Benefits and Drawbacks of Online Yoga Teacher Training

                

Yoga industry has been mushrooming significantly these days. You may have noticed that online yoga teacher training have taken the world by storm these recent years. This has been pretty convenient for people to pursue teaching yoga professionally , you just need a stable internet connection to get the benefits of face to face teachings.

So ,This article shows the benefits and drawbacks of online yoga teacher training courses.

I think we can all agree that 2020 , 2021 has been full of surprises and challenges. Adapting the situation every yoga studios have shifted their yoga teacher training  programs to online basis for the time being. There`s a emerging trend of online yoga teacher training. But , you may have doubts about their credibility . It`s totally understandable if you feel that way in the beginning. Don`t worry we are here to respond to all the questions you may have and reassure you that they`re  excellent alternatives to in- person training. No doubt ,A yoga teacher training (YTT)  course leads you towards the beautiful journey of yogic life . Your life will be positively transformed as well as you will find the way to ultimate happiness.

It lets you share the benefits of asana practice, meditation, pranayama, shatkarmas and many important practices on living a mindful life with others.

To be a good yoga teacher , one must work upon oneself. Knowing about asanas , philosophies , history or doing a few sessions is not enough to be able to take this experience to others. A yoga teacher training course helps you deep dive into the whole yogic experience become a teacher yourself.

Is online yoga teacher training worth it ?

It depends on what you are seeking for? It is surely a life –changing experience, also online teacher training benefits you in many ways. It will deepen your knowledge , improve your ablility to to have better control and alignment in postures, sequences, and most importantly it will train you in such a way that you can help others to learn from you.

An online yoga program can be highly valuable experience , but depending only on virtual sessions can haffect student`s true learning. Online programs depends much on the teachers and structure of the online course to be successful and meaningful.

What should be consider when choosing an Online Yoga Teacher Training?

First you should know why you want to take the course.  Online courses are designed for different levels so you have to analyze your level whether you are beginners or intermediate practitioner. And most importantly you have to make sure that the school providing the teacher training course has a experienced teachers.

Most of the online courses you`ll find in the internet are provided by established  yoga academy ,considering present situations , they have started to offer online programs too. But not all of them are legit . So , one way to know if you can trust the school by asking their years of experience on teaching as well as if they offer offline programs.

Last but not least , look for a program that  includes the study of ancient texts, like yoga sutras of patanjali , the Hatha yoga pradapika. All certified programs include  mandatory areas of study for anyone who wants to become an instructor.

What does an online yoga teacher training courses feels like ?

Online YTT is a budget friendly and time-efficiency with plenty of benefits , starting with the fact that you can access with any kind of device. Online yoga TTC are usually broad and thorough. They cover all the main aspects of regular teacher  training and in person training sessions.

Morever , in some advanced programs , you get to do whole course at your own pace and timing.

Even though the class is virtual , a student can feel the teacher `s influence by the way they conduct classes. Being able to ask the question, getting live feedback , and more better guidance benefits more in the learning. No doubt in person- training is the best way to learn.

Pros and Cons of Online yoga teacher training

Before it wasn`t always possible to do a YTT course online , this has changed since covid-19. Online YTTs were a great help for many challenges like social distancing, and lockdowns. In this stressful time, online program let people find a new way of living a balanced life . Also , yoga is considered as the boon in this pandemic time as it is teaching people to survive through these tough times.

Best efforts are made to make online YTTC an all-inclusive experience. But, like everything, it has its own benefits and drawbacks .

 Pros of  Online Yoga teacher training:

1. It fits you in your busy schedule

Online yoga teacher training courses provides you flexibility.Most people can`t drop everything in their lives to take a YTTC . Thus, online teacher training courses offers you the flexibility so that you can easily fit in your already busy lifestyle. This works well for working people and for those having families or other responsibilities.

• More affordable

Honestly, a good YTT course can be expensive. The course fee is only one part of expenses . Your travel and preparations for staying in the retreat or an ashram will have their own costs . So , one of the main pros of OYTC is that it becomes less expensive. Plus , many online programs offers good discounts.

• You can play it back.

Online YTT course offers lifetime access to all the classes. But, in a live teacher training session you get to do each session only once. Also, you can get many tutorial videos from your seasoned teachers then you can use them in developing your own style and self practice.

• It supports eco-friendly future.

 People are taking Online YTT courses from home so that there are lesser numbers of  vehicles  and lesser use of  consumer goods and services during COVID-19 has greatly reduced carbon emissions.

    Cons of Online Yoga Teacher Training:

1. Same level of guidance is missing

You can understand your teacher`s guidance well and think that you are doing your asanas correctly. But you may need some help or adjustments from your teachers. It may also be easier to correct your own postures when you see a student being adjusted from up close. A teacher`s comments does not become less in an online training . However, In online class guidance is seemed to get reduced in an online class.

• It`s difficult to find focus, discipline and community in online classes.

We are all learning to build community online and we know it`s possible to make  connections online but it can be harder for some people to build and maintain connections via online. In live YTTC , living and learning with  other people create more disciplines and focus in a student. but, doing so in online class is harder, especially for beginners.

• It becomes less immersive

A yoga teacher training is a life transforming experience. You dive deep into the yogic lifestyle. You not only practice asanas, meditation , pranayamas , philosophies in training , you will experience a change in your diet, your daily routine, and your habits. You connect with other friends and your teachers in a personal and interactive way as you live and breathe together. An online yoga teacher training can be good in many ways but seeing videos and practicing or sharing views is not as same as learning via a traditional ,on –site course.

FAQs about Online Yoga teacher training

You might have different questions before joining online YTTC, So here are some questions and its answering you may be searching for:

1. Being a beginners , Can I still join online yoga teacher training courses?

Yes, you can . you don`t need much experience to enter a yoga teacher training. The courses are available to cover everything from scratch, and you will be given proper guidance and support during your learning. You can interact with your teachers more deeply as whole the session is only for you. You just have to be physically and mentally healthy and ready to take the responsibility of following a training.

• Which styles of yoga can I  learn?

First of all , research about the online YTT classes for any style of yoga you want to learn.Every teacher has their own expertise. So, there might be available online course based on their  learning. You can join more classical Hatha yoga program . you may also like Vinyasa yoga, yin yoga or kids or teens yoga.

• Are all teacher  training course of same duration?

       No, they are not. Time period of each course is based on the purpose of  the course . Like- In traditional Hatha yoga program , there are 200 and 300 hours programs . 200 hours course requires less time than a 300 hours course because In 300 hours course, you have to go deeper in each topics which takes a bit longer time.

• Will I receive a internationally recognized certificate?

For an international yoga teaching certificate, you must first complete an extensive course such as 200 hours  or 300 hours YTTC . Such course required to attend on-site  training to complete a certain duration of contact hours.

But, this has been changed since pandemic crisis, Yoga Alliance registered school (RYS) members who`ve applied and met the qualifications requiurement can offer virtual class hours ( pre recorded and live) in lieu of live contact hours.

• Will I be able to teach after completing a YTTC?

Yes, you will be  able to teach once you complete your teacher training course. Many choose to pursue a higher training course once they finish their beginning level course prior to start a teaching career. It depends on how comfortable and prepared you feel.

Conclusion of Best Yoga Teacher Training in Nepal

What does yoga practice mean to you or how it can influence your life depends on many personal fators. For many people, the possibility to attain OYTTC makes them possible to learn yoga in the first place.

And while we all are concerned about pandemic crisis, its okay to go for online YTTC . The future will surely give us a chance for a in-site training and live sessions.

What is Energy?

Our Universe has abundance of energy which is scattered everywhere but it can`t be used directly. The law of conservation of energy states that the energy in the universe cannot be created nor be destroyed but can be converted from one form to another. We interact with many forms of energy every day.When the universe came into the existence the massive energy that was the same converted itself into many types of energy like cosmic energy, life energy, spiritual energy and mental energy.

What is Cosmic Energy?

