DNA, TELOMERS DECIDES THE LIFE SPAN OF PEOPLE - WHY YOGA CAN INCREASE OUR LIVES SPAN
2009 Nobel Prize for Medicine-Physiology won by Dean Ornish, Elisabeth Blackburn
Despite the wishful thinking, a recent discovery suggests that yoga can indeed slow the biological clock. The finding centers on a long-standing riddle—why cells age, die, or in some cases defy the natural order of things to remain young. The answer involves the microscopic whorls of DNA that lie at the tips of the chromosomes, the central repositories of genetic information in the cells. Scientists have found that these DNA tips, known as telomeres, get shorter each time a cell divides and thus serve as a kind of internal clock that determines the cell’s allotted time in life. They have also discovered the secrets of telomere growth and youthfulness. The finding was considered so important that it won the 2009 Nobel Prize in Physiology or Medicine. To scientists, the story of the telomeres suggested a more accurate way of measuring biological age than simply marking the passage of the years. As often happens in science, the discovery brought into sharp focus yet another question—why do the telomeres of some individuals hold up much better than others? In some cases, an eighty-year-old could have the long, youthful telomeres of a thirty-year-old. Why the variation? It turned out that a number of everyday conditions eroded the telomeres—a main one being chronic psychological stress. (Other factors include unhealthy diets and infections.) Happily, science also found that reducing stress could slow the biological clock. The slowdown was found to work even with subjects well into their middle and later years. Perhaps most intriguingly, given humanity’s long search for a fountain of youth, a few tentative studies suggested that short telomeres could be coaxed into growing long again, in effect turning back the biological clock. Enter yoga! Science over the decades has repeatedly shown yoga’s talent for undoing physical and mental stress. Thus yoga, despite its checkered history on longevity claims, appears to be custom made for slowing the biological clock. Dean Ornish led the appraisal. A Harvard-trained physician known for his popular books, Ornish was a longtime devotee of yoga, having begun his practice in the 1970s. Over the years, he developed and marketed a health plan that championed a combination of yoga, low-fat diets, whole foods, and relaxation techniques. Studies of his method became part of the evidence for yoga’s cardiovascular benefits. Now he turned his attention to the telomeres, in particular to a measure of their maintenance and building known as telomerase—an enzyme that adds DNA at the chromosome tips. He did so with colleagues from the University of California at San Francisco, including Elizabeth Blackburn, who was soon to share the Nobel Prize for her telomerase findings. The team looked at twenty-four men who took up the Ornish program. They ranged in age from fifty to eighty and did yoga for an hour a day, six days a week. The scientists assessed telomerase levels and other physical and psychological measures before the men began their overhaul and did so again at the conclusion of the three-month program. The results were unambiguous. The scientists found declines in cholesterol, blood pressure, and such indicators of emotional distress at disturbing thoughts. More important, they discovered that levels of telomerase shot up 30 percent. The team reported its findings in late 2008, proclaiming them a first. The eleven scientists said the findings had implications for cellular longevity, tissue renewal, disease prevention, and “increases in life span”—a holy grail of modern science.
2009 Nobel Prize for Medicine-Physiology won by Dean Ornish, Elisabeth Blackburn
Despite the wishful thinking, a recent discovery suggests that yoga can indeed slow the biological clock. The finding centers on a long-standing riddle—why cells age, die, or in some cases defy the natural order of things to remain young. The answer involves the microscopic whorls of DNA that lie at the tips of the chromosomes, the central repositories of genetic information in the cells. Scientists have found that these DNA tips, known as telomeres, get shorter each time a cell divides and thus serve as a kind of internal clock that determines the cell’s allotted time in life. They have also discovered the secrets of telomere growth and youthfulness. The finding was considered so important that it won the 2009 Nobel Prize in Physiology or Medicine. To scientists, the story of the telomeres suggested a more accurate way of measuring biological age than simply marking the passage of the years. As often happens in science, the discovery brought into sharp focus yet another question—why do the telomeres of some individuals hold up much better than others? In some cases, an eighty-year-old could have the long, youthful telomeres of a thirty-year-old. Why the variation? It turned out that a number of everyday conditions eroded the telomeres—a main one being chronic psychological stress. (Other factors include unhealthy diets and infections.) Happily, science also found that reducing stress could slow the biological clock. The slowdown was found to work even with subjects well into their middle and later years. Perhaps most intriguingly, given humanity’s long search for a fountain of youth, a few tentative studies suggested that short telomeres could be coaxed into growing long again, in effect turning back the biological clock. Enter yoga! Science over the decades has repeatedly shown yoga’s talent for undoing physical and mental stress. Thus yoga, despite its checkered history on longevity claims, appears to be custom made for slowing the biological clock. Dean Ornish led the appraisal. A Harvard-trained physician known for his popular books, Ornish was a longtime devotee of yoga, having begun his practice in the 1970s. Over the years, he developed and marketed a health plan that championed a combination of yoga, low-fat diets, whole foods, and relaxation techniques. Studies of his method became part of the evidence for yoga’s cardiovascular benefits. Now he turned his attention to the telomeres, in particular to a measure of their maintenance and building known as telomerase—an enzyme that adds DNA at the chromosome tips. He did so with colleagues from the University of California at San Francisco, including Elizabeth Blackburn, who was soon to share the Nobel Prize for her telomerase findings. The team looked at twenty-four men who took up the Ornish program. They ranged in age from fifty to eighty and did yoga for an hour a day, six days a week. The scientists assessed telomerase levels and other physical and psychological measures before the men began their overhaul and did so again at the conclusion of the three-month program. The results were unambiguous. The scientists found declines in cholesterol, blood pressure, and such indicators of emotional distress at disturbing thoughts. More important, they discovered that levels of telomerase shot up 30 percent. The team reported its findings in late 2008, proclaiming them a first. The eleven scientists said the findings had implications for cellular longevity, tissue renewal, disease prevention, and “increases in life span”—a holy grail of modern science.
Sara Lazar, neuro scientist at Massachusetts General Hospital and Harvard Medical School, on how Meditation affects the brain
Q: Why did you start looking at meditation and mindfulness and the brain?
