Yoga for Pitta

General Considerations

Yoga for Pitta, in the next phase of practice involves a focus to promote vitality, greater energy, and sufficient heat to balance the water/fire quality of Pitta. In contrast to Vata balancing, there is little attention paid to the breath except to allow it to move freely.

For Pitta, the pacing will tend to be faster because the emphasis here is on a more vigorous practice to generate body heat and occasional perspiration. The pacing of the asana practice needs to be done in such a manner as to retain the Vata balance, yet warm enough to feel Pitta’s heat being retained within the body. This method redirects frustration, anger, and misguided sexuality, which become transformed into creativity and abundant enthusiasm. The Pitta practices will create vitality and luster. It will also increase Tejas, which in its highest form manifests as spiritual discrimination and allows the yogi to see through the ephemeral into the transcendental nature of life.

For Pitta predominant constitutions- Pitta/Vata and Pita/Kapha- attention directed toward the sensations of heat and vitality are crucial. Once heat is generated and brought home to the belly, the student can learn to discern the five specific sub-doshas of Pitta and seek guidance from them. In this manner, Pitta evolves into Tejas.

The yoga practices for balancing Pitta energy promote a good appetite with a strong digestive fire. It also heightens the enjoyment of life and maintains the stability of our vitality. Therapeutically, these practices are used for inflammatory conditions such as ulcers, arthritis, colitis, acne, and sciatica. The psychological applications include becoming free from anger, criticism, judgment, dissatisfaction with life, and jealousy.

Pittas need practices that are stimulating enough to capture their natural need for excitement. Yet the practice should not stimulate competitiveness or over heat them. The need is for warmth and enthusiasm not a burning heat. Kundalini Yoga is not Recommended for this dosha, except under close supervision and while living with other practitioners. Taking plenty of water before and after Yoga is highly recommended.

Exercises in general

The pitta quality is enhanced by cooperation and sharing activities. Pitta quality will especially enjoy partner yoga practices done in a light hearted jovial manner. Pitta predominant people need this more than others. Working out together and going to Yoga class is more important for them than for Vata predominant people who may tend to be loners.

Yoga Poses

Pitta needs yogic practices that maintain their digestive fire and warm personality, yet temper their tendency toward inflammatory conditions. Yoga poses that apply pressure to the navel region and the solar plexus are beneficial. They provide a massage to the area of the liver and spleen. Spinal twists should be practiced with abdominal focused breathing. Pittas can train themselves to observe the heating tendency of these poses and allow the heat to spread over the skin during winter, thus promoting Bhrajaka Pitta. During the summer, the result should restore the Agni to its home in the middle abdomen, balancing Pachaka Pitta.

Back bending poses, including Cobra (bhujangasana), Bow (Dhanurasana), and Locust (Salabhasana), stimulate Pitta when it is deficient or sluggish. These should be practiced in moderation or by going in and out of the poses with mild exertion. Holding of these poses is only recommended for Kapha as they can break up the stagnancy and attachment associated with this doshas excesses.

Full headstand should be avoided for more than one minute, as it increases Sadhaka and Alochaka Pitta, which may result in burning eyes or headache. It should be avoided entirely for those persons experiencing Kundalini experiences as signs of spiritual or psychic awakening. Brief handstands are also encouraged.

Milder poses such as Inverted action ( Viparita Karani Mudra), shoulder stand (Salamba Sarvangasana) and Plow (Halasana) are beneficial in restoring serenity to Pittas when their lifestyle has been too demanding. The classic Hatha Yoga texts Siva Samhita and Gheranda Samhita (see Appendix) speak metaphorically about the balancing of the solar and lunar principles in the human body. In these poses, the moon (cooling) principle in the soft palate region is restored from its tendency to gain heat by dropping its secretions into the navel ( sun or heating) center. The net result of good practice is that these poses cool the mind and body. One must adapt the practice daily in terms of effort, duration and focus of breath to restore the fire element to its capacity to produce lightness in the mind.

Pranayama

When the body/mind becomes too hot, Pitta should practice a cooling type of pranayama called Sitali Pranayama. You will find it described in the pranayama section; this is an ideal form for Pitta and can be practiced during the hot period of the year.