Cosmic energy is the life energy of the universe itself that is existent everywhere. It is present in the cosmos, between the galaxies, the molecules and in the space. It is the energy that puts the planets in orbits, the energy by which the atoms convert into molecules, and molecules into materials. Cosmic energy is super powerful and can manifest anything and everything. It is permanent and indestructible. Everything that is happening around us large into the planetary level or in the minute scale of atoms and molecules all is happening through cosmic energy. It is the energy that animates life and maintains balance in the entire universe.

How does cosmic energy work?

The cosmic energy is present everywhere. It flows through our bodies following predefined pathways referred to as Chakras and through a field referred to as the aura.  Only few people can feel this energy and even fewer who can channel the true potential of this energy through them. When one understands completely the very concept of energy to attain Moksha, they become entirely different individuals. They even may achieve some abilities which seems worldly to the other individuals. The one who attain Moksha can perform all sorts of abilities physical, mental, and spiritual which are far beyond the normal individuals.

An interruption to the flow of cosmic energy results in diminished function, leading to negative thoughts and feelings. Also causes diminished functionality of cells and organ, therefore, leads to reduced productivity.

The connection of cosmic energy and the chakra system of the Human body

The chakras simply means disk in Sanskrit. We all have the power of Universe in our ‘chakras’ the energy centers in our body. There are energy centers all around our bodies. Our bodies have energy flowing in all parts of our bodies and the energy is accumulated here in the shape of disc hence the name chakra. The chakras are thought to be open and aligned for optimal emotional and physical well-being. If energy becomes blocked in one of the chakras, it triggers physical, mental, or emotional imbalance. So chakra centers need to be in perfect condition and balanced for the human body to be in healthy condition.

It is believed that there are seven chakras that run from the base of the spine to just above the top of your head. The cosmic energy moves through chakras centers in our human body where cosmic energy gets accumulated.

Each of the seven chakras carries a specific meaning, color, ability and represents a unique aspect of cosmic energy. If the body is in healthy condition then the cosmic energy can circulate properly within the body. Sometimes due to several reasons, the chakra centers in the body get closed or imbalanced. This disturbs the cosmic energy flow within the body. The disturbed energy flow within the body is the cause of the various imbalances within the body and sometimes even may lead to some illness and conditions.

When Chakra is blocked, there is not enough life energy flowing through it. This lack of energy can cause an imbalance in your body, affecting you physically, emotionally, mentally and spiritually. Physical imbalance includes headaches, blurred vision, sinus issues, eyestrain, hearing loss, hormone function. Emotional imbalance includes issues with moodiness and volatility and self-reflection. Mental imbalance includes negative and harmful thoughts, distracted mind, low confidence and courage. So if these are imbalanced then it disrupts the cosmic energy flow.

Once all of the chakras are opened, the energy evens out, and becomes balanced. You change entirely. You crave healthy food, you want to exercise, you just want to be clam and meditate to find the inner peace. The chakra centers when are at the healthiest make the body, mind and soul healthiest.

How to receive cosmic energy through meditation?

Meditation is a process which deals with mental relaxation and concentration. One makes their body still and calm focusing energy on a point. Meditation can benefit your overall physical and mental health and emotional well-being. Meditation originates from Hindu and Buddhist religion.

Meditation is beneficial to the physical, mental and spiritual body. Meditation can give you a sense of calm, peace and balance that regulate the cosmic energy in the body. Our body and mind is surrounded by an energy field, which is nourished by cosmic energy. Meditation is the best and simplest ways to acquire this positive cosmic energy. Cosmic energy enters our body through mind, Meditation helps our mind to be calm and focused to receive the cosmic energy. When we meditate and focus, or body is trying to enhance its connection to cosmic and its energy. Cosmic energy enters our system through chakras. Our physical body receives it, grows form it but it cannot feel its presence. We constantly are getting it, but no one is aware of it.

Stilling and calming the physical body and tapping into the spiritual body is the first step of growing towards cosmic energy.

How to establish the connection to cosmic energy through breathing

Breath is called pranvayu in Sanskrit. Pran means life and Vayu means air. We are continuously taking cosmic energy in the form of air into the body functioning.  It is done by everything that is alive. By focusing on breathing through the base chakra and absorbing energy from the earth, one will able to increase the body energy in a short period.

Pranayama is the conscious and deliberate control and regulation of breath. With each breath, we absorb not only oxygen, but also prana. Prana is the cosmic energy, the power in the universe that creates, preserves and changes. It is basic element of life and consciousness. Pranayama is used to increase their power of breath, body functions, and even thinking. On the energy level, they are getting more cosmic energy from nature to the chakra points. The chakra that get more energy can give more energy to the body parts and organs. This energy method not only can be used to get more energy but also used to heal the body itself.

Breath is the rope where one can climb to the knowledge of cosmic energy. If the body can take cosmic energy through breath then the body is alive and when it can`t it dies.

How to raise cosmic energy?

Cosmic energy is the force that is present in everyone and everything , living or non-living. There is abundance of cosmic energy within you.

Though there is abundance of cosmic energy in your body, why are you not feeling it? There are many techniques to connect the energy of the body to cosmic energy. The techniques establish the connection of cosmic energy within you to the cosmic form of energy within nature and universe. Chakra meditation techniques is one effective technique to receive energy from cores. There are also methods to enhance the cosmic energy connection to the universe.

Yoga

Yogic exercises recharge the body with cosmic energy through the chakras of human body. Yoga is the pure form which is so powerful that it can drive to moksha. When one achieves enlightenment, they also gain connection to cosmic energy itself.

Cleansing

Cleansing is very essential to increase the cosmic energy flow within the body. It includes internal and external cleansing. Internal cleansing is the process of getting rid of negative thoughts, emotions from the body. Internal cleansing is the most important to enhance cosmic energy.

External cleansing increases the efficiency of cosmic energy, maintain a healthy and clean environment. As healthy environment directly affects our psychology so it gives a happy and positive mood, balancing the chakras and cosmic energy.

Living awareness

Various key elements should be balanced for an individual to live in awareness. It refers to the current and not dwelling in the past and not worrying about the future. It makes the mind more focused and focused mind receives more cosmic energy.

Peace is distributed at the physical level. Peace is disturbed at the mental level. Sometimes Nature become violent and agitated. This happens is Space, in intergalactic, interstellar and interplanetary space. This happens inside stars, planets sand our  planet- the earth .Water in the sea and rivers may be agitated. Air may develop low pressure and localized vacuums. Whirlwind and cyclones may disturb the air –mass. Disturbance of peace may be observed in the plant kingdom. We do not know if these components of Nature are mentally disturbed. Traditionally, the word ‘mind’ has been hardly applicable to them, although the Vedanta holds that everything, living or non-living , other than Brahma has a mind. Physical disturbance is not uncommon in nature.

Homo-sapiens (the human species) occupies a special position on the earth. This is due to the evolution of the human brain. We have maintained that mind ( a subtle micro-structure with various micro-components too) is different from the brain which is part of the gross body. We have  further maintained that the brain is the apparatus of the mind. According to  our theory, every created entity-macro or micro, gross or subtle and living or non-living – has a mind. This true irrespective of the possession or non-possesion of a brain by an entity. The electron, the proton or the neutron has a mind although none of these entities has a brain. There is no created entity without the possession of consciousness. Of course, the exhibition of the symptoms of consciousness varies in a long range due to the variation in the apparatus of the human mind, is the most evolved one among the living species on the earth. Hence,human consciousness has reached the zenith when we consider the terrestrial existence. For most purposes, peace is a word that is relevant to mental phenomena. Hence we gavev a short description of the controversial issue of brain-mind identity versus brain-mind distinction.

Physical agitation and violence do produe disturbance in the mind and thus disturb mental peace. Any simple ailment in any part of the body may seriously affect the mind. A physical event that is unfavourable to the normal functioning of the body may be a potent source of discomfort to cause peacelessness. But mental factors are different from physical ones in the genesis of peace-disturbances. One`s peace is disturbed when one does get success in a competitive examination. One may be disappointed in love-affairs. The death of a kith and kin may be shocking to one. One may be terribly upset in hostilities. Anger may produce serious disturbances in the peace of the mind. In the disturbance of peace, mental factors generally play a more pernicious and a more profound role than physical factors.