Lazar: A friend and I were training for the Boston marathon. I had some running injuries, so I saw a physical therapist who told me to stop running and just stretch. So I started practicing yoga as a form of physical therapy. I started realizing that it was very powerful, that it had some real benefits, so I just got interested in how it worked. The yoga teacher made all sorts of claims, that yoga would increase your compassion and open your heart. And I’d think, ‘Yeah, yeah, yeah, I’m here to stretch.’ But I started noticing that I was calmer. I was better able to handle more difficult situations. I was more compassionate and open hearted, and able to see things from others’ points of view. I thought, maybe it was just the placebo response. But then I did a literature search of the science, and saw evidence that meditation had been associated with decreased stress, decreased depression, anxiety, pain and insomnia, and an increased quality of life.
Q: How did you do the research?
Lazar: The first study looked at long term meditators vs a control group. We found long-term meditators have an increased amount of gray matter in the insula and sensory regions, the auditory and sensory cortex. Which makes sense. When you’re mindful, you’re paying attention to your breathing, to sounds, to the present moment experience, and shutting cognition down. It stands to reason your senses would be enhanced. We also found they had more gray matter in the frontal cortex, which is associated with working memory and executive decision making.It’s well-documented that our cortex shrinks as we get older – it’s harder to figure things out and remember things. But in this one region of the prefrontal cortex, 50-year-old meditators had the same amount of gray matter as 25-year-olds. So the first question was, well, maybe the people with more gray matter in the study had more gray matter before they started meditating. So we did a second study. We took people who’d never meditated before, and put one group through an eight-week mindfulness- based stress reduction program.
Sara Lazar on how meditation affects the brain(3:35)
Sara Lazar talks about the connection between the mind and body during meditation. (The Connection documentary)
Q: What did you find?
Lazar: We found differences in brain volume after eight weeks in five different regions in the brains of the two groups. In the group that learned meditation, we found thickening in four regions:
1. The primary difference, we found in the posterior cingulate, which is involved in mind wandering, and self relevance.
2. The left hippocampus, which assists in learning, cognition, memory and emotional regulation.
3. The temporo parietal junction, or TPJ, which is associated with perspective taking, empathy and compassion.
4. An area of the brain stem called the Pons, where a lot of regulatory neurotransmitters are produced.
The amygdala, the fight or flight part of the brain which is important for anxiety, fear and stress in general. That area got smaller in the group that went through the mindfulness-based stress reduction program.
The change in the amygdala was also correlated to a reduction in stress levels.
Q: So how long does someone have to meditate before they begin to see changes in their brain?
Lazar: Our data shows changes in the brain after just eight weeks.
In a mindfulness-based stress reduction program, our subjects took a weekly class. They were given a recording and told to practice 40 minutes a day at home. And that’s it.
Q: So, 40 minutes a day?
Lazar: Well, it was highly variable in the study. Some people practiced 40 minutes pretty much every day. Some people practiced less. Some only a couple times a week. In my study, the average was 27 minutes a day. Or about a half hour a day.
There isn’t good data yet about how much someone needs to practice in order to benefit. Meditation teachers will tell you, though there’s absolutely no scientific basis to this, but anecdotal comments from students suggest that 10 minutes a day could have some subjective benefit. We need to test it out. We’re just starting a study that will hopefully allow us to assess what the functional significance of these changes are. Studies by other scientists have shown that meditation can help enhance attention and emotion regulation skills. But most were not neuroimaging studies. So now we’re hoping to bring that behavioral and neuroimaging science together.
Q: Given what we know from the science, what would you encourage readers to do?
Lazar: Mindfulness is just like exercise. It’s a form of mental exercise, really. And just as exercise increases health, helps us handle stress better and promotes longevity, meditation purports to confer some of those same benefits.
But, just like exercise, it can’t cure everything. So the idea is, it’s useful as an adjunct therapy. It’s not a standalone. It’s been tried with many, many other disorders, and the results vary tremendously – it impacts some symptoms, but not all. The results are sometimes modest. And it doesn’t work for everybody.
It’s still early days for trying to figure out what it can or can’t do.
Q: So, knowing the limitations, what would you suggest?
Lazar: It does seem to be beneficial for most people. The most important thing, if you’re going to try it, is to find a good teacher. Because it’s simple, but it’s also complex. You have to understand what’s going on in your mind. A good teacher is priceless
Q: Do you meditate? And do you have a teacher?
Lazar: Yes and yes. I’ve been doing this for 20 years now, so it’s had a very profound influence on my life. It’s very grounding. It’s reduced stress. It helps me think more clearly. It’s great for interpersonal interactions. I have more empathy and compassion for people.
Q: Why did you start looking at meditation and mindfulness and the brain?
Lazar: A friend and I were training for the Boston marathon. I had some running injuries, so I saw a physical therapist who told me to stop running and just stretch. So I started practicing yoga as a form of physical therapy. I started realizing that it was very powerful, that it had some real benefits, so I just got interested in how it worked. The yoga teacher made all sorts of claims, that yoga would increase your compassion and open your heart. And I’d think, ‘Yeah, yeah, yeah, I’m here to stretch.’ But I started noticing that I was calmer. I was better able to handle more difficult situations. I was more compassionate and open hearted, and able to see things from others’ points of view. I thought, maybe it was just the placebo response. But then I did a literature search of the science, and saw evidence that meditation had been associated with decreased stress, decreased depression, anxiety, pain and insomnia, and an increased quality of life.
Q: How did you do the research?
Lazar: The first study looked at long term meditators vs a control group. We found long-term meditators have an increased amount of gray matter in the insula and sensory regions, the auditory and sensory cortex. Which makes sense. When you’re mindful, you’re paying attention to your breathing, to sounds, to the present moment experience, and shutting cognition down. It stands to reason your senses would be enhanced. We also found they had more gray matter in the frontal cortex, which is associated with working memory and executive decision making.
Q: What did you find?
Lazar: We found differences in brain volume after eight weeks in five different regions in the brains of the two groups. In the group that learned meditation, we found thickening in four regions:
1. The primary difference, we found in the posterior cingulate, which is involved in mind wandering, and self relevance.
2. The left hippocampus, which assists in learning, cognition, memory and emotional regulation.
3. The temporo parietal junction, or TPJ, which is associated with perspective taking, empathy and compassion.
4. An area of the brain stem called the Pons, where a lot of regulatory neurotransmitters are produced.
The amygdala, the fight or flight part of the brain which is important for anxiety, fear and stress in general. That area got smaller in the group that went through the mindfulness-based stress reduction program.
