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Hatha Yoga: The Physical Path

What we commonly call yoga in the West is technically Hatha Yoga. Hatha Yoga (ha="sun" tha="moon") attains the union of mind-body-spirit though a practice of asanas (yoga postures), pranayama (yoga breathing), mudra (body gestures) and shatkarma (internal cleansing). These body centered practices are used to purify the body and cultivate prana and activate kundalini, the subtle energies of the body. Modern Hatha Yoga does not emphasize many of these esoteric practices and focuses primarily on the physical yoga postures.

In the history of yoga, hatha yoga is fairly recent technique that was developed from Tantra Yoga. The tantrics embraced the physical body as the means to achieve enlightenment and developed the physical-spiritual connections and body centered practices that lead to Hatha Yoga. But Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga (meditation).

The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers, and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga. Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga.

It was not until the 1920s when Hatha Yoga became popularized and promoted in India with the work of T. Krishnamacharya and a few other brave and determined yogis. Krishnamacharya traveled through India giving demonstrations of yoga poses and with other pioneering yogis promoted hatha yoga through its strong healing and other positive benefits. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.

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History of Yoga

Yoga's history has many places of obscurity and uncertainty due to its oral transmission of sacred texts and the secretive nature of its teachings. The early writings on yoga were transcribed on fragile palm leaves that were easily damaged, destroyed or lost. The development of yoga can be traced back to over 5,000 years ago, but some researchers think that yoga may be up to 10,000 years old old. Yoga's long rich history can be divided into four main periods of innovation, practice and development.

Pre-Classical Yoga
The beginnings of Yoga were developed by the Indus-Sarasvati civilization in Northern India over 5,000 years ago. The word yoga was first mentioned in the oldest sacred texts, the Rig Veda. The Vedas were a collection of texts containing songs, mantras and rituals to be used by Brahmans, the Vedic priests. Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the Upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga).

Classical Yoga
In the pre-classical stage, yoga was a mishmash of various ideas, beliefs and techniques that often conflicted and contradicted each other. The Classical period is defined by Patanjali's Yoga-Sûtras, the first systematic presentation of yoga. Written some time in the second century, this text describes the path of Raja Yoga, often called "classical yoga". Patanjali organized the practice of yoga into an "eight limbed path" containing the steps and stages towards obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga and his Yoga-Sûtras still strongly influence most styles of modern yoga.

Post-Classical Yoga
A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.

Modern Period
In the late 1800s and early 1900s, yoga masters began to travel to the West, attracting attention and followers. This began at the 1893 Parliament of Religions in Chicago, when Swami Vivekananda wowed the attendees with his lectures on yoga and the universality of the world’s religions. In the 1920s and 30s, Hatha Yoga was strongly promoted in India with the work of T. Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga. Krishnamacharya opened the first Hatha Yoga school in Mysore in 1924 and in 1936 Sivananda founded the Divine Life Society on the banks of the holy Ganges River. Krishnamacharya produced three students that would continue his legacy and increase the popularity of Hatha Yoga: B.K.S. Iyengar, T.K.V. Desikachar and Pattabhi Jois. Sivananda was a prolific author, writing over 200 books on yoga, and established nine ashrams and numerous yoga centers located around the world.

The importation of yoga to the West still continued at a trickle until Indra Devi opened her yoga studio in Hollywood in 1947. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.

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Challenge Yourself

To go deeper into your practice of yoga, it is necessary to challenge your body-mind-spirit on occasion. Use these four powerful techniques in combination or by themselves to challenge yourself further.

Go to the Edge
When holding a yoga posture you want to go to your edge. The edge is the place where you feel a deep stretch in your body or you feel the body working hard, but not going past that to where you hurt yourself or over work the body.

The edge is a magical place, but a scary place too. Getting to know your edges is getting to know your body. Its a body thing, not a mind thing, so let go of any thoughts or distractions. Slow down and listen to the body, easing your way closer and closer. Find the place between pleasure and pain, joy and sorrow, creation and destruction, openness and protection. Balance there, feeling both worlds, feeling everything, and breathe.

Incorporate Challenge Postures
Start off your practice with postures that make you feel strong and confident in your self, getting your whole body warmed and energized. Then add one or two postures to your flow that bring you to your edge, postures you feel you “can’t” do, postures you normally avoid. Move slowly into these challenge postures, focusing the mind on the breath and the body. Feel what is happening in the body without the temptation to react, judge, or criticize. Breathe, breathe, breathe, and let go of the “I can’t”. Take yourself right to your edge, breathe some more, and see if you can go just a tiny bit more. Give yourself permission to bail out at any time if the body (not the mind) is saying a big “no”. Challenge postures can bring up strong emotions, and it is important to be in a safe environment so these emotions can be fully expressed and released from the body.

The Power of Visualization
When approaching a challenging / difficult / strenuous yoga posture, you can harness the power of the mind to move the body into the pose. If you can see yourself in the yoga posture, you can do it.

Close your eyes, deepen the breath and see your body doing the yoga posture in your mind’s eye. See every detail, seeing your body’s alignment and how you are breathing. See yourself in the posture strong, confident, and graceful. See yourself holding the posture with ease. See a simile on your face! Keep this image clearly in your mind as you move your body into the posture. Simply allow your body to fill up this mental picture, without excess pushing, straining or effort. When your body is fully in the posture, keep your focus on the mental picture, and begin to feel your body inside this image, filling it up with your awareness.

