Yoga For Osteoporosis
Osteoperosis is a bone density disease. Osteoperosis leads to abnormally porous bones that are compressible like a sponge. This disorder affects the skeleton, causing the bones to weaken and suffer from frequent fractures (small breaks). Osteopenia is the name of the condition that causes slightly less density in the bone which makes someone prone to Osteoperosis. Although x-rays can reveal the presence of osteoperosis, by the time they are usually taken, at least 30% of the bone has already been lost. Treatments of this disease usually come in the form of hormone therapy and vitamin D and calcium supplements, but yoga is a wonderful preventative measure to take in order to have strong bones with the proper density.
Normal bone is composed of protein, collagen and calcium. These give bones their strength and create bone density. All three of these compounds are regulated hormonally, and through the prana or life force coursing through the body. In yogic terms, our bodies are just vibrating energy, so any ailment is due to problems with energetic flow. This ancient practice can reduce tension, strengthen and stretch the muscles, tendons and connective tissues, balance and rejuvenate the circulation, and since many asana (poses) in yoga are weight bearing, they stimulate bone building by creating osteoblasts that create new bone. Further, yoga can promote the reduction of…
Meditation As Described in the Bhagavad Gita
The purpose of meditation is described in the Bhagavad Gita in the 13th chapter. It says:
Dhyanenatmani pasyanti kecidatmanamaatmana XIII 24
Yogis behold or perceive the Self in the self by the self by means of meditation. This means that the Yogis develop a power by the self by means of which they can perceive the Self in the self (of others too). This is the meaning of the assertion ‘aatmaanam atmani aatmana pasyanti’ in the verse mentioned above. Many commentators have interpreted the assertion made by the Gita differently. The idea mentioned in the assertion implies that the knower of the Self becomes the very Self. This is the highest truth embodied in the Upanishads. The Bhagavad Gita has described the abstract truths given in the Upanishads in a more detailed manner.
The Gita says that meditation requires more attention on the part of the Yogi. In fact it needs a prolonged effort on the part of the practitioner. This is possibly because of the fact that it comes after dharana in the list of the eight parts of Yoga called as the Ashtanga Yoga of Patanjali. Hence dhyana or medication requires an extra effort on the part of the practitioner in trying to strengthen his concentration.
The methodology involved in meditation is described in the 6th chapter called…
The Concept of Kaivalya in Yoga
The word Kaivalya means emancipation or liberation. It is otherwise called as Moksha in Sanskrit. Patanjali in his Yoga Sutras discussed the concept of Kaivalya in a very elaborate manner in the last chapter called the Kaivalya Pada. This chapter has a total of 34 aphorisms or sutras that describe the phenomenon of Kaivalya or emancipation. Patanjali says that the ultimate goal of man is to attain Kaivalya from the cycle of modifications from one species or genus into another. He accepts the concept of Jatyantara Parinama which says that man continues to be born again and again depending upon the changing circumstances. Sometimes he gets modified into other species or genus too. The word ‘species’ is meant by the word ‘Jati’.
Material substances get filled in the body of the human being at the time of the birth. Hence the modification into another species is by the filling in of material substance. Patanjali says that the primary goal of man is to aim for liberation or Kaivalya through Samadhi. To attain Kaivalya he should…
How to Use Desire in Yoga
Desire is unavoidable, but what and how we desire can make a big difference in our spiritual development. There is a state aspire to in yogic practice called nirivikalpa samadhi. It is described as a “pure, undifferentiated consciousness” which “contains no phenomenal impressions whatever, no seeds of desire and attachment.” Until that time, we can aspire to reach the state of Brahman, or God. The phrase, “Ask and it shall be given,” comes to mind. Christ promised the same thing that Patanjali did. If we long for something with great intensity, we usually organize our thoughts and then our actions around making that a reality. The word tivra means intensely. When we want something intensely, we become single minded. This singlemindedness is the key to manifestation.
How many mistakes did Thomas Edison make before perfecting the light bulb into a practical invention? Contrary to popular belief, he didn’t ‘invent’ the lightbulb, but rather he improved upon a 50-year-old idea. His single-mindedness allowed him to take the ideas of Humphrey Davy, an Englishman, and turn them into something none of us can imagine living without today. It took Edison one and a half years of work to improve upon the original idea to come up with a working light bulb. And although must of us focus on one aspect of his achievement, that of discovering the right kind of filament, he actually had to invent a total of seven system elements that were critical to the practical application of electric lights as an alternative to…
The Anatomy of Yogic Breathing
Many of my yoga students ask me how to breath like a yogi. I often tell them it is the secret to longevity and a clear mind. The author of Hatha Yoga Pradipika, Svatmarama states that “When the breath wanders the mind also is unsteady. But when the breath is calmed the mind too will be still, and the yogi achieves long life. Therefore, one should learn to control the breath.” Long life is not the only reason a yogi practices pranayama, although the physical benefits are great. Breathing is an important part of our entire mental, physical and spiritual dynamic. By learning about breathing from an anatomical perspective, we can understand more fully why a yogi achieves long life and the balancing of these aspects of the self.
