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PRINCIPLES AND METHODS OF YOGA THERAPY

PRINCIPLES AND METHODS OF YOGA THERAPY (Compilation)

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Ananda Balayogi Bhavanani

Sri Balaji Vidyapeeth (Deemed University)

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PRINCIPLES

AND

METHODS

O

OF

F

YOGA THERAPY

STUDY MATERIALS

COMPILED AND EDITED

BY

YOGACHARYA

Dr ANANDA BALAYOGI BHAVANANI

M.B.B.S, A.D.Y, D.S.M, D.P.C, P.G.D.F.H, P.G.D.Y, F.I.A.Y M.B.B.S, A.D.Y, D.S.M, D.P.C, P.G.D.F.H, P.G.D.Y, F.I.A.Y

CHAIRMAN

INTERNATIONAL CENTRE FOR YOGA EDUCATION AND

RESEARCH AND YOGANJALI NATYALAYAM

PUDUCHERRY, SOUTH INDIA

www.rishiculture.org

www.icyer.com

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1.

1. Yoga Yoga therapy-A therapy-A Complete Complete System System of of Health Health 11 2.

2. Important Important Concepts Concepts Of Of Yoga Yoga Therapy Therapy 44 3.

3. Therapeutical Therapeutical Benefits Benefits Of Of Hatha Hatha Yoga Yoga 1212 4.

4. Integrated Integrated Approach Approach To To Yoga Yoga Therapy Therapy 1414 5.

5. Origin, Origin, Scope Scope & & Practical Practical Application Application of of Yoga Yoga Therapy Therapy 1616 6.

6. Yoga Yoga And And Positive Positive Health Health 2828 7.

7. Yoga Yoga And And Stress Stress 3030

8.

8. Yoga Yoga And And Modern Modern Medicine Medicine 4141 9.

9. Tirumoolar Tirumoolar On On Health Health & & Disease Disease (Thirumandiram) (Thirumandiram) 4545 10.

10. Thiruvalluvar Thiruvalluvar On On The The Art Art Of Of Healing Healing (Tirukkural) (Tirukkural) 4646 11.

11. Therapeutic Therapeutic Potential Potential Of Of Pranayama Pranayama 4747 12.

12. Yoga Yoga & & Medicine Medicine By By Dr. Dr. Steven Steven Brena Brena 5151 13.

13. Yoga Yoga And And Yoga Yoga Therapy Therapy By By Dr. Dr. Georg Georg Feuerstein Feuerstein 5353 14.

14. Swarodaya Swarodaya Vigjnan Vigjnan 5656

15.

15. Shivasvarodaya Shivasvarodaya 5959

16.

16. Lifestyle Lifestyle Modification Modification In In Health Health And And Disease Disease 6060 17.

17. Basics Basics Of Of Indian Indian Psychotherapy Psychotherapy 6363 18.

18. Basic Basic Concepts Concepts Of Of Ayurvedic Ayurvedic Physiology Physiology 7070 19.

19. Ayurveda Ayurveda And And Asana Asana By By Mark Mark Halpern Halpern 7878 20.

20. Notes On A Few Important Medical ConditionsNotes On A Few Important Medical Conditions a.

a. Hypertension Hypertension /High /High Blood Blood Pressure Pressure 8383 b.

b. Anemia Anemia 8585

c.

c. Rheumatoid Rheumatoid Arthritis Arthritis 8888

ONTENTS ONTENTS

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d.

d. Piles Piles / / Hemorrhoids Hemorrhoids 9090

e.

e. Epilepsy/ Epilepsy/ Fits/ Fits/ Seizures Seizures 9191 f.

f. Back Back Pain Pain 9494

g.

g. Obesity Obesity 9696

h.

h. Peptic Peptic Ulcer Ulcer 9797

i.

i. Pregnancy Pregnancy 9999

j.

j. Diabetes Diabetes Mellitus Mellitus 102102

k.

k. Degenerative Degenerative Neck Neck Disease Disease 106106 l.

l. Attention Attention Deficit Deficit Hyperactivity Hyperactivity Disorder Disorder 109109 m.

m. Bronchial Bronchial Asthma Asthma 112112

21.

21. Yoga Yoga For For Menopause Menopause 114114

22.

22. Health Health Hazards Hazards Of Of Smoking Smoking 115115 23.

23. Important Important Yogic Yogic Concepts Concepts Related Related To To Yoga Yoga Therapy Therapy 117117 24.

24. Lifestyle Lifestyle Modifications Modifications For For Hypertension Hypertension 120120 25.

25. Various Yoga Therapy SchedulesVarious Yoga Therapy Schedules a.

a. Diabetes Diabetes 124124

b.

b. Hypertension Hypertension 125125

c.

c. Pre Pre Syncope Syncope / / Syncope Syncope 125125 d.

d. Bronchial Bronchial Asthma Asthma 126126

e.

e. Obesity Obesity 127127

f.

f. Backache Backache 128128

g.

g. Nasal Nasal Allergies Allergies And And Breathing Breathing Problems Problems 130130 h.

h. Yoga Yoga Practices Practices For For Women Women 131131 i.

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YOGA THERAPY:

A COMPLETE SYSTEM OF

PREVENTIVE, CURATIVE AND PROMOTIVE HEALTH

By Dr Georg Feuerstein, Ph.D By Dr Georg Feuerstein, Ph.D

(Excerpted from The Yoga Perspective on Pain, Mental Health, and (Excerpted from The Yoga Perspective on Pain, Mental Health, and Euthanasia. Yoga Studies. Newsletter of YREC/IAYT.Jan-Apr 2002) Euthanasia. Yoga Studies. Newsletter of YREC/IAYT.Jan-Apr 2002)

Traditionally, Yoga was not intended for the imbalanced or sick individual but for Traditionally, Yoga was not intended for the imbalanced or sick individual but for the normal person interested in, and capable of, pursuing what Abraham Maslow the normal person interested in, and capable of, pursuing what Abraham Maslow called B-values. Yoga is not physical or psychological therapy—even though it called B-values. Yoga is not physical or psychological therapy—even though it contains a therapeutic element—but a tradition of psycho-spiritual growth leading contains a therapeutic element—but a tradition of psycho-spiritual growth leading to inner peace and freedom. Today, however, in Western countries, Yoga is almost to inner peace and freedom. Today, however, in Western countries, Yoga is almost universally pursued as a discipline for fitness and health and has proven to be universally pursued as a discipline for fitness and health and has proven to be highly effective as such.

highly effective as such.

While Yoga’s comprehensive methodology includes many techniques that serve While Yoga’s comprehensive methodology includes many techniques that serve the popular goals of enhancing or restoring fitness and health, its real potency lies the popular goals of enhancing or restoring fitness and health, its real potency lies in the domain of psychospiritual maturation, notably at the higher levels of in the domain of psychospiritual maturation, notably at the higher levels of self-transcendence and self-transformation through profound meditation. As a transcendence and self-transformation through profound meditation. As a psychospiritual discipline, which also involves a therapeutic component, Yoga can psychospiritual discipline, which also involves a therapeutic component, Yoga can offer an unusually comprehensive and practical perspective on this acute problem offer an unusually comprehensive and practical perspective on this acute problem in medical care. The yogic perspective is inclusive of the moral and spiritual in medical care. The yogic perspective is inclusive of the moral and spiritual aspects of human life but also of the practical issues of pain, suffering, illness, and aspects of human life but also of the practical issues of pain, suffering, illness, and death.

death.