Create Inner Focus with Pratyahara
Pratyahara is the pivotal point in the practice of yoga where the path leads from the exterior to the interior landscape of the body. Pratyahara translates directly as “sense withdrawal” and is the fifth limb or branch of an eight-staged yogic approach to the unification of body-mind-spirit. By withdrawing our attention from the external environment and by focusing inwards on the breath and sensations, we still the mind and increase our awareness of the body. With this awareness and focus we can move deeper into the practice of yoga, learning to move through our limitations, fears and expectations. The key to practicing pratyahara is observing the body, breath and sensations as a detached witness, as if you were watching and feeling someone else’s body. Used with compassion and discipline, pratyahara enriches the practice of yoga and leads to deeper stages of concentration and meditation.

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Challenge Yourself

To go deeper into your practice of yoga, it is necessary to challenge your body-mind-spirit on occasion. Use these four powerful techniques in combination or by themselves to challenge yourself further.

Go to the Edge
When holding a yoga posture you want to go to your edge. The edge is the place where you feel a deep stretch in your body or you feel the body working hard, but not going past that to where you hurt yourself or over work the body.

The edge is a magical place, but a scary place too. Getting to know your edges is getting to know your body. Its a body thing, not a mind thing, so let go of any thoughts or distractions. Slow down and listen to the body, easing your way closer and closer. Find the place between pleasure and pain, joy and sorrow, creation and destruction, openness and protection. Balance there, feeling both worlds, feeling everything, and breathe.

Incorporate Challenge Postures
Start off your practice with postures that make you feel strong and confident in your self, getting your whole body warmed and energized. Then add one or two postures to your flow that bring you to your edge, postures you feel you “can’t” do, postures you normally avoid. Move slowly into these challenge postures, focusing the mind on the breath and the body. Feel what is happening in the body without the temptation to react, judge, or criticize. Breathe, breathe, breathe, and let go of the “I can’t”. Take yourself right to your edge, breathe some more, and see if you can go just a tiny bit more. Give yourself permission to bail out at any time if the body (not the mind) is saying a big “no”. Challenge postures can bring up strong emotions, and it is important to be in a safe environment so these emotions can be fully expressed and released from the body.

The Power of Visualization
When approaching a challenging / difficult / strenuous yoga posture, you can harness the power of the mind to move the body into the pose. If you can see yourself in the yoga posture, you can do it.

Close your eyes, deepen the breath and see your body doing the yoga posture in your mind’s eye. See every detail, seeing your body’s alignment and how you are breathing. See yourself in the posture strong, confident, and graceful. See yourself holding the posture with ease. See a simile on your face! Keep this image clearly in your mind as you move your body into the posture. Simply allow your body to fill up this mental picture, without excess pushing, straining or effort. When your body is fully in the posture, keep your focus on the mental picture, and begin to feel your body inside this image, filling it up with your awareness.

Create Inner Focus with Pratyahara
Pratyahara is the pivotal point in the practice of yoga where the path leads from the exterior to the interior landscape of the body. Pratyahara translates directly as “sense withdrawal” and is the fifth limb or branch of an eight-staged yogic approach to the unification of body-mind-spirit. By withdrawing our attention from the external environment and by focusing inwards on the breath and sensations, we still the mind and increase our awareness of the body. With this awareness and focus we can move deeper into the practice of yoga, learning to move through our limitations, fears and expectations. The key to practicing pratyahara is observing the body, breath and sensations as a detached witness, as if you were watching and feeling someone else’s body. Used with compassion and discipline, pratyahara enriches the practice of yoga and leads to deeper stages of concentration and meditation.

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The Four Ashramas of Yoga

The traditional Indian culture promoted four Ashramas, or stages of spiritual life, that provided a simple framework of life planning for the spiritual aspirant. Each Ashrama defined a level of spiritual practice based on the duties and responsibilities required at each stage of life. The four Ashramas allowed the Indian culture to participate in and actively support a rich spiritual life, as well as gave the individual comfort and clarity to progress along the path of Self-realization. These four stages need not be practiced in a sequential order, and while they were traditionally discussed as lasting 21-25 years, the duration of the Ashramas will vary with the individual.

Brahmacharya (Student)
The first quarter of spiritual life is spent as a celibate student, closely studying with a spiritual teacher (guru). In this stage the focus is on yogic training, mental discipline, and learning about spiritual, community, and family life. This Ashrama creates the foundation and overview of spiritual practice that follows in the three other stages.

Grihasta (Householder)
The second quarter of spiritual life is spent as a householder, creating and supporting a family and fulfilling one’s worldly interests and duties. The most appropriate path of yoga for this stage is Bhakti and Karma Yoga, and other practices that can be performed in the context of worldly life and service to others. During this Ashrama one utilizes the training, discipline and knowledge gained from the Brahmacharya Ashrama to live a complete life and to enjoy worldly pleasures. The Householder’s challenge is to “Live in the world but allow not the world to live in you.” He or she must view life as a great teacher and strive towards a spiritual life in the midst of worldly temptations and distractions. The Householder path is also considered the most important Ashrama as it supports all of the other three Ashramas.

Vanaprasthya (Hermit)
In the third Ashrama, one begins to withdraw from the world to establish a state of hermitage. This is a transition stage, moving away from fulfilling the needs of the family and society to deepening the practices started as a householder in preparation for the forthcoming renunciate stage. A quiet living space is sought, a simple yogic lifestyle is practiced and the close ties with family and community are reduced to the role of a detached counselor.

