The Essence of Yoga

The word yoga means to unite, to join together or to integrate. In regard to the practice known as Yoga, there are several spheres of reference – integration of the physical with the emotional nature –to co-ordinate emotional and mental aims – to integrate mind and body – and to join the individual soul to the Universal Life Source, or God.

The system known as Yoga is an integral part of the classical systems of Indian Philosophy, all of which stem from the ancient and profound Vedic teachings that are considered to have their origin in antiquity. The Vedas refer to all aspects of human life and the natural sciences, including those involved in the spiritual evolution and advancement of mankind.

It is believed that all our great western philosophers over the centuries have dipped into and adopted these Indian wisdom teachings with the result that many similar ideas permeate their doctrines.  Both the philosophic and the practical guidelines of old are a valued source of information that continues to inspire earnest scholars as well as all those who question life today. 

What follows will help you, whether you are a beginner seeking to improve your physical and mental health, or you are an exponent seeking for new insights to encourage your continuing practice of Yoga.

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Any assumed attitude of mind will be reflected in an obvious, or a subtle corresponding attitude of the body. This is now a well known fact.  The relationship has been known and utilized for centuries and applied in the traditional art of self development by those who adhere to the teachings and practices of Yoga. This system utilizes physical poses to help the mind, and applies mental attitudes to help the body.

Although there is a highly developed system based upon 84 classical yoga Asanas, as they are called, the simplest practice is fundamental.  It is called Tadasana and represents the erect, upright mind and character, the confident individual whom we aspire to become. There is an associated physical discipline and muscular effort involved in standing upright, walking tall and sitting without slumping.

It is never too early to help young children understand it is beneficial to be able to assume the habit of these positions that will in time benefit their physiological and psychological well being.

The first image is the casual stance and the second demonstrates that even infants can make the effort necessary to assume Tadasana – with a clue as to that effort best evidenced in the toes !

 

                 

Yama, the first stage in Ashtanga Yoga, represents the end of the old ways and the first positive stage in the practice of self discipline by the elimination of bad habits relating both to health and character. The practices are to clear the way and demand the application of physical methods for inner body hygiene as well as the eradication of any layers of emotional and mental stress that may inhibit one’s progress to health and happiness.

For eliminating stress we have the practice of relaxation which releases strain from the whole psyche. There are many and various methods used in teaching relaxation but in Yoga, traditional preparation for practising what is known as Yoga Nidra remains constant.

We first assume the body position or asana called Savasana by lying flat on the floor along the north/south polarity if possible, arms down by the sides with eyes closed. The asana translates as the ‘Corpse’ or ‘Dead man Posture’ in which we obviously assume an immobile pose. However, we remain aware and sensitive towards our surroundings, our body sensations and energies and also become more aware of our emotional and mental states of being.

To be comfortable and able to relax completely in stillness is regarded as the first stage in control of the body. It is a discipline of equal or greater importance and difficulty than skills in body exercise or movement. A passive peaceful body is required as a prelude to passive, peaceful states of mind known in the stillness of meditation.

Stillness of the body in Yoga Nidra is designed to help us become receptive, first to outward sounds and impressions and then free of the distractions of others, to become inwardly aware of our whole being.

Relaxation in classwork is generally limited to a specific period of time, such as fifteen or sometimes thirty minutes.

Relaxation rewards us by encouraging a state of freedom, even from our own thoughts, as we enter degrees of consciousness related to feeling awareness. We remain conscious of our surroundings, yet with a sense of acceptance, embracing the fact that although we are just a single life unit, we are able to sense life’s wholeness. It is a refreshing and pleasant experience. Various subtle states of consciousness are rediscovered, sometimes for the first time since our infancy, as we find refreshment in the magical realm between sleeping and waking.

Yoga teachers who specialize in adapting the philosophy and practices of the yogic teachings apply a balanced method of education with its foundation in ancient wisdom and with its techniques and application adapted to embrace modern health practices.

Parents benefit in several ways by having children disciplined through Yoga classes that encourage learning and application of sound, balanced knowledge and health education that complements their schooling. Well disciplined children become more amenable and co-operative as they benefit from clear guidelines. Parents benefit also as children improve in behaviour, politeness and respect that allows more productive and satisfying relationships with all members of the family.  