We can commence this anatomical study by looking at the main organs for breathing: the lungs. The lungs are principally responsible for transporting oxygen from the atmosphere into the bloodstream and then to release carbon dioxide back into the atmosphere, again through the bloodstream. In a normal breath, the average person can hold approximately six litres of air in the lungs. Those born at sea level develop slightly less lung capacity than those born in higher altitudes. Air enters the lungs through pathways called the bronchi and branchioles, and it is here that the exchange of gas begins. There is a collection of millions of specialized cells, which form…
What Happens When We Stretch?
What exactly happens when we stretch? We all know something gives. The longer we reach for our toes, the easier it is to grasp them.
What we’ve learned through science is that it isn’t just one thing. Stretching is actually pretty dang complicated.
First the Anatomy
Each muscle fiber is wrapped up in fascia, a material a little like the plastic wrap you could see surrounding a leftover chicken leg in the fridge. Each individual muscle fiber wrapped up in its fascia is then collected into a group with another coating of fascia holding the group together. Then several of those groups of muscle fibers are bundled together in one big group of muscle surrounded by a bigger, thicker layer of fascia.
As the muscle nears a bone, it thins and becomes tapered. The fascia covering each fiber as well as that surrounding the groups of fibers continues and becomes a tendon that forms the connection of muscle to bone. Scientists call this entire structure the muscle-tendon complex. It’s considered one unit because muscle and connective tissue (fascia and tendons) are so intimately connected and intertwined that studying only one or the other is difficult. Having said that, they’ve been able to tease out what is happening to each of them when we stretch.
The Muscle Component
Stretching muscle causes a reflex mechanism in the…
The Yogic Mirror
On every yogic path, we are assigned the task of introspection. Often this takes the form of meditation, but it also means developing a ‘witness.’ This is the part of us that sees all circumstances and people with an absolutely unbiased view. Jana yogis label the Consciously Aware part of us ‘the witness’ also. In Taoist meditation teachings this is called the energy of mindfulness. In yogic circles it is often called simply the Observer.
Swami Satchidananda tells us, “. . . I am not the doer; Nature is doing everything. The body and mind are moving among the objects. I am the silent witness of all that is happening. The work does not bind me, I am free.” All of creation is seen as the play of Maya, or illusion. The Jnana Yogi constantly discriminates between the unreal and the Real, the not-Self and the Self. This path requires a sharp and subtle intellect.”
This sharp and subtle intellect is what allows the witness to develop. It is essentially a “persona” within you that does not identify with…
The Ethics of Being a Yoga Teacher
The job of teaching yoga does not mean that we are not still a student of the science. Yoga is a lifelong endeavor, and it is only through being humble as teachers, in the place of giving and receiving wisdom that we can truly progress on this journey. Beyond teaching asana, there are many responsibilities involved, as we are a great influence on other people’s lives.
The following is a list of ethics to uphold as the perennial student and often teacher of yoga:
1. We shall devote ourselves to practicing what we preach. We should live as close to the yogic lifestyle prescribed by our teachers as possible. In order to authentic, with ourselves and with our students we will not pretend that we never make mistakes, but instead will uphold a high standard for ourselves, with room for self-forgiveness as a model for our students.
2. We will remain students of yoga forever. Until we can heal with the touch of our own hands or levitate, we will continue to learn more about yoga. We will be open to…
Yoga For Menopause
Menopause is a time for ‘pause’ in a woman’s sexual journey. A woman is born and by sexual maturity, she has about two million immature eggs, each wrapped within an estrogen-producing follicle inside our ovaries. We release these eggs monthly to allow for fertilization, but only about one percent of the original two million are ever used. As we near the end of our reproductive or ‘fertile’ years, our sexual system undergoes a process called ‘atresia.’ The little follicles within the ovaries reduce their production of estrogen until there is no longer enough to inspire either an egg release or a menstrual flow. This transition from fertility to non-fertility is perimenopause. The full stop is called menopause. Fluctuating estrogen is the main ingredient for perimenopause, and these same hormonal fluctuations cause many of the other symptoms of both perimenopause and menopause.
Most women begin to experience the symptoms of menopause around their late forties, but perimenopause can begin as early as thirty. The age-range for these transitional phases in a woman’s life varies, but they are marked by similar symptoms. In perimenopause, a woman begins to experience irregular menses and slight mood swings, anxiety, irritability, and depression. She can also loose interest in sexual intercourse, experience vaginal dryness, have hot flashes, night sweats and coldness, feel a sense of…
Classification of Roots in Sanskrit
There are ten different types of roots in Sanskrit language. The difference is caused by variations in the middle part of verbal conjugational forms. Sanskrit verbs are of two types called as Parasmaipada and Atmanepada. The active voice is called Parasmaipada and they are mostly transitive in character. Atmanepada is used in the case of reflexive or the middle voice. Passive too usually takes the terminations of the Atmanepada.
It is important to know that the ten classes of roots are divided into two groups of conjugation. The first group of conjugation comprises of the first, fourth, sixth and the tenth types of roots. The second group of conjugation comprises of the remaining classes, namely, second, third, fifth, seventh, eighth and ninth classes of roots. In the second group of conjugation the terminations are added directly to the final of the root without the addition of a vowel or an element to the final letter of the root. Each of the types of roots is characterized by difference in the manner in which the formative elements combine in conjugation. Formative elements are such…