In general, Pittas need to practice steadiness with regard to pacing of all Pranayamas, as speeding up will tend to be aggravating. While a moderate practice of Bhastrika may be of benefit during winter, they should avoid an excessive practice that displaced the digestive fire.

Purification (Shatkarmas)

Agnisar Dhouti is an idela practice for Pitta as it helps to maintain the digestive fire of metabolism (Agni). It can be safely continued for a long period of time, if discernment is maintained to avoid excessive heat or enthusiasm. Nauli is also beneficial for Pittas especially when effort is made to learn the variations of left, right, central and rolling from side to side. For moderate to slender body types this is not difficult to master, though one needs experienced guidance to show the steps to mastering Nauli.

Tratak practice is especially beneficial for Alochaka Pitta. It should be practiced regularly to the point of making the eyes tear. Once this has been achieved, it can be continued until the tears become cool. In those with eyestrain or who wear glasses, Alochaka Pitta may be excessive; this practice will return it to normal levels.

Mantra and Meditation

Pitta will benefit from practicing soothing mantras like Om or the Bija mantras like lam (focusing upon the first chakra) and ran ( focusing upon the third chakra). These mantras have a calming affect and help Pittas to experience fire in its spiritual essence as Divine Light.

Many Pittas predominant students meditate more deeply with open eye practice than closed. In this manner the practice of fixed gazing (Tratak) can be evolved into its deeper form as Sambhavi Mudra. This enhances a feeling of serenity, allowing meditation to move towards an experience of selfless service in honor of the Divine Presence in others.

It is important for Pittas to maintain humility and selfless service is a key to that quality’s evolution. These practices may utilize the aid of a Yantra (spiritual geometric design), by holding their visual awareness still and contemplating the archetypical quality the yantra represents, thus meditative absorption is deepened, which can focus attention to the subtler body of energy and light. This is particularly recommended for those students of Tantra Yoga.

Sadhana

The deal spiritual practice for Pitta is selfless service (karma yoga). Regular readings from the Bhagavad Gita, Paramahansa Yogananda’s Autobiography of a Yogi, or the Book of Job in the Bible can provide inspiration. These writings will enhance Pittas understanding of detachment and sense of self.

Another path well suited for Pitta is Tantra Yoga. The deepest asects of tantra are transformative, honoring the world as the creation of the Divine Mother. Tantric teachings that focus upon the more superficial goals of heightened sensuality, heightened sexuality, opening the chakras and psychic abilities will not satisfy Pitta’s longing for Spirit.

“Recent Western nonacademic interest in the Tantra has tended to blur the important distinction between the tantra-sastra and the Kamasastra. India had a highly developed science of erotica, the kama sastra, where the goal was a cultured, refined lovemaking, a perfectly acceptable fulfillment of one of the four legitimate aims of human existence, that of kama (sensual pleasure). The tantra sastra, in using the secret ritual, did not seek to fulfill kama, but rather to provide a new path for the attainment of moksha (spiritual liberation). It grossly distorts the Tantra to represent it as teaching that sexuality and spirituality are themselves identical.”

The Yoga sutras (III, 38) caution about the development of supernatural powers that can result from realizing the potential of the mind. In the third chapter on siddhis, it states: “These gifts (that come from siddhis) are impediments to being absorbed in Spirit, but they are seen as the attainment of perfect to the worldly minded.”

Ayurvedic Yoga Therapy for Pitta

In Yoga’s report we have practices for balancing the Pitta qualities thus promoting natural biological functions of digestive assimilation. On the therapeutic level the practices that restore Pitta balance will diminish. Pitta aggravated symptoms such as inflammation, poor circulation, headaches, and strong cramps at the onset of menstrual rhythms. The practices of pranayama and meditation can be adapted to address psychological issues of anger, criticism, self-confidence, desire and the manifestation of wealth, improve memory, and to develop persistent will power.