The ideal situation is that parents are students of Yoga themselves and therefore support the teachings in the home.  Otherwise the simple principles discussed in classwork are like seed ideas which may sprout and grow in the child’s awareness in time, regardless of the degree of parental example or encouragement.

However, it is important that the Yoga teacher relates to parents. There must be a mutual line of communication so that the teacher can reinforce the ideas and support the methods used by the parents just as parents must agree with or be free to discuss the ideas introduced by the Yoga teacher.

With careful guidance, infants from as young as 3 years of age benefit from interesting and well balanced Yoga classwork. Teachings that introduce physical exercises result in growing self confidence as well as constructive ideas about the aim for total health of mind and body. These ideas will be nurtured should the child choose to cultivate them, to provide a simple spiritual direction to their lives based upon universal principles.

 

The name given to the great Elements in Nature is Bhutas. The term refers to the universal cosmic elements of Fire, Earth, Air, Water and Ether as well as the human response to these powers and  energies through individual expression of them in our bodies, personalities and our character.

Natural therapists of various schools and cultures work with and have a degree of understanding in  the application of the different elements in healing. This is particularly evident in the Chinese, Indian and Unani schools although some variation may occur in either theory or practical application.

In relation to Raja Yoga, we are interested in applying awareness and knowledge of the natural agencies to the fundamental nature of the human psyche and to ultimately advance to better understand the greater spiritual role the elements play in the universe.

The element Earth is taken as the energy that manifests as material substance and possesses the quality of practicality and stability. This is fundamentally incorporated into the Hatha Yogic system building physical health.

Within the emotional nature Water is applied to the balance of the emotions and their harmonious expression through Bhakti Yoga. It is revealed in the adaptability and flexibility in our feeling nature, whether physical or psychological. Its urges us to focus upon the heart and it expression of loving kindness.

The element Air corresponds to the limitless spheres of the mind and so is the main focus in the study of psychology, philosophy and creative thought processes within Raja Yoga. It possesses the quality of freedom and expresses itself through the intellect and our ability to communicate.

Fire is seen as the magical invisible element that is expressed either through the spiritual injection of new life in conception that result in a new body for an incoming soul, or in the flash of inspiration that conceives new ideas.

These are the obvious 4 elements at work on all our planes of consciousness. But the final contribution is most vital.  It is the Fifth element that remains somewhat mysterious and may be rather differently interpreted by scientist or philosopher as ‘ether’ in the former, or as ‘love’. It is the element that blends and combines the other traits, qualities and energies and integrates them into a successful unit and wholeness beyond real analysis. It completes each life entity and protects each living creature as determined by Natural Law.

In a nutshell, the elements are best understood as simple reminders that we all need in the art of living.

… maintain practical disciplines in self development, health and physical culture as we must know the value of the body and of material things (Earth).

… maintain flexibility within our own nature and live in sympathy or empathy with others through constructive use of our feelings (Water).

… test our mental wings through study and both rational thought and imagination in a committed ultimate quest for truth ( Air).

… apply fervour and enthusiasm to what we act upon, whether it is duty or pleasure, motivated by a desire for excellence, accomplishment and a joy in creative living (Fire).

It is the fifth element, upon which success and happiness possibly depend, that reminds us of both the importance of our microscopic personal efforts within the unit of humanity as a whole, yet urges us to find the answer to our role in the macrocosmic universe by seeking our spiritual identity  (Ether).

Union with the Divine !   Our concepts of God and our relationship with the Divine are not all identical. However, we all tend to share an essential idea that to raise our consciousness and contact with some greater life and light will help us experience greater spiritual Consciousness and through that contact become ourselves transformed and magnified in understanding.

If we entertain strong spiritual faith, it is natural to long for a heightened experience of consciousness in realisation and confirmation of our beliefs.  If we are exploring, without any preconceptions, in order to discover spiritual realities, both inside ourselves and outside in the greater world, we look forward to every new sense of awareness of the subtleties of life that our developing sensitivity will permit.

It is an integral part of human nature to aspire to understand and to establish a conscious link with our Source. Some have experienced a supreme spiritual experience spontaneously, often in difficulties and often without any apparent stimulus. However, it is by use of our free will and by direct personal willingness in our attitude towards spiritual expansion that we can consciously direct our being toward the Power and Universal Intelligence of our Maker.

Some of us see the Divine as the Great Creative Fire, and consider ourselves as little sparks of that same element…. and are likely to experience accordingly….