The change in the amygdala was also correlated to a reduction in stress levels.
Q: So how long does someone have to meditate before they begin to see changes in their brain?
Lazar: Our data shows changes in the brain after just eight weeks.
In a mindfulness-based stress reduction program, our subjects took a weekly class. They were given a recording and told to practice 40 minutes a day at home. And that’s it.
Q: So, 40 minutes a day?
Lazar: Well, it was highly variable in the study. Some people practiced 40 minutes pretty much every day. Some people practiced less. Some only a couple times a week. In my study, the average was 27 minutes a day. Or about a half hour a day.
Q: Given what we know from the science, what would you encourage readers to do?
Lazar: Mindfulness is just like exercise. It’s a form of mental exercise, really. And just as exercise increases health, helps us handle stress better and promotes longevity, meditation purports to confer some of those same benefits.
But, just like exercise, it can’t cure everything. So the idea is, it’s useful as an adjunct therapy. It’s not a standalone. It’s been tried with many, many other disorders, and the results vary tremendously – it impacts some symptoms, but not all. The results are sometimes modest. And it doesn’t work for everybody.
It’s still early days for trying to figure out what it can or can’t do.
Q: So, knowing the limitations, what would you suggest?
Lazar: It does seem to be beneficial for most people. The most important thing, if you’re going to try it, is to find a good teacher. Because it’s simple, but it’s also complex. You have to understand what’s going on in your mind. A good teacher is priceless
Q: Do you meditate? And do you have a teacher?
Lazar: Yes and yes. I’ve been doing this for 20 years now, so it’s had a very profound influence on my life. It’s very grounding. It’s reduced stress. It helps me think more clearly. It’s great for interpersonal interactions. I have more empathy and compassion for people.
States of Consciousness from a scientific perspective
States of Consciousness , Higher and higher states of consciousness — culminating in what is called Christ or cosmic consciousness — have been identified for millenia by mystics as the goal of human evolution. Decades after the birth of the human potential movement and various liberation movements, the collective mind has continued to grapple with the issues of raising consciousness or inducing altered states of consciousness, which would offer a window into the limitations of our human conditioning and the vastness or our true spiritual, energetic nature. There are thousands of perspectives and approaches to these issues, but this seems true: what we call "higher" consciousness is closer, more clearly connected to the faster-than-light reality of the zero point energy field than what we perceive as "lower" consciousness is. As the intermediary between zero point and us, tachyon (and the tachyonized products) offers us invaluable support in the journey of awakening consciousness.
Unity to Duality Consciousness My sense is that there is an analogy between unity consciousness splitting into duality as most of the world's spiritual traditions speak of and the movement from the faster-than-light, pre-frequency reality of zero point into the slower-than-light, frequency reality of our generally accepted universe. This is our fundamental wholeness/fragmentation model. Tachyon is the medium that links the two realities, that enables the fragmented parts to continue to be nourished by and interrelating with the Whole.
Unity to Duality Consciousness My sense is that there is an analogy between unity consciousness splitting into duality as most of the world's spiritual traditions speak of and the movement from the faster-than-light, pre-frequency reality of zero point into the slower-than-light, frequency reality of our generally accepted universe. This is our fundamental wholeness/fragmentation model. Tachyon is the medium that links the two realities, that enables the fragmented parts to continue to be nourished by and interrelating with the Whole.
MAJOR AND MINOR SIDDHIS - PSYCHIC POWERS, GAINED BY PRACTICING YOGA
In the Samkhya Karika and Tattva Samasa, and hence in Tantric Buddhism, it specifically refers to the acquisition of supernatural powers by magical means or the supposed faculty so acquired. These powers include items such as clairvoyance,levitation, to be present at various different places simultaneously, to become as small as an atom, to materialize objects, to have access to memories from past lives, etc. The term is also used in this sense in the Sarvadarsana-samgraha of Madhvacharya.
Patanjali describes various siddhis (Supernatural Powers) which can be acquired by practice of yoga in Yoga Sutra. By constant practice the yogi discovers powers which are considered to be supernatural but already available in all human beings, and only needs to be uncovered.
Most of the siddhis are achieved through pranayama and mind control, high level of concentration and meditative state.
The physical aspect of Yoga, Hatha Yoga, make us ready for the mental and spiritual aspect, though the the physical aspect also has very important role to play in purifying and strengthening the body. In the third chapter of Yoga Sutra, Vibhutipada, Patanjali describes various siddhis some of which are mentioned below. Most of these Siddhis are attained through the later part of the eight limbs of Yoga, namely Dharana, Dhyana and Samadhi and combination of all these three.Practice of all the three Dharana, Dhyana and Samadhi is known as Samyama. Here are some of the powers which can be achieved by a Yogi through Samyama and control over the five elements of nature.
Yogis can understand the nature as it is, Yogis can read the thoughts of others,Yogis can know the past and the future,Yogis can understand the language of the animals, Yogis can perceive the past lives and the deeds done in past lives, Yogis can predict death, Yogis gains knowledge about the entire universe. Yogis can move objects only at will, without touching, etc.
Bellow we give all these powers , as described in traditional texts of Hinduism, with their sanskrit name, and english translation,
Five Siddhis of Yoga and Meditation .
Ten Secondary Siddhis
In the Bhagavata Purana Lord Krishna describes the Ten Secondary Siddhis as:
Patanjali describes various siddhis (Supernatural Powers) which can be acquired by practice of yoga in Yoga Sutra. By constant practice the yogi discovers powers which are considered to be supernatural but already available in all human beings, and only needs to be uncovered.
Most of the siddhis are achieved through pranayama and mind control, high level of concentration and meditative state.
The physical aspect of Yoga, Hatha Yoga, make us ready for the mental and spiritual aspect, though the the physical aspect also has very important role to play in purifying and strengthening the body. In the third chapter of Yoga Sutra, Vibhutipada, Patanjali describes various siddhis some of which are mentioned below. Most of these Siddhis are attained through the later part of the eight limbs of Yoga, namely Dharana, Dhyana and Samadhi and combination of all these three.Practice of all the three Dharana, Dhyana and Samadhi is known as Samyama. Here are some of the powers which can be achieved by a Yogi through Samyama and control over the five elements of nature.