To begin with, Yoga philosophy acknowledges the stark reality that life itself is To begin with, Yoga philosophy acknowledges the stark reality that life itself is terminal (

terminal (anityaanitya). Whatever our state of health may be, we all are destined to die). Whatever our state of health may be, we all are destined to die

within a rather limited frame of time: eighty, a hundred, or perhaps, at some point within a rather limited frame of time: eighty, a hundred, or perhaps, at some point in the future, two hundred years. For most of us, life will always be too short.

in the future, two hundred years. For most of us, life will always be too short.

Yoga acknowledges another undeniable fact: that life is filled with suffering Yoga acknowledges another undeniable fact: that life is filled with suffering ((duhkhaduhkha)—an insight with which other spiritual traditions fully concur. See, for)—an insight with which other spiritual traditions fully concur. See, for

instance, the Biblical wisdom of John 16:33: “In this life you will have trouble.” instance, the Biblical wisdom of John 16:33: “In this life you will have trouble.” Even if we were to never experience sickness or bodily injury, we would still be Even if we were to never experience sickness or bodily injury, we would still be exposed to all kinds of experiences that would cause us distress (i.e., suffering), exposed to all kinds of experiences that would cause us distress (i.e., suffering), notably interpersonal difficulties, sickness and injury of family members and notably interpersonal difficulties, sickness and injury of family members and friends, and not least loss of a loved one.

friends, and not least loss of a loved one.

The question is whether there is ever a moment when suffering becomes so The question is whether there is ever a moment when suffering becomes so overwhelming that we are justified in taking our own or someone else’s life in overwhelming that we are justified in taking our own or someone else’s life in order to end suffering. First of all, we need to appreciate that Yoga makes a order to end suffering. First of all, we need to appreciate that Yoga makes a distinction between pain (

distinction between pain ( pîthâ pîthâ) and suffering () and suffering (duhkhaduhkha). The former is a physical). The former is a physical

reaction, the latter a psychological response. Yogins have clearly demonstrated reaction, the latter a psychological response. Yogins have clearly demonstrated that they can experience pain

that they can experience pain without without adding to it the subjective element of adding to it the subjective element of

suffering. A good example is Sri Ramana Maharishi (1879-1950), an enlightened suffering. A good example is Sri Ramana Maharishi (1879-1950), an enlightened master who awoke at the age of sixteen. Toward the end of his life as a sage, master who awoke at the age of sixteen. Toward the end of his life as a sage, Ramana suffered from rheumatism in his legs, back, and shoulders and then also Ramana suffered from rheumatism in his legs, back, and shoulders and then also was diagnosed with a sarcoma near his left elbow. First he refused to be operated was diagnosed with a sarcoma near his left elbow. First he refused to be operated on, preferring to allow Nature to take its course. At the urgent pleading of his on, preferring to allow Nature to take its course. At the urgent pleading of his disciples, however, he finally succumbed to several operations, which all proved disciples, however, he finally succumbed to several operations, which all proved useless, and, if anything, merely exacerbated his physical pain. All the while, useless, and, if anything, merely exacerbated his physical pain. All the while, however, Ramana remained in a state of great calmness, which was palpable to however, Ramana remained in a state of great calmness, which was palpable to the numerous visitors who day after day came to his hermitage to sit in his the numerous visitors who day after day came to his hermitage to sit in his presence. When asked about his pain, he observed: “They take this body for presence. When asked about his pain, he observed: “They take this body for Bhagavan and attribute suffering to him. What a pity!” To another devotee he Bhagavan and attribute suffering to him. What a pity!” To another devotee he said: “Where is pain if there is no mind?”

said: “Where is pain if there is no mind?”

Ramana died with utmost dignity in front of numerous devotees. Just before he Ramana died with utmost dignity in front of numerous devotees. Just before he passed away, a group started to chant, and Ramana opened his eyes. “He gave a passed away, a group started to chant, and Ramana opened his eyes. “He gave a brief smile of indescribable tenderness,” wrote Osborne. “From the outer edges of brief smile of indescribable tenderness,” wrote Osborne. “From the outer edges of his eyes tears of bliss rolled down. One more deep breath, and no more. There his eyes tears of bliss rolled down. One more deep breath, and no more. There

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was no struggle, no spasm, no other sign of death: only that the next breath did was no struggle, no spasm, no other sign of death: only that the next breath did not come.”

not come.”

Yoga adepts, who are not yet enlightened but have mastered the art of Yoga adepts, who are not yet enlightened but have mastered the art of concentration, have also demonstrated extraordinary control over the mind and concentration, have also demonstrated extraordinary control over the mind and nervous system, including the sensation of pain. The control of pain is absolutely nervous system, including the sensation of pain. The control of pain is absolutely necessary in the performance of the various practices of

necessary in the performance of the various practices of tapas,tapas, or austerity. Oneor austerity. One

such practice is the Tibetan Buddhist technique of

such practice is the Tibetan Buddhist technique of tumo,tumo, which requires the yoginwhich requires the yogin

to sit naked in ice and snow for several hours and dry a wet blanket with his own to sit naked in ice and snow for several hours and dry a wet blanket with his own body heat. For the ordinary person, this feat, which has been captured on film, body heat. For the ordinary person, this feat, which has been captured on film, would soon turn into a very painful and presumably lethal experience.

would soon turn into a very painful and presumably lethal experience.

For an adept of the stature of Ramana Maharishi, who in his enlightenment For an adept of the stature of Ramana Maharishi, who in his enlightenment transcended both pain and pleasure, there is no need to specifically control the transcended both pain and pleasure, there is no need to specifically control the nervous system and the sensation of pain. This sage allowed every experience to nervous system and the sensation of pain. This sage allowed every experience to arise, without seeking to prevent or interfere with it. The body undoubtedly arise, without seeking to prevent or interfere with it. The body undoubtedly experienced

experienced pain pain, but Ramana was not, but Ramana was not sufferingsuffering. He was blissfully present as pure. He was blissfully present as pure

Consciousness. This is one of the characteristics of

Consciousness. This is one of the characteristics of sahaja-samâdhi sahaja-samâdhi , or “natural, or “natural

ecstasy,” a state of utter spontaneity in which, to an outside observer, immanence ecstasy,” a state of utter spontaneity in which, to an outside observer, immanence and transcendence occur simultaneously. For the enlightened being, however, no and transcendence occur simultaneously. For the enlightened being, however, no such dualism exists.

such dualism exists.

Short of enlightenment, we inevitably react to the sensation of pain by seeking to Short of enlightenment, we inevitably react to the sensation of pain by seeking to withdraw from its objective cause: We quickly pull back our hand from a hot stove withdraw from its objective cause: We quickly pull back our hand from a hot stove and rush to apply ice, aloe, or some analgesic ointment to the damaged skin to and rush to apply ice, aloe, or some analgesic ointment to the damaged skin to reduce the burning sensations. But if we are observant, we will find that we also reduce the burning sensations. But if we are observant, we will find that we also pull back inwardly as if we were trying to shut out the pain.

pull back inwardly as if we were trying to shut out the pain.

