Back Bending Yoga Asanas

Despite possessing the power and flexibility necessary to do Chakrasana, Kapotasana, or Ustrasana, have you been experiencing trouble? Back bending Yoga Asanas -Is this the fear?

Why is it so fearful to fall into backbends than forwarding bends?

Backbends are not as much a natural movement of the body and also have no visibility of where someone is falling, there is always a fear of falling into the unknown. Forwards bends are something we perform quite frequently in our daily activities. Additionally, one can see where they are falling and have the security to land their palms safely. The majority of us deal with our judging minds and clinging egos as well as our flexibility and strength when minds and clinging egos as well as performing backbends, which is a difficult connection.

These heart-opening positions need a lot of mental and physical fortitude since they feel like Pandora`s box that lets confusion, attachments, and fear out. Backbends are a beautiful opportunity to experience Yoga in its fullest form, as this practice focuses on body and mind in equal proportions.

How to resist fear of back bending emotionally?

The five kleshas, or mental afflictions, described in the Patanjali Yog Sutras as Avidya (ignorance), Asmita (identifications with the ego), raga ( attachments), dvesha ( aversion), and abhinivesha, are thought to be associated to the anguish we experience during backbends,( fear specifically of death). Anyone who is frequently experiencing fear and aversions will notice stiffness around their heart and diaphragm as a result.

We are all aware that when we are strong and confident, our bodies are more open to new possibilities, whereas when we are afraid, we naturally slouch forward and round our shoulders into the fetal position, which is the position where we feel the most secure. Another justification for why we aren`t afraid of forwarding bends is we find it safer.

For one to be emotionally prepared, we can just sit in a relaxed position and observe the thoughts in the mind, the feelings, and the emotions that arrive when we are doing back-bending asanas. Embrace these kleshas with love and empathy, be more aware of yourself without any judgment and criticism and you will see great progress in releasing any emotions that block you while doing this posture.

How to prepare yourself for Backbending Postures?

Keep your spine healthy:
Our spine is the base of our central nervous system as it is the main center for energy flow and movements within the pranic body. So, mindful movement of the spine will certainly help for the healthy structure and movement of the spine. Our spine is designed to move in 6 different directions – forward, backward, side to side, and twisting both sides. So, proper movement of the spine encourages the healthy movement of energy. Some of the postures that help the spinal movement are the cat and cow pose, marichyasana B, and seated side bend.

Doing some backbend postures actively:
Backbends help to develop the muscles that surround the spine in the back in addition to stretching the front body. You can perform poses like the locust pose, upward bow poses without gripping your ankles, and cobra poses with your hands off the mat. Your confidence to assume a deep backbend posture will increase as a result of performing these active backbends.

Rise into backbends before falling:
This one is very important to know; looking into the Instagram videos the way they directly fall into the backbend. This will only increase the fear and lead to greater injury to your lower back.  So try to rise in backbends, for example for chakrasana, lie on the floor with knees bent, place the palms under your shoulders, and lift, practice this and try to stay for good for 15-20 breaths.

Understand where you need to be more flexible and work towards that:
For Chakrasana, your body needs to be a lot more flexible, particularly quads and psoas. So do some postures that will lengthen these muscles like lizard poses, and low lunge side bends.

Start slow on falling back:
As it has a lot to do with the mind. Start slowly. Especially for Chakrasana, try to fall back with wall support first of all then come back up. This also may not be as easy as it seems but if you know where your body exactly needs the resistance then it will be easier for you to do it in the second attempt.

Always keep your lower back safe:
You can tuck your tailbone down and keep moving your hips forward, this will put less pressure on your lower back and you will get used to bending from your upper back.

Don`t forget to breathe:
The most important one is you have to keep breathing throughout the entire practice. Asanas will be much easier to do when one finds stillness in the moment which occurs by gaining control over the breath.

“Mayurasana” the name comes from the Sanskrit words Mayura means peacock and asana means posture.  It is a hand-balancing asana which is an advanced level associated with hatha yoga but is also part of other yoga types. It is one of the oldest non-seated asanas. The asana gives good stretch and strength to the muscles and upper limbs, back, and abdomen. It also helps in improving good posture and balancing skills. Though it looks simple and easy in photos and videos when someone is doing it, it may not be easy for complete beginners. Mayurasana should be the next challenge on your yoga list.