Samnyasa (Renunciate)
In this last Ashrama, the yogi/ni retreats from all involvement in all worldly pursuits and seeks only the attainment of the unitive state of Self-realization. Becoming a Sannyasin requires committing to a set period of practice and the taking of spiritual vows, usually including a vow of poverty and the abandonment of physical possessions. In order that all their time, energy and focus could be expended on spiritual practices, the Sannyasin cannot stay in a household, he has to stay in a temple or live in forest or ashram, relying on charitable donations for food.

The structures and meanings of the Ashramas have changed over the years due to the loss of caste system and through the influence of Western culture. The distinctions between the Ashramas have over time become blurred, and their overall importance has become diminished. The deeper yoga practices, once only taught to renunciates, are now becoming available to Householders who wish to practice a hybrid path. Unfortunately, these changes have produced a level of confusion and misunderstanding in the modern world of yoga, as the levels and types of yoga practices are missing an overall context. Reviving the idea of the Ashramas will not only provide this missing context, it will also give modern yoga practitioners a valuable long–term plan for their progress along the path of yoga.

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Yoga for Fatigue

We all have experienced common bouts of fatigue as a normal response to over-exertion, emotional stress, boredom, or lack of sleep.This common experience of low energy and/or motivation can usually be alleviated through proper rest, exercise, stress reduction and nutrition. Yoga is an especially effective treatment for fatigue as it combines movement, rest and stress reduction with the cultivation of prana (life force energy) and the activation of the parasympathetic nervous system (rest and renew response). The remedy for some cases of fatigue can be quite obvious, while other types of fatigue will require much more self-observation and self-inquiry to find the proper mode of treatment. Yoga is an optimal healing modality for fatigue not only because it addresses the physical, emotional and energetic causes of fatigue, but also because it fosters and facilitates the self-observation and self-inquiry required to understand the roots of this disharmony.

Physical Causes

While the physical causes of fatigue are the most obvious, they are also the least common. A lack of sleep will certainly cause fatigue, and while getting more sleep is the obvious solution, yoga can also help. Yoga is not a substitute for sleep, but yoga’s calming and regulating effects can help you get a longer and deeper night’s rest. A deep sense of rest can also be experienced from extended holdings of restorative poses, such as child, supine bound angle, knee down twist, and shavasana. Physical over-exertion can deplete the body’s energy and cause muscle fatigue. Gentle yoga poses will help to regulate, nourish and replenish the energy and muscles of the body. The restorative poses mentioned above will also provide rest and renewal to these centers. The poor circulation of blood, oxygen and nutrients can also create fatigue. Yoga’s whole body movements and stretches increase the flow of blood, oxygen and nutrients through the body, helping the cells of the body to access the proper materials for producing energy. Flowing movements and sequences, such as the sun salutations, as well as inversions will be the most effective in improving circulation. A nutritionally poor diet can also be the blame of physical fatigue. A yogic diet of simple, fresh, and organic foods will allow the body to easily digest and assimilate all of the proper nutrients that the body needs to produce energy. Overeating should be avoided as this can overtax the digestive system, reducing its ability to assimilate nutrients, making one feel heavy and sluggish.

Emotional and Energetic Causes

While yoga has a strong effect on the physical body, it has an even stronger effect at regulating the emotions and subtle energies of the body. In Traditional Chinese Medicine (TCM) excessive emotions are seen to adversely affect the organ systems responsible for the creation and regulation of prana or qi. In TCM, the Kidneys are seen as the foundation of all of the energy of the body and act like batteries to store prana for future use. Fear is said to constrain the energy of the Kidneys, causing them to dysfunction and for their energy reserves to become drained. The Chinese believe the Spleen is responsible for converting the food we eat into energy for the body to use. Excessive worry and over thinking weaken the Spleen’s ability to transform nutrients to produce abundant prana, resulting in fatigue. The Lungs also play a role in producing prana in the body. The Lungs transform the air we breathe into prana and also help circulate this prana in the chest. When excessive sadness or melancholy is present, this function of the Lungs is depressed and this may manifest as fatigue in the body. The Liver in TCM is responsible for the free flow of energy through the entire body. Excessive anger, frustration and irritation all cause the Liver to constrict and stagnate the flow of prana, which in turn can lead to fatigue.

The meditative and mindfulness practices of yoga are excellent tools to bring awareness to our emotional states and to experience and process them completely. Yoga poses can be used to target the Kidney, Spleen and Lung areas to encourage the release of held emotions and to tonify and regulate these organ energy centers. As the Kidneys are located in the low back, back bending poses are the best to activate the Kidneys and to tonify their prana. Low back bending poses such as Bridge, Cobra, Boat and Bow will be the best targeted for this area. As the Liver and Spleen are located on the sides of the abdomen, side bends and twists will activate these energy centers. Both the meridians of the Liver and Spleen travel down the insides of the legs, so hip opening poses like Pigeon, Bound Angle and Seated Angle will also activate these organ systems. Physical movement helps the Liver in moving the energy through the body, so vinyasa based sequences like the sun salutations will be beneficial as well. To activate and tonify the Lungs, use chest opening upper back bending poses such as fish, camel, sphinx and crab.

When working with the emotional and subtle bodies, it is important to keep the focus rooted inside the body on the sensations that arise while holding these poses. If sensations arise that have an emotional component to them, it is important to fully express and release the emotion, and to not repress any feelings if they arise.

