Article 398

Yoga for Insomnia

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

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

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

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

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

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

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

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

Article 397

The Five Yamas of Yoga

At the beginning of Patanjali’s eight-fold path of yoga lays the Yamas: the moral, ethical and societal guidelines for the practicing yogi. These guidelines are all expressed in the positive, and thus become emphatic descriptions of how a yogi behaves and relates to her world when truly immersed in the unitive sate of yoga. While we may not strive to reach such a pure state ourselves, the Yamas are still highly relevant and valued guides to lead a conscious, honest and ethical life.

Patanjali considered the Yamas the great, mighty and universal vows. He instructs us that they should be practiced on all levels (actions, words, and thoughts) and that are not confined to class, place, time or concept of duty (YS 2.31).

Ahimsa is the practice of non-violence, which includes physical, mental, and emotional violence towards others and the self. We create violence most often in our reactions to events and others, habitually creating judgment, criticism, anger or irritation. I have found the Buddhist practice of compassion to be an excellent tool to foster non-violence in my life. Compassion is the ability to accept events as they are with an open and loving heart. It is a letting go of reacting to a situation in a conditional and negative way, and replaces those thoughts or feelings with kindness, acceptance and love. At first practicing compassion is hard, frustrating and not fun. But the key is to have compassion for oneself for not having compassion, and to smile at this contradiction.

Satya (truthfulness) urges us to live and speak our truth at all times. Walking the path of truth is a hard one, especially while respecting Patanjali’s first Yama, Ahimsa. Since Ahimsa must be practiced first, we must be careful to not speak a truth if we know it will cause harm to another. Living in your truth not only creates respect, honor and integrity but also provides the vision to clearly see the higher truths of the yogic path.

Asteya (non-stealing) is best defined as not taking what is not freely given. While this may on the surface seem easy to accomplish, when we look further this Yama can be quite challenging to practice. On a personal level the practice of Asteya entails not committing theft physically and/or not causing or approving of anyone else doing so--in mind, word, or action. On the level of society, Asteya would be in opposition to exploitation, social injustice and oppression. While not easy, practicing Asteya encourages generosity and overcomes Lobha (greed). And as Patanjali tells us, “when Asteya is firmly established in a yogi, all jewels will become present to him/her.” (YS 2.37).

Brahmacharya (continence) states that when we have control over our physical impulses of excess, we attain knowledge, vigor, and increased energy. To break the bonds that attach us to our excesses and addictions, we need both courage and will. And each time we overcome these impulses of excess we become stronger, healthier and wiser. One of the main goals in yoga is to create and maintain balance. And the simplest method for achieving balance is by practicing Brahmacharya, creating moderation in all of our activities. Practicing moderation is a way of conserving our energy, which can then be applied for higher spiritual purposes.

Aparigraha (non-coveting) urges us to let go of everything that we do not need, possessing only as much as necessary. The yogis tell us that worldly objects cannot be possessed at all, as they are all subject to change and will be ultimately destroyed. When we become greedy and covetous we lose the ability to see our one eternal possession, the Atman, our true Self. And when we cling to what we have we lose the ability to be open to receive what we need.

In a practical sense, the practicing the Yamas eliminates or reduces the accumulation of bad karma as well as prevents the draining of our energy when we lead a false and/or unconscious life. When we practice the Yamas we are striving towards living a healthier, holier and more peaceful life and at the same time we strengthen our powers of awareness, will and discernment. Engaging in these practices is not an easy task, yet by doing so we fortify our character, improve our relationships with others, and further our progress along the path of yoga.

Article 394

Yoga for Purifying Mind, Body and Spirit

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

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

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

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

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

Article 393

Sankhya's Map of the Universe

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

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

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

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

Article 392

Yoga with common injuries

We often bring injuries with us into our yoga practice – both from pushing ourselves too hard in yoga and from overworking our bodies in other exercise or daily activities. Yoga can provide a therapeutic tool for healing and recovery from an injury – but it can also be an impediment to healing or even worsen the injury. By adhering to some simple guidelines we can safely practice yoga with an injury and utilize yoga to support the healing process by activating the body’s lymphatic system and by improving local circulation. There are three main stages of healing after an injury has occurred. By being aware of these three stages and following the recommended guidelines for each stage we can expedite the healing process and reduce the risk of re-injuring the area.