Preparations for this posture:

Get warmed up: Do not try this posture directly without some warm-up exercises. You must do enough exercises for your joints, especially the wrists. Your body should be activated before you try this. So, to activate and warm up your body you can start with a couple of Surya Namaskar series.

Do some easy asanas and postures: Perform some asanas that will activate your core strength, forearms, wrists, and all the upper body muscles. Also, increase your balancing stability. Here are some yoga asanas that can act as preparatory poses for Mayurasana.

• Cobra pose
• Table top pose
• High Plank, side plank variations
• Locust pose, superman pose
• Swan pose

How to do it:

You can perform Mayurasana on a Yoga mat, a carpeted floor, or a soft surface. Here is a step-by-step process for Mayurasana.

• Sit in the knees and heels spread wide apart. Lean your shoulders forward and place your hands on the ground in front of you. Make sure that your hands and elbows face inwards toward your heart
• As you press your palms into the floor, your torso will press against the back of your upper arms. Your head will come toward the mat.
• Unbend your knees and extend your legs behind you, toes facing the floor. Your hands and feet should bear the majority of your body weight.
• As you get ready to transfer the weight from your lower body to your upper body, engage the core.
• Squeeze your thighs together such that they form a single body part. Use your toes to shift the weight to your upper body.
• Lift up your feet individually. As you regain balance in your arms, lift your legs so that they are parallel to the ground.
• Raise your head and stare ahead. Hold the position for 15-20 seconds maintaining core, pelvis, and thigh strength.
• Exit the pose by lowering the feet to the ground and then knees to the ground. Take your hands off your wrists and lean back on your knees and heels to relieve the strain.

Benefits :

1. Overall strength and balance
2. Detoxification
3. Improves the posture
4. Helps reproductive system
5. Improves overall health (physical and mental health)
6. Improves and energizes organ functions
7. Increases your concentration
8. Improves sexual activity

During your yoga teacher training in Nepal from Himalayan Yoga Academy, you will learn various hatha yoga asanas which will make your body and mind strong. You will also learn this amazing pose step by step under the guidance of professional gurus where proper guidance will be given to all.

Setting our motive or Sankalpa is the fundamental part of Yoga practice. It is the only way to reach the final practice of manifesting our desires and aspirations and also leading us toward what we want to create.

But what really does the Sankalpa mean?

First of all, Sankalpa has two meaningful words.

Here, San means “Connected to cosmos consciousness or Divine truth”.

“Kalpa” means “Vow, commitment, promise, wholeheartedness.

The divine truth that you already possess must be perpetually discoverable. Our practice does not revolve around completing a task and moving on. Truth is cultivated over a lifetime and needs to be nurtured in all procedures. Sankalpa is a powerful tool that may be used in all steps of your life and has resonance throughout your body and soul. It attempts to direct your purpose off the mat as well, not merely to support your practice on the mat. Now that we know the function of our Sankalpa, which is to guide us constantly, let’s be more aware of how our intentions impact us both on and off the mat.

The aim is the course of action that enables learning, allowing us to take unjudged diversions, and finally discovering where we are. If we find ourselves taking a detour, we can always stop and pick a different path and back to our Sankalpa.

Our goal is not something we judge in this way. It does not cause us to become more critical of ourselves for taking these diversions or bring up any contradictory thoughts in our heads. Naturally, the mind will wonder if we are not trying to get rid of this at all. Instead, our purpose notices the tendency of our attention to wander and gently brings it back to the root we have set for ourselves.

When we don`t live up to our objectives and resolutions, we may feel conflicted. We could discover ourselves falling into the cycle of negativity and humiliation while looking for further ways to compensate for our supposed failures. Our body itself can experience this conflict as well. It becomes more challenging for us to go through those unpleasant emotions and find our actual Sankalpa if we place too much emphasis on what we consider perfect.