Yogis can understand the nature as it is, Yogis can read the thoughts of others,Yogis can know the past and the future,Yogis can understand the language of the animals, Yogis can perceive the past lives and the deeds done in past lives, Yogis can predict death, Yogis gains knowledge about the entire universe. Yogis can move objects only at will, without touching, etc.
Bellow we give all these powers , as described in traditional texts of Hinduism, with their sanskrit name, and english translation,
Five Siddhis of Yoga and Meditation .
- In the Bhagavata Purana, as in Yoga Sutra of Patanjali, the Five Siddhis of Yoga and Meditation are described as:
tri-kāla-jñatvam: Knowing the past, present and future; - advandvam: Tolerance of heat, cold and other dualities;
- para citta ādi abhijñatā: Knowing the minds of others and so on;
- agni arka ambu viṣa ādīnām pratiṣṭambhaḥ: Checking the influence of fire, sun, water, poison, and so on;
- aparājayah: Remaining unconquered by others;
- Aṇimā: reducing one's body even to the size of an atom
- Mahima: expanding one's body to an infinitely large size
- Garima: becoming infinitely heavy.
- Laghima: becoming almost weightless
- Prāpti: having unrestricted access to all places
- Prākāmya: realizing whatever one desires
- Iṣṭva: possessing absolute lordship;
- Vaśtva: the power to subjugate all.
- Parkaya Pravesha: Parkaya Pravesh means one’s soul entering into the body of some other person or animal or bird . Through this knowledge even a dead body can be brought to life.
- Haadi Vidya: On acquiring this Vidya, a person feels neither hunger nor thirst, and can remain without eating food or drinking water for several days at a stretch.
- Kaadi Vidya: Just as one does not feel hungry or thirsty in Haadi Vidya, similarly in Kaadi Vidya a person is not affected by change of seasons, i.e. by summer, winter, rain, etc. After accomplishing this Vidya, a person shall not feel cold even if he sits in the snow-laden mountains, and shall not feel hot even if he sits in the fire.
- Vayu Gaman Siddhi: Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds.
- Madalasa Vidya: On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish.
- Kanakdhara Siddhi: One can acquire immense and unlimited wealth through this Siddhi.
- Surya Vigyan: This solar science is one of the most significant sciences of ancient India]. This science has been known only to the Indian Yogis; using it, one substance can be transformed into another through the medium of sun rays.
- Mrit Sanjivani: this science allow people to bring back the dead to life
Ten Secondary Siddhis
In the Bhagavata Purana Lord Krishna describes the Ten Secondary Siddhis as:
- anūrmi-mattvam: Being undisturbed by hunger, thirst, and other bodily disturbances
dūra-śravaṇa: Hearing things far away - dūra-darśanam: Seeing things far away
- manaḥ-javah: Moving the body wherever thought goes (teleportation)
- kāma-rūpam: Assuming any form desired
- para-kāya praveśanam: Entering the bodies of others
- sva-chanda mṛtyuh: Dying when one desires
- devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the Apsaras
- yathā sańkalpa saḿsiddhiḥ: Perfect accomplishment of one's determination
- ājñā apratihatā gatiḥ: Orders or Commands being unimpeded .
(Source Wikipedia- Siddhis)
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ENROLL YOURSELF IN A WONDROUS JOURNEY. WE WILL GUIDE YOUR EVERY STEP, AND TEACH YOU ALL YOU NEED TO KNOW ABOUT YOGA
THE MAIN TYPES OF YOGA
HATHA YOGA
Is a preparatory stage of physical purification that the body practices for higher meditation, and for mental and physical health.
Hatha yoga was introduced in the 15th century by Yogi Swatmarama, the author of Hatha Yoga Pradipika. Practices includes Asanas ( postures ), Pranayama ( breathing techniques ) Yama ( moral restraint ) and Nyama ( spiritual observance) as in Raaja Yoga of Patanjali.
PRANAYAMA YOGA
In the Sanskrit language Prana means Life force, and Ayama , to lenghten, to regulate the breath, so Pranayama is the control of Life force. Its practiced to develop mental, physical and spiritual strength, a steady mind, strong will power, enhanced perceptions and extended life.Thep practice is also a benefit in treating a range of stress related disorders, improving autonomic functions of the body, relieves symtoms of asthma, reduce signs of oxidative stress. Its recommended that begginers should practice with care, and advanced techniques should be practiced under the guidance of a experienced teacher.
MANTRA YOGA
The unitive discipline of numinous sounds that help protect the mind, which has been a part of theYoga tradition ever since Vedic times. Mantra Yoga finds union with God through the proper use of speech and sound. It is the power of the word to create or destroy that Mantra Yoga emphasizes. It utilizes the focus intent to make every word you speak be in harmony with God And with your own soul.
YANTRA YOGA
.Yantra Yoga is the path of union with God thorough geometric visualization. A yantra is a geometric design. They are highly efficient tools for contemplation, concentration, and meditation. The unitive discipline of focusing the mind upon geometric representations (yantra) of the cosmos. JNANA YOGA
The unitive discipline of discriminating wisdom, which is the approach of the Upanishads. Jnana Yoga is the yoga of the philosopher and thinker who wants to go beyond the visible, material reality. These people are triggered by readings. The Jana Yogi finds God through knowledge. Jnana Yoga is summed up in the Upanishads by the following statement: "In the method of reintegration through knowledge, the mind is ever bound to the ultimate end of existence which is liberation This method leads to all attainments and is ever auspicious.
TANTRA YOGA
Tantra is an accumulation of practices and ideas which is characterized by the use of ritual, by the use of the mundane to access the supra-mundane, and by the identification of the microcosm with the macrocosm The Tantric practitioner seeks to use the prana (divine power) that flows through the universe (including one's own body) to attain purposeful goals. These goals may be spiritual, moral, mundane .