Acute Stage During the first stage, the acute period, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. At the beginning of this stage inflammation is usually present, and elevating the affected area will help to control any swelling to help reduce any throbbing or discomfort. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. Using ice and compression (wrapping with an ace bandage) on the injured area during the first 2-3 days after the injury is also recommended to help relieve inflammation and pain, and to expedite the recovery process. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the pain. Even though the area may feel like it needs a stretch, stretching will not help with the healing process and most likely will re-injure the area to prevent further healing.

Subacute Stage The subacute stage of injury follows the acute stage and lasts between 1-3 weeks. During this time the injured tissue is very fragile and susceptible to re-injury. Very gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step of rehabilitation is to slowly and gently strengthen the muscles involved in the injury. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. An adequate warm-up before and correct alignment during yoga is essential in this healing stage.

Move into the poses slowly and gently; use long hold times and practice slow deep breathing in the poses. Any movements that increase your symptoms should be avoided. If a yoga pose causes any pain, tingling, or numbness, stop immediately.

Chronic Stage The chronic stage of injury follows the subacute stage and may take up to 12-18 months for complete healing to occur. During this time the injured site may feel healed but it is still susceptible to a re-injury and/or chronic inflammation if excessive force is used on the area. It is important to know that care must be taken during this stage and that the injury will not be 100% healed until after this stage has passed .

Following these guidelines will allow you to continue your yoga practice while allowing and encouraging the healing of your injury. While using the above guidelines can effectively heal most minor injuries, a yoga practice should be used only to supplement conventional therapy, not replace it. Severe pain lasting more than a few days without improvement requires medical attention.

Article 391

The Five Vayus

Through their exploration of the body and breath, the ancient yogis discovered that prana (life force energy) could be further subdivided into energetic components they called Vayus (winds). The five Vayus of prana all have very subtle yet distinct energetic qualities, including specific functions and directions of flow. The yogis were able to control and cultivate these Vayus by simply bringing their focus and awareness to them. Through this conscious control and cultivation they were not only able to create optimal health and well-being, but were able to activate the primordial Kundalini energy to obtain states of enlightened Samadhi. Complete mastery over the Vayus is not necessary to benefit from using them to improve our inward focus and the ability to feel the subtleties within the body. Cultivating a basic awareness of one or more of the Vayus will help us deepen our awareness of body and breath to enrich our yoga practice.

The two most important Vayus are Prana-Vayu and Apana-Vayu. Prana-Vayu is situated in the head, centered in the third-eye, and its energy pervades the chest region. The flow of Prana-Vayu is inwards and upward. It nourishes the brain and the eyes and governs reception of all things: food, air, senses, and thoughts. This Vayu is the fundamental energy in the body and directs and feeds into the four other Vayus. To experience Prana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel an energy flowing up the torso from the belly to the third-eye.

Apana-Vayu is situated in the pelvic floor and its energy pervades the lower abdomen. The flow of Apana-Vayu is downwards and out and its energy nourishes the organs of digestion, reproduction and elimination. Apana-Vayu governs the elimination of all substances from the body: carbon monoxide, urine, stool, etc. To experience Apana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you exhale feel an energy flowing down the torso from the top of the head to the tailbone.

Vyana-Vayu is situated in the heart and lungs and flows throughout the entire body. The flow of Vyana-Vayu moves from the center of the body to the periphery. It governs circulation of all substances throughout the body, and assists the other Vayus with their functions. To experience Vyana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale feel the breath radiating outward from the navel to the arms and legs.