Instead, through purpose free from conflict or criticism, our Sankalpa seeks to operate at the deepest levels of who we are. If detours are taken we are gently and compassionately led back to the path we have made for ourselves.

With all these in mind, you might be thinking the ways to set the meaningful Sankalpa.

The following 10 steps are the answer to your queries for setting a perfect sankalpa helping you to focus in on what you truly aspire to be and opening you to new prospects.

1. Locate a Suitable place and time

• Setting a specific time and place for your practice can help you to focus on your meditations without any disturbances.
• Better place to make your own Sankalpa maybe somewhere in nature, at night time, or in the morning before and after yoga practice.
• Be sure that the place you are meditating makes you feel protected and safe to allow you to explore all possibilities.
• You can come back to the same place if you feel like you need to reapproach your motive.
• You can set a timer so that it helps you to commit to the moment and present within yourself in that period of time. In this way, your mind will not wander about how much time has passed.

2. Meditate

• Meditation practice will allow your mind to reach a higher consciousness of the divine truth to many more new possibilities. Also during your yoga teacher training in Nepal with Himalayan Yoga Academy, you will meditate every day to enhance your Sankalpa and Practice.
• This practice of calmness will certainly help you to know the intention you want to cultivate for your own self.
•  You are totally a charge of the restrictions you set in your mind.
• Over time, your concentration will lessen and lessen until you be in the moment.

3. Be Present

• A purposeful Sankalpa comes from the eagerness to be present in the moment.
• When we are in the present, we let us to sense everything around us, including our inner sounds that can cloud our mind.
• If we listen to our inner noise, eventually the fog covering our mind will lift up and then unlock important information that will inform our Sankalpa.
• If your mind deviates somewhere then bring it back to its central focus.
• Make sure you express compassion and sympathy towards yourself.
• Your mind will get distracted outside but don`t blame it for doing it so.

4. Focus your intention on you

• When you are about to create an intention, make sure that it is about you.
• Your motive is all about the core of your being, something that can only be manifested within the body and soul that you have polished.
• Ask yourself these questions when creating your intention:
• What does inner peace feels like for you?
• What makes you feel alive?
• How do you want to be in this world?

5. Let it reverberate within you

• Once you find the right intention, it will resonate throughout your entire being will feel right.
• It shall create an expansion within your body and increase your strength to feel vibrations in your body.
• If you don`t feel this immediately, don`t worry.
• Listen to small vibrations in your body with exploring different parts of the body.
• Follow the vibrations which will lead you to a greater one.
• Open your mind and body to new possibilities.
• Do not limit yourself.

6. Keep it simple

• Keeping your intentions simple makes it easier to re-remember it in any situation.
• If words are not applicable for you, then you can start making your intention an image or sense.
• Explore the different kinds of senses you can demonstrate including sight, smell, touch, sound, or taste.
• Your intention is anything that works for you but should conclusively be something you can easily recall.
• Your Sankalpa should provide you with comfort and lightness.

7. Phrase your intention positively in the present.

•  Even if you don`t believe in your intention, it should be a statement of truth.
• You should be a desire or something you would like to incorporate.
• Don`t worry if you are not realizing the truth yet.
• Try not to be distracted by negative thoughts as negativity does not motivate us.
• Stay positive as it allow you to change and transform into something better.
• Focus on what you want and what you want to create.
• A good example of meaningful Sankalpa is “ I am at peace”, “just for today i want to be happy”.
• Allow your energy to direct wherever you want and to explore possibilities within your new intentions.

8. Translate your message

• Sometimes your Sankalpa does not come to you in the form of words, so sometimes try translating them into words and writing it down.
• Again, your Sankalpa is anything that suits you, that works for you whether it could be in the form of an image or a different kind of sense.
• You can try exploring these messages and use this translation as an exercise.
• You can ponder on them throughout the practice and find various meanings within the various settings you recall your intention within.

9. Remember that you are your sankalpa

• It is part of you always.
• It is free to be with you not only when you are on the mat.
• Practice the same Sankalpa consistently rather than changing it from time to time.
• This will allow you to explore your Sankalpa in all manner and apply it to every phase of your life bringing you closer to yourself.
• Most importantly trust in your Sankalpa.
• Your Sankalpa is you. You require the same love and compassion you give to others.
• It`s time to give that same love for yourself.