In physics and physical chemistry, there are three laws of thermodynamics. The second law contains the concept of entropy . this word was first introduced in 1850 by the German physicist Rudolf Julius Emmanuel Clausis. Entropy is a measure of the degradation of energy. The more energy degrades the higher the level of entropy. Otherwise speaking, entropy is a measure of the disorder of a system. The more the disorder, the more the entropy.

Brahman which is absolutely motionless, functionless and attributeless is absolutely devoid of entropy. The state of Brahman is the state of rta ( perfect order). With the appearance of the Cosmic Egg and its explosion, with the beginning of space and time and with the progress of cosmic activity, disorder( anrta) has been gradually increasing. The  increase in disorder is the same as the increase in entropy.

Some scientists are of the opinion that entropy is the arrow of time. Entropy tends to increase and finally will become maximum, Synchronizing the maximum disorderliness and the maximum entropy, equalization of temperature( isothermi condition) will take place. In that condition, without difference in temperature, the whole universe and zero available energy go together. Second, work is not possible in an isothermic universe. This is the supposed heat-death of the universe. The universe would remain in that non-functional condition for eternity.

We do not agree to the concept of the heat-death of the universe. The presently expanding universe will stop expansion and will start contracting. Finally, the volume of the contracting universe will be zero, with the total dissolution of the universe in Maya , the power of Brahman. Entropy will be zero consequent upon the total dissolution of the universe. There would be no adequate negentropy in the contracting phase to counterbalance entropy quantitatively. Negentropy does occasionally function in both the phase- expanding and contracting , but , quantitatively, entropy processes are far in excess of negentropy ones. Entropy will still increase in the phase of contraction. But the entropy will never  reach its  maximum stage with the concomitant zero available energy even at the maximum time( the time of dissolution) . Contraction is also a  work and no work can be  done without available energy.

More on Yoga For Peace

The hypothesis of a non-functional universe existing for eternity goes with the concept of the heat-death of the universe. Such a hypothesis is untenable, however. Time is not a physical entity. It is mental construct only. There cannot be time without work and events of work. We use the word ‘timelessness’ with reference to Brahman without a universe. Secondly, both the micro- and the micro-structures of the universe spend energy for maintaining their form and position. This involves expenditure of energy is not a valid preposition. Thirdly, no particle and no celestial body can exist without motion. And no motion is possible without expenditure ofavailable energy.

We took a side walk to encounter the issue of entropy , this issue is very important  in philosophy especially in the philosophy of cosmology . The source of the spring of disorder is absolute order. Only Brahman is in the state of perfect order. From order emanates disorder, From pure existence of no form, no attributes and no actions, emanates empirical existence of forms, attributes, and actions. The former is devoid of entropy. The latter develops entropy that grows and continues to grow. When the empirical universe is dissolved in the power of pure existence, Consciousness and Bliss, entropy also dissolves.

In the state of no entropy, there is perfect Peace (prasanti). That perfect peace is bliss( Ananda). It is not really joyfulness which is an attribute , whereas Bbrahman is attributeless (nirguna).

The  production and the growth of entropy in the universe from its birth to its death is a  natural phenomena. It cannot be prevented. We associate entropy with disorder. We associate peacelessness with disorder. Logically we can associate peacelessness with entropy. Hence it is natural for us to infer that peace in the total universe has a tendency to decline. Wre cannot do anything about it.

Let us now confine our discussion to the prospects of the promotion of peace by yoga. To achieve the end, we do not have a single technique which can do the miracle . Most of the things we have discussed in this second part of this book are to be made use of getting peace in life.

 We have to get rid of the six ripus(foes) , namely, desires, and especially sensual desires(kama), anger(krodha), greed ( lobha), delusion(moha) , pride and arrogance ( mada) and malice ( matsarya) . We have to observe the six yamas, namely, non- violence, truthfulness, non-stealing, celibacy, or abstention, form sexual excess and immoral sex- indulgence, and non- acceptance of unearned wealth and non- accumulation of wealth. We should be clean. In spite of our utmost efforts and honest and benign strivings , we may not get what we expect. We should be contented with whatever we get irrespective of our expectations. We should be prepared for any suffering if that scriptures and get good knowledge on Brahman. We should be prepared for any suffering if that becomes necessary for a good cause. We should study good scriptures and get good knowledge on Brahman. We should dedicate all our work to God and take refuge in him. Complete surrender to God purges all worries from the mind and saturates the mind with peace.

Meditation renders the mind peaceful. It makes the mind calm and removes all types of agitation from  it. It quietens the mind. If one sits in meditation at least twice a day( in the morning and the evening) , one`s mental whirlwind will subside and mental disturbances will be quietened. Meditation still the mind . Stilling the mind brings peace.

Meditation culminating in Samadhi , the eighth and last limb of yoga, achors the yogi`s buddhi in God. When it is done, the yogi becomes a sthitaprajna. He stays in Brahma (brahmi sthiti). After attaining to this state of yoga, the yogi`s life is fulfilled with peace.

Some persons and some societies in the modern age live in affluence. But there is a vacuum of peace in their mind. The affluent modern man, with the plenty of wealth, with plenty of comforts and luxury, and with plenty of sensual gratification, commits suicide out of complete disgust in life. He has everything except peace. He is alienated from the Self. He identifies himself with matter. His body is all that he is. He is the body-machine. He wants sensual pleasure. He gets it and gets plenty of it. Still he is not satisfied. He is frustrated. He lives a meaningless life. He craves for peace. He does not get it. He shall get if he lives a yogic life.

Info in Bhagavad-Gita

The Bhagavad-Gita has rightly given emphasis on peace in a number of places. The water of a river in spate has whirlpools here and there. With that type of agitation continued, the river-water cannot be calmed. Whirlwind is caused by low pressure that creates partial vaccum. Cyclones and tornados are caused by low pressures in the atmosphere over the sea. A tempestuous atmosphere with a violent storm over the ruffled sea that is tumultuously agitated cannot be calmed unless the cause is removed. The Gita advises to uproot the causes of mental agitation and prescribes techniques to still the mind. In order to be united with the Cosmic Self, the yogi has to become a prasantatma( with a serene and tranquil self). A peaceful mind becomes a prerequisite for advanced yogic attainments.

 The Vedic seer foresaw this predicament of Homo sapiens. Daily he prayed for peace.

Let there be peace in the heaven; peace in space; peace on the earth; peace in water; peace in medicinal plants; peace in plant kingdom; peace for all gods; peace for the whole universe; peace for all; Peace. Peace. Peace.

The following practice notes should be thoroughly understood before going any further. Although anybody can practice asanas, they become more efficacious and beneficial when performed in the proper manner after correct preparation. These are the points that you should Know if you are a Yoga Practitioner

Breathing: Always breathe through the nose unless specific instructions are given to the contrary. Coordinate the breath with the asana practice.

Awareness: This is as essential to the practice of asana as it is all yoga practices. The purpose of asana practice is to influence, integrate and harmonize all the levels of being: physical, pranic, mental, emotional, psychic and spiritual. At first it may appear that asanas are merely concerned with the physical level because they deal with the movement of different parts of the body, but they have profound effects at every level of being if they are combined with awareness.

Awareness in this context may be understood as consciously noting sensations in the body, the physical movement, the posture itself, breath control and synchronization, movement of prana, concentration on an area of the body or chakra  and, most importantly, witnessing any thoughts or feelings that may arise during the practice. Implicit in the concept of awareness is the acceptance of any thought or feeling which comes uninvited to the mind. This awareness is essential in order to receive optimum benefits from the practices.

Right or Left Side: An example of the necessity for continual awareness is that most right-handed people will find it easier to commence an asana on the right side, which is more developed due to habitual patterns of behaviour. Once the asana is learned, however, it is better to lead with the left side and promote its development.