Pranayama (yogic breathing techniques) are a very direct method to cultivate prana and energize the body. With a multitude of these techniques, there is a coresponding range of energetic effects for these practices: Dirga pranayama is a very gentle and easy pranayama to learn and use, while Kapalabhati and Bastrika are much more powerful and intense. Pranayama is considered a powerful yogic practice, so be cautious in your exploration and move carefully through the exercises, noting their effects on your energy levels. While Pranayama may be used with any of the physical or emotional causes of fatigue, it will not be very effective unless the root causes of fatigue are reduced or eliminated.

All regular exercise will reduce fatigue, but yoga has the unique ability to provide exercise that is multi-dimensional in nature: effecting the body, mind, energy and emotions. Yoga also allows the practitioner to moderate the level of activity based on his/her current state of energy to avoid further exhausting or depleting one’s energy. While fatigue is often a normal response to daily life stressors, it can also be a nonspecific sign of a more serious psychological or physical disorder. If your fatigue is not relieved by the above methods please seek a further evaluation from a qualified medical professional.

A complete lists of Yoga Poses for Fatigue is available in our Premium Membership website's Yoga Therapy section.

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The Upanishads

While the Vedas are considered the most sacred and treasured texts of India, it is the Upanishads that transferred the wisdom of the Vedas into practical and personal teachings. The word Upanishad literally means "sitting down beside” and the collection of Sanskrit texts known as the Upanishads are thought to be the direct teachings received at the foot of the ancient Indian sages. In these sacred texts we see an internalization of the sacrifice and worship extolled in the Vedas and a deeper understanding and exploration of the internal world of mind and spirit. Composed over several centuries and in many volumes, the Upanishads reflect a strong need to express and communicate the deep mystical states and spiritual contemplations that the ancient yogis experienced. According to tradition, there were over two hundred Upanishads, but there are only eleven "principal" Upanishads, as commented on by the ancient sage Shankara. The texts are written in a passionate poetic verse describing mystical states and spiritual concepts or in descriptive short stories and dialogues between historical figures.

The teachings of the Upanishads revolve around four primary spiritual themes. The first and most important is the realization that the ultimate, formless, and inconceivable Brahman (Godhead) is the same as Atman, as our internal soul. Brahman represents the entire universe, and the Atman is a little piece of that divine oneness that we contain inside us. This philosophical idea is summed up in the mantra Tat Tvam Asi (That Art Thou). The idea that the Atman is eternal, and becomes reborn over and over again is central to the concept of reincarnation that is taught in the Upanishads. This concept of rebirth is highly tied to the teachings of Karma: the future consequences of one's current intentions, thoughts, behaviors and actions. It is the accumulation of Karma that binds us to Samsara, the cycle of death and rebirth. To escape the endless cycle of Samsara requires one to attain enlightenment through the realization of Atman/Brahman. It is this state of Self realization that the majority of the Upanishads attempt to describe and encourage us to achieve through the yoga practices of meditation, mental discrimination and mantra recitation.

These spiritual concepts have exerted a profound influence on the development of Yoga, Hindu and Indian philosophy. While the yogic practices taught in the Upanishads were primarily mediation based, these philosophical teachings will remain the core beliefs for all of the future developments in the many paths and practices of yoga.

Reccomended reading: The Upanishads by Eknath Easwaran

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Yoga for Anxiety

While anxiety (feelings of worry, fear and tension) is a normal reaction to stress, a constant state of anxiety or excessive levels of anxiety is a primary symptom of an anxiety disorder. Anxiety disorders are quite common, affecting about 18 percent of American adults, and are complex in nature, most likely occurring as a result from a combination of genetic, environmental, psychological, and developmental factors. While the traditional treatment of anxiety disorders with medication and Psychotherapy is effective, the stress reducing effects of yoga and meditation can reduce excessive levels of stress and anxiety, and can greatly enhance the effects of traditional therapies. Recent medical studies have shown that a regular practice of yoga and meditation is effective at lowering levels of anxiety. Excessive anxiety can be alleviated through a slow, gentle yoga practice focusing on postures that calm the heart and the mind, balance the emotions, and release body tension. Pranayama (yogic breathing) and meditation will also be helpful to calm the mind and body, and to reduce stress and negative thinking.

Besides the calming effects of a general yoga practice, restorative poses, inversions and forward bends are especially calming to the body and mind, helping to reduce and prevent excessive anxiety. The following poses are known to be especially calming: child, shavasana, crocodile, supine bound angle pose, seated forward bend, and seated head to knee. Simple inversions such as downward dog, standing forward fold, standing yoga mudra, shoulderstand, plow and supine staff pose create a temporary rise in blood pressure in the head which triggers the body’s natural calming mechanisms, dilating the blood vessels and lowering heart and breathing rates. If symptoms of fatigue, depression and heart palpitations are present, the qi or energy of the heart center may be weak, and heart opening poses such as Cobra, Pigeon, Fish, Boat, Bow and Bridge would both strengthen and calm the heart chakra.

Emotions play a large role in anxiety disorders. Excessive feeling of fear, worry, irritability, anger and depression can all add and exasperate our level of anxiety. Twists, hip opening poses and sidebends will all help to balance the emotions, and thus help reduce feelings of anxiety. Twisting and hip opening poses harmonize the nervous and endocrine systems, the two primary systems that regulate our emotional health, and side bending poses activate the Liver meridian, the energy channel known in Chinese medicine to regulate the emotions. The following poses will be especially helpful to regulate the emotions: prayer squat, standing angle, supine bound angle, half circle, revolved head to knee, seated angle, seated twist, knee down twist, and prayer twist.

