Thursday, 17 July 2008

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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

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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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