Summary of Yoga For Pitta

The focus for treating Pitta is upon maintaining good energy levels through discrimination about what is beneficial and activities which bring out their innate love of life and enthusiastic vitality. Yoga practices are done with occasional attention to breathing, with the main focus upon locating the specific places feeling a stretch, yoga poses vigorously performed, and movements which put pressure in the abdominal cavity. Some specific yoga practices for balancing Pitta include the Sun salute, Sunbird and Cobra Vinyasas, twists and challenging standing poses such as Triangle and the Warrior

Vata predominant constitutions need a container to hold themselves in balance. The first and most obvious way to create a container is by regulating your lifestyle. Relaxation, pranayama, and meditation practices affect the subtler qualities of Vata and if emphasis is placed there first, it can create a grounded personality.

A regulated lifestyle that balances biological rhythms with eating, relaxation, exercise, and working is most important. When this is achieved, the rhythms that are less under conscious control- eliminating, menstruating, and deep sleep- begin to come into harmony. Once a regulated lifestyle is established, then the subtler aspects of Vata can be addressed successfully.

The routine of a Yoga residential or retreat environment can help you to experience the benefits of this rhythm and one can learn how to adapt your life to these principles. This includes arising before dawn and beginning your personal Yoga practice. Breakfast follows, and then work with a break in the middle of the day for a light walk prior to lunch and following it before the afternoon work.

Lunch is the optimal time for the heaviest meal of the day. After work is over then time can be best spent unwinding from the day with an early evening Yoga practice. This can be followed with a light dinner such as soup and salad or lunch leftovers, Keeping leftovers overnight they will lose their prana, making such food ama( not nurturing, not Mothering, but toxic).

Evening is a good time for socializing and sharing the events of the day with your loved ones. If the day has been challenging then an additional yoga practice composed of restorative poses and/or Yoga Nindra will be rejuvenated before meditation and prayer practice. This final Vata balancing practice of the day can even be done lying in bed as you transition to deep sleep.

Over my life, I have experienced the tremendous benefits of a disciplined life-style through visits ranging from weekends to half a year at a variety of Yoga and Zen Buddhist residential centers. A wonderful freedom comes from this type of predictable routine.

At first, one is likely to resist discipline, but over time, its ability to balance Vata and calm excessive thinking becomes clear. There begins to arise a profound relaxation as caretaking of the body and mind tends to lift the veil from the omnipresent Spirit. Once the basics of the daily routine are taken care of spiritual questions such as “Where am I going?” can be visited with a gentleness seldom seen elsewhere.

Without this one an lose connection to “right relations” with friends, students, family, and even oneself. Maintaining this regular, predictable lifestyle allows to fall into proper perspective.

Once a regular lifestyle is established, prana will find its home in the pelvic region and the sub pranas will naturally begin to return to their home sites as well. Vata needs attention and seasonal adjustments to maintain its natural ability to balance the changes that are part of life. I typically change my routine every season to adapt to the weather and also to adapt to my current stage of life. This helps to balance the air element as the grosser level of Vata. Once this occurs then the ether element of Vata can be addressed.

 The second way to balance Vata is by doing Yoga practices which promote flexibility and sensitivity with specifically sequenced Vinyasa practices. The key is to regulate the breath in a gentle, yet deliberate manner such as with Ujjaye Pranayama. Using this method with the Sun salutation as the Vinyasa, one cycle will take about 60 minutes. Movement is slow and deliberate with concentration on the internal wave motion and glottal sound of the Ujjaye breathing pattern. The breath leads the motion with the body following its direction.

Yoga pose is a steady and comfortable position. yoga pose is mastered by relaxation of efforts, lessening the tendency for restless breathing, and promoting an identification of oneself as living Within the infinite breath of life.

Patanjali

I emphasized the phrase “ yoga pose is mastered by relaxation of effort as it is this quality that brings Vata to balance. Yoga done with Patanjali’s guidelines in mind promotes peace, heightens sensitivity, and leads to contemplative insights. This will result in one’s taking actions action actions action upon the appropriate revelations. There is a natural evolution of the balanced Vata to stimulate Pitta, increasing the desire to engage in beneficial actions. If practiced regularly, it also releases suppressed fear and curbs anxiety. A sense of attainable aspirations comes into focus and ones’ burdens are lifted. This practice can also increase the amount of prana that can be retained to stabilize and balance the five pranas. And help the mind to stay focused.