Relaxation: Shavasana may be performed at any point during asana practice, especially when feeling physically or mentally tired. It should also be practiced on completion of the asana program.

Sequence: After completing shatkarma, asana should be done, followed by pranayama, then pratyahara and dharana which lead to meditation.

Counterpose: When practicing the middle and advanced group of asanas particularly, it is important that the program is structured so that backward bends are followed by forward bends and vice versa, and the whatever is practiced on one side of the body is repeated on the other side. This concept of counterpose is necessary to bring the body back to a balanced state. Specific counterposes are recommended for certain asanas described in this book.

Time of Practice:  Asanas may be practiced at any time of day except after meals. The best time, however, is the two hours before and including sunrise. This period of the day is known in Sanskrit as brahmamuhurta, the most conducive time for higher yogic practices, when the atmosphere is pure and quiet, the activities of the stomach and intestines have stopped, the mind has no deep impressions on the conscious level and is empty of thoughts in preparation for the day ahead. The practitioner will probably find that the muscles are stiffest early in the morning compared to the late afternoon when they become more supple. Nevertheless this time is recommended for practice. In the evening the two hours around sunset is also a favourable time.

Pregnancy: Many asanas are helpful during pregnancy, but it is important to check with a mid-wife, doctor, or competent yoga teacher prior to practicing. Do not strain. Do not use inverted asan as in the later stages of pregnancy.

Age limitations:  Asanas may be practiced by people of all age groups, male and female.

Place of Practice: Practice in a well-ventilated room where it is calm and quiet.  Asanas may also bepracticed outdoors, but the surroundings should be pleasant, a beautiful garden with the trees and flowers, for example, Do not practice in a strong wind, in the cold, in air that is dirty, smoky or which carries an unpleasant odour. Do not practice in the vicinity of furniture, a fire or anything that prevents free fall to the ground, especially while performing asanas such as sirshasana. Many accidents occur because people fall against an object. Do not practice under an electric fan unless it is extremely hot.

Blanket: Use a folded blanket of natural material for the practices as this will act as an insulator between the body and the earth. Do not use a mattress which is spongy or filled with air as this does not give sufficient support to the spine.

Clothes: During practice it is better to wear loose, light and comfortable clothing. Before commencing, remove spectacles, wristwatches and any jewellery.

Bathing: Try to take a cold shower before starting. This will greatly improve the effect of the asanas.

Emptying the bowels: Before commencing the asana program, the bladder and intestines should preferably be empty. If constipated, drink two or three glasses of warm water , slightly salted water       and practice the asanas given in the chapter on shankhaprakshalana, namely tadasana, triyaka tadaana, kati chakrasana, triyaka bhujangaanna and udarakarshanasana. This should relieve the constipation. If not, practicing pawanmuktasana part 2 should help. Choose one time daily to go to the toilet before doing asanas. Do not strain; try to relax the whole body. After some weeks the bowels will automatically evacuate at the set time every day. Try to avoid using laxative drugs.

Empty stomach: The stomach should be empty while doing asanas and to ensure this, they should not be practiced until at least three or four hours after food. One reason why early morning practice is recommended is that the stomach is sure to be empty.

Diet: There are no special dietary rules for asanas practitioner although it is better to eay natural food and in moderation. Contrary to popular belief, yoga does not say that a vegetarian diet is essential, although in the higher stages of practice it is recommended, At the meal times, it is advised to half fill the stomach with food, one quarter with water and leave the remaining quarter empty. Eat only to satisfy your hunger and not so much that a feeling of heaviness or laziness occure. Eat to live rather than live to eat.

Foods which cause acidity or gas in the digestive system, which are heavy , oily and spicy, should be avoided , especially when asanas are practiced with a spiritual aim.

No straining:Never exert undue force while doing asanas. Beginners may find their muscles stiff at first, but after several weeks of regular practice they will be surprised to find that their muscles are more supple.

Contra indications:People with fractured bones or who are suffering from an acute infections or backachce, or chronic ailments and diseases such as stomach ulcer,tuberculosis, cardiac problems or hernia and those recuperating form operations, should consult a  competent yoga teacher or doctor before commencing asanas. Carefully observe the contra- indications given in the introduction to each section, and those given for individual asanas.

Inverted  asanas: People with heart problems, high bloof pressure, arteriosclerosis, glaucoma, an active ear infections or any disease of the brain should refrain form inverted postures. Those with cervical problems should  not practice postures where  the neck is weight bearing.

For any asanas where the head is lower than the trunk of the body ( semi-inverted), the general cautions given in the section for inverted Asana apply.

Termination of asana: If there is excessive pain in any part of the body, the asana should be terminated immediately and , if necessary , medical advice sought. Do not stay in an asana if discomfort is  felt.

By Swami Yog Subodh

The Mountain Pose or Parvatasana helps create awareness of your muscles and balance and increases strength and flexibility in the feet, legs, and hips. Because this pose is very basic and seems easy does not make it less important, this pose is just as important as other poses and good to increase body/muscle awareness. The Mountain Pose can be done by:

Steps for Doing PARVATASANA (Mountain pose)

Keep the hands ad right for still ad take the left foot back beside the right foot. Simultaneously, raise the buttocks and lower the head between the arms so that the back and legs form two sides of a triangle.

The legs and arms straighten in the final position and the heels come down towards the floor in the final pose.

Bring the head and shoulders towards the knees. Do not strain.

Breathing:

Exhale while taking the left leg back.

Awareness:

Physical-on the stretch through the Achilles’ tendons, the back of the legs, shoulders and throat region, and on relaxing the hips.

Spiritual-on Vishuddhi chakra

Benefits of PARVATASANA (Mountain pose) :

1. This pose strengthens the nerves and muscles in the limbs and back.
2. It helps to increase height by stretching muscles and ligaments, enabling growing bones to grow longer. Circulation is stimulated, especially in the upper spine between the shoulder blades.
3. The yoga asana sets perfect coordination and balance between the upper and lower body taking the human frame to a perfect equilibrium naturally.
4. Parvatasana encourages the human body to attain more flexibility in the body by loosening the firm muscles and tensions form  the body strengthening the arms, shoulders, and hamstring. Also the rich blood is directed to the mind while practicing parvatasana.
5. Practicing parvatasana in daily basis helps you to experience the health benefits of yoga asanas. Balance your body energy and mind by adding the benefits of yoga in your lifestyle to obtain ultimate bliss of health and hygiene.

Beginners tip:

If you are beginners then it is possible to have less flexibility and due to firm hamstring, your heels might not touch the ground. In such case, simply bent the knees a little. Bend your shoulder a bit down and try to correct your spine. You will find that when you do this automatically your spine will go up correctly and will help you in achieving the required flexibility by regular practice.

Before practicing Parvatasana, strengthen your wrist to stay in the posture for long.

Mantra: Om Khagaya Namaha, salutations to he who moves quickly in the sky.

Contra indications:

• Shoulder injury
• Insomnia
• Blood pressure issues
• Headache

PRATYHARA means ‘withdrawal’. In yogic context, it means ‘withdrawal of senses’. We have five gross organs of perception, namely, two eyes (the organ of vision), two ears (the organ of audition), the nose (the organ of olfaction), the taste buds in the oral mucous membrane and on the tongue( the organ of gustation) and the skin ( the tactile organ). These gross organs of perceptions cannot be withdrawn. They receive stimuli from the external world. The input data are subjected to preliminary processing in the gross organ of perception. Information is transmitted from the gross organ of perception. Information is transmitted from the gross organ of perception to the corresponding cerebral center in the uppermost part of the brain. This is electromagnetic transmission on the nerve-pathway. We do not know what exactly happens thereafter. The corresponding cerebral centre makes a connection with the manas, ahankara, and buddhi – the antahkarana, which is lighted by the jivatma sitted at the bindu in the blissful sheath. It is the antahkarana that perceives and conceives. It orders the subtle organs (ghranendriya) gustatory subtle organ (rasanendriya), visual subtle organ (darsanendriya) tactile subtle organ (sparsanendriya) and auditory subtle organ (sravanendriya) and auditory subtle organ (sravanendriya) are located in the muladhara, svadhisthan, manipura,anahata, and visuddhi chakra, respectively. Each of these subtle organs goes out to the reach the source of the stimulus. Thus there is a two-way communication between the source of stimuli and the antahkarana-indriya-complex.