The breath plays a major role in many cases of excess anxiety. During feelings of anxiety, the breath becomes shallow, rapid and constricted, which in turn reinforces our nervous system’s state of anxiety. When practicing pranayama, yogic breathing exercises, the nervous system is naturally calmed and soothed. With a regular practice we can learn how to consciously maintain a slow deep breath at all times to prevent and minimize excess states of anxiety. The practice of Dirga and Nadi Sodhana Pranayamas will be the most strongly calming to the body. If there is excess heat in the body, with symptoms of agitation, restlessness, impatience, craving, compulsions and poor sleep, then Sit Cari and Shitali pranayamas will be helpful as well.

The mind also plays a major role in most states of long-term anxiety. Continual focus and obsession with thoughts of fear and worry will only create additional levels of anxiety. Yoga and meditation allow us to have control over our thoughts through mental detachment and the ability to focus the mind on the present experience. The benefits of a regular meditation practice are known to include the reduction of stress, tension, anxiety and frustration.

Yoga, pranayama and meditation are all powerful tools in the reduction and prevention of excess states of anxiety. All of these practices cultivate the mental faculties of faith, self-control, concentration, determination, and patience. And when practiced together will create an even stronger effect on calming the mind and emotions.

When using the above yogic practices, it is important to avoid any of these yogic practices scare you or make you feel unsafe, as this may trigger the body's fight-or-flight response, which in turn will increase feelings of anxiety. And while yoga is effective at treating excess levels of anxiety, yoga is not a substitute for conventional medical treatment; please consult your medical professional if you are experiencing any of the signs or symptoms of anxiety disorders.

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Yoga Therapy for Colds and Flu

While we all are bound to suffer from the occasional cold or flu, the practicing yogi/yogini is less likely to come down with the sniffles, and when he/she does, tends to have a much faster recovery rate. This is true because of yoga’s known abilities to regulate the immune system, keeping it strong and healthy to withstand infections, and yoga’s ability to boost immune function with specific yogic practices. Yoga’s stress reducing abilities is one of the primary reasons a regular practice of yoga helps prevent and cure the common cold. Stress is known as a major contributing factor to catching a cold or flu, as stress hormones cause the thymus to shrink in size, causing it to poorly function as a producer of immune cells. Besides the general calming effects of most yoga poses, restorative poses and forward bends are especially calming to the nervous system, helping to reduce whole-body stress. The following poses are known to be especially calming to the body and mind: child, shavasana, supine bound angle pose, seated forward bend, and seated head to knee.

Any type of physical activity will give a boost to the immune system, and yoga, with its inherent stress reducing and immune enhancing properties, will both provide a short-term boost and a long-term strengthening of the immune system. In addition to a general yoga practice, specific yoga postures can be used to target specific organs of the immune system to further enhance yoga’s immune boosting abilities.

Chest opening upper back bends will activate the primary organ of the immune system, the thymus gland, located in the center of the chest. The most beneficial postures for this purpose are Cobra, Pigeon, Fish, Boat, Bow and Bridge. Since the thymus gland is located at the fourth chakra center, chanting “yum,” this chakra’s bija mantra, while performing these poses can further activate the thymus gland .

Inversions increase the passive circulation of the lymphatic system, which is responsible for the production and circulation of the immune cells to defend the body from the viruses and bacteria. Inversions such as shoulderstand, headstand, plow and legs up the wall pose, will all help improve the flow of lymph and immune cells through the body. Twists and hip openers activate secondary organs of the immune system: the spleen and the lymph nodes in groin and armpits. These organs are the production sites for the immune cells, so using yoga poses to target these organs during a cold or flu would be especially beneficial. Use twists such as seated twist, prayer twist, and knee down twist, and hip openers such as bound angle, seated angle, and pigeon to activate these organs to keep them healthy and strong.

Lion pose is a specific yoga posture that activates the immune glands of the tonsils and the lymph nodes in the neck. Performing lion pose at the very beginning of a sore throat can dramatically stop and prevent the sore throat from progressing. Another specific yogic technique that helps prevent and cure colds, especially sinus related infections, is Jala Neti (nasal irrigation). Jala Neti is the use of a Neti pot to pour water through the nasal passages, flushing out the bacteria or germs that can cause infection.

Many practicing yogis/yoginis follow a yogic diet, which can also help to prevent and cure the common cold. A yogic diet’s emphasis on whole grains, fruits, vegetables, and legumes naturally provides the body with the proper nutrition and the abundance of antioxidants that the immune system needs to function optimally. A yogic diet is also naturally free or low of sugar, caffeine, alcohol, and fat—all of which are known to suppress various immune functions.

These various practices and poses of yoga are an excellent way to keep the immune system healthy and strong to prevent and quickly recover from the common cold or flu. If you do come down with a cold or flu, it is important to rest, drink plenty of fluids, eat simple wholesome foods and to practice some gentle yoga poses. If after three to four days there is no change in your symptoms, or a worsening of symptoms occurs, please seek medical attention from a qualified health care practitioner.