The sections on diseases in the book list individual herbs for different conditions. These herbs usage can be taken as single remedies, usually one ounce of the herb per pint of boiling water, taken daily in two or three portions. If the herbs are very pungent or very bitter, like cayenne or goldenseal, lower dosages are better, one-quarter to one-half the amount.

Herbs can be taken as powders,1-4 grams (four grams is one teaspoon or a little more for most powdered herbs), two or three times daily. Again the lower dosage is for the stronger-tasting herbs. The appropriate vehicles like honey for Kapha, ghee for Pitta, or warm milk for Vata, should be used. Those who wish to prepare the formulas listed in the text can use the same dosages and methods of preparation. For the premade medicines listed in this section, the dosages are included.

Principles Formula Development

To devise Ayurvedic herbal formulas, we must first comprehend the main principles of formula development. We can build on classical Ayurvedic formulas or combinations or use similar ideas to make our base formulas. Also, we can build on classical Ayurvedic formulas or combinations (Trikatu, for instance), or use similar ideas to make our own base formulas.

We can use Western or Chinese herbs and combinations once we use raw herbs, rather than premade pills and tablets, we can make stronger preparations and have greater variability in our treatment approach. It also allows us to make a remedy when appropriate. Ayurvedic herbs or premade formulas are not available. However, it is less convenient and requires a certain skill and familiarity with herbs that can take some time to acquire.

There is no great mystery about formula development. There are a few major principles with adaptations according to conditions. Yet certain combinations, theoretically no better than others are found to work especially well. A good starting principle is to use two or four herbs that most typify the action one wishes to achieve, like the famous three pungent herbs, the Tritaku formula of Ayurveda, just mentioned.

Imagine that we want a formula with a primarily bitter taste, which can treat a large variety of Pitta and Kapha conditions. We can make a simple formula with three common bitters gentian, barberry, and goldenseal. To such a base formula we add supplementary herbs to adjust or modify its effects in various directions. We can add herbs to strengthen its action or balancing agents to prevent its action from being too extreme.

Diuretics would aid in its cleansing properties: uva ursi or pipsissewa, also mainly bitter, would strengthen its antibiotic properties against bladder infections.

We could add alternatives like dandelion or static to aid in its blood-cleansing action for dealing with boils or severe infections. Purgatives to aid in its bile cleansing action could be rhubarb root and aloe powder, also bitter.  

To increase its weight-reducing action and to prevent these bitter herbs from weakening the digestive fire, we could add spices like dry ginger. This would be especially good for Kapha types.

As it is a fairly reducing formula, we might want to add some tonifying herbs to balance it out. Licorice, marshmallow, or Shatavari would do this, giving it some nourishing properties but retaining its anti-Pitta action. Moreover, the demulcent property of these tonics, combined with the bitterness, makes a good combination for ulcers and hyperacidity, adding a soothing action to the mucus membranes.

As all disease involves stress, tension, and disturbed mental or emotional states, we might want to add a nervine or antispasmodic herb. Gotu Kola or bhringaraj would be good; they aid in the basic liver-cleansing action of the three bitters. Such a combination would help deal with alcohol and other substances that make the liver toxic.

The disease commonly stems from stagnant energy or blocked channels. We might want to add some turmeric to open up the liver and pancreas and relieve any blockage in their systems.

Putting these principles together for a liver-cleansing formula for a strong Kapha type who has eaten too much meat, sugar and fats, might use gentian, goldenseal, and barberry, along with dry ginger, turmeric and gotu kola, taken with honey.

For a week Pitta type suffering from chronic hepatitis, we might use the three bitters with Shatavari, licorice, turmeric and gotu kala, taken with ghee. We might even take out one of the bitters, like goldenseal, to prevent the formula from being too reducing.

With the appropriate strategy, avoiding any excessive or one-sided action, we have much latitude in combining herbs to treat conditions. Yet, whatever the condition, we must take care to treat the underlying dosha and not just proceed symptomatically. Then we must adjust the formula based upon the experience of the patient. In this process, we can learn to make effective combinations.