In the process of pratyahara, the subtle sense-organs (jnanendriyas) are withdrawn into Egoity (ahankara) which is an evolute of the evolvent buddhi (intellect). In the course of evolution, ahankara is the evolvent and the five sense-organs are the evolutes. It is the general rule that evolutes are  withdrawn into the evolvent. As a result of this withdrawal, the subtle sense-organs cannot reach the sources of stimuli and sense-perceptions are blocked.

The theory of pratyahara, as outlined here, has not been well spelt out in most modern books on yoga. The practice of pratyahara is still more hazy. Here we propose to present the concrete steps that may be adopted and practised for getting success in Pratyahara.

 We recommend pranayama to precede each session of meditation, although we do not propose to make it compulsory. Pratyahara stands on a different footing, however. It should be a regular practice of the yogi, but it is not necessary to precede every session of meditation. It improves the power of concentration. A meditator, without the previous practice of pratyahara, can hardly get full success in meditation.

Techniques of Pratyahara

Intense concentration on the activity of one sense keeps the other senses withdrawn. This principle is made use of by using one of the three sense- organs, namely, eyes, ears and nose.

Use of olfactory concentration for pratyahara

Any aromatic substance may be used for this purpose. The aroma should be soothing and pleasant; not obnoxious, unpleasant and repellent. The Yogi should be fully absorbed in sensing the aroma with pin-pointed focus on it. If this is done, the other senses remain withdrawn. However, the sense of smell is less commonly used for pratyahara comparison with the visual or the auditory sense.

Use of visual concentration for pratyahara

Tratak

Do trataka on a black spot drawn on a white paper, on a crystal, on the tip of the flame of a candle or lamp, on the vermilion spot of a diety, on the sandalwood spot  of diety, on the letter AUM, on the picture or statue of a diety, or on any such other thing already indicated in the section under trataka. If you have made some progress in Yoga and you are well acquainted with the subtle anatomy of the chakras of the subtle body, you may do trataka on the inner mandala of a chakra or on the jyotirlinga in sahasrara.

MUDRA

Sit with sambhavi-mudra, agocari-mudra ( nasikagra drsti), or yoni mudra. The techniques of these mudras have already been described. The vision may be inner ( antadrsti) or outer (bahirdrsti). In the former, the eyes are closed. Concentrated vision brings to a state of pratyahara.

Use of auditory concentration for pratyahara

Low-Pitched Sound In Harmony And Synchrony

Such sound may be orally produced  by the yogi. It may also be an instrumentally recorded sound. Traditionally, it is a mantra repeated for a period. The best mantra is AUM.

KIRTANA

For the present context kritana is the loud repition of a mantra in a devotional ectasy. It has characteristics apparently opposed to yoga. Nevertheless, here it is recommended for yoga. It may or may not be accompanied with instrumental music. Kritana brings to a state of pratyahara.

Concentration on the anahata dhvani for pratyahara

Dhvani means ‘sound’. The literal meaning of the word anahata is ‘unbeaten’. That sound which is produced otherwise than by beating is anahata dhvani . It is sound AUM, which is otherwise known as pranava.

Ordinarily vibrations are produced by beating and sound is produced by vibrations. The anahata dhvani is an exception, however. Nature and everything of Nature constantly and continuously produce the sound AUM. And this sound is produced without beating and vibrations. The whole of Nature and all parts of Nature do mantra- japa by continuously repeating the one-sylabbed pranava(AUM) which verbablly stands for Brahman.

By listening to the anahata dhvani and concentrating on it for about ten minutes a day, one may attain to the pratyahara state. Here is a problem, of course. Persons, without practice of meditation, can hardly listen to the anahata dhvani. And concentration on the anahata dhvani takes to the state of pratyahara which prepares the seedbed of meditation. Hence this technique cannot be suitable for beginners in meditation. This is, however , a very potent and useful technique for persons who have  already made some practice of meditation.

Use of Mantra-japa for pratyahara

The repetition of a mantra is known as japa. Every mantra has a diety(devata) and contains the name of  htat diety. Mantra japa is done out of three- ways, namely, vaikhari, upamsu, and manasika. Verbal repetition of the japa is done in the vaikhari variety. Repetition in a whisper or humming , with the movements of  the lips,without the japa being made audible to others, is known as upamsu. The mental repetition of the japa is known as manasika. Maharsi Patanjali recommends meditation on the meaning of the mantra while doing the japa.

For non-adepts in yoga, vaikhari japa is recommended for th initial stage. The loudness of the japa  shuts out all extraneous thoughts and stops them form entering into the  mind. One may proceed from vaikhari to upamsu and finally to manasika in the course of the practice of japa. Upamsu japa  is better than vaikhari and manasika japa is better upamsu. However, manasika japa is not very suitable for the  beginner due to the fact that all sorts of extraneous thoughts and external sounds enter into the mind during the japa in silence.

Japa should be done with unwavering faith (sraddha), devotion(bhakti) ,and intense love(prema). When this done, the mind stays in the emotional state with pin-pointed attention to God. In this mental state, all the subtle senses( indriyas) are withdrawn into ahankara ( Egoity) and hence are rendered non –receptive.

In all the three varieties of japa, the state of pratyahara is attained partially or  wholly. But the manansika( silent and mental) japa is the most effective one in producing the state of pratyahara japa has other benefits too , one gets all those benefits in addition to getting the pratyahara state preparatory to meditation.

Panchakarma is the amazing Ayurvedic five-step treatment that balances the doshas, detoxifies the entire being, and rejuvenates the body, both internally and externally. Panchakarma is a Sanskrit word that narrates ‘Panch-Five’ and ‘Karma-Treatment’. The therapy removes the ama accumulation in the body, cleanses it deeply, and reduces stress.

Panchakarma is an essential part of Ayurveda that helps us achieve a balanced state of the body, mind, and consciousness. The method involves body massages, oil baths, steam baths, and nasal administrations to treat the illnesses.

With a proper consultation from a certified Ayurvedic doctor or Panchakarma expert, the treatment is recommended.

Therapeutic Vomiting ( Vamana)

Therapeutic vomiting should be approached with care. If we strain ourselves to vomit, we can damage our nerve reflexes; therefore, this procedure is usually contraindicated for Vata constitution. However, with a little patience and practice it is possible to learn to do therapeutic vomiting ourselves. It can be done on a regular basis to cleanse the stomach and can be used as part of palliation therapy.

Strong teas of licorice, calamus, camomile or lobelia are used, generally about one ounce of the herb per pint of water, or simply a large amount of salt water can be used  instead. A mild carminative tea like mint or fennel should be taken first in amounts of one pint. One should then apply a fingere down the throat. Once the vomiting reflex arises one should follow it out all the way. It  is easier  to empty the stomach through a series of weak ones. It is also less likely to produce side effects. It is important to empty the stomach thoroughly.

Vomiting is contraindicated for the weak, emaciated anorexic, young, old, convalescent, for those suffering from dry cough. It is mainly for those with congestion of  phlegm in the lungs and stomach, usually Kapha constitutions. The best season is spring, particularly late spring when the weather has warmed up. It should not be done during stormy or rainy weather. It gives better results if done around the time of the full moon. Best time is morning after sunshine. ‘Much of the effect of short-term emetic therapy can be gained through the long-term use of expectorant herbs like ginger, elecampane,and calamus, and by formulas such as trikatu and through following a strict anti- Kapha diet.

Purgation

Purgation Virechana is the simplest pancha karma method and its effect is easy to observe . A strong purgative is given like rhubarb root, senna, aloe, or castor oil. The following formula is excellent. Mix 4 parts rhubarb root with 1 part each of fennel, ginger, and licorice. Take 2-5 grams of the powder before sleep with honey or warm water. Or two teaspoons of castor oil can be taken in warm milk with ginger.Triphala, a mild Ayurvedic purgative, is only enough if taken in large does of 10-30 grams.

