the hyms and mantras while following the sacrificial formula (yajus).

The Atharva-Veda consists of spells and charms to dispel evil, disease and misfortune. Its hymns are of a more diverse character than the Rig-Veda and were composed of a simpler language making them more accessible to the general population.

The Vedas expounded a diverse set of practices, ideas and concepts; among them was an primitive form of yoga as well as one of the world’s oldest, diverse and complex spiritual philosophies. Six main schools of philosophy emerged from these teachings. These Darshanas (viewpoints) all systematically represent the core ideas illuminated in the Vedas. They are: Nyaya (logic), Vaiseshika (analysis of the universe), Samkhya (classification of the universe), Yoga (union with the Divine), Mimansha (ritual interpretation of the Vedas), and Vedanta (inquiry into the Self).

Because all of these philosophical systems draw from the same source, they are seen to complement rather than compete with each other. Over time, Vaisheshika, Nyaya, and Mimamsa have become somewhat obsolete and are not actively practiced. Samkhya, Vedanta, and Yoga continue to have a strong importance and influence in Indian thought and many of the practices that evolved out of these Darshanas continue to be practiced today.

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The Five Vayus

Through their exploration of the body and breath, the ancient yogis discovered that prana (life force energy) could be further subdivided into energetic components they called Vayus (winds). The five Vayus of prana all have very subtle yet distinct energetic qualities, including specific functions and directions of flow. The yogis were able to control and cultivate these Vayus by simply bringing their focus and awareness to them. Through this conscious control and cultivation they were not only able to create optimal health and well-being, but were able to activate the primordial Kundalini energy to obtain states of enlightened Samadhi. Complete mastery over the Vayus is not necessary to benefit from using them to improve our inward focus and the ability to feel the subtleties within the body. Cultivating a basic awareness of one or more of the Vayus will help us deepen our awareness of body and breath to enrich our yoga practice.

The two most important Vayus are Prana-Vayu and Apana-Vayu. Prana-Vayu is situated in the head, centered in the third-eye, and its energy pervades the chest region. The flow of Prana-Vayu is inwards and upward. It nourishes the brain and the eyes and governs reception of all things: food, air, senses, and thoughts. This Vayu is the fundamental energy in the body and directs and feeds into the four other Vayus. To experience Prana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel an energy flowing up the torso from the belly to the third-eye.

Apana-Vayu is situated in the pelvic floor and its energy pervades the lower abdomen. The flow of Apana-Vayu is downwards and out and its energy nourishes the organs of digestion, reproduction and elimination. Apana-Vayu governs the elimination of all substances from the body: carbon monoxide, urine, stool, etc. To experience Apana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you exhale feel an energy flowing down the torso from the top of the head to the tailbone.

Vyana-Vayu is situated in the heart and lungs and flows throughout the entire body. The flow of Vyana-Vayu moves from the center of the body to the periphery. It governs circulation of all substances throughout the body, and assists the other Vayus with their functions. To experience Vyana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel the breath radiating outward from the navel to the arms and legs.

Udana-Vayu is situated in the throat and it has a circular flow around the neck and head. It functions to “hold us up” and governs speech, self-expression and growth. To experience Udana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath circulating around and through the head and neck.

Samana-Vayu is situated in the abdomen with its energy centered in the navel. The flow of Samana-Vayu moves from the periphery of the body to the center. It governs the digestion and assimilation of all substances: food, air, experiences, emotions and thoughts. To experience Samana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath rising and falling in the front, sides and back of the torso.

Awareness of one or more Vayu has several applications in yoga, and is most easily illustrated within a yoga posture. The awareness of Prana-Vayu creates a focus to lift, lengthen and open the upper body. The awareness of Apana-Vayu creates a focus to ground and stabilize the lower body. The awareness of Vyana-Vayu creates a focus of strength and fluid movement body. The awareness of Udana-Vayu creates a focus to maintain a long spine and a correct posture. The awareness of Samana-Vayu creates a focus to open and relax the body.

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Ganesha: the Elephant Headed Prince

With an elephant head and a round potbelly, Ganesha is perhaps the most popular and best known of the Hindu deities. Ganesha is most notably known as the “remover of obstacles” but also resides over the realms of wisdom, luck, doorways, the household and writing. Before Ganesha was born, his father was often away from his wife, Parvati, fighting distant battles or spending long stretches of time in deep meditation. Shortly after Shiva’s departure for yet another battle trip, Parvati gave birth to a son who she raised over the years while Shiva was still out to battle. When Shiva finally did return home, he found a young boy guarding the entrance to his cave. Since Ganesha had never met his father, he stood his ground to protect his mother while she was bathing inside the cave. Unfortunately, thinking they were both an enemy, they fought each other, and in a fierce rage Shiva chopped off Ganesha’s head with his sword. Hearing a ruckus outside, Parvati emerged from the cave to find her son decapitated and sternly ordered Shiva to remedy the situation. Shiva and his army quickly scavenged the local area to find a suitable replacement for Ganesha’s head. Shiva was able to save Ganesha’s life by replacing his head with the head of a young elephant.