In the case of AIDS, cancer, and similar diseases, this mental withdrawal becomes In the case of AIDS, cancer, and similar diseases, this mental withdrawal becomes more pronounced as the symptoms increase with the progression of the disease. more pronounced as the symptoms increase with the progression of the disease. Increasing doses of painkillers are necessary to control the pain, but these can Increasing doses of painkillers are necessary to control the pain, but these can have unwanted side effects, including a disabling drowsiness. Terminal patients have unwanted side effects, including a disabling drowsiness. Terminal patients thus find themselves torn between wanting to be fully present as aware human thus find themselves torn between wanting to be fully present as aware human beings and yet finding the pain too intolerable.

beings and yet finding the pain too intolerable.

Yoga offers several techniques for reducing pain, including deep relaxation, Yoga offers several techniques for reducing pain, including deep relaxation, conscious breathing, visualization, and meditation. Hypnosis also has long been conscious breathing, visualization, and meditation. Hypnosis also has long been used successfully in dealing with pain. In 1995, a National Institutes of Health used successfully in dealing with pain. In 1995, a National Institutes of Health (NIH) panel endorsed hypnosis as an effective method for alleviating the chronic (NIH) panel endorsed hypnosis as an effective method for alleviating the chronic pain associated with cancer, irritable bowel syndrome, inflammatory conditions of pain associated with cancer, irritable bowel syndrome, inflammatory conditions of the mouth, and tension headaches. While Yoga is not identical with hypnosis, the mouth, and tension headaches. While Yoga is not identical with hypnosis, some of the mental and neurophysiological factors utilized in Yoga and hypnosis some of the mental and neurophysiological factors utilized in Yoga and hypnosis are similar or the same.

are similar or the same.

Also, instruction in the basic principles of Yoga philosophy, notably the idea of a Also, instruction in the basic principles of Yoga philosophy, notably the idea of a witnessing consciousness that survives death, can prove supportive in a witnessing consciousness that survives death, can prove supportive in a thanatological program. In particular, it can provide the patient with a suitably thanatological program. In particular, it can provide the patient with a suitably broad context for understanding life, sickness, and death and thereby help dispel broad context for understanding life, sickness, and death and thereby help dispel much unnecessary fear. This is not a matter of indoctrinating the patient, but of much unnecessary fear. This is not a matter of indoctrinating the patient, but of giving him or her a last-minute opportunity to ponder the Big Questions (Who am giving him or her a last-minute opportunity to ponder the Big Questions (Who am I? Whence do I come? Whither do I go? What must I do?). As psychiatrist Viktor I? Whence do I come? Whither do I go? What must I do?). As psychiatrist Viktor Frankl put it:

Frankl put it:

Ultimately, man should not ask what the meaning of his life is, Ultimately, man should not ask what the meaning of his life is, but rather must recognize that it is he who is asked. In a but rather must recognize that it is he who is asked. In a word, each man is questioned by life; and he can only answer word, each man is questioned by life; and he can only answer to life by answering for his own life; to life he can only to life by answering for his own life; to life he can only respond by being responsible.

respond by being responsible.

To offer terminal patients more social interaction, as proposed by Dr. Lavery, may To offer terminal patients more social interaction, as proposed by Dr. Lavery, may well reduce the likelihood of their having suicidal thoughts, but it will not well reduce the likelihood of their having suicidal thoughts, but it will not necessarily lessen their pain, discomfort, distress, and fear. Moreover, from a necessarily lessen their pain, discomfort, distress, and fear. Moreover, from a yogic perspective conventional social interaction serves as a distraction, because it yogic perspective conventional social interaction serves as a distraction, because it does not allow the patient to focus on the actual situation and properly prepare for does not allow the patient to focus on the actual situation and properly prepare for a conscious death. If social interaction were used to assist this preparatory a conscious death. If social interaction were used to assist this preparatory process, it would become a constructive affair.

process, it would become a constructive affair.

From a yogic perspective, suicide, physician-assisted suicide, and euthanasia are From a yogic perspective, suicide, physician-assisted suicide, and euthanasia are not favored options. It is true, however, that some yogic schools permit terminally not favored options. It is true, however, that some yogic schools permit terminally

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ill Yoga adepts to fast to death, but these adepts are assumed to have an ill Yoga adepts to fast to death, but these adepts are assumed to have an advanced ability for concentration and meditation, allowing them to exit the body advanced ability for concentration and meditation, allowing them to exit the body consciously—that is, in full control of the inner process of dying. For all others, consciously—that is, in full control of the inner process of dying. For all others, suicide of any kind is generally considered to be inauspicious, as it creates a suicide of any kind is generally considered to be inauspicious, as it creates a mental trauma that is not deleted by the shedding of the physical body. Yoga, mental trauma that is not deleted by the shedding of the physical body. Yoga, after all, operates with the notion that the individual survives the death of the after all, operates with the notion that the individual survives the death of the material frame and continues in an after-death state until there is rebirth.

material frame and continues in an after-death state until there is rebirth.

For those who are not able to induce their own deep meditation state in the final For those who are not able to induce their own deep meditation state in the final hour, there is the possibility of guided meditation or co-meditation, which has hour, there is the possibility of guided meditation or co-meditation, which has been practiced with good results for the dying patient. In this respect, the work of been practiced with good results for the dying patient. In this respect, the work of Richard Boerstler can be recommended.

Richard Boerstler can be recommended.

All of Yoga can be regarded as a dress rehearsal for the moment of death. All of Yoga can be regarded as a dress rehearsal for the moment of death. Through the steady cultivation of spiritual attitudes and mental concentration, the Through the steady cultivation of spiritual attitudes and mental concentration, the yogin and Yogini endeavors to prepare for this all-important transition. Central to yogin and Yogini endeavors to prepare for this all-important transition. Central to all Yoga is the conviction that we become what our mind tends to dwell on, and all Yoga is the conviction that we become what our mind tends to dwell on, and what our mind, through long habituation, is likely to dwell on in the final phase of what our mind, through long habituation, is likely to dwell on in the final phase of physical dissolution is the same things that have preoccupied us in life. Only when physical dissolution is the same things that have preoccupied us in life. Only when we have the presence and power to deeply contemplate the source of our we have the presence and power to deeply contemplate the source of our existence itself—whatever name we may give to this source—will our exit from life existence itself—whatever name we may give to this source—will our exit from life and subsequent post-mortem state prove to be a spiritual opening free from and subsequent post-mortem state prove to be a spiritual opening free from dread.

dread.

To be able to approach dying with such awareness and dignity, we must first live To be able to approach dying with such awareness and dignity, we must first live consciously and with dignity. While it is clearly beneficial to set foot on the yogic consciously and with dignity. While it is clearly beneficial to set foot on the yogic path early in life, it is never too late to begin. If some of Yoga’s wisdom and path early in life, it is never too late to begin. If some of Yoga’s wisdom and psychotechnology could be made available to those who are suffering pain and psychotechnology could be made available to those who are suffering pain and distress, especially the terminally ill, they would find deeper meaning and renewed distress, especially the terminally ill, they would find deeper meaning and renewed hope, as well as relief via Yoga’s time-tested psychophysical techniques.