In the process of working with energy, the Tantrika, or tantric practitioner, has various tools at hand. These include yoga to actuate processes that will "yoke" the practitioner to the divine. Also important are visualizations of deity, and verbalisation or evocation through mantras, which may be construed as seeing, listening internally, and singing power into a stronger state within the individual, resulting in an ever-increasing awareness of cosmic vibration through daily practice. Identification with and internalisation of the divine is enacted, through a total identification with deity, such that the aspirant "becomes" the ishta-deva or the MEDITATIONAL DEITY. Tantrism is a quest for spiritual perfection and magical power. Its purpose is to achieve complete control of oneself, and of all the forces of nature, in order to attain union with the cosmos and with the divine.
KRIYA YOGA
Yogananda says that Patanjali was referring to Kriya Yoga when he wrote "Kriya Yoga consists of body discipline, mental control, and meditating on Aum." And again when he says,"Liberation can be accomplished by that Pranayama which is attained by disjoining the course of inspiration and expiration." A direct disciple of Sri Yukteswar , Sri Sailendra Bejoy Dasgupta has written that, "Kriya entails several acts that have evidently been adapted from the Gita, the Yoga Sutras, Tantra shastras and from conceptions on the Yugas." The story of Lahiri Mahasaya receiving initiation into Kriya Yoga by the yogi MAHAVATAR BABAJI in 1861 is recounted in Autobiography of aYogi.
Yogananda wrote that at that meeting, Mahavatar Babaji told Lahiri Mahasaya, "The Kriya Yoga that I am giving to the world through you in this nineteenth century, is a revival of the same science that Krishna gave millenniums ago to Arjuna; and was later known to Patanjali, St. John, St. Paul, and other disciples." Yogananda also wrote that Babaji and Christ were in continual communion and together, "have planned the spiritual technique of salvation for this age."The system consists of a number of levels of Pranayama based techniques that are intended to rapidly accelerate spiritual development, and engender a profound state of tranquility and Higher Self -communion.
Sri Yukteswar Giri, Paramahamsa Yogananda, Lahiri Mahasaya, are the most proeminent figure Masters in this form of Yoga.
Is a preparatory stage of physical purification that the body practices for higher meditation, and for mental and physical health.
Hatha yoga was introduced in the 15th century by Yogi Swatmarama, the author of Hatha Yoga Pradipika. Practices includes Asanas ( postures ), Pranayama ( breathing techniques ) Yama ( moral restraint ) and Nyama ( spiritual observance) as in Raaja Yoga of Patanjali.
PRANAYAMA YOGA
In the Sanskrit language Prana means Life force, and Ayama , to lenghten, to regulate the breath, so Pranayama is the control of Life force. Its practiced to develop mental, physical and spiritual strength, a steady mind, strong will power, enhanced perceptions and extended life.Thep practice is also a benefit in treating a range of stress related disorders, improving autonomic functions of the body, relieves symtoms of asthma, reduce signs of oxidative stress. Its recommended that begginers should practice with care, and advanced techniques should be practiced under the guidance of a experienced teacher.
MANTRA YOGA
The unitive discipline of numinous sounds that help protect the mind, which has been a part of theYoga tradition ever since Vedic times. Mantra Yoga finds union with God through the proper use of speech and sound. It is the power of the word to create or destroy that Mantra Yoga emphasizes. It utilizes the focus intent to make every word you speak be in harmony with God And with your own soul.
YANTRA YOGA
.Yantra Yoga is the path of union with God thorough geometric visualization. A yantra is a geometric design. They are highly efficient tools for contemplation, concentration, and meditation. The unitive discipline of focusing the mind upon geometric representations (yantra) of the cosmos. JNANA YOGA
The unitive discipline of discriminating wisdom, which is the approach of the Upanishads. Jnana Yoga is the yoga of the philosopher and thinker who wants to go beyond the visible, material reality. These people are triggered by readings. The Jana Yogi finds God through knowledge. Jnana Yoga is summed up in the Upanishads by the following statement: "In the method of reintegration through knowledge, the mind is ever bound to the ultimate end of existence which is liberation This method leads to all attainments and is ever auspicious.
TANTRA YOGA
Tantra is an accumulation of practices and ideas which is characterized by the use of ritual, by the use of the mundane to access the supra-mundane, and by the identification of the microcosm with the macrocosm The Tantric practitioner seeks to use the prana (divine power) that flows through the universe (including one's own body) to attain purposeful goals. These goals may be spiritual, moral, mundane .
In the process of working with energy, the Tantrika, or tantric practitioner, has various tools at hand. These include yoga to actuate processes that will "yoke" the practitioner to the divine. Also important are visualizations of deity, and verbalisation or evocation through mantras, which may be construed as seeing, listening internally, and singing power into a stronger state within the individual, resulting in an ever-increasing awareness of cosmic vibration through daily practice. Identification with and internalisation of the divine is enacted, through a total identification with deity, such that the aspirant "becomes" the ishta-deva or the MEDITATIONAL DEITY. Tantrism is a quest for spiritual perfection and magical power. Its purpose is to achieve complete control of oneself, and of all the forces of nature, in order to attain union with the cosmos and with the divine.
KRIYA YOGA
Yogananda says that Patanjali was referring to Kriya Yoga when he wrote "Kriya Yoga consists of body discipline, mental control, and meditating on Aum." And again when he says,"Liberation can be accomplished by that Pranayama which is attained by disjoining the course of inspiration and expiration." A direct disciple of Sri Yukteswar , Sri Sailendra Bejoy Dasgupta has written that, "Kriya entails several acts that have evidently been adapted from the Gita, the Yoga Sutras, Tantra shastras and from conceptions on the Yugas." The story of Lahiri Mahasaya receiving initiation into Kriya Yoga by the yogi MAHAVATAR BABAJI in 1861 is recounted in Autobiography of aYogi.
Yogananda wrote that at that meeting, Mahavatar Babaji told Lahiri Mahasaya, "The Kriya Yoga that I am giving to the world through you in this nineteenth century, is a revival of the same science that Krishna gave millenniums ago to Arjuna; and was later known to Patanjali, St. John, St. Paul, and other disciples." Yogananda also wrote that Babaji and Christ were in continual communion and together, "have planned the spiritual technique of salvation for this age."The system consists of a number of levels of Pranayama based techniques that are intended to rapidly accelerate spiritual development, and engender a profound state of tranquility and Higher Self -communion.