 “As from a glowing fire, kindred sparkles come forth thousand-fold,

So from the Eternal, manifold beings are born and return also.”  Manduka Upanishad

Others conceive God as the Divine Ocean of Life and themselves as a mere droplet of that same element of water, affirming the beautiful merging with that great element….

 “The dewdrop slips into the shining sea….”  Light of Asia – Sir Edwin Arnold

Some people consider themselves as part of all life which is manifest. To live in perfect harmony in the outwardly manifested natural world is their wish.

Others cherish the thought of spiritual brotherhood with all other human beings and long to experience unity of spirit in a sense of associated group identity.

Those who believe that the Divine is Supreme Love may yearn to identify themselves with this Greater love.  In devotion they may seek to free themselves from the limitations of personal emotion to find a new identity as part of the eternal heartbeat of Divine and Infinite Love pervading all natural life.

We must give to others what we claim for ourselves – respect for spiritual matters and the essential privacy that is attendant to an individual’s approach to this most important and sacred relationship with our Creator.  We may differ in our chosen manner of spiritual communing, whether we choose to meditate alone or in group meditation, prayer, church service, or in religious rituals.

By whatever way we choose, meditation and prayer are inherent, helping us to arrive at a state of stillness and receptivity of both the body and the mind when we will be reminded that it is by an expansion of our Love that allows us to experience union of any kind, whether with fellow humans, with nature around us, or with the Divine.

There are some simple practices that will be found common to all yogic teaching of Hatha Yoga.

Preparation before exercising includes having an empty stomach, and suitable clothing before the

BASIC LIMBERING EXERCISES

All physical practices in Yoga require some preliminary limbering movements to prepare for the Asanas and in order to prevent muscular strain and injury to tendons. There is no specific breath control required with these as total attention is upon awareness of the muscles.

Preparation for Lotus and x legged positions – involving limbering exercises to ankles, knees and groin

Lunge exercises to stretch achilles tendons, groin and thighs

Limbering forward to stretch hamstrings through exercises involving legs and feet

Gentle limbering of the spine to prepare for further spinal movement

ASANAS

The importance of these basic positions requires constant work until they can be achieved with comfort.

Good Standing Posture – Tadasana for every-day application

Seated Posture – upright cross legged Asana or upright in chair for breath control and meditation

Comfortable Prone Posture – lying in Savasana for Relaxation or Yoga Nidra (“the yogi’s sleep”)

Inverted Posture – Sarvangasana or modified to increase circulation of blood to the brain

Beginners are carefully tutored before assuming inverted positions because of possible medical conditions.  Children are to hold for short time only.

 In good physical fitness regular practise of this Asana is encouraged.

SPINAL ASANAS

These are included in all general practice and classwork exercises to help maintain youth

Forward bending –for example, Paschimottanasana

Side Bending Posture –for example, Nitambasana

Twisting Posture –for example, Matsyendrasana

Back bending – for example, Cobra, or Camel  – Bhujangasana or Ustrasana

PRANAYAMA  Special attention to respiration used in exercising and in Asanas is designed to replace energy expended and ensure total refreshment of mind and body.

Specific exercises in Pranayama are routinely included in preparation for relaxation and meditation to calm the nervous system.

It is anticipated that each teacher uses knowledge of traditional techniques that have been applied and tested through personal experience. The teacher is responsible for modifying techniques and guiding students appropriately, in relaxation and meditation as well as physical disciplines. It is important that the spiritual aim is seen as integral to all the yogic disciplines.

The vision of a life goal and purpose differs with each of us, regarding our personalities with their complexities.  A vision held by each soul is more private but there are also important features which are generally shared regarding happiness, peace, love and work satisfaction. But when we speak of a vision of spiritual purpose there are not always a great number who have seriously contemplated their subtle future. We tend to be vague when questioned about our spiritual knowledge of life everlasting.  Many are even embarrassed to realise they have relied upon religious tenets and not applied their own concentrated thought to the subject.

However, at some time we are all called upon to face our own values and thoughts about the deeper meaning and purposes of our own lives, as well as human life in general.

If spiritual understanding is born of our own soul and intuition, and our spiritual future is determined by our individual efforts in our lives, then it is important that we each hold a vision of what our life goal is regarding our ultimate fate. This may only be certain in the material sense, to the extent that we know that our mortal self as we know it, will die and return to its home in the realms of spirit. But what do we know of our immortal spirit?