“if the body is weak, prana flows in and out.

When this is the case, how can you find any joy in life?”

My guru, Swami Muktananda said

Foe Vata predominant constitutions- Vata/pitta, Vata/Kapha and Vata/Pitta?kapha- alertness to the breath and pranic flows within the body can generate an ability to stay balanced longer. The development of prana as a refinement of the breath leads to the highest balance of this element. Breath and body sensations become prana and they stay longer in their appropriate body regions performing their five specific subdosha functions.

 The generic prana will gradually reveal its family of sub pranas. Over time when practice is done beautifully, it is possible to experience each of the five subtle pranic movements occurring within their home sites. The pranas are balanced from their grosser forms to the subtlest form as Vyana Prana, resulting in the experience of omnipresence.

In the fourth method of regulating one`s breath prana is extended into the divine life force and the range of prana is felt permeating everywhere, transcending the attention given to either external or internal objects.” The results arises as a mixture of self-discipline and grace.

As Patanjali says,

Exercises in General

Vata predominant people need to experience stability and grounding as they engage in exercise that does not fatigue them. Walking with breath timed to be in harmony with the natural swaying of the arms and legs will help to release suppressed emotions and ecess thoughts. When this is done in a natural environment free from distractions, Vata will come to balance gently and easily. Even a short walk following meals can help to promote harmony in those of this sensitive constitution.

Yoga Poses

Vata predominant students need to practice poses that focus on the pelvic region and the colon, whuch are the main sites of Vata. The most useful poses promote freedom in the major joint areas of the lower body- the hips, lumbar spine, and knees joints. Forward bending poses are good, but should not be forced or held in a prolonged fashion. Some Vatas are naturally flexible and must be cautioned not to promote any increases range of motion, which can diminish their prana, their will power and their ability to hear their own inner voice.

Balancing poses such as those in the balancing Tree Vinyasa- Balancing Tree (Vrksasana), eagle (Garudasana), and Dancer King ( Natarajasana) – will increase concentration. This tends to make prana smootehr, steadier and when accompanied by Pranayama, refined and subtle.

A Vata balancing  practice would place primary emphasis on developing sensitivity through inquiry practices. Asking “what do I feel?” and “where do I feel it?” does more to balance Vata than anything else. The deeper a Vata can go inside, the better.

Asanas should be done with rhythmic, steady, and regular breathing (Sama Vritti Ujjaye Pranayama- throat breathing of equal effort and duration) mild and gentle in relative silence. Seated poses, which are traditionally used in breathing and meditation, are also recommended for keeping the hips supple and the pelvic floor mobile and open. Among these practices are easy pose- Sukhasana, half lotus-Ardha padmasana, adept`s pose- Siddhasana, and thunderbolt- Vajrasana. It is good for Vata to discipline their memory by learning sequences that build upon previous weeks’ training. A teacher can promote Vata balance by making their voice soft, quiet, and steady to verbally affirm Patanjali`s guidelines. Teaching with contemplation of the classical guidelines of the Yoga Sutras consistently generates discipline. Regular deep relaxation and brief guided meditation throughout a class are very important.

Pranayama

Pranayama is more important for Vata predominant students than for Pitta or Kaphas as it soothes their sensitive nature, which is more prone to disturbances than the other doshas. Ujjaye Pranayama should form the core of the Vata pranayama practice. Variations such as alternate nostril breathing (anuloma Viloma)- also known as purification of the subtle channels (Nadi shodhana in the hathayoga Pradipaka II, 7-10) are useful in balancing Vata. This can be done in the early morning or on an empty stomach for up to five minutes.

Once a consistent practice is established, the next step is to learn Mula Bandha and Aswini Mudra. These practices develop the pelvic floor by strengthening the pubococcygeal muscles, the bladder, and sex organs. On the subtler level, they can help to refine the Pranas, developing the Apana Prana by prolonging the exhale, and Samana and Vyana Pranas by lengthening the Kumbhaks or breath pause. Variations of these practices are innumerable though I do not recommend that Vatas do more variety but instead concentrate on deepening their sensitivity to prana. These practices root our disturbed Vata from its home in the pelvic cavity. With patience and persistence, serenity can form simply by doing Ujjaye Pranayama with a mild root lock( Mula bandha) during exhalations.