The complicated form of Ganesha is rich with symbolism. Ganesha is normally depicted with four arms: one using a mudra of protection, one holding a modaka (sweet), one holding a ankusha (elephant goad), and one holds a pasa (noose). The modaka symbolizes the sweet rewards gained while on the spiritual path. The ankusha is a tool used for training elephants and represents Ganesha’s role in prodding one out of inertia and back onto their spiritual path. The pasa symbolizes Ganesha’s powers at curbing the ego, restraining passion and conquering delusion. His potbelly signifies the bounty of nature and his large head is symbolic of the wisdom of the elephant.

Ganesha is most famously known as the “remover of obstacles.” He has the power to remove any obstacle, whether it is physical or spiritual, from the path of his devotees. If one is not respectful or faithful to Ganesha, he is known to place obstacles in one’s path to render worship fruitless and cause one’s undertakings to fail. Ganesha is venerated as the deity of letters and scriptures. Legend states that Ganesha, using his own tusk as a quill scribed India’s greatest epic, the Mahabharata. Ganesha also rules over the threshold. As he guarded his mother's doorway from unwanted guests, so does he guard the entrance into the inner sanctum of the spirit. Thus, Ganesha is traditionally invoked and honored at the beginning of important rites of passage and rituals, as well as before starting upon any new project.

Ganesha has many stories detailing his symbolism and roles as well as describing his cleverness, playfulness and wisdom. To read more on Ganesha and his many tales, explore the following titles: Ganesha: The Auspicious... The Beginning The Book of Ganesha In a World of Gods and Goddesses

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Focusing on a Drishti

A drishti (view or gaze) is a specific focal point that is employed during meditation or while holding a yoga posture. The ancient yogis discovered that where our gaze is directed our attention naturally follows, and that the quality of our gazing is directly reflected in the quality of our mental thoughts. When the gaze is fixed on a single point the mind is diminished from being stimulated by all other external objects. And when the gaze is fixed on a single point within the body, our awareness draws inwards and the mind remains undisturbed by external stimuli. Thus, the use of a drishti allows the mind to focus and move into a deep state of concentration. And the constant application of drishti develops ekagraha, single-pointed focus, an essential yogic technique used to still the mind. A drishti is commonly used in meditation to focus and concentrate the mind. The most useful drishti points used are the breath and the third eye center. External focal points can also be used, such as the tip of the nose, a candle or mandala.

In yoga postures, a drishti is used to deepen the primary movement of the pose, as well as to keep the mind engaged and focused. To use a drishti while in a yoga pose, simply select the point where your gaze is naturally directed by the alignment of the posture. The use of drishtis in yoga postures is to be developed slowly over time. First one must develop and focus on the alignment of pose, then the breath, and then finally the drishti. Using a drishti is especially helpful if you are holding a posture for an extended period of time, and will be enormously helpful while practicing balancing poses.

In Ashtanga yoga, eight specific drishtis are used and described: Nasagrai Drishti, gaze at the tip of the nose, as used in upward facing dog and standing forward fold poses. Angusta Ma Dyai Drishti, gaze at the thumbs, as used in warrior I. Nabi Chakra Drishti, gaze at the navel, as used in downward facing dog. Pahayoragrai Drishti, gaze at the toes, as used in hand to toe pose and most seated forward bends. Hastagrai Drishti, gaze at the hands, as used in triangle and warrior II. Parsva Drishti, gaze to the side, as used in seated spinal twists. Urdhva Drishti, gaze upwards, as used in warrior angle, balancing half moon, and prayer twist. Naitrayohmadya or Broomadhya Drishti, gaze at the third eye or forehead, as used in fish, upward forward fold, and reverse warrior II.

When using a drishti, do not strain the eyes. The muscles around the eyes should be relaxed and the gaze should be soft. Generally, it is recommended to use bahya (external) gazing for externally oriented yoga practices and antara (internal) gazing for contemplative and meditative practices. But there is also value to having the eyes closed and using antara drishti during yoga postures, as this creates a deep state of meditation and inward focus while holding the pose.

In bhakti yoga, drishti is used in a slightly different way: a constant loving and longing gaze is turned toward the concept, name or image of God. Drishti can also be thought of in a broader context, of having the proper view or perspective of one’s life. By developing the ability to adapt one’s perspective to accommodate the continuous change in the world, we can avoid the unnecessary attachments that cause us suffering.

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Yoga for Heart Health

According to the American Heart Association, coronary heart disease is the leading cause of death for both men and women in the United States, causing about 1.5 million heart attacks each year. Recent research has shown yoga and meditation to reduce blood pressure, lower the pulse rate, improve the elasticity of the arteries, regulate heart rhythm, and increase the heart’s stroke volume. Yoga, in short, is good for your heart. Stress is considered a major contributing factor in heart disease. Stressful situations raise your heart rate and blood pressure, and release stress hormones, which all can injure the heart and the blood vessels, especially during prolonged or repeated exposures. Yoga is widely known for its ability to reduce stress and promote a calm relaxed state, which in turn reduces stress hormones, decreases the heart rate and lowers blood pressure, helping to control and prevent heart disease.