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IMPORTANT CONCEPTS OF YOGA

IMPORTANT CONCEPTS OF YOGA THERAPY

THERAPY

By Yogacharya Dr

By Yogacharya Dr Ananda Balayogi Bhavanani,Ananda Balayogi Bhavanani,

(Excerpted from “A Primer of Yoga Theory”) (Excerpted from “A Primer of Yoga Theory”)

SOME DEFINITIONS OF YOGA RELATED TO YOGA THERAPY SOME DEFINITIONS OF YOGA RELATED TO YOGA THERAPY

•

• Science and art of mastering the mind—Swami Gitananda GiriScience and art of mastering the mind—Swami Gitananda Giri •

• A state of mastery over the senses and mind (Kathopanishad)A state of mastery over the senses and mind (Kathopanishad) •

• Equanimity of mind (Samatvam Yogaha uchyate) -Yogeshwar Krishna inEquanimity of mind (Samatvam Yogaha uchyate) -Yogeshwar Krishna in Bhagavad Gita

Bhagavad Gita •

• A skillful and subtle process to calm down the mind (Yoga Vashistha)A skillful and subtle process to calm down the mind (Yoga Vashistha) •

• Dis-association from the union with pain (Dukka samYoga viYogam YogaDis-association from the union with pain (Dukka samYoga viYogam Yoga sangnitam) - Yogeshwar Krishna in Bhagavad Gita

sangnitam) - Yogeshwar Krishna in Bhagavad Gita •

• “Yoga “Yoga is is said said to to be be the the oneness oneness of of breath, breath, mind, mind, and and senses, senses, and and thethe abandonment of all states of existence.”—Maitri Upanishad

abandonment of all states of existence.”—Maitri Upanishad •

• “Yoga “Yoga is is said said to to be be the the unity unity of of exhalation exhalation and and inhalation inhalation and and of of blood blood andand semen, as well as the union of sun and moon and of the individual psyche semen, as well as the union of sun and moon and of the individual psyche with the transcendental Self.” — Yoga Shikha Upanishad.

with the transcendental Self.” — Yoga Shikha Upanishad. •

• Mother of all science—Swami Gitananda GiriMother of all science—Swami Gitananda Giri •

• The path of moderation—Swami Gitananda GiriThe path of moderation—Swami Gitananda Giri •

• Four (five) fold awareness. —Swami Gitananda GiriFour (five) fold awareness. —Swami Gitananda Giri o

o Awareness of bodyAwareness of body o

o Awareness of emotionsAwareness of emotions o

o Awareness of mindAwareness of mind o

o Awareness of awareness itselfAwareness of awareness itself o

o Awareness of how unaware we are!Awareness of how unaware we are!

CARDINAL PRINCIPLES OF YOGA THERAPY CARDINAL PRINCIPLES OF YOGA THERAPY

•

• Relax the bodyRelax the body •

• Slow down the breathSlow down the breath •

• Calm the mindCalm the mind

THE YOGIC STRUCTURAL SYSTEMS THE YOGIC STRUCTURAL SYSTEMS

The Sapta Dhatus (Seven substances that make up the human body) The Sapta Dhatus (Seven substances that make up the human body)

1.

1. Rasa (Chyle),Rasa (Chyle), 2.

2. Rakta (Blood),Rakta (Blood), 3.

3. Maamsa (Flesh),Maamsa (Flesh), 4.

4. Medas (Fat),Medas (Fat), 5.

5. Asthi (Bone),Asthi (Bone), 6.

6. Majjaa (Marrow),Majjaa (Marrow), 7.

7. Sukra (Semen)Sukra (Semen)

The Tri Doshas (The Three Humors) The Tri Doshas (The Three Humors)

1.

1. Vata Vata - - WindWind

2.

2. Pitta Pitta - - BileBile

3.

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Pujya Swamiji Gitananda Giri Guru Maharaj has described the Nava Dhushyas or Pujya Swamiji Gitananda Giri Guru Maharaj has described the Nava Dhushyas or nine factors that are the physical structural systems of the human body. He has nine factors that are the physical structural systems of the human body. He has also described the Dwadasha Kramas or the twelve systems of man that also also described the Dwadasha Kramas or the twelve systems of man that also takes into account the non physical aspects of the human functioning.

takes into account the non physical aspects of the human functioning. The Nava Dhushyas (Nine Physical Structural Systems) are:

The Nava Dhushyas (Nine Physical Structural Systems) are: Asthi

Asthi - - Bone Bone TissueTissue

Maamsa

Maamsa - - Muscle Muscle TissueTissue

Nadis

Nadis - - Channels Channels of of Nerve Nerve EnergyEnergy Rasa-Rakta

Rasa-Rakta - - Circulation Circulation and and Blood Blood ComponentsComponents Indriyas

Indriyas - - Vital Vital OrgansOrgans Granthis

Granthis - - Endocrine Endocrine GlandsGlands Meda

Meda - - Adipose Adipose TissueTissue

Majjaa

Majjaa - - Bone Bone MarrowMarrow

Soma

Soma - - Hormones Hormones including including the the higher higher Ojas, Ojas, Tejas Tejas and and SukraSukra

The Dwadasha Kramas include in addition to the Nau Dhushyas, the non-physical The Dwadasha Kramas include in addition to the Nau Dhushyas, the non-physical components of:

components of:

Prana - the cosmic catalyst associated with emotions. This includes the sub units Prana - the cosmic catalyst associated with emotions. This includes the sub units of Prana Vayus (nerve currents), Prana Nadis (channels of Pranic flow), Prana of Prana Vayus (nerve currents), Prana Nadis (channels of Pranic flow), Prana Vahaka (nerve impulses), and Prana Vahana (nerve fluids), Prana Vana (psychic Vahaka (nerve impulses), and Prana Vahana (nerve fluids), Prana Vana (psychic vortexes associated with the Chakras), Prana Granthis (nodes of Prana) and Prana vortexes associated with the Chakras), Prana Granthis (nodes of Prana) and Prana Bindus (foci of higher mental energy).

Bindus (foci of higher mental energy). Manas

Manas - subconscious, - subconscious, conscious and conscious and superconscious mind superconscious mind including the including the BuddhiBuddhi (intellect), Bindu (foci of consciousness), Loka (planes of consciousness), Mandala (intellect), Bindu (foci of consciousness), Loka (planes of consciousness), Mandala (etheric mental and energy patterns and fields)

(etheric mental and energy patterns and fields)

Chakra - etheric energy nature associated with the nerves and glands of the Chakra - etheric energy nature associated with the nerves and glands of the physical body. It is also related to the psyche and Ahamkara. it also includes the physical body. It is also related to the psyche and Ahamkara. it also includes the psychic nature associated with the higher self or Atman

psychic nature associated with the higher self or Atman Pancha Koshas (The Five Sheaths)

Pancha Koshas (The Five Sheaths) •

• Annamaya Annamaya Kosha Kosha - - Physical Physical SheathSheath •

• Pranamaya Pranamaya Kosha Kosha - - Energy Energy SheathSheath •

• Manomaya Manomaya Kosha Kosha - - Mind Mind SheathSheath •

• Vignanamaya Vignanamaya Kosha Kosha - - Sheath Sheath of of IntellectIntellect •