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The Five Niyamas of Yoga

The second limb of Patanjali's eight-limbed yoga system contains the five internal practices of Niyama (observance). These practices extend the ethical codes of conduct provided in his first limb, the yamas, to the practicing yogi’s internal environment of body, mind and spirit. The practice of Niyama helps us maintain a positive environment in which to grow, and gives us the self-discipline and inner-strength necessary to progress along the path of yoga. Shaucha (purification) is a central aim of many yogic techniques, and is the first principle of Patanjali's five Niyamas. The yogis discovered that impurities in both our external environment and our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. The practices of asana, pranayama and meditation cleanse and purify the body and mind, as well as strengthening their capacity to maintain a pure state of being. We must also consciously work at surrounding ourselves with a pure environment (including food, drink, friends, entertainment, home furnishings and transportation) to not add any external impurities back into our bodies or minds.

Samtosha (contentment) is not craving for what we do not have as well as not coveting the possessions of others. The yogis tell us that when we are perfectly content with all that life gives us, then we attain true joy and happiness. It is easy for the mind to become fooled into thinking that we can attain lasting happiness through the possession of objects and goods, but both our personal experience and the teachings of the sages prove that the happiness gained through materialism is only temporary. Practicing contentment frees us from the unnecessary suffering of always wanting things to be different, and instead fills us with gratitude and joy for all of life’s blessings.

Tapas (asceticism) is a yogic practice of intense self-discipline and attainment of will power. Basically, Tapas is doing something you do not want to do that will have a positive effect on your life. When our will conflicts with the desire of our mind an internal “fire” is created which illuminates and burns up our mental and physical impurities. This inner fire can also be used as a source of spiritual energy; the yogis say the sole practice of Tapas can lead to the release of kundalini and attainment of enlightenment. Tapas transforms and purifies us as well as enables the conscious awareness and control over our unconscious impulses and poor behavior. Tapas builds the will power and personal strength to help us become more dedicated to our practice of yoga .

Svadhyaya (self-study) is the ability to see our true divine nature through the contemplation of our life’s lessons and through the meditation on the truths revealed by seers and sages. Life presents an endless opportunity to learn about ourselves; our flaws and weaknesses give us the opportunity to grow and our mistakes allow us to learn. Examining our actions becomes a mirror to see our conscious and unconscious motives, thoughts, and desires more clearly. The yogic practice of Svadhyaya also involves the study of sacred and spiritual texts as a guide to our interior world where our true self resides. Self-study requires both seeing who we are in the moment and seeing beyond our current state to realize our connection with the divine.

Ishvara Pranidhana (devotion) is the dedication, devotion, and surrender of the fruits of one’s practice to a higher power. This Niyama fuses two common aspects of yoga within it: the devotion to something greater than the self and the selfless action of karma yoga. Patanjali tells us that to reach the goal of yoga we must dissolve our egocentric nature and let go of our constant identification with ourselves. To do this, our yoga practice and all of the benefits we may receive from our practice must be seen as an offering to something greater than ourselves. Through this simple act of dedication we become reminded of our connection to our higher power, and our yoga practice becomes sacred and filled with grace, inner peace, and abounding love.

The foundation limbs of Patanjali’s eight-fold path of yoga, yama and niyama, create a solid foundation and strong container for the yogini to move into the deeper stages of yoga with focus, inner-strength, and success. Practicing the Yamas and Niyamas is a journey and process. Take one step, one Yama or Niyama at a time and proceed with compassion and without worry of perfection. As Swami Sri Kripalvanandaji said, " When you pick one petal from the garland of yamas and niyamas, the entire garland will follow

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Yoga for Insomnia

Insomnia is a sleep disorder that is characterized by difficulty falling asleep, staying asleep, waking too early, and/or feeling tired upon waking. Acute insomnia (lasting from one night to a few weeks) is the most common and is usually caused by stress, hormonal changes, and/or emotional problems. Fortunately, the stress reducing, calming and natural balancing effects of yoga make it a perfect remedy for mild and acute insomnia, and along with good sleep habits insomnia can often be prevented or quickly cured. A gentle practice of calming yoga poses will be generally effective to reduce stress and balance the body’s systems to promote good sleep. Since forward bending poses are traditionally known for their inherent calming effects, try to practice several of the following: seated and standing forward bends, downward facing dog, child, seated angle, seated head to knee, and yoga mudra.

If there is an emotional component to your insomnia that includes depression and anxiety, then incorporate the following poses to strengthen the energy of the body and open the heart center: fish, bridge, cobra, puppy dog, camel, goddess, warrior 1 and 2, and twisting squat. Also, practicing the Buddhist Metta meditation to cultivate loving-kindness to remove negative thought patterns will be helpful.

Hormonal imbalances are often a cause of insomnia. If so, forward bends and inversions will be particularly effective. Poses that massage the reproductive organs and activate the endocrine system will also be helpful, such as: bow, boat, bridge, crocodile, and seated twists.

If stress is contributing to your insomnia, then a more active or flowing approach to yoga would be warranted. Including some of the following hip openers and side bends in your yoga practice would also be beneficial: prayer squat, seated and standing angle, supine bound angle, half moon, half circle, and side seated angle. Establishing a daily meditation practice will also be important to calm the mind and effectively manage stress.

Always end your yoga practice with a 7-10 minute shavasana (relaxation) pose. You can also add a progressive muscle relaxation or a guided relaxation during shavasana to further calm and relax the body and mind.

Inversions, such as shoulderstand, plow, and headstand will be helpful to practice when you are having difficulty falling asleep. Also, practicing dirga pranayama, especially with an extended exhalation, will also be deeply calming to the body and mind, and can be practiced while lying in bed.