Herbs, whether classifically, formed and commercially made or formulas made by ourselves, do not always have the expected result, even if fall factors appear correct. Experience must always be our final teacher. Using these Ayurvedic herbs and formulas, we may find that their effectiveness varies according to time, place and culture, requiring some adaptation and adjustment.

Potentization of Herbs

Not only must we have the right diagnosis and right prescription to adequately treat a condition, the herbs must have the right potency. Many old or commercially prepared herbs may lack this.

The potentization of herbs is not just a physical or chemical matter. It requires strengthening the prana or life force of the herbs, which in turn requires an act of consciousness. Mechanical methods alone cannot accomplish this. Physically oriented medicine fails because it cannot serve as a vehicle for the life force.

In some respects, it is misleading to speak of the general properties of an herb. These vary, particularly by degree, according to how the herb is grown, prepared, and combined. They are general guidelines, not rigid rules. Specially grown and prepared herbs can possess miraculous powers, even if they are very ordinary. All herbs are vehicles of prana or cosmic healing power. As such, they all possess certain neutrally and can be made into vehicles for that power on different levels.

Specially Powerful Herbs

Some herbs, like ginseng or ashwagandha, are endowed with a special power. They tend to retain this power even when other supporting factors are lacking. Generally, roots hold their power longer than other plant parts, then barks and fruit; leaves and flowers deteriorate first.

Specially Grown Herbs

Fresh herbs maintain a special power, having more prana or chi than dry ones. Their juice is particularly strong. Fresh herbs, even singly or in small dosages, can affect the body and mind directly, and have better healing power, than large amounts of old herbs. Homegrown herbs, grown with love and attention, possess a more gentle, yet consistent, healing power.

How an herb is grown is as important a factor in healing as what the herb is. A few well frown or prepared herbs can cure diseases that many herbs otherwise cannot touch. Some herbalists, therefore, choose to use a few herbs, perhaps very common ones, grown and prepared with care. This is not a lack of sophistication but a sophistication of a different nature.

Wild herbs

Wild herbs possess the strongest prana. Handpick your own with care, love, and respect. They transmit the force of Nature herself. Wildcrafted herbs also tend to be stronger than those cultivated.

Special Combination of herbs

The right combination of herbs allows the individual herbs to function synergistically, with geometrically increases powers. Each herbal tradition has such combinations. We can discover others ourselves.

Special Extraction

The active ingredients of herbs are best extracted by the appropriate medium. These include water alcohol, vinegar, salt, honey, and oils. You can also use these as vehicles to take the herbs.

Addiction to Potentizing Herbs

Some herbs are able to potentize others in different directions and can be added as an activating principle. These include stimulants such as cayenne, ginger camphor and mint which serve guiding herbs,

Vehicles (ananas), or special media such as honey or ghee, also help to direct the effects of herbs.

Herbal Preparations

Herbal wines, oils, and jellies not only extend the life of herbs but also can heighten their powers.

Trituration

This process involves stirring an herb with a mortar and pestle. They usually use a powder or a liquid paste. Juices or decoctions, or the herb or the other herbs, can be added. This allows more uniform energy to the herbal preparations as well as greater strength. The properties of the substances the mortar and pestle are made of are important. Stone, copper, silver, or gold add their special qualities to the herbs triturated in them.

Alchemical Preparations

Spagyric tinctures are very powerful. The combination of herbs with specially incinerated minerals is commonly used in Ayurveda.

Gems and Minerals

Gems can be used to energize plants, using gem waters or gem tinctures along with herbs. Prepared or cooked and iron also can help energize herbs. Prepared or cooked in vessels of these metals, herbs gain additional power. Tinctures of metals transmit their properties to the herbs, without causing any toxicity. Gold aids in reducing Vata and Kapha. Silver reduces Pitta and Vata. Copper reduces Kapha. Iron reduces Vata, Bronze reduces Pitta.

Attunement methods

Attunement is growing, preparing or prescribing of herbs according to the right time. Astrology is the main attunement method. Proper power and aspect of the Moon is important, as it rules plants generally. Mercury, which rules healing, and Jupiter, which gives vitality, are also considered.