• Anandamaya Anandamaya Kosha Kosha - - Sheath Sheath of of Eternal Eternal BlissBliss

Correlation of the Pancha Koshas with the three Sharira Correlation of the Pancha Koshas with the three Sharira

•

• Sthula Sthula Sharira Sharira - - Annamaya Annamaya KoshaKosha •

• Sukshma Sukshma Sharira Sharira - - Pranamaya, Pranamaya, Manomaya Manomaya and and Vignanamaya Vignanamaya KoshasKoshas •

• Karana Karana Sharira Sharira - - Anandamaya Anandamaya KoshaKosha

SOME PHYSIOLOGICAL BENEFITS OF YOGA SOME PHYSIOLOGICAL BENEFITS OF YOGA

•

• Stable autonomic nervous system equilibrium, with a tendency towardStable autonomic nervous system equilibrium, with a tendency toward parasympathetic nervous system dominance rather than the usual parasympathetic nervous system dominance rather than the usual stress-induced sympathetic nervous system dominance

induced sympathetic nervous system dominance •

• Pulse rate decreasesPulse rate decreases •

• Respiratory rate decreasesRespiratory rate decreases •

• Blood pressure decreasesBlood pressure decreases •

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•

• EEG - alpha waves increase. theta, delta, and beta waves also increaseEEG - alpha waves increase. theta, delta, and beta waves also increase during various stages of meditation

during various stages of meditation •

• EMG activity decreasesEMG activity decreases •

• Cardiovascular efficiency increasesCardiovascular efficiency increases •

• Respiratory efficiency increases, Respiratory amplitude and smoothnessRespiratory efficiency increases, Respiratory amplitude and smoothness increase, tidal volume increases, vital capacity increases, breath-holding increase, tidal volume increases, vital capacity increases, breath-holding time increases

time increases •

• Gastrointestinal function normalizesGastrointestinal function normalizes •

• Endocrine function normalizesEndocrine function normalizes •

• Excretory functions improveExcretory functions improve •

• Musculoskeletal flexibility and joint range of motion increaseMusculoskeletal flexibility and joint range of motion increase •

• Posture improvesPosture improves •

• Strength and resiliency increaseStrength and resiliency increase •

• Endurance increasesEndurance increases •

• Energy level increasesEnergy level increases •

• Weight normalizesWeight normalizes •

• Sleep improvesSleep improves •

• Immunity increasesImmunity increases •

• Pain decreasesPain decreases

SOME PSYCHOLOGICAL BENEFITS OF YOGA SOME PSYCHOLOGICAL BENEFITS OF YOGA

•

• Somatic and kinesthetic awareness increaseSomatic and kinesthetic awareness increase •

• Mood improves and subjective well-being increasesMood improves and subjective well-being increases •

• Self-acceptance and self-actualization increaseSelf-acceptance and self-actualization increase •

• Social adjustment increasesSocial adjustment increases •

• Anxiety and depression decreaseAnxiety and depression decrease •

• Hostility decreasesHostility decreases •

• Psychomotor functions improve:Psychomotor functions improve: o

o Grip strength increasesGrip strength increases o

o Dexterity and fine skills improveDexterity and fine skills improve o

o Eye-hand coordination improvesEye-hand coordination improves o

o Choice reaction time improvesChoice reaction time improves o

o Steadiness improvesSteadiness improves o

o Depth perception improvesDepth perception improves o

o Balance improvesBalance improves o

o Integrated functioning of body parts improvesIntegrated functioning of body parts improves •

• Cognitive function improves:Cognitive function improves: o

o Attention improvesAttention improves o

o Concentration improvesConcentration improves o

o Memory improvesMemory improves o

o Learning efficiency improvesLearning efficiency improves o

o Symbol coding improvesSymbol coding improves o

o Depth perception improvesDepth perception improves o

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SOME BIOCHEMICAL EFFECTS OF YOGA SOME BIOCHEMICAL EFFECTS OF YOGA

The biochemical profile improves, indicating an anti-stress and antioxidant effect, The biochemical profile improves, indicating an anti-stress and antioxidant effect, important in the prevention of degenerative diseases.

important in the prevention of degenerative diseases. • Glucose decreases

• Glucose decreases • Sodium decreases • Sodium decreases

• Total cholesterol decreases • Total cholesterol decreases • Triglycerides decrease • Triglycerides decrease • HDL cholesterol increases • HDL cholesterol increases • LDL cholesterol decreases • LDL cholesterol decreases • VLDL cholesterol decreases • VLDL cholesterol decreases • Cholinesterase increases • Cholinesterase increases • Catecholamines decrease • Catecholamines decrease • ATPase increases • ATPase increases • Hematocrit increases • Hematocrit increases • Hemoglobin increases • Hemoglobin increases

• Lymphocyte count increases • Lymphocyte count increases

• Total white blood cell count decreases • Total white blood cell count decreases • Thyroxin increases

• Thyroxin increases • Vitamin C increases • Vitamin C increases

• Total serum protein increases • Total serum protein increases

SOME COMPONENT ASPECTS OF AN INTEGRATED APPROACH TO YOGA SOME COMPONENT ASPECTS OF AN INTEGRATED APPROACH TO YOGA THERAPY

THERAPY

When working with Yoga therapy it is vital that we take into consideration all of When working with Yoga therapy it is vital that we take into consideration all of the following aspects that will be part of the integrated approach to the problem. the following aspects that will be part of the integrated approach to the problem. These aspects are: Diet, Environment, Lifestyle, Bodywork, Breath work and the These aspects are: Diet, Environment, Lifestyle, Bodywork, Breath work and the Thought Process.

Thought Process.

The need of the modern age is to have an integrated approach towards therapy The need of the modern age is to have an integrated approach towards therapy and to utilize Yoga therapy with coordination and collaboration with other systems and to utilize Yoga therapy with coordination and collaboration with other systems of medicine such as Allopathy, Ayurveda, Siddha and Naturopathy. Physiotherapy of medicine such as Allopathy, Ayurveda, Siddha and Naturopathy. Physiotherapy and Chiropractic practices may be used with the Yoga if needed. Advice on diet and Chiropractic practices may be used with the Yoga if needed. Advice on diet and life style is very important.

and life style is very important.

CLASSIFICATION OF DISEASES ACCORDING TO THE YOGA VASHISHTA CLASSIFICATION OF DISEASES ACCORDING TO THE YOGA VASHISHTA

The Nirvana Prakarana of the Laghu Yoga Vashishta describes the origin and The Nirvana Prakarana of the Laghu Yoga Vashishta describes the origin and destruction of mental and bodily diseases. Sage Vashishta teaches Lord Rama that destruction of mental and bodily diseases. Sage Vashishta teaches Lord Rama that there are two major classifications of disease. Those that are caused by the mind there are two major classifications of disease. Those that are caused by the mind are primary (Adhija, the psychosomatic, stress disorders) while those that afflict are primary (Adhija, the psychosomatic, stress disorders) while those that afflict the body directly are secondary (Anadhija, infectious disease, accidents etc). The the body directly are secondary (Anadhija, infectious disease, accidents etc). The primary disease has two sub divisions. These are the Samanya (ordinary physical primary disease has two sub divisions. These are the Samanya (ordinary physical diseases) and the Sara (the essential disorder of rebirth). Samanya diseases are diseases) and the Sara (the essential disorder of rebirth). Samanya diseases are the ones that affect man physically and may be destroyed by the correction of the the ones that affect man physically and may be destroyed by the correction of the mind-body disharmony. However only Atma Jnana can destroy the Sara or mind-body disharmony. However only Atma Jnana can destroy the Sara or essential disorder of rebirth.

essential disorder of rebirth.