Sri Yukteswar Giri, Paramahamsa Yogananda, Lahiri Mahasaya, are the most proeminent figure Masters in this form of Yoga.
STAGES IN THE PRACTICE OF PRANAYAMA
Three Bandhas
There are four Bhedas (piercing of divisions) Surya, Ujjayi, Sitali and Basti. Through these four ways, when Kumbhaka - breath retention - is near or about to be performed, the Yogi should practise the three Bandhas. The first is called Mula Bandha. The second is called Uddiyana, and the third is Jalandhara.
Apana which has a downward tendency is forced up by contracting and drawing the anus upwards. This process is called Mula Bandha. When Apana is raised up and reaches the sphere of Agni (fire), then the flame of Agni grows long, being blown about by Vayu. The Agni and Apana come to or commingle with Prana in a heated state. Through this Agni, which is very fiery arises in the body the flaming of fire which rouses the sleeping Kundalini, which then enters into the hole of Brahmanadi (Sushumna). Yogins should daily practise Mula Bandha.
Uddiyana should be performed at the end of Kumbhaka and at the beginning of inhalation. Being seated in the Vajra posture and holding firmly the two toes by the two hands near the two ankles, he should gradually upbear the Tana (thread or Nadi, the Sarasvati Nadi) which is on the western side of Udara (the upper part of the abdomen, above the navel), then to neck.
When Prana reaches Sandhi (junction) of navel, slowly it removes the diseases of the navel. Uddiyana can be done in standing posture also. When you practise in standing posture, place your hands on the knees or a little above the knees. Keep the legs a little apart.
The Bandha called Jalandhara should be practised at the end of Puraka. Jalandhara is of the form of contraction of the neck and is an impediment to the passage of Vayu upwards. When the neck is contracted by bending the head downwards, so that the chin may touch the chest. On the first day Kumbhaka should be done four times, on the second day ten times and then five times separately. On the third day, twenty times will do and afterwards Kumbhaka should be performed with the Bandhas and with an increase of two times per day.
Arambha Avastha
Pranava
The sacred word AUM, called the PRANAVA, should be chanted with three Malas, (prolonged intonations). This is for the destruction of the former sins and obstacles hidden in subconsient.
The mantra is a sound, syllable, word, or group of words that manifest spiritual power when chanted') mantra, Pranava, destroys all obstacles and all sins. By practising this he attains the ‘Arambha Avastha’ (the beginning or first stage).
Ghata Avastha
Ghata Avastha, the second state, is acquired by constantly practising suppression of breath. When a perfect union takes place between Prana and Apana, Manas and Buddhi or Jivatman and Paramatman without opposition, it is called Ghata Avastha. He may now practise only for about one-fourth of the period prescribed for the practice before. By day and by evening the Yogi will practise for a Yama (3 hours). He will practise the Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of senses during cessation of breath is called Pratyahara. Whatever he sees with his eyes, he hears with his ears, he smells with his nose, he tastes with his tongue, he touches with his skin, will be considered by Yogi as Atman. Then various wonderful powers are obtained by the Yogi, such as clairvoyance, clairaudience, ability to transport himself to great distances within a moment, great power of speech, ability to take up any form he likes, ability to become invisible and the wonder of transmuting iron into gold.
That Yogi who is carefully practising Yoga, attains the power to levitate. Then, should the wise Yogi think that these powers are great obstacles in the attainment of Yoga, he should never take delight or recourse to them. The Yogins should not exercise these powers before any person whomsoever. He should live in the world as an ordinary man in order to keep his powers concealed. Thus he who is constantly engaged in Yogic practices, passes the Ghata state. Nothing is gained by useless company of worldly-minded people. Therefore, one should with great effort shun bad company and practise Yoga.
Parichaya Avastha
Then by such constant practice, the Parichaya Avastha (the third state) is gained. Vayu or breath, through arduous practice pierces the Kundalini, along with Agni through thought and enters the Sushumna, uninterrupted. When one’s Chitta enters the Sushumna along with Prana, it reaches the high seat in the head Shahashrraa, along with Prana. When the Yogi by the practice of Yoga acquires power of action (Kriya Sakti) and pierces through the Six Chakras and reaches the secure condition of Parichaya, the Yogi then verily sees the threefold effects of Karma. Then the Yogi will destroy the multitude of Karmas by the Pranava (!). He will accomplish ‘Kaya-Vyuha’, a mystical process of arranging the various Skandhas of the body and taking various bodies, in order to exhaust all his previous Karmas without the necessity of being reborn. At that time the Yogi practise the five Dharanas* or forms of concentration by which, command over the five elements - earth, water, fire, air, ether- is gained and fear of injuries by any one of them is removed.
Nishpatti Avastha
Through graduated practice the Yogi reaches the Nishpatti Avastha, the foruth stage of PrAnayama, the state of consummation. The Yogi, having destroyed all the seeds of Karma become immortal. He feels neither hunger nor thirst, nor sleep nor swoon. He becomes absolutely independent. He can move anywhere in the world. He is never reborn. He is free from all diseases, decay and old age. He enjoys the bliss of Samadhi. He is no longer in need of any Yogic practice. When the Yogi can control the Prana Vayu by placing his tongue at the root of the palate, when he knows the laws of action of Prana and Apana, then he becomes entitled to liberation. A Yogic student will automatically experience all these Avasthas one by one as he advances in his systematic, regular practices. An impatient student cannot experience any of these Avasthas through occasional practices. Care should be taken by Yogi begginers in their practice of Pranayama, because their body must be well prepaired and purified first by a long and arduous practice of asanas, kriyas, etc, in order to correctly support and channel the rising of Kundalini.
There are four Bhedas (piercing of divisions) Surya, Ujjayi, Sitali and Basti. Through these four ways, when Kumbhaka - breath retention - is near or about to be performed, the Yogi should practise the three Bandhas. The first is called Mula Bandha. The second is called Uddiyana, and the third is Jalandhara.
Apana which has a downward tendency is forced up by contracting and drawing the anus upwards. This process is called Mula Bandha. When Apana is raised up and reaches the sphere of Agni (fire), then the flame of Agni grows long, being blown about by Vayu. The Agni and Apana come to or commingle with Prana in a heated state. Through this Agni, which is very fiery arises in the body the flaming of fire which rouses the sleeping Kundalini, which then enters into the hole of Brahmanadi (Sushumna). Yogins should daily practise Mula Bandha.