Chronic insomnia (lasting least three nights a week for a month or longer) will be harder to treat with yoga due to the possible underlying factors of other health conditions and/or side effects of medications. If chronic insomnia is present, consulting with a doctor or health professional will be essential to address any underlying medical issues.

A complete list of yoga postures, meditations and pranayamas that prevent and quickly cure mild insomnia is now available in our premium yoga therapy section. A yoga pose sequence for the calming the Heart and Mind is available in our premium yoga sequence section.

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The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

article97

The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

article96

The Hatha Yoga Pradipika

What is commonly considered Yoga in the West is in actuality just one of the many paths of Yoga, and is technically called Hatha Yoga. The oldest and most widely used ancient text on the physical practices of Hatha Yoga is the Hatha Yoga Pradipika. This book was composed in 15th century CE by Swami Swatamarama and is derived from older Sanskrit texts, the teachings from well-known teachers and from Swatamarama's own yogic experiences. The main goal of this text is to illuminate the physical disciplines and practices of Hatha Yoga and integrate these with the higher spiritual goals of Raja Yoga (meditation). Swatamarama begins with explaining the relationship between Hatha Yoga and Raja yoga, informing us that Hatha is a preliminary practice for Raja Yoga. He tells us that obtaining self-control and self-discipline is much easier when we start with the physical and energetic body, verses trying to directly control the mind as in Raja Yoga. Through the mastery of the prana, or energy of the body, we can then easily master the control of the mind and obtain success with Raja Yoga. In verse 1:41 he tells us that when the flow of prana is stabilized through the practices of Hatha Yoga, the breath stops spontaneously and a mindless state naturally arises.

Although Swatamarama’s instructions on how to practice this yoga are quite detailed and a bit dated, Westerners can still apply the most important and relevant points to their practice. Swatamarama tells us that the room where one practices yoga in should be clean, pleasant, comfortable and free from insects and animals. He also details the qualities that bring success in yoga, that cause failure, and also supplies ten rules of conduct and ten personal observances for the beginning yogi to follow. In brief, he tells us that to be successful in the practice of Hatha Yoga we must live a quiet, pure, honest and moderate lifestyle and avoid any excessive behaviors.

The bulk of this text details the techniques of the main practices of Hatha Yoga: Asana (postures), Pranayama (breathing exercises), Shatkarma (internal cleansings), mudra (energy seal), and Bandha (energy locks). After some basic preliminary requirements, Swatamarama makes clear the first stage of Hatha Yoga is Asana, the physical postures that we are most familiar in the West. Asana creates firmness of the body and mind, and diseaselessness and flexibility of the body. It is here where we first learn to control and discipline the body. Swatamarama tells us that once a practice of Asana has been established then Pranayama can be begun. The goal with these breathing exercises is to control the prana and the subtle energies of the body, which in turn can be used to control the mind. Swatamarama tells us that if there is excessive mucus in the body, this will need to be removed using the six purification techniques of Shatkarma. These purifying techniques as well as the Pranayama help to purify the energy channels of the body and allow the prana to move more efficiently through these nadis. Utilizing Mudra and Bandha further activates the energy of the body, concentrates it and channels it into the main energy channel, the sushumna, that runs from the base of the spine to the top of the head and intersects all seven chakras. Mudras are complex movements of the whole body in a combination of asana, pranayama, bandha and visualization. Bandhas are engagements of specific groups of muscles at the base of the pelvis, the abdomen and the throat to “lock” the prana energy of the body inside the torso. Both of these techniques are challenging to master and should only be attempted after one is competent and skilled in both Asana and Pranayama.

At one level, the Hatha Yoga Pradipika details a very similar yoga of what is practiced in the West, while a very different yoga is shown by the intent of the deeper practices described within. Traditionally, Hatha Yoga is uniquely focused on transforming the physical body through purification and the cultivation of the life force energy of prana. And all of the techniques of Hatha Yoga are seen as preliminary steps to achieving the deeper states of meditation and enlightenment found in the path of Raja Yoga. Considering this, we are only getting a small taste of what yoga can offer us here in the West. The Hatha Yoga Pradipika gives us a valuable map to these deeper practices of yoga, as well as providing the knowledge and tools to travel to these depths if we so choose.

article98

Cultivating devotion through the Puranas

The most revered and pertinent texts in the Bhakti Yoga tradition are the Puranas, the ancient stories of the Indian gods and goddesses. In Bhakti Yoga the devotional aspect of yoga is emphasized, in which the practitioner develops faith and unconditional love to become united with the Divine. This faith and love is cultivated through the Puranas personalization of the Devas (gods and goddesses) with vivid and entertaining myths, stories and legends. The Puranas also serve to detail the spiritual practices and modes of worshiping and invoking the universal energies encapsulated in the Devas. The essential teachings of the ancient Vedic texts were popularized through the entertaining stories of the Puranas, giving the common people access and understanding to these potent spiritual teachings and complex yogic philosophies. These myths, stories, legends and allegories provided concrete examples of living one’s life according to both dharma (duty, righteousness) and bhakti. The Puranas instructed one on having a personal relationship with the Devas through the explanation and encouragement of the practices of yoga, vows, puja, prayers, and spiritual sacrifices. The Puranas also served to provide a common mythological history to the Indian people through its stories of the lives of saints, kings and great men, and the chronicles of great historical events.