WHAT IMBALANCES CAN THE PRACTICE OF ASANAS HELP TO CORRECT? WHAT IMBALANCES CAN THE PRACTICE OF ASANAS HELP TO CORRECT?

Asanas can help correct the structural imbalances and restore balance. They are Asanas can help correct the structural imbalances and restore balance. They are also useful in improving muscle strength and endurance, increasing movement also useful in improving muscle strength and endurance, increasing movement and flexibility of joints, skeletal alignment and neuro-muscular coordination

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SOME THERAPEUTIC INTERVENTIONS AT DIFFERENT LEVELS WITH SOME THERAPEUTIC INTERVENTIONS AT DIFFERENT LEVELS WITH RESPECT TO THE PANCHA KOSHAS

RESPECT TO THE PANCHA KOSHAS

•

• Annamaya Kosha interventions: Jattis (Shitileekarana Vyayama), KriyasAnnamaya Kosha interventions: Jattis (Shitileekarana Vyayama), Kriyas (structured movements), Asanas and dietary modifications and control.

(structured movements), Asanas and dietary modifications and control. •

• Pranamaya Pranamaya Kosha Kosha interventions: interventions: Shat Shat Karmas, Karmas, Pranayamas,Pranayamas, Prananusandhana, breath awareness, breath-movement coordination and Prananusandhana, breath awareness, breath-movement coordination and the energizing and balancing of the Pranic energy. Jnana Yoga techniques the energizing and balancing of the Pranic energy. Jnana Yoga techniques such as Anuloma Viloma etc.

such as Anuloma Viloma etc. •

• Manomaya Kosha interventions: Trataka, Concentration (Dharana),Manomaya Kosha interventions: Trataka, Concentration (Dharana), mediation (Dhyana) and Japa. Jnana Yoga practices such as Yoga Nidraa mediation (Dhyana) and Japa. Jnana Yoga practices such as Yoga Nidraa etc.

etc. •

• Vignanamaya Kosha interventions: Analysis (Swadhyaya), lectures andVignanamaya Kosha interventions: Analysis (Swadhyaya), lectures and spiritually uplifting exchange (Satsangha) and experience (Anubhava)

spiritually uplifting exchange (Satsangha) and experience (Anubhava) •

• Anandamaya Kosha interventions: Learning to implement the principles ofAnandamaya Kosha interventions: Learning to implement the principles of Karma Yoga (Yoga is skilled action without expectation) and following the Karma Yoga (Yoga is skilled action without expectation) and following the principle of action in relaxation to bring about joy in all the activities. A principle of action in relaxation to bring about joy in all the activities. A realization that we live in a blissful universe and that all life is joy is to be realization that we live in a blissful universe and that all life is joy is to be brought about in this intervention through use of Bhakti Yoga, Karma Yoga brought about in this intervention through use of Bhakti Yoga, Karma Yoga and elements as such as Bhajans, counseling and Satsanghas.

and elements as such as Bhajans, counseling and Satsanghas.

SOME OF THE THERAPEUTIC MODALITIES OF YOGA THERAPY SOME OF THE THERAPEUTIC MODALITIES OF YOGA THERAPY

1.

1. Physical therapies: Asanas, Kriyas, Mudras and Bandhas gently stretch andPhysical therapies: Asanas, Kriyas, Mudras and Bandhas gently stretch and strengthen muscles, improve mobility, flexibility, respiration, circulation, strengthen muscles, improve mobility, flexibility, respiration, circulation, digestion and elimination, and promote a general sense of health and well digestion and elimination, and promote a general sense of health and well being.

being. 2.

2. Emotional therapies: Swadyaya, Pranayama, Pratyahara, Dharana, Dhyana andEmotional therapies: Swadyaya, Pranayama, Pratyahara, Dharana, Dhyana and Bhajans can calm and centre the mind, helping to relieve stress and mental Bhajans can calm and centre the mind, helping to relieve stress and mental fatigue and bring about emotional balance.

fatigue and bring about emotional balance. 3.

3. Development of proper psychological attitudes: By encouraging us to step backDevelopment of proper psychological attitudes: By encouraging us to step back and look objectively at our habitual patterns of behaviour and thoughts, Yoga and look objectively at our habitual patterns of behaviour and thoughts, Yoga can help us to cope better with situations that put our bodies and minds under can help us to cope better with situations that put our bodies and minds under strain. Development of the following qualities are also emphasized in order to strain. Development of the following qualities are also emphasized in order to become mentally balanced humane beings: Vairagya (detached, dispassionate become mentally balanced humane beings: Vairagya (detached, dispassionate attitude), Chitta Prasadann (acceptance of the Divine Will), Maitri (friendliness attitude), Chitta Prasadann (acceptance of the Divine Will), Maitri (friendliness towards the happy), Karuna (compassion for the suffering), Mudita towards the happy), Karuna (compassion for the suffering), Mudita (cheerfulness towards the virtuous) and Upekshanam (indifference and (cheerfulness towards the virtuous) and Upekshanam (indifference and avoidance of the evil) etc.

avoidance of the evil) etc. 4.

4. Mental therapies: Relaxation and visualization practices, Trataka, Pranayama,Mental therapies: Relaxation and visualization practices, Trataka, Pranayama, Pratyahara, Dharana as well as Dhyana. Relaxation is a central element in Yoga Pratyahara, Dharana as well as Dhyana. Relaxation is a central element in Yoga therapy as relaxation is the body’s way of recharging its cells and helps to ease therapy as relaxation is the body’s way of recharging its cells and helps to ease physical, emotional and mental tensions.

physical, emotional and mental tensions. 5.

5. Spiritual therapies: Swadyaya, Satsangha, Bhajans sessions and YogicSpiritual therapies: Swadyaya, Satsangha, Bhajans sessions and Yogic counseling are important aspects of Yogic therapy that are often neglected in counseling are important aspects of Yogic therapy that are often neglected in favour of the physical therapies alone.

favour of the physical therapies alone. 6.

6. Preventive therapies: Yoga has numerous preventive benefits especially whenPreventive therapies: Yoga has numerous preventive benefits especially when it is started early in childhood. It helps in the prevention of accidents by it is started early in childhood. It helps in the prevention of accidents by increasing awareness as well as agility. Improved immunity helps I preventing increasing awareness as well as agility. Improved immunity helps I preventing infectious and contagious diseases. The added benefit of starting early is that infectious and contagious diseases. The added benefit of starting early is that the person knows the technique so that they can do it if needed at a later the person knows the technique so that they can do it if needed at a later stage in life. Yoga also offers rehabilitative therapies for most musculoskeletal stage in life. Yoga also offers rehabilitative therapies for most musculoskeletal conditions as well as in recovery for debilitating illnesses. The practice of Yoga conditions as well as in recovery for debilitating illnesses. The practice of Yoga also goes a long way towards prevention of disability and improving quality of also goes a long way towards prevention of disability and improving quality of life in numerous chronic conditions.

life in numerous chronic conditions. 7.