Uddiyana should be performed at the end of Kumbhaka and at the beginning of inhalation. Being seated in the Vajra posture and holding firmly the two toes by the two hands near the two ankles, he should gradually upbear the Tana (thread or Nadi, the Sarasvati Nadi) which is on the western side of Udara (the upper part of the abdomen, above the navel), then to neck.
When Prana reaches Sandhi (junction) of navel, slowly it removes the diseases of the navel. Uddiyana can be done in standing posture also. When you practise in standing posture, place your hands on the knees or a little above the knees. Keep the legs a little apart.
The Bandha called Jalandhara should be practised at the end of Puraka. Jalandhara is of the form of contraction of the neck and is an impediment to the passage of Vayu upwards. When the neck is contracted by bending the head downwards, so that the chin may touch the chest. On the first day Kumbhaka should be done four times, on the second day ten times and then five times separately. On the third day, twenty times will do and afterwards Kumbhaka should be performed with the Bandhas and with an increase of two times per day.
Arambha Avastha
Pranava
The sacred word AUM, called the PRANAVA, should be chanted with three Malas, (prolonged intonations). This is for the destruction of the former sins and obstacles hidden in subconsient.
The mantra is a sound, syllable, word, or group of words that manifest spiritual power when chanted') mantra, Pranava, destroys all obstacles and all sins. By practising this he attains the ‘Arambha Avastha’ (the beginning or first stage).
Ghata Avastha
Ghata Avastha, the second state, is acquired by constantly practising suppression of breath. When a perfect union takes place between Prana and Apana, Manas and Buddhi or Jivatman and Paramatman without opposition, it is called Ghata Avastha. He may now practise only for about one-fourth of the period prescribed for the practice before. By day and by evening the Yogi will practise for a Yama (3 hours). He will practise the Kevala Kumbhaka once a day. Drawing away completely the organs from the objects of senses during cessation of breath is called Pratyahara. Whatever he sees with his eyes, he hears with his ears, he smells with his nose, he tastes with his tongue, he touches with his skin, will be considered by Yogi as Atman. Then various wonderful powers are obtained by the Yogi, such as clairvoyance, clairaudience, ability to transport himself to great distances within a moment, great power of speech, ability to take up any form he likes, ability to become invisible and the wonder of transmuting iron into gold.
That Yogi who is carefully practising Yoga, attains the power to levitate. Then, should the wise Yogi think that these powers are great obstacles in the attainment of Yoga, he should never take delight or recourse to them. The Yogins should not exercise these powers before any person whomsoever. He should live in the world as an ordinary man in order to keep his powers concealed. Thus he who is constantly engaged in Yogic practices, passes the Ghata state. Nothing is gained by useless company of worldly-minded people. Therefore, one should with great effort shun bad company and practise Yoga.
Parichaya Avastha
Then by such constant practice, the Parichaya Avastha (the third state) is gained. Vayu or breath, through arduous practice pierces the Kundalini, along with Agni through thought and enters the Sushumna, uninterrupted. When one’s Chitta enters the Sushumna along with Prana, it reaches the high seat in the head Shahashrraa, along with Prana. When the Yogi by the practice of Yoga acquires power of action (Kriya Sakti) and pierces through the Six Chakras and reaches the secure condition of Parichaya, the Yogi then verily sees the threefold effects of Karma. Then the Yogi will destroy the multitude of Karmas by the Pranava (!). He will accomplish ‘Kaya-Vyuha’, a mystical process of arranging the various Skandhas of the body and taking various bodies, in order to exhaust all his previous Karmas without the necessity of being reborn. At that time the Yogi practise the five Dharanas* or forms of concentration by which, command over the five elements - earth, water, fire, air, ether- is gained and fear of injuries by any one of them is removed.
Nishpatti Avastha
Through graduated practice the Yogi reaches the Nishpatti Avastha, the foruth stage of PrAnayama, the state of consummation. The Yogi, having destroyed all the seeds of Karma become immortal. He feels neither hunger nor thirst, nor sleep nor swoon. He becomes absolutely independent. He can move anywhere in the world. He is never reborn. He is free from all diseases, decay and old age. He enjoys the bliss of Samadhi. He is no longer in need of any Yogic practice. When the Yogi can control the Prana Vayu by placing his tongue at the root of the palate, when he knows the laws of action of Prana and Apana, then he becomes entitled to liberation. A Yogic student will automatically experience all these Avasthas one by one as he advances in his systematic, regular practices. An impatient student cannot experience any of these Avasthas through occasional practices. Care should be taken by Yogi begginers in their practice of Pranayama, because their body must be well prepaired and purified first by a long and arduous practice of asanas, kriyas, etc, in order to correctly support and channel the rising of Kundalini.
NOTES ON COMPLETE YOGIC BREATHING
The complete yogic breath encompasses the three components of complete breathing – abdominal, thoracic and clavicular. This entails breathing into the bottom of the lungs, after this full abdominal expansion the chest is expanded outwards and upwards, at the end of this movement inhaling in continued feeling the collarbone and shoulders being drawn towards your head. This fills the upper lobes of the lungs and completes one inhalation. The whole process is one continuous movement.
The complete yogic breath encompasses the three components of complete breathing – abdominal, thoracic and clavicular. This entails breathing into the bottom of the lungs, after this full abdominal expansion the chest is expanded outwards and upwards, at the end of this movement inhaling in continued feeling the collarbone and shoulders being drawn towards your head. This fills the upper lobes of the lungs and completes one inhalation. The whole process is one continuous movement.
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RELAXATION TECHNIQUE - YOGA NIDRA
This technique is more meditative. Visualisation and body awareness can help anchor the mind to the breath which in essence help the student stay relaxed but aware.Before you start.Relax your toes, flex your ankles, loosen your legs, without bending your knees. Roll your hips from left to right and lower them down. Lift them up and down gently. Relax the lower part of your body.Move your fingers. Flex your wrists. Relax your arms and shoulders. Keeping your head and hips on the ground lift your chest gently up and down. Roll your head from left to right. Keep your head straight. Relax your upper part of your body. Detach your mind and lie peacefully for a minute. Now we will practice the rotation of awareness as you move your mind from one part of the body to another – keep your body still.