Purification (Shatkarmas)

In general, cleansing practices for Vata should be mild and done only for brief periods during the early phases of the changeable seasons os fall and spring under supervision. Once they learn the practice their trained pranic sensitivity will reveal when and how much is appropriate in the seasons to follow. Strong purification practices like Vamana Dhouti (intestinal cleansing with water) should be avoided. Milder forms of shatkarma (6 cleansing actions) can be done daily such as Agnisar Dhouti ( purifying the fire), Jala Neti ( water purifying), and Trataka ( fixed gazing).

Mantra Meditation

One meaning of the word mantra is “ the sound that protects you”. Mantras for Vata can be especially as Vata rules the mind. By receiving a mantra that affirms your spiritual nature or cultivated the process of inquiry into ‘Who am I?”  can help the student go deeper into their inner world. One example is ‘so.ham’ (I am that) , known as a breath mantra as the breath is said  to make the sound of this mantra as it goes in and out. By repeating so`ham with the inhalation on the first syllable and the exhalation on the second, the vibratory energy of the sound can be  directly felt. With persistence and Grace , the vibration of the mantra or even the cosmos.

Other  mantras are variations on the Shakti mantras that honor the qualities of prosperity and abundance as personified by the Godesses Lakshmi or those of the creative energies personified by the  Goddess Sarasvati. Sarasvati is the ruler of the first chakra  in the pelvic floor region. Lakshmi is the ruler of the second chakra , located in the bladder  region. These mantras are particularly good for dispelling the hidden fears that plague Vata , as they create calmness and serenity.

My guru said repeatedly that for  Vata predominant students” the mind is like a dangerous dark alley , you should never go there alone. Take the help of a mantra to protect you.”

Sadhana

The ideal yogic spiritual path for Vata is jnana ir Raja yoga . Whatever method they close should be coupled with the study of the yoga sutras supervised by a competent teacher that they have faith in. If the Raja yoga tradition is not appealing to them, then scriptural study of their religious heritage is recommended. For instance, a Christian Yoga teacher could study the Bible,especially the Book of Job and the prophets- Daniel, psalms, and Revelations;a Jewish Yoga student could study the Torah, and be thoroughly engaged in the practice of daily and seasonal rituals. The most important quality is that spiritual practice includes svadhaya or self study aided by reflection on a spiritual text of their preference. Optimal if possible is to have time spent with a spiritual mentor.

Ayurveda Yoga therapy for Vata conditions

IN yoga `s repertoire , we have practices for balancing the Vata qualities within us thus promoting natural biological rhythms like menstruation , elimination, sexual expression, speech , sleep , digestion, physical  motions, therby calming the mind, and elevating ouor intuition. On the therapeutic level, the practices that restore Vata balance are useful for Vata disturbed condition such as motion sickness, hypertension, poor circulation, headaches, constipation, hypoglycemia, irregular menstrual rhythms , insomnia and epilepsy. The practices of pranayama and meditation can be adapted to address psychological issues of fear, anxiety, fatigue, seslf-confidence , improve memory and to develop a stronger will power . Note that specific recommendation should be given to each individual based on personal needs.

Summary of Yoga For Vata

The focus for treatment of Vata is on promoting relaxation and sensitivity for the inner self. The method for implementation this is through a combination of practices of regular attention to breathing and air pranic life force, by Vinyasa done rhythmically led by the natural pace of the breath and movements which put pressure in your pelvis and legs. Some general examples include gentle warm-up bring series such as the joint freeing series (Pavanmuktasana) described in Structural Yoga Therapy harmonized as breath pace, the wave breath (Ujjayi Pranayama ) sitting postures, forward bending postures, and palm tree or balancing tree Vinyasa.