Udana-Vayu is situated in the throat and it has a circular flow around the neck and head. It functions to “hold us up” and governs speech, self-expression and growth. To experience Udana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath circulating around and through the head and neck.

Samana-Vayu is situated in the abdomen with its energy centered in the navel. The flow of Samana-Vayu moves from the periphery of the body to the center. It governs the digestion and assimilation of all substances: food, air, experiences, emotions and thoughts. To experience Samana-Vayu: Close your eyes, sit or stand with a long spine and relaxed body, and as you inhale and exhale feel the breath rising and falling in the front, sides and back of the torso.

Awareness of one or more Vayu has several applications in yoga, and is most easily illustrated within a yoga posture. The awareness of Prana-Vayu creates a focus to lift, lengthen and open the upper body. The awareness of Apana-Vayu creates a focus to ground and stabilize the lower body. The awareness of Vyana-Vayu creates a focus of strength and fluid movement body. The awareness of Udana-Vayu creates a focus to maintain a long spine and a correct posture. The awareness of Samana-Vayu creates a focus to open and relax the body.

Article 390

The Vedas

The Vedas are considered the most sacred and treasured texts of India. The Vedas are a collection of hymns that were received by the ancient rishis (sages) as shruti, divine revelation. As hymns and mantras, these works were actively recited out loud to both praise and invoke the powers of the spiritual realms, and had been verbally passed on for many generations before written down on delicate palm leaves. These Vedic mantras were utilized in yagas and yajnas (ritual sacrifices and ceremonies) for promoting the well being of individuals, society and the world. As the oldest texts in any Indo-European language, it’s astounding that within these works the foundations of yoga are established, with yoga being defined as "yoking" and as a "discipline." The Vedas provided the spiritual core and philosophical foundations for the future development of both yoga and Hinduism.

There are four texts that compose the Vedas: Rig-Veda, Sama-Veda, Yajur-Veda and Atharva-Veda.

The Rig-Veda is the oldest, dating back to 1500 B.C.E., and is the most revered and important of the four. The Rig-Veda’s collection of inspired hymns and mantras were used to invoke courage, happiness, health, peace, prosperity, success, and wisdom. In the Rig-Veda we learn the now famous Gayatri mantra, which is still used today for its potent spiritual qualities. We also find the first use and definition of the word yoga. These verses provide the foundation and material for the remaining Vedas.

The Sama-Veda is purely a devotional collection of melodies (saman) used to elevate one’s consciousness. The hymns in the Sama-Veda are combined with musical notes, and their content was heavily drawn from the Rig-Veda, providing no distinctive lessons of their own. This use of music combined with mantras formed the foundation for the Bhakti yoga practice of kirtan, devotional chanting.

The Yajur-Veda is devoted entirely to the worship of the deities and the instruction for the technical aspects of ceremonies. The Yajur-Veda served as a handbook for the Vedic priests who executed sacrificial acts through simultaneously chanting the hyms and mantras while following the sacrificial formula (yajus).

The Atharva-Veda consists of spells and charms to dispel evil, disease and misfortune. Its hymns are of a more diverse character than the Rig-Veda and were composed of a simpler language making them more accessible to the general population.

The Vedas expounded a diverse set of practices, ideas and concepts; among them was an primitive form of yoga as well as one of the world’s oldest, diverse and complex spiritual philosophies. Six main schools of philosophy emerged from these teachings. These Darshanas (viewpoints) all systematically represent the core ideas illuminated in the Vedas. They are: Nyaya (logic), Vaiseshika (analysis of the universe), Samkhya (classification of the universe), Yoga (union with the Divine), Mimansha (ritual interpretation of the Vedas), and Vedanta (inquiry into the Self).

Because all of these philosophical systems draw from the same source, they are seen to complement rather than compete with each other. Over time, Vaisheshika, Nyaya, and Mimamsa have become somewhat obsolete and are not actively practiced. Samkhya, Vedanta, and Yoga continue to have a strong importance and influence in Indian thought and many of the practices that evolved out of these Darshanas continue to be practiced today.