7. Pain relief therapies: Yoga is a useful addition to the pain relief therapies as itPain relief therapies: Yoga is a useful addition to the pain relief therapies as it increases pain tolerance and provides an improved quality of life. It can be increases pain tolerance and provides an improved quality of life. It can be safely said that Yoga helps us endure conditions that it may not be able to safely said that Yoga helps us endure conditions that it may not be able to cure.

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SOME OF THE LIMITATIONS OF YOGA THERAPY SOME OF THE LIMITATIONS OF YOGA THERAPY

Though Yoga and Yoga therapy are very useful in bringing about a state of total Though Yoga and Yoga therapy are very useful in bringing about a state of total health it is not a miracle cure for all problems. It needs a lot of discrimination on health it is not a miracle cure for all problems. It needs a lot of discrimination on the part of both the therapist as well as the patient. It may not be useful in the part of both the therapist as well as the patient. It may not be useful in emergency conditions and there is a strong need to consult a qualified medical emergency conditions and there is a strong need to consult a qualified medical doctor where in doubt. Each patient is different and so the therapy has to be doctor where in doubt. Each patient is different and so the therapy has to be molded to suit the individual needs rather than relying on a specific therapy plan molded to suit the individual needs rather than relying on a specific therapy plan for patients suffering the same medical condition. A very true problem is that for patients suffering the same medical condition. A very true problem is that there is a different approach of the different schools of Yoga to the same there is a different approach of the different schools of Yoga to the same condition. It is better to follow any one system that one is conversant with, rather condition. It is better to follow any one system that one is conversant with, rather then trying to mix systems in a “Yogic Cocktail’. One must also be vigilant as there then trying to mix systems in a “Yogic Cocktail’. One must also be vigilant as there is a strong presence of numerous quacks pretending to be Yoga therapists and is a strong presence of numerous quacks pretending to be Yoga therapists and this leads to a bad name for Yoga therapy as well as Yoga in general. Premier this leads to a bad name for Yoga therapy as well as Yoga in general. Premier institutions and governing bodies must take necessary action to weed out these institutions and governing bodies must take necessary action to weed out these unscrupulous operators that are in Yoga only for the money.

unscrupulous operators that are in Yoga only for the money.

SOME DISORDERS AND DISEASES AMIABLE TO YOGA THERAPY SOME DISORDERS AND DISEASES AMIABLE TO YOGA THERAPY

•

• Psychosomatic and stress disordersPsychosomatic and stress disorders Bronchial asthma Bronchial asthma Diabetes mellitus Diabetes mellitus Hypertension Hypertension

Irritable bowel syndrome Irritable bowel syndrome

Gastro intestinal ulcer diseases Gastro intestinal ulcer diseases Atherosclerosis

Atherosclerosis

Seizure disorder (epilepsy) Seizure disorder (epilepsy) Headache

Headache •

• Physical disordersPhysical disorders Heart disease Heart disease Lung disease Lung disease Mental retardation Mental retardation •

• Psychiatric disordersPsychiatric disorders Anxiety disorders, Anxiety disorders, Obsessive-compulsive disorder Obsessive-compulsive disorder Depression Depression Substance abuse Substance abuse •

• Musculo-skeletal disordersMusculo-skeletal disorders Lumbago Lumbago Spondylosis Spondylosis Sciatica Sciatica

Carpel tunnel syndrome Carpel tunnel syndrome •

• Metabolic disordersMetabolic disorders

Thyroid and other endocrine disorders Thyroid and other endocrine disorders Obesity

Obesity

Metabolic syndrome Metabolic syndrome •

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WHAT ASPECTS OF YOGA THERAPY CAN HELP CORRECT FUNCTIONAL AND WHAT ASPECTS OF YOGA THERAPY CAN HELP CORRECT FUNCTIONAL AND PSYCHOLOGICAL IMBALANCES?

PSYCHOLOGICAL IMBALANCES?

Yogic diet, Pranayama as well as mind control techniques are especially useful in Yogic diet, Pranayama as well as mind control techniques are especially useful in correcting functional and psychological imbalances.

correcting functional and psychological imbalances.

HOW CAN YOGA HELP CONTROL AND PREVENT INFECTIVE AND HOW CAN YOGA HELP CONTROL AND PREVENT INFECTIVE AND COMMUNICABLE DISEASES?

COMMUNICABLE DISEASES?

Yoga can help control and prevent infective and communicable diseases through Yoga can help control and prevent infective and communicable diseases through improving the individual immunity and resistance, improved hygiene through the improving the individual immunity and resistance, improved hygiene through the practice of Yamas and Niyamas as well as the cleansing practices and the practice of Yamas and Niyamas as well as the cleansing practices and the disciplined cultivation of good habits and avoidance of wrong habits that lead to disciplined cultivation of good habits and avoidance of wrong habits that lead to impaired immunity.

impaired immunity.

YOGIC TWELVE POINT SYSTEM OF DIAGNOSIS AND HEALTH EVALUATION YOGIC TWELVE POINT SYSTEM OF DIAGNOSIS AND HEALTH EVALUATION

According to Yogamaharishi Dr Swami Gitananda Giri, Yoga Chikitsa requires a According to Yogamaharishi Dr Swami Gitananda Giri, Yoga Chikitsa requires a twelve-point approach in which different aspects of the human nature are taken twelve-point approach in which different aspects of the human nature are taken into consideration in making the final diagnosis.

into consideration in making the final diagnosis. 1.

1. Trigunas Trigunas - - Manifestations Manifestations of of the the Three Three Basic Basic QualitiesQualities 2.

2. Tri Tri Doshas Doshas - - Manifestations Manifestations of of the the Three Three HumorsHumors 3.

3. Tri Tri Vasanas Vasanas - - Psychological Psychological BackgroundBackground 4.

4. Prana Prana - - Manifestations Manifestations of of the the Prana Prana VayusVayus 5.

5. Abhyasa Abhyasa - - Personal Personal DisciplineDiscipline 6.

6. Jiva Jiva karma karma - - Life Life StyleStyle 7.

7. Chetana Chetana - - Quality Quality of of ThoughtsThoughts 8.

8. Vacha Vacha - - Quality Quality of of SpeechSpeech

9.

9. Aahara Aahara - - Diet Diet and and Food Food HabitsHabits 10.

10. Viparita Viparita Buddhi Buddhi - - Presence of Presence of Destructive Destructive or or Bad Bad HabitsHabits 11.

11. Jiva Jiva Vrittis Vrittis - - Body Body Rates Rates of of the the IndividualIndividual 12.

12. Sankalpa Sankalpa - - Ideals Ideals of of the the IndividualIndividual

FOUR FOLD CONCEPT OF RELAXATION IN GITANANDA YOGA FOUR FOLD CONCEPT OF RELAXATION IN GITANANDA YOGA

The Gitananda Yoga system views the need for relaxation and its solution in four The Gitananda Yoga system views the need for relaxation and its solution in four ways:

ways: 1.