Purgative herbs are usually given in the  evening, so that five to eight bowel movements accur the next day, flushing out the intestines. Late spring and summer are the best seasons.

Purgation is used to eliminate excess Pitta from its site in the small intestine. Note that purgation is not so much for treating the large intestine. This is because purgatives start their main action in the small intestine. This cleansing of the small intestine can weaken the digestive fire and so it is not always advisable for Vata types.

Purgation therapy can be used whenever we need to cleanse the intestines. It can treat constipation, old fevers, acute diarrhea, dysentery,food poisoning,or any of the diseases of excess bile and toxic blood.

Contraindications for purgation therapy are for the very young,the very old, the weak, debilitated, emaciated, pregnant,or those suffering from chronic diarrhea.

Cleansing Enemas

Enemas( basti) are a mild therapy and can be used for many conditions. There are many different kinds of enemas, some of  which are useful for tonifications, others for reduction. Cleansing enemas( Niruha Basti) are used in Pancha karma to dispel excess Vata from its site in te large intestine. They are made with decoctions of anti-Vata herbs, strictly  speaking , tonifying or building enemas are not part of Panchakarma but they are often given after the cleansing enemas as part of follow up practices and rejuvenation.

A typical cleansing enema can be made with 5 grams each of calamus, fennel, and ginger along 1-2 teaspoons of rock salt and ½ cup of sesame oil per quart of water. Without the addition of  the oil or demulcent herbs like licorice, cleansing enemas are dryng and depleting. The patient takes this mixture in the early morning or whenever the signs exist that Vata is ready for elimination. Cleansing enemas may be followed up with building enemas consisting mainly of sesame oil and warm water in equal proportions.

Nasal Applications of Herbs/Nasya

Ayurveda has a whole variety of herbal preparations, including decoctions, oils, and ghee, and the smoking of herbs for direct action on the nasal passage. This is called Nasya, literally , `what relates to the nose,` in Sanskrit. For the purifications action of Pancha  Karma, cleansing herbs through the nose, either as snuffs, decorations or oils. Good herbs inclue calamus,bayberry,sage, basil, and gotu kola.

Calamus, bayberry, sage or ginger powder can be snuffed to clear the sinuses. Calamus or gotu kola prepared in sesame oil or ghee can be applied in drops to cleanse the sinuses and nourish the brain. Cloves, calamus, and bayberry can be smoked to cleanse the nasal passage. Different Ayurvedic doctors and companies hae their special Nyasa oils for the different doshas or for acute or chronic conditions.

Nasya is useful for many Vata and Kapha  disorders. It allows for direct action on prana and the brain. It has strong decongestion actions and allows the more specific application of expectorant herbs. It is useful in some Pitta disorders , as well as any diseases of the head and nasal passage.

Oil massage for head and face along with inhalation of steam, helps  dislodge toxins and makes the nasal treatment more effective. This is the more local form of oil and stem therapy, which is the preliminary treatment for Nasya. Such Nasya therapy can be done independently of Pancha karma and as part of health maintenance.

Therapeutic release of Toxic Blood

In the  proper application of blood –releasing therapy, toxic  blood is taken out of various sites in the body, usually along the back. The blood should be dark in color. Once it becomes bright red,the treatment should stop.The amount taken out is generally from two to eight ounces.

Some people recommend the donating of blood instead. While this does aid in new blood formation, it may not always be the toxic blood that is eliminated. This therapeutic bleeding therapy is not used as much in Panchakarma as it once was, but it is still common in all systems of oriental medicines. The use of alternative and blood –cleansing herbs has a similar affect over a long period of  time, particularly spring cleaners like dandelion, sarsaparilla, sassafras, and comfrey leaf. Also good are blood cleansing spices like turmeric and saffron.

Follow up practices (Uttara Karma)

 
Panchakarma treatment has several follow up practices . It is not an isolated therapy that can be  done once and forgetten, but must be integrated into one`s entire life regimen. First, it may be necessary to repeat the whole process of Panchakarma. More than one session may be needed to cleanse seep-seated toxins, particularly if shortened(week long session or less) versions of Panchakarma may be erepeated after one to three months. It is good to do at least once a year for health maintenance purposes.

Second, after Pancha karma , we should return to a diet and life-style in harmony with our constitution, or establish one if we have not done so already. Pancha karma allows us to more effectively implement our life regiments, not to substitute for them. If we follow Pancha  karma with a return to bad habits, we may make our condition worse by suppressing the healing energy of our body that we have just developed.

Most important, if the treatment has been successful, we should be ready for a higher form of tonification therapy. Having eliminated the diseases-causes doshas, we can now rebuild our damaged tissues on a new level of purity and strength.

During your yoga teacher training in Nepal, you will be also learning about the Science of Ayurveda which will help you enhance your health skills and also learn the health benefits of different plants. About the Ayurveda, we have been teaching to many yoga students all around the world. The methods of Ayurveda and also the skills to do different therapies in Nepal. We provide the various ayurveda courses and retreats to provide relaxations and trainings to different students all around the world.

What is Tantra Yoga?

Sanskrit word “Tantra” means “to weave”. Tantra is originated in Sanskrit scriptures and emerged around 500 CE. Tantra is a type of yoga that weaves together many different techniques, such as mantra meditation, visualization, mudras, pranayama, and initiation to study the inner universe through our human body.  The tantrics developed innovative yet unorthodox technique for allowing one to experience the reality of the true self –the oneness of the entire cosmos. Instead of expanding and focusing one`s awareness outwards. Tantra saw the value of the body as a tool to explore and delight in.

 These trantric techniques and rituals primarily focuses on the cultivation and build up of kundalini energy. Once the kundalini energy gets activated it is encouraged to flow up the nadis and chakras eventually the crown chakra to ‘spill from the top’ and create Samadhi and enlightment.

Tantra , on the other hand, embraced all the aspects of the householders life (work, home, family, desire, and even a sex life) and  aimed to merge the material and spiritual , the immanent and transcendent – this was radical.

Tantra yoga originates from a worship of the hindu deities that represent the dynamic and static principles of the  universe. Shakti (dynamic,creative,feminine) and Shiva ( static, destructive, masculine). Tantra yoga practitioners seek to comprehend the continual play between these principles.

Tantra yoga and Tantra Sex

Since the nineteenth century, Tantra yoga has become widely associated in the west with ‘Tantric sex’ in which sexual acts and spirituality are linked and orgasm is decentered. The interest in Eastern philosophy and the sexual and revolutions of the late 1960s and early 1970s further popularized and cemented tantra as a yoga techniques for great sex. Tantra as a sacred spiritual practice does relate to classical tantric teachings on the subtle energy body and an embodied presence to sexual union. From the tantric point of view, sexuality can be considered the brain which processes the alchemic transformation of the sexual substances into energy. Consequently, Tantra may be said to begin the border of sexuality. Taking it further, sexology gives many descriptions of orgasmic experiences quite resembling to the special state of consciousness.

There is a truth which cannot be denied by any of the feminists movements ;` man is easily impressed y beauty of feminie body and the woman may love a man for his intelligence , or for the protection  he might offer., but a man will always appreciate a woman intelligence if combined with beauty.The love

A man has for a woman is inseparable from the desire. And the love beautiful the woman, the greater the desire. Eroticism lights the spark of the senses, so that they will cause the fire of union, man is nurtured by the beauty of woman`s body, and the  women is not mistaken when granting so much importance to this  aspects.

The specialists in sexology define orgasm as ‘’a state of trance,accompanied by temporary loss of the contact with reality ‘’.tantra considers orgasm as a beneficial state of expansion of the consciousness, in which the habitual limitation of the human being disappear, the mind is reduced to silence, one experiences of ecstasy.