Mental Methods

Methods of mental empowerment are mantra, meditation, and prayer. They may involve the energization of a particular wish or intention. Some use an energy pattern in the mind on a subtle level to empower that in the herb on a gross level. Others concentrate on a certain deity or divine power to work through the herb.

Some may be a part of, or involve, physical actions or rituals. All preparation of herbs should be a ritual, a sacred action in harmony with the rhythm of the cosmos to facilitate the cosmic healing force. Such methods are essential to any form of holistic healing. Otherwise, on a subtle or astral level the herbs, with their sensitivity and neutrality , may pick up negative energies.

Mantras For Potentizing Herbs

Many different mantras can be used for potentizing herbs. Deities may be called on as part of this process, as each mantras is a Divine Name. OM affirms and empowers whatever we direct it towards. It also empowers other mantras. The mantra SOM increases the energy of plants, and their Soma.

Other factors

Herbs have a better effect when applied close to the site of the problem; for instance, the use of enemas for Vata. Also, herbs have to be integrated into an appropriate life- regimen in harmony with an individual`s nature. They can only work through the tree of our own soul.

The universal field is divided into four levels or dimensions, each interpenetrating the other and each vibrating within a specific range of frequencies. Occupying the lower level is the physical; plane, and the physical plane, and the physical body dwells on it. More on Subtle Body.

The Physical Body

The physical body is the point of contact with subtle bodies which interpenetrate it is the etheric double. It is the vehicle of consciousness for the physical body. Prana transmits physical sensations to the etheric double from the nervous system. It is the prana running along the nerves of the body which generates the sensations. Emotions do not start from the physical body although they do produce chemical reactions within it. They originate in the astral body (the body of emotions) and are transmitted via the Chakra through the etheric double to the physical body.

The astral body

The astral body is made up of matter found on the astral plane. The astral body connects the mental body to the physical body through its connection to the etheric double. An important function of the astral body is to provide the physical body (through the etheric double) the energy it needs to remain sentient and to keep it connected to the universal field. It is through the astral body that sensations received via the physical senses are transmitted to the mental body.

Mental body

The mind deals with concrete thoughts, as well as intuition, and various paranormal abilities such as clairvoyance and clairaudience. The mental body does this by processing abstract thought which originates in the spiritual body and applying it to concrete situations. The mental body connects the astral body with the causal body (spiritual body), the body of highest vibration.

The casual body

In the Upanishad, it is called atman and in Tantra, it is called Karana Sarira. The casual body is not actually a body but a higher mind. It’s shaped like an egg around the other two bodies. The casual or spiritual body is the divine spark within us, it is the body of the highest vibration.

Yogic literature generally describes the life force as creating individuals through the manifestations of the previously identified three bodies- the casual, the subtle, and the gross, which contains five kosas or sheats that form the human. Bodies link with one another through the Chakras or energy vortices, five major and five minor pranic fields of energy from 72000 Nadis. The Nadis emanate from the Muladhara, the root, and support of the subtle body system, close to where the kundalini energy lies coiled.

The casual body is called in Sanskrit, the Anandamaya Kosa, or bliss sheath. It contains the three energies of gunas in dormant form harmonious (sattva) activity (Rajas) and inertia or matter (tamas). The subtle energy body contains three sheaths. Vijnanamaya Kosa, contains potentially it of both intellect and ego, manomaya kosha, contains potentiality of the mind and sense organs, and pranamaya kosa containing the vital energies.

The gross body is the Annamaya Kosha, a sheath where the 24 subtle body energies are divided into mental facilities, sense organs, organs of action, ten pranas, and fire elements, as these all are used in the regulation of the human body.

Anandamaya Kosha called the five sheaths or kosas “cells of the mind” and also linked them with the activities of the chakras. He said ajna chakras is the controlled of the kosas and Chakras, so as one develops ajna sadhaka gains increased control over the kosas, and thereby the mind and body organs become more willing and submissive, and less affected by external influences, vanity, inertness and superstition.