On such a search we recall the way of the Buddha and must seek for direct knowledge bearing in mind the classical directives ‘Know Thyself”, “The Kingdom of God is within you” etc. of those who have discovered more than we about the spiritual realities which are often belied by material values and conditions … and recall the simple Vedic prayer …

“From the unreal, lead me to the Real

From darkness, lead me into Light

From death lead me to Immortality.’

All teachings of philosophic value encourage the attainment of a state of balance and harmony. In yoga it is recognized as the state of equilibrium following flux, movement and change. This applies to the relaxed state of consciousness that follows all activity, including dynamic physical exercise programmes. Controlled breathing rhythms and habits are found to effectively assist us.

The techniques used are practised with the knowledge of the inter-relationship of breathing and thought. A simple example of this is when we breathe slowly and deeply and feel consequently more relaxed and peaceful. When we inhale at a quicker rate it has the opposite effect and helps stimulate our energies towards activity.

To harmonize the two main energies ida and pingala that exist in the body and often compared to the positive and negative forces involved in electricity, we learn to practise exercises known in yoga teaching under the term pranayama. One of the main such exercises is called Nadis Shodana, one of the most famous exercises known to all who choose to take up Yoga practice. It regulates the flow of our breath equally through the right and left nostrils. This ensures that the brain itself directly benefits from both the pranic energies before it subsequently conveyed to the lungs. You will derive real mental health benefit from practising this exercise.

It is simple in principle but requires patience and an unhurried interval of time. It is recommended that you seek personal guidance from a yoga teacher to clarify the technique used in this classic exercise to assist you in keeping the mind calm, clear and capable.

It will help you achieve equilibrium, the most important requirement in our psychological and general well being.

 

 

Most of these Asanas are designed to increase body strength and they require a certain strength for their execution.  Further strength is developed by extending the duration in holding the Asana but in the main, exponents apply a matter of seconds only in sustaining a successful balanced position, particularly in the more difficult poses.

In Hatha Yoga these Asanas are those directly related to the masculine principle (the ‘ha’ of Hatha) or the sun energy and outgoing breath. They are the focus for men who seek to apply the yogic principle and to strengthen their masculine energies both physical and psychological.

Women are encouraged to master the easier ones as a physical challenge to tone their muscles, but little benefit comes from any attempt to hold these positions and in some cases there is possible harm in trying.

In training children in yoga practices, boys are encouraged to achieve a degree of strength by attempting the easier Asanas from an early age and young girls are not discouraged. However, it is made clear at the outset that exercises and physical skills and disciplines are different from the other’s.

 

 

        

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

A comfortable seated position is required in order to practise breath controls of Pranayama, as well as the mental disciplines and pracitices of Raja Yoga such as concentration and in particular meditation, which demands longer duration of a pose to be held.

There are many variations of the basic classical Asanas used in order to arrive at the desired comfortable position . Adjustments are made for individual special needs but in ease case it is important to assume an upright postion of the spine.

   Although sitting on the heels is appropriate for children and many adults,

            it is a choice for a limiited time. It is known as Vajrasana

 

 

 

 

  Children enjoy taking the Padmasana or Lotus pose but not for sustained periods

 

 

             Perhaps long enough to say their prayers

    Adults usually have to work to regain childhood flexibility and find

    this a pleasantly comfortable one – Sukhasana

 

 

 

     This is the half lotus – towards Padmasana

 

 

 

     Known as Siddhasana – the Perfect Pose

 

 

 

The following Asana is an extreme one that offers a serious challenge if one wishes to master the classical poses and to test the full flexibility and capabilities of the body in Hatha Yoga practice and known as the Adept’s Pose.

It is not one to assume for comfort!  

    

Remember,  comfort is the most important factor if you wish to retain the position for a period of time and this can only be achieved after conditioning your body through the appropriate exercises. 

A special comforter is provided by simply sitting on the corner of a folded rug or low pillow so that you are raised a little and your weight tilted slightly forward. Try it!

If it is not possible or inadvisable for you to assume cross legged postions on the floor, the alternative is to take the so called ‘Egyptian’ pose sitting upright in a chair with feet on the floor and hands placed in the lap or on the thighs.