1. Letting DownLetting Down: This letting down is to deal with one’s barriers to the: This letting down is to deal with one’s barriers to the

needed advice and help, to let down one’s prejudices and preconceived needed advice and help, to let down one’s prejudices and preconceived ideas and notions about people, things and ideas, to let down all of the false ideas and notions about people, things and ideas, to let down all of the false notions and materialistic idolatry that we have built up in modern living and notions and materialistic idolatry that we have built up in modern living and in particular, to let down from the “God of Tension” which is virtually deified in particular, to let down from the “God of Tension” which is virtually deified in “civilized” society. To break away from the superstitions of our social and in “civilized” society. To break away from the superstitions of our social and religious beliefs is not easy to do. These beliefs may be needed to support a religious beliefs is not easy to do. These beliefs may be needed to support a healthy psyche. Therefore, it is necessary that you find out the truth, healthy psyche. Therefore, it is necessary that you find out the truth, stripped of all false belief, about your own nature and the nature of the stripped of all false belief, about your own nature and the nature of the Supreme. Leave off all fears and anxieties and gain a positive attitude Supreme. Leave off all fears and anxieties and gain a positive attitude towards yourself and others. Cultivate the desire for right action when towards yourself and others. Cultivate the desire for right action when action is called for.

action is called for. 2.

2. Giving UpGiving Up: One has to want to give up the stresses and strains that beset: One has to want to give up the stresses and strains that beset

them. This does not mean surrender or a defeat, as popularly suggested by them. This does not mean surrender or a defeat, as popularly suggested by the English term “to give up”. This giving up is to throw off any weakness the English term “to give up”. This giving up is to throw off any weakness that tends to build up to tension, and to give off or let off those foolish that tends to build up to tension, and to give off or let off those foolish

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tensions that at times turn us into a smoking volcano. Giving up here is a tensions that at times turn us into a smoking volcano. Giving up here is a positive, evolutionary process.

positive, evolutionary process. 3.

3. Giving InGiving In: To give in, in the Yoga concept of relaxation, is to “given in” to: To give in, in the Yoga concept of relaxation, is to “given in” to

the dictates of the Inner Mind, the Higher Consciousness. Again, this is a the dictates of the Inner Mind, the Higher Consciousness. Again, this is a positive process and is not the giving in of surrender. There is no negation positive process and is not the giving in of surrender. There is no negation or abdication of positive actions or ideas. One has to take up an Inner Life or abdication of positive actions or ideas. One has to take up an Inner Life study to understand what it really means in words to give in to the Inner study to understand what it really means in words to give in to the Inner Self. In the beginning, it is an intellectual process, highly exciting and Self. In the beginning, it is an intellectual process, highly exciting and satisfying, but it must move beyond the intellectual, ecstatic state to even a satisfying, but it must move beyond the intellectual, ecstatic state to even a more positive, a more transcendental state.

more positive, a more transcendental state. 4.

4. Giving OverGiving Over: The giving over of the control of the Higher Mind to the: The giving over of the control of the Higher Mind to the

Higher Self is the highest and last stage of Four – Fold Relaxation. This is Higher Self is the highest and last stage of Four – Fold Relaxation. This is where the highest attainments of the relaxation are achieved, where one where the highest attainments of the relaxation are achieved, where one can merge into beautiful super-conscious higher states of which you are can merge into beautiful super-conscious higher states of which you are aware, but no words can describe. Giving over represents the peak of aware, but no words can describe. Giving over represents the peak of fulfillment.

fulfillment.

DIFFERENT STRESS MANAGEMENT PROGRAMMES DEVELOPED BY sVYASA, DIFFERENT STRESS MANAGEMENT PROGRAMMES DEVELOPED BY sVYASA, BANGALORE

BANGALORE

IRT

IRT - - Instant Instant Relaxation Relaxation Technique Technique (Stretch (Stretch and and relax relax in in Shavasana)Shavasana) QRT -

QRT - Quick Quick Relaxation Relaxation TechniqueTechnique

(Observation of abdominal muscle movement, Synchronization with (Observation of abdominal muscle movement, Synchronization with breathing and finally breathing with feeling)

breathing and finally breathing with feeling) DRT -

DRT - Deep Relaxation Deep Relaxation TechniqueTechnique

(Part by part relaxation with Akara, Ukara and Makara chanting) (Part by part relaxation with Akara, Ukara and Makara chanting) SMET

SMET - - Self-Management of Self-Management of Excessive Excessive TensionTension

(Alternate stimulation and relaxation combination) (Alternate stimulation and relaxation combination)

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THERAPEUTICAL BENEFITS OF HATHA YOGA

ACCORDING TO YOGI SWATMARAMA

ASANAS ASANAS

Paschima

Paschima Tana Tana Stimulates Stimulates the the gastric gastric firefire Reduces Obesity

Reduces Obesity Cures all diseases Cures all diseases Mayurasana

Mayurasana Cures Cures disorders disorders of of Phlegm, Phlegm, bile bile and and windwind Increases Appetite

Increases Appetite Improves Digestion Improves Digestion Bhadrasana

Bhadrasana Removes Removes fatiguefatigue

PRANAYAMAS PRANAYAMAS

“Proper practice eradicates all diseases but

“Proper practice eradicates all diseases but improper practice generatesimproper practice generates disease”

disease”

Surya

Surya Bhedana Bhedana Purifies Purifies the the sinusessinuses Vata disorders Vata disorders Removes worms Removes worms Ujjayi

Ujjayi Disorders Disorders of of phlegmphlegm

Disorders of the Dhatus (humors) Disorders of the Dhatus (humors) Sitkari

Sitkari No No hunger, hunger, thirst, thirst, sleep sleep or or lassitudelassitude

Sheetali Colic Sheetali Colic Spleenomegaly Spleenomegaly Fever Fever Bile disorders Bile disorders

Hunger and thirst alleviated Hunger and thirst alleviated Poisons are neutralized Poisons are neutralized Bhastrika

Bhastrika Cures Cures disorders disorders of of Phlegm, Phlegm, bile bile and and gasgas Increases the gastric fire

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MUDRAS MUDRAS

Maha

Maha Mudra Mudra Poisons Poisons are are neutralizedneutralized

Leprosy Leprosy Prolapse Prolapse Colic Colic Indigestion Indigestion Viparita

Viparita Karani Karani Increases Increases appetiteappetite

Retains youth fullness Retains youth fullness

KRIYAS KRIYAS

Dhouti

Dhouti Cures Cures Kaphic Kaphic disordersdisorders

Cough Cough Asthma Asthma Spleenomegaly Spleenomegaly Leprosy Leprosy Basti Colic Basti Colic Spleenomegaly Spleenomegaly

Vata, Pita and Kaphic disorders Vata, Pita and Kaphic disorders Tones the body

Tones the body Increases appetite Increases appetite Neti

Neti Disease Disease of of Cervical Cervical and and Scapular Scapular regionsregions

Cleans head region Cleans head region Trataka

Trataka Cures Cures eye eye disordersdisorders

Removes sloth Removes sloth

Nauli Dyspepsia

Improves appetite and digestion Improves appetite and digestion Kapalabhati