The breath has a strong influence on the rhythm of the heart through the inner connections in the central nervous system. Slow deep breathing is encouraged by hatha yoga, pranayama (yogic breathing exercises) and verbal recitation of mantras. And this smoothing and lengthening of the breath slows the heart rate, regulates the heart rhythm, oxygenates the blood, and induces a feeling of calm and well-being. All of the benefits of establishing a slow steady breath rhythm have been shown to reduce the risk of heart attacks and strokes.

Because of their effects on both the physical and energetic bodies, specific types of yoga postures can be used to control and prevent heart disease. Upper back-bending poses open the chest to improve heart function and respiration. Side-bending poses open the energy channels of the liver, gallbladder and heart to help remove physical and energetic blockages in the heart and chest. Spine lengthening poses promote good posture to reduce compression on the heart and lungs and to facilitate proper functioning of the heart. Shavasana (corpse or relaxation pose) is deeply calming and has been shown to reduce high blood pressure in just a few weeks. Inversions help to rest the heart muscle and improve blood circulation, but are contraindicated with unmedicated high blood pressure. Findings show that people who practice yoga and meditation at least three times a week may reduce their blood pressure, pulse and their overall risk of heart disease.

Meditation is renowned for its ability to calm the mind and reduce stress. It also can reduce heart-harmful emotions, such as anxiety, hostility and hopelessness. And studies have shown that a daily meditation practice can reduce the amount of fatty deposits in the arteries, as well as lower blood pressure.

Practicing yoga naturally leads one to choose a healthier lifestyle, which most often eliminates or minimizes heart disease’s dietary risk factors of refined sugar, alcohol, high cholesterol and fat rich foods, and caffeine.

While all of these yogic practices have been shown to help prevent and control heart disease, when they are practiced together they create powerful healing synergy on the heart. Dr. Dean Ornish’s famous study has shown that heart disease can not only be controlled, but can actually be reversed through diet, meditation, group support, and yoga.

A complete list of yoga postures that prevent and control heart disease is now available in our premium yoga therapy section. A yoga pose sequence for the Heart and Chest is available in our premium yoga sequence section.

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Unlocking the Mystery of Om

Om (also written Aum) is the oldest and most sacred sound found in yoga, Hinduism and Buddhism. Not only does Om represent the entire universe, known as Brahman, it is also said to be the source of all creation. Om represents all time: past, present, and future; and is beyond time itself. Om represents the eternal oneness of all that is, and thus represents the ultimate goal of yoga: to become unified in body, mind and spirit. Chanting the mantra Om is perhaps the oldest of yoga’s spiritual practices. In the Mandukya Upanishad we find this beautiful passage: “The body is the bow, Om is an the arrow, the arrow’s tip is the focused mind, and the ultimate Mystery is the target.” Thus, meditating on Om is used to guide one to discovering the higher Self, and the true nature of the universe. The Yoga Sutras of Patanjali instructs one in contemplating the meaning of Om as a direct path to enlightenment. “The repetition of the sound of Om, along with a deep contemplation of the meaning of what it represents, brings both the realization of the individual Self (Atman) and the removal of obstacles that normally block this realization” (Yoga Sutras 1.27-1.29).

Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.

It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.

Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.

When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.

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The Power of Shakti

Shakti is the dynamic force animating all of creation, which gives us life and moves the planets in a cosmic dance called “lila.” This universal energy is considered feminine in nature, and is often personified as the Divine Mother or Paravati, the consort of Shiva. Shakti is extremely diverse in nature; it can both be an agent of change and destruction as well as the means to fulfill our desires and dreams. This dynamic power can be experienced both externally and internally. There are distinctive types of Shakti inside and outside of us that are experienced in different forms and different levels. Para-Shakti is the Shakti working on a cosmic level: the light generated by the sun, the rotation of the planets, heat and other forms of gross energy. Jnana-Shakti is the Shakti of the mind: of thought, wisdom and intuition. Iccha-Shakti is the Shakti of our will, action and intention. Kriya-Shakti is the Shakti of manifestation, creativity, and inspiration. Kundalini-Shakti is the most significant form of Shakti. Seen in nature as electricity and magnetism, Kundalini-Shakti is also the internal hidden Shakti coiled at the base of our spine.
The complementary force to Shakti is Shiva: universal consciousness. Without the animating power of Shakti, Shiva lies asleep. Internally, Shiva resides dormant at the crown chakra. Shakti is described as a coiled serpent of atomic energy at the base of the spine that only outputs the minutest of energy into the body. The path of liberation in yoga is the path of Shakti moving through the nadis (energy channels) and up the seven chakras (energy centers) to be united with Shiva.
Even if our goal is not enlightenment, conscious awareness and cultivation of Shakti can be very beneficial. As you increase the amount of Shakti in your body, your chakras and nadis adjust to contain the additional wattage of Shakti. With your energy system able to accommodate higher amounts of energy, the Kundalini-Shakti then increases its output of Shakti energy in the body. As more Shakti flows in our body, it manifests in its many forms to produce creativity, inspiration, intellect, wisdom and will.