Yoga industry has been mushrooming significantly these days. You may have noticed that online yoga teacher training has 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, and 2021 have been full of surprises and challenges. Adapting the situation every yoga studio has shifted their yoga teacher training programs to an online basis for the time being. There’s an emerging trend of online yoga teacher training. But, you may have doubts about their credibility. It’s 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 other important practices for 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 all depends on what you are seeking. It is surely a life-changing experience, also online teacher training benefits you in many ways. Such as it will deepen your knowledge, improve your abilities to have better control and alignment in postures, and 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 a highly valuable experience, but depending only on virtual sessions can affect students’ true learning. Online programs depend much on the teachers and structure of the online course to be successful and meaningful.

What should be considered 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 on the internet are provided by established yoga academies, 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 is by asking about their years of experience in 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 the yoga sutras of Patanjali, and the Hatha yoga pradapika. All certified programs include and mandatory areas of study for anyone who wants to become an instructor.

What does an online yoga teacher training course feel 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. Moreover, in some advanced programs, you get to do the 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 questions, get live feedback, and more better guidance benefits more in the learning. No doubt in-person training is the best way to learn.

Benefits and Drawbacks 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 programs let people find a new way of living a balanced life. Also, yoga is considered a boon in this pandemic time as it teaches 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 benefits and drawbacks.

 Benefits of Online Yoga Teacher Training

1. It fits you in your busy schedule

Online yoga teacher training courses provide you with flexibility. Most people can’t drop everything in their lives to take a YTTC. Thus, online teacher training courses offer you flexibility so that you can easily fit into your already busy lifestyle. This works well for working people and those having families or other responsibilities.

2. More affordable

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

3. 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.

4. 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.

  Drawbacks 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 postures when you see a student being adjusted up close. A teacher’s comments do not become less in seems online training. However, In online classes, guidance seems to get reduced in an online class.

2. 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 online. In live YTTC, living and learning with  other people create more disciplines and focus in a student. But, doing so in an online class is harder, especially for beginners.

3. Becomes less immersive

A yoga teacher training is a life-transforming experience where you dive deep into the yogic lifestyle. You not only practice asanas, meditation, pranayamas, and philosophies in training, but 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. 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. Can I still join online yoga teacher training courses as a beginner?

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 training.

2. Which styles of yoga can I learn?

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

3. Are all teacher training courses of the same duration?

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

4. Will I receive an 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 the pandemic crisis, Yoga Alliance registered school (RYS) members who’ve applied and met the qualifications requirement can offer virtual class hours ( pre-recorded and live) in lieu of live contact hours.

5. 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 factors. For many people, the possibility to attain Online YTTC make it 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.

Our Universe has an abundance of energy that 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 destroyed but can be converted from one form to another. We interact with many forms of energy every day. When the universe came into 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 force of the universe, existing everywhere. It flows through the cosmos, between galaxies, within molecules, and throughout space. This energy drives the orbits of planets, powers the transformation of atoms into molecules, and shapes materials. The energy is incredibly powerful, capable of manifesting anything and everything. It is permanent, indestructible, and fundamental to the functioning of the universe. Whether on a planetary scale or at the level of atoms and molecules, everything occurs through cosmic energy. It animates life and maintains balance throughout the entire universe.

How does cosmic energy work?

Cosmic energy flows everywhere, including through our bodies along predefined pathways called Chakras and within a field known as the aura. Only a few people can sense this energy, and even fewer can channel its true potential. When someone fully understands the concept of energy and attains Moksha, they transform into entirely different individuals. They may develop abilities that seem extraordinary to others. Those who achieve Moksha can perform physical, mental, and spiritual feats far beyond the capabilities of normal individuals. An interruption to the flow of energy results in diminished function, leading to negative thoughts and feelings. Also causes diminished functionality of cells and organs and, therefore, leads to reduced productivity.

Cosmic energy and the chakra system of the Human body Connections

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. It 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 becomes violent and agitated. This happens in, Space, and low-pressure intergalactic, interstellar and interplanetary space. This happens inside stars, planets, and low-pressure our planet- the Earth. Water in the sea and rivers may be agitated. Air may develop low pressure and localized vacuums. Whirlwinds 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.

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 the 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 is true irrespective of the possession or non-possession 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, which 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 gave a short description of the controversial issue of brain-mind identity versus brain-mind distinction.

Physical agitation and violence do produce 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 unfavorable to the normal functioning of the body may be a potent source of discomfort to cause less peace. But mental factors are different from physical ones in the genesis of peace disturbances.