The complete yogic breath encompasses the three components of complete breathing – abdominal, thoracic and clavicular. This entails breathing into the bottom of the lungs, after this full abdominal expansion the chest is expanded outwards and upwards, at the end of this movement inhaling in continued feeling the collarbone and shoulders being drawn towards your head. This fills the upper lobes of the lungs and completes one inhalation. The whole process is one continuous movement.
The complete yogic breath encompasses the three components of complete breathing – abdominal, thoracic and clavicular. This entails breathing into the bottom of the lungs, after this full abdominal expansion the chest is expanded outwards and upwards, at the end of this movement inhaling in continued feeling the collarbone and shoulders being drawn towards your head. This fills the upper lobes of the lungs and completes one inhalation. The whole process is one continuous movement.
Want to know more about the health benefits of Yogic breathing? Go to Contact us page, send us a message; we'll be back to you soon!
RELAXATION TECHNIQUE - YOGA NIDRA
This technique is more meditative. Visualisation and body awareness can help anchor the mind to the breath which in essence help the student stay relaxed but aware.Before you start.Relax your toes, flex your ankles, loosen your legs, without bending your knees. Roll your hips from left to right and lower them down. Lift them up and down gently. Relax the lower part of your body.Move your fingers. Flex your wrists. Relax your arms and shoulders. Keeping your head and hips on the ground lift your chest gently up and down. Roll your head from left to right. Keep your head straight. Relax your upper part of your body. Detach your mind and lie peacefully for a minute. Now we will practice the rotation of awareness as you move your mind from one part of the body to another – keep your body still.
- One
Be aware of your left toes, one by one, from the little to the big toe, the sole of the foot, the heel, the ankle, the top of the foot and back again to the toes. Move the mind from your left ankle up your leg to the knee, becoming aware of the calf muscles, your shin bone, your knee joint, then downward, feeling the relaxation and regeneration of each part. Imagine the flow of prana, or a gentle current, along the leg, upward as you inhale and downward as you exhale. Repeat a few times. Move your mind up your thigh from your knee to your pelvis, and down again. Be aware of the muscles, bones ligaments and joints, as you inhale and exhale freely. Repeat along the right leg
- Two
Be aware of the rise and fall of your abdomen, as you inhale and exhale. Feel the muscles relaxing and being re-generated.
Move your mind to your abdominal organs. Dwell on each for a few seconds: the colon, the bladder, the sexual organs, the intestines, the spleen to the lower left, and the liver to the upper right, the pancreas, the stomach.
- Three
Be aware of your buttocks, your lower and upper back. Move your mind along the spine upward and downward, from the coccyx to the cervical vertebrae, feeling the regeneration of the discs, joints and the spinal cord. Synchronise the movement with your breath, inhaling with the upward breath and exhaling with the downward.
- Four
Be aware of the movement of your chest, feeling the relaxation and re-generation of the muscles.
Place your awareness in your left lung, then the right lung, the bronchial tubes connecting the trachea, up and down it, and feel your heartbeat. Move your awareness from the left kidney to the right.
- Five
Be aware of the fingers of your left hand, from the little finger to the thumb, the palms, the back of your hand and wrist.
Move upward along your forearm, from the wrist to the elbow, and downward towards the wrist. Repeat with your upper arm. Do the same with the right arm.
- Six
Be aware of your throat and neck, the back of your head, your jaws, your cheeks, your chin, your lips and nose.
The inside of your mouth and nose, your left eye lid, the same with the right eye, your left and right eyebrow, your forehead. Relax it.
Move to your left and right temple, your left ear and inside it, the same with the right ear, then the top of your head. Feel the coolness of your breath inside your head, as you inhale. Detach your mind and lie peacefully for about five mins.
- Body/floor Awareness - RELAXATION TECHNIQUE
Become aware of the space occupied by the body. Become aware of the body…. And this space that is occupied by your body….body and space…become aware of the whole body and the floor, the whole body in relation to the floor….and at the same time become aware of the meeting points of the body and the floor.
Feel the meeting points between the back of your head and the floor……shoulder blades and the floor….the elbows and the floor…..the back of the hands and the floor…..the buttocks and the floor….the calves and the floor…..the heels and the floor…………
Awareness of all the meeting points between body and floor. Go on feeling these points clearly and distinctly, please do not sleep. Now switch your attention to your eyelids….feel the narrow line of meeting between the upper and lower eyelids and now your lips – the line between the lips.
- Heaviness
Now awaken the feeling of heaviness in the body, become aware of heaviness in every part of the body, imagine yourself sinking into the floor, every time you breath out feel your self sinking further in the floor.
- Lightness
Now awaken the feeling of lightness in the body. A sensation of lightness and weightlessness in all the parts of the body. Imagine your body feeling so light that it seems to be floating away from the floor, with every out breath your body is feeling lighter.
THE 36 TATTVAS
The five-foldness (prapancha) of the universe, according to this tantrik view, is shown in the table above. The three members of the tantrik "trinity", Brahma, Vishnu and Shiva-Rudra, represent the gunas, or qualities of rajas, sattva and tamas, which may be represented by the principles of active, reconciling and negative. From this triangle come all forms, including the five elements, through different blendings. The individual (jiva) forgets her or his unlimited nature, which is actually one with Shiva-Shakti, considering herself or himself to be a limited individual (Purusha) with a certain nature (Prakriti). This is a reflection or shadow of the 36th tattva with a mental apparatus which is itself also a reflection of Iccha, Jnana and Kriya Shaktis. For instance, the "I", the ahamkar, is the reflection of Iccha. This limited individual has powers of action and powers of knowledge and focuses on the tanmatras, or impression objects, considering herself or himself to be different from the five verities. In this form, she or he plays in the world until realising the 36th tattva which is Shiva-Shakti itself, immanent in the universe and vibrating with the power of sound. From another point of view, the 36 consonants are Shiva and the 15 vowels are Shakti - the whole being the universe as sound. The five verities are also sometimes described as the five Shiva corpses.
( Notes from Svara Yoga - a yoga for advanced students searching to understand the structure of the seen and unseen world )
( Notes from Svara Yoga - a yoga for advanced students searching to understand the structure of the seen and unseen world )