The Puranas are written in Sanskrit verse, and were composed between the 4th century BCE and the 1st century CE. There are eighteen major puranas, as well as a similar number of minor puranas and their length varies considerably: the Skanda Purana has 81,000 verses, while the Markandeya Purana has only 9,000 verses. The ancient Sanskrit scholar Amarasinha defined a purana as having five characteristic topics: "(1) The creation of the universe; (2) Its destruction and renovation; (3) The genealogy of gods and patriarchs; (4) The reigns of the Manus, forming the periods called Manwantaras; (5) the history of the Solar and Lunar races of kings."

Overall, the Puranas primarily tell of the numerous battles between the devas and the asuras (demons), which are viewed as allegorical accounts of the struggle within each person between the forces of good and evil. And through the heroic deeds and noble qualities of the Devas we become inspired to lead a better life, become a better person and overcome our limitations.

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Yoga for Purifying Mind, Body and Spirit

Purification (shaucha) is a central aim of all the yogic practices, and is the first principle of self-discipline (niyama) in Patanjali’s eight-limbed approach. The yogis have discovered that impurities in our internal body adversely affect our state of mind, and prevent the attainment of real wisdom and spiritual liberation. Through the yogic practices of asana, pranayama, tapas and shatkarma, the body and the mind become cleansed and our spiritual development is accelerated. The physical postures of yoga purify the body through movements that increase and improve the flow of blood, oxygen and prana (life force energy) in the tissues, muscles and organs. The yoga poses squeeze and massage the muscles and organs to move out old stagnant blood and bring in fresh blood full of nutrients and oxygen. In the more dynamic postures, heat is created and sweat is produced to facilitate the release toxins through the pores of the skin.

The breathing techniques of pranayama purify the mind and body through the balance and cultivation of energy throughout the whole body. Different pranayamas have different actions on the body and thus different purifying effects. Kapalabhati (breath of fire) is warming and energizing, purifying the body through the creation of heat and the movement of energy. Nadi Sodhana (alternate nostril breath) is calming and cleansing, purifying the body through reducing stress and removing blockages in the nadis (energy channels).

The intensive self-discipline of Tapas purifies the mind and spirit through the “burning up” of the desires in our mind. Basically, Tapas is engaging the will to do some action you do not want to do or not doing some action you want to do. This creates a conflict between our will and the desire of our mind producing an internal “fire” which illuminates and burns up our mental and physical impurities.

The six cleansing practices of shatkarma purify the body by physically removing excesses of mucus or phlegm. These are primarily esoteric practices that must be learned and performed with the supervision of a qualified teacher. The shatkarmas are described as six groups of yogic cleansing techniques: Neti: nasal cleaning and irrigation, Dhauti: cleansing of the digestive tract, Nauli: abdominal massage, Basti: colon cleaning, Kapalbhati: purification and vitalization of the brain, and Trataka: blinkless gazing. The goal of these practices is to purge out excesses in order to bring the three doshas (physical constitutions) into balance. If the doshas are already in balance, then it is recommended to not practice these intense cleansing practices. There are easier, gentler and more accessible ways of balancing the doshas through the healing techniques of Ayurveda that can be utilized as an alternative of the shatkarmas.

When the mind, body and spirit have been purified through the various practices of yoga, the overall result is an increase in the flow of prana through the whole body, improving our capacity to work, think, digest, taste, feel, and experience life. And not only do these practices make us feel more alive, they also foster our spiritual development, inner awareness and equanimity.

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Sankhya's Map of the Universe

Sankhya philosophy, one of the oldest and most influential of the six systems (darshans) of Indian thought, has had a profound impact on the beliefs, values and concepts used in the practice of yoga. At the time of the Buddha, Sankhya philosophy revealed a detailed map of the universe to serve as a guide towards realizing the unitive state, the ultimate goal of yoga. Sankhya philosophy divides the universe into 25 distinct yet related principles called tattvas. The tattvas are guideposts to orient ourselves within the map and to see what we experience as separate concepts are truly part of a larger whole. Acknowledging and understanding these tattvas refines our discrimination, affirms our consciousness and brings us towards self-realization. Patanjali drew heavily upon Sankhya philosophy in the development of his Yoga Sutras, and many of the practical methods and techniques of yoga rest on Sankhya’s philosophical foundations.

The fundamental distinction in Sankhya philosophy is the separation of Brahman (oneness of all elements in the universe) into two distinct parts: Purusha (pure consciousness) and Prakriti (nature, primeval matter). Samsara or bondage arises when Purusha enters into a state of advidia (not knowing), loosing its identity and confusing itself with the physical body - which is seen as a distinct evolute of Prakriti. Purusha becomes liberated when the discriminate knowledge of the difference between conscious Purusha and unconscious Prakriti is realized.

These 25 elements were further simplified into two other maps of the body-mind-spirit: the three Shariras (bodies) and the five Koshas (sheathes). These both identify layers within our experience, which correlate with each other and the tattvas. The Shariras and the Koshas are both used to draw one’s awareness inside, traveling from the physical, to the energetic and casual bodies, towards the very essence of our being, which Sankhya tells us is Brahman, pure undivided oneness. This moving from the physical to the subtle deeper experiences of the body is an important tool in the practice of meditation and inner contemplation.

While the dualism apparent in the Sankhya system soon became incongruent with further developments in yogic philosophy, Sankhya’s core concepts became ingrained into yogic teachings as well as into other Indian systems of science, art and knowledge. Sankhya’s core concept of seeing all aspects of the created world as having the same essence remains an important realization to remove fear, separation and suffering and to lead us towards a state of experienced oneness.