One’s peace is disturbed when one does get succeed in a competitive examination or may be disappointed in love affairs. The death of a kith and kin may be shocking to one. One may be 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 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 motionless, functionless, and attributes less is 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 more than negentropy ones. Entropy will still increase in the phase of contraction. The entropy will never reach however 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 sidewalk 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 joyfulness which is an attribute, whereas Brahman is an attribute less (nirguna).

The production and the growth of entropy in the universe from its birth to its death is a natural phenomenon. 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 tends to decline. We 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). 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 must be observed. We should be clean.

Despite 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 from the scriptures and get a good knowledge of Brahman. A preparation for any suffering if that becomes necessary for a good cause. We should study good scriptures and get a good knowledge of 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. 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 stills the mind. Stilling the mind brings peace.

Meditation culminating in Samadhi, the eighth and last limb of yoga, anchors the yogi’s buddhi in God. When it is done, the yogi becomes a sthitaprajna. He stays in Brahma (brahmi sthiti). After attaining this state of yoga, the yogi’s life is filled 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 plenty of wealth, with plenty of comforts, 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 and identifies himself with matter. His body is all that he is. He is the body-machine who wants sensual pleasure. He gets it and gets plenty of it. Still, he is not satisfied. He is frustrated so lives a meaningless life. He craves for peace but does not get it. He shall get if he lives a yogic life.

Info in Bhagavad-Gita

The Bhagavad Gita has rightly given emphasized on peace in several 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. A whirlwind is caused by low pressure that creates a partial vacuum. 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 uprooting the causes of mental agitation and prescribes techniques to still the mind. To be united with the Cosmic Self, the yogi has to become a prasantatma (would not whirlwind 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 heaven, in space, on the earth, in water; peace in medicinal plants, in plant kingdom; peace for all gods, for the whole universe, and peace for all.

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 properly after correct preparation. These are the things to 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 to 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, asanas may be 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, and concentration on an area of the body or chakra. 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 that comes uninvited to the mind. This awareness is essential 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 midwife, doctor, or competent yoga teacher prior to practicing. Do not strain. Do not use inverted asanas 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 be practiced outdoors, but the surroundings should be pleasant, a beautiful garden with trees and flowers, for example, Do not practice in a strong wind, in the cold, or in the 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 jewelry.

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. 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 practitioners although it is better to eat 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 that at, 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 occurs. 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 acute infections or backache, or chronic ailments and diseases such as stomach ulcer, tuberculosis, cardiac problems, or hernia and those recuperating from operations. They 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 blood 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

Pratyahara means ‘withdrawal’. In a 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 the tongue (the organ of gustation) and the skin (the tactile organ). These gross organs of perception 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 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 center makes a connection with the manas, ahankara, and buddhi – the Antahkarana, which is lighted by the jivatma situated 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). The auditory subtle organ (sravanendriya) is located in the Muladhara, svadhisthan, Manipura, Anahata, and visuddhi chakra respectively. Each of these subtle organs goes out to 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, chamomile, 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 finger 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. Also, it is less likely to produce side effects. It is important to empty the stomach thoroughly.

Vomiting is contraindicated for the weak, emaciated anorexic, young, old, and 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. The best time is the morning after the 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 sleeping with honey or warm water. You can also take 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 doses 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 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 the 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 with 1-2 teaspoons of rock salt and ½ cup of sesame oil per quart of water. Without the addition of oil or demulcent herbs like licorice, cleansing enemas are drying 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 purification action of Pancha  Karma, cleansing herbs through the nose, either as snuffs, decorations, or oils. Good herbs include 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 which 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 forgotten 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 repeated 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. It will help you enhance your health skills and also learn the health benefits of different plants. About the Ayurveda, we have been teaching many yoga students all around the world. The methods of Ayurveda and also the skills to do different therapies in Nepal. We provide various Ayurveda courses and retreats to provide relaxation and training to different students all around the world.

What is Tantra Yoga?

The Sanskrit word “Tantra” means “to weave”. Tantra 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 techniques 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 tantric 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 enlightenment.

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 others 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?

Spiritual 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.