The complete abandon, the transcendence of time and space , the state of unifying the opposites. these and other assimilate orgasm with metaphysical experience

Therefore , in tantra enlightenment is also named ‘cosmic orgasm ‘

Some Tantra yoga rituals includes:

• Asanas
• Meditaition
• Breathing exercises
• Mantras
• Mudras
• Physical and ritual cleaning
• Visualization of deities
• Yantras

What`s the benefits of practicing Tantra Yoga ?

-Spiriutal liberation

The tantras yoga emphasis on the personal experimentation and experience led to radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence.

Regular tantric practice can help you get these benefits:

• Tantra`s rituals encourage its participants to build up kundalini energy in the  top chakras.
• It helps us to access the strength within  us to follow our own paths.
• Reduce anxiety, stress, and depression.
• It increases the capacity of intimacy.
• Imporves sleep quality.
• Boost confidence and performance in bedroom.
• Build  up kundalini energy.

The Goal of tantra yoga

Tantra yoga enables the practicioner to directly experience the divine and to taste the oneness of cosmos. The scriptures and philosophy of tantra teach us the manisfestation of  our highest self. Tantric practice is the process of employing the essence of the best of our lifein all the aspect.

If you practice tantra properly, then you will be  able to hold the power of kundalini energy. Kundalini is the form of divine energy which is located at the base of the spine. When it comes to kundalini, you work with cause and effects with the hope to get a certain sensations.

The goal of tantra is the ultimate happiness, feeling so powerful that if you would feel it right now you might not be able to bear its intensity. It can be compared with a regular light bulb through which thousands pf volt are made to run but it couldn`t bear a intensity so, it would most likely to explode. Therefore, in the same way , this practice is not everyone`s cup of tea.

The tantric practice is reserved only to few. It has remained secret for thousands of year. However, it did not decay over time. Tantra is not a religion but a powerful spiritual philosophy that helps people to stay awake and use his/her shakti.

How is tantra yoga different from other forms of yoga?

• Tantra Yoga has long phases of deep relaxation. In true relaxation, the mind shuts off, allowing for an easier connection to yourself. New information is stored and transmitted at a cellular level through repetitions. From that space, you become more free, more loving, more connected.
• The goal is not to gain a more flexible body for aesthetic reasons. The goal is to become more flexible by releasing emotional tightness and blocks.
• Poses are reached by surrendering practices, unlike Hatha, Vinyasa or Iyengar Yoga. If you cannot reach a posture, visualize yourself in it but don’t push your body. Where you feel tension, connect to it by breathing into this place. Create more space. Breathe out while letting go of all tension.
• There is no way of doing it right or wrong. The practice brings you into your own body so that you can feel what works for you in the moment. There is no reason for the teacher to correct your posture. Your body has the freedom of doing the postures in an intuitive way and through relaxation.
• Tantra celebrates our body as our temple. While other traditions see the body as an obstacle, Tantra uses it as a tool for transformation. It recognizes it is not the body that is the problem, but our relationship to our body.
• There is no way to reason to cover the silence with music as the silence is perfect. You learn to be comfortable with the silence, which helps when with an intimate partner.
• Traditional Tantra Yoga is slow and mindful. It lasts for about 2.5 to 3 hours per session. When done regularly, it improves your other yoga practices and your life in general.

Ayurveda recognizes three primary life-forces in the body, or three biological humors called Vata, Pitta and Kapha, which correspond to the elements of air, fire and water. As the active or mobile elements, they determine the life processes of growth and decay. The Ayurvedic term for humor is dosha, meaning that which darkens, spoils or causes things to decay. When out of balance, the doshas are the causative forces behind the disease process.

Vata is the biological air humor, also translated as wind. It means ‘that which moves things’. Vata dosha it. It governs sensory and mental balance and orientation, and promotes mental adaptability and comprehension.

PITTA is the biological fire humor, also translated as bile. Its meaning is ‘that which digests things’. Pitta dosha is responsible for all chemical and metabolic transformations in the body. It also governs our mental digestion , our capacity to perceive reality and understand things as they are.

KAPHA is the biological water humor, also translated as phlegm. It means ‘that which holds things together’. Kapha dosha provides substance and gives support, and makes up the bulk of our bodily tissues. It also provides our emotional support in life, and relates to positive emotional traits like love, compassion, modesty, patience and forgiveness.

Each dosha exites in a second element that serves as the medium for its manifestation, acting as its container.

VATA, air, is contained in ether. It resides in the empty spaces in the body and fills up the subtle channels.

PITTA, fire, exists in the body as water or oil. It exists mainly in an acid form, as fire cannot exist directly in the body without destroying it.

KAPHA, water, exists in the medium of earth, whuch contains it. Our physical composition is mainly water contained within the boundaries of our skin and mucus menbranes(earth).

Qualities of the Three Doshas

Each dosha has its primary qualities according to which we recognize them. An excess or deficiency of these qualities indicates an excess or deficiency of the particular dosha. This, in turn, brings about various pathological changes. According to Vagbhatta, one of the great Ayurvedic commentators:

Vata is dry, light, cold, rough, subtle and agitated in qualities, Pittan is a little oily, is sharp, hot, light, unpleasant in odor, mobile and liquid.

Kapha is wet, cold, heavy, dull, sticky, soft, and firm.

Each dosha has one major quality of its own and shares another quality with one of the other two doshas. However, in terms of shared qualituies there is a difference. Vata as air is lighter than Pitta as fire. Vata as air is colder than Kapha as water. Kapha as water is moister than Pitta, which has an oily quality (blood and acids).

Actions of the Three Doshas

Their actions, on both the body and the mind, are described as follows;

The root of the doshas, tissues and waste materials of the body is Vata. In its natural state it sustains effort, exhalation, inhalation, movement and the discharge of impulses, the equilibrium of the tissues, and the coordination of the senses.

Pitta governs digestion, heat, visual perception, hunger, thirst, luster, complexion, understandings, intelligence, courage and softness of the body.

Kapha gives stability, lubrication, holding together of the joints and such qualities as patience.

Vata is the most important or primary of the three biological humors. It governs the other two and is responsible for all physical processes in general. For this reason, disturbances in Vata have more severe implications than the other two doshas, affecting the mind as well as the entire physical body. The quality of our life, through our care of the life-force, is the primary factor in both health and disease.

PITTA governs all aspects and levels of light and warmth in the body and mind. KAPHA is the material substratum and support of the other two doshas and also gives stability to our emotional nature.

Aggravated States of the Doshas

When aggravated, the doshas give rise to various symptoms and various diseases.

Vata in excess causes emaciation, debility, liking of warmth, tremors, distention and constipation as well as insomnia, sensory disorientation, incoherent speech, dizziness, confusion and depression.

Pitta in excess causes yellow color of stool, urine, eyes and skin, as well as hunger, thirst, burning sensation and difficulty sleeping.

Kapha causes depression of the digestive fire, nausea, lethargy, heaviness, white color, chills, looseness of the limbs, cough, difficult breathing and excessive sleeping.

HIGH VATA (high air) results in the prana and the mind losing their connection with the body, causing decay and loss of coordination. There is hyperactivity at the expense of the vital fluids and the physical body begins to waste away.

HIGH PITTA (high fire) results in the accumulation of weight and gravity in the body, which inhibits normal function and causes hypoactivity through excess tissue accumulation.

HIGH KAPHA (high water) results in the accumulation of weight and gravity in the body, whuch inhibits normal function and causes hypoactivity through excess tissue accumulation.

Sites of the doshas

Each dosha has its respective site in the body.

Vata (air) is located in the colon, thighs, hips, ears, bones, and organ of touch. Its primary site is the colon.

Pitta (fire) is located in the small intestine, stomach, sweat, sebaceous glands, blood, lymph and the organ of vision. Its primary site is the small intestine.

Kapha (water) is located in the chest, throat, head, pancreas, sides, stomach, lymph, fat, nose and tounge. Its primary site is the stomach.

The doshas accumulate at these primary sites in the digestive system, giving rise to the disease process. Treating them at these locations by their respective methods, we can cut the disease process off at the root.

Vata (air) is produced from below, as gas from the colon.

Pitta (fire) is produced in the middle as bile and acids from the liver and small intestine.

Kapha (water) is produced above as phlegm in the lungs and stomach.

The Five Forms of Vata

The five forms of Vata are 1.Prana, 2.Udana, 3.Vyana,4.Samana, and 5. Apana. These words are formed by adding various suffixes to the root ‘an’, which means to breathe or to energize. They are also called Vayus or airs.

1. PRANA (pra-ana) means the forward or primary air or nervous force. Prevading the head and centered in the brain, it moves downward to the chest and throat, governing inhalation and swallowing as well as sneezing, spitting, and belching. It governs the senses, mind, heart and consciousness. It is our portion of the cosmic life energy and directs all the other Vatas in the body. It determines our inspiration or positive spirit in lie and connects us with our inner-self. The term ‘Prana’ is also used in a broader sense to indicate Vata in general, as all vatas derive from it.
2. UDANA (ud-ana) means the upward moving air or nervous force. Located in the chest and centered in the throat, it governs exhalation and speech. It is also responsible for memory, strength, will and effort. Udana determines our aspiration in life. At death it rises up from the body and directs us towards various subtle worlds according to the power of will and the karma that move through it. When fully developed it gives us the power to transcend the outer world, as well as various psychic powers. The practice of Yoga is involved primarily with developing Udana.
3. VYANA (vi-ana) means the diffusive or pervasive air.It is centered in the heart and distributed throughout the entire body. It governs the circulatory system and ,through it, the movement of the joints and muscles and the discharge of impulses and secretions.
4. SAMANA(sama-ana) means the equalizing air. It is centered in the small intestine and is the nervous force behind the digestive system. Samana not only digests our food but also maintains balance and equilibrium in all bodily systems.
5. APANA(apa-ana) means the downward moving air or the air that moves away. It is centered in the colon and governs all downward moving impulses of elimination, urination, menstruation, parturition and sexual activity.

As Udana, the ascending air, carries our life-force upwards and brings about the evolution or liberation of consciousness. Apana supports and controls all the other forms of Vata, and derangements of it are the basis of most Vata disorders. As a downward moving force, when aggravated it causes decay and disintegration. Therefore, the treatment of Apana is the first consideration in the treatment of Vata.

The Five Forms of Pitta

The five forms of Pitta are 1. Sadhaka ,2.Alochaka ,3.Bhrajaka, 4.Pachaka and 5. Ranjaka

1. Sadhaka Pitta is the fire that determines what is truth or reality.It is located in the brain and the heart and allows us to accomplish the goals of the intellect, intelligence,or ego. These include wordly goals of pleasure, wealth, and prestige and the spiritual goal of liberation. It governs our mental energy, mental digestion (the digestion of ideas or beliefs) and our power of discrimination. Its development is emphasized in Yoga, particularly the Yoga of knowledge.
2. Alochaka Pitta is the fire that governs visual perception. It is located in the eyes and is responsible for the reception and digestion of light from the external world. It  aids in the aculity of the other senses as well.
3. Bhrakaka Pitta is  the fire that governs luster or complextion. It is located in the skin and maintains the complextion and color of skin. When aggravated, for example,it causes skin rashes or discolorations. It governs the digestion of warmth or heat,which we experience through the skin.
4. Pachaka Pitta is the fire that digests things. It is located in the small intestine and governs the power of digestion. It is the basis and support of the other forms of Pitta, and is the first consideration in the treatment of Pitta, as our primary source of heat is the digestive fire.
5. Ranjaka Pitta is the fire that impacts color. It is located in the liver, spleen ,stomach, and small intestine, and gives color to the blood, bile and stool. It primarily resides in the blood and is involved in most liver disorders.

 The five forms of Kapha

The five forms of Kapha  are :

1. Tarpaka Kapha is the form of water that gives contentment. It is located in the brain, as the  cerebro-spinal fluid, and in the heart. It governs emotional calm, stability and happiness, as well as memory. The practice of Yoga also increases the mental form of Kapha as contentment and bliss ( ananda).

•  Bodhaka Kapha is the form of water that gives perception. It is  located in the mouth and tongue as the saliva that allows us to taste our food. Like kledaka, it is also part of the first stage of digestion. It also helps lubricate the other sensory openings in the head.

•  Avalambaka Kapha is the form of water that gives support. It is located in the  heart and lungs. It is the storehouse of kapha and uponit depend the actions of the other kaphas  in the body. It is not simply the phlegm produced by the lungs, as that is an excess of kapha generally. It corresponds to the basic plasma of the  body, its primary watery constituent, which is distributed by lung and heart action.

• Sleshaka Kapha is the form of water that gives lubrication. It is holding in the joints as the synovial fluid and is responsible for holding them together

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Here are the top three Detox Yoga Poses. That will help you get release of all the unnecessary toxins from your body. These poses will stretch your back and also helps heal your different blockages and obstructions.

Here are 5 Effective Detox Yoga Poses

1. Wide-Legged Forward Bend ( Prasarita Padottanasana I)

The wide-legged forward bend helps to boost the circulation and improves digestion. This asana pulls your head towards the direction of gravity to make blood circulation in your body better. The pressure on your stomach helps in improving digestion to flush out toxins.

Lengthen your spine and open your chest as you inhale. Fold forward from the hips, keeping your back long and chest open, as you exhale. Go half-way down with a straight back and place your hands underneath your shoulders onto the floor, or on blocks. Take a few breaths here.

2. Downward Dog Twist ( Parivrtta Adho Mukha Svanasana )

This detox yoga pose helps you mentally detoxify and stimulates the release of stress, sadness, depression, and fear. This twist`s inversion stimulates blood flow into your head and then back into abdominal organs when you stand.

Come to downward facing dog and walk your feet closer to your hands to shorten your stance. Bend your right knee and take your left hand to the outside of your right leg to find a twist. Tou can grab any part of your leg that`s comfortable. Repeat on the other side.

3. Chair Pose Twist ( Parivrtta Utkatasana )

Twisted chair strengthens the low back, thighs and hips, Increases the flexibility, and tomes the internal organs especially the digestive organs and kidneys, helping detoxification.

From Tadasana, Bend your knees and drop your seat until your thighs are almost parallel to the ground. Spread your toes and dig into your heels for grounding. Bring your hands to heart center and widen your elbows to lengthen your side body in Chair pose. Twist from the navel to the right and hook your left elbow onto your thigh or knee. As you inhale, lengthen your spine, and as you exhale, increase the twist. Stay for 5 breathe and repeat on the other side.

4. Lord Of Dance Pose ( Natarajasana )

In yoga, natarajasana (Lord of the Dance pose) is a standing balancing pose dedicated to Shiva’s dance. When you do this pose skillfully, you will stretch the muscles in your chest, abdomen and thighs. This well-known backbend stimulates anahata  (your heart chakra), which is associated with love and compassion.

Natarajasana is one of the detox yofa poses that is heart-opening backbend that tests the limits of your hamstring flexibility, increases energy, and teaches you concentration and grace. 

In preparation for Natarajasana, you’ll need to open your shoulders, hamstrings, and back. Your quads, hip flexors, and hamstrings need to be stretched out. Natarajasana also requires stability and balance, so you’ll want to practice poses that help you establish your foundation and grounding. On top of all that, you’ll need some heat in your body to avoid injury because Natarajasana is an advanced pose.

5. Legs Up the Wall ( Viparita Karani )

Legs-up-the-wall pose is one of several detox yoga poses known as inversion poses. “This means that the upper body is inverted from its normal, upright position,” Dr. Saper explains. Other examples include downward-facing dog, shoulder stands and headstands.

In Sanskrit, viparita means “inverted” and karani translates to “in action.” When you do legs-up-the-wall pose, then, you’re in an active inversion position. With your legs above the rest of your body, gravity gets to work on them in a way it simply can’t for most of the day.

And legs-up-the-wall pose is accessible even to people who aren’t able to do other inversion poses. The advantage of legs up the wall compared to a headstand or shoulder stand is that you’re able to achieve the benefits of inversion without stressing or straining your neck and head