In ancient tantric text translated by Rama Prasad in 1889, the creation of human through Kosas is describe as a microcosm of the formation of the planets and the vaniverse, through the constellation of the five various either. These are (1) Akasha, through which brings the equality of spaces;(2) Tejas, which brings luminosity and color of the form (3) Vayu, related to touch, moving in spherical motion (4) Space, related to fast and bringing the quality of construction (5) Prithvi, the either related to smell, having the quality of cohesive resistance at creative bones.

During yoga teacher training in Nepal with us, Himalayan Yoga Academy, we teach our students about these subtle body so that can learn depth about body and they can teach the students accordingly.They are taught deep into the Yoga Philosophy.

For Vibration of Divine Energy

The ancient yogis knew that to control the mind, they must first cleanse the body and strengthen the nervous system. For this reason, they developed the techniques of asana and pranayama and used them in combination with the practice of medication. They called this raja yoga, the royal path. Chakra Shuddhi is the most ancient model for health and well-being. Then, as time passed, they refined their knowledge as they worked toward a technique that would purify the body, breath, and mind while awakening the dormant force of the soul, the kundalini Shakti. In the scriptures this process is known as chakra shuddhi purification of the chakra).

The purpose of chakra shuddhi is to purify the basic elements of the body-earth, water, fire, air, and repetition of specific mantras while focusing on the major chakras in succession. The mantra used for all individual chakras of the first five chakras is a bija, or seed, mantra, the core sound of that chakra. The two higher chakras- the Ajna and the Sahasrara – are beyond the elements and the associated with the unique mantras so-ham and ham-So. Respectively focusing on the seven major chakras in this manner purifies the subtle realms of being with the fire of kundalini shakti.

Chakra shuddhi is one of the basic practices of tantra and kundalini yoga, and it is also an effective technique for those following the path of raja yoga.

Chakra shuddhi soothes the mind and awakens the heart; it leaves no room for sloth and inertia. By the time this practice is finished, the mind sips effortlessly into meditation. Aspirants without experience in mantra meditation or pranayama find chakra shuddhi too intense.

Inward spontaneously and become so one-pointed that the nervous system is overwhelmed by the bliss released from that deep meditation. That is why the old darshans or books tell you to strengthen your nervous system with the help of pranayama to purify your heart and train your mind with the help of Japa to enjoy the bliss that springs from the center of consciousness.

Chakra shuddhi is an advanced practice. This means it should be done carefully. People with heart disease, high blood pressure, a nervous disorder, or schizophrenia, as well as those recovering from drug abuse, should consult a competent teacher before undertaking it. If you want to practice chakra shuddhi, you should first have practiced fundamental yoga postures and breathing techniques. You also should have been meditating regularly for some time.

Basic knowledge of kundalini shakti, the chakras, and the role of mantra in awakening the dormant force within will help you understand the dynamics of visualization. And the deep meaning behind the repetition of specific sacred sounds at the chakras.

Method of Chakra Shuddhi

Sit in a comfortable meditation posture, with your head, neck, and trunk in a straight line. Close your eyes and focus your all attention on the Muladhara chakra, the abode of the earth element, at the base of the spine. Visualize a yellow square, and visualize the kundalini in the form of a sleeping serpent. Its body is as flashy as a thousand flashes of lightning.

Now create a root lock by squeezing the anus muscles and pulling them upward. Allow your mind to reach the central point in the region of the root lock. While mentally repeating the sound lum, feel as though you are awakening the dormant kundalini shakti. Then mentally repeat lam, the seed mantra of the earth element, not less than sixteen times, while focusing your mind on the kundalini shakti that resides at the Muladhara.

Next, visualize the kundalini awakening and traveling upward until it reaches the swadhishthana chakra, the abode of the water element, just above the root of the genitals. There, visualize an ocean-blue circle with a white crescent moon in the center. The circle is surrounded by six petals. While you maintain the image, mentally repeat the bija mantra of the water element, vam, not less than sixteen times.

Now visualize the kundalini traveling upward toward the Manipura chakra, the abode of fire, at the navel center. Here, visualize a red triangle with its apex pointing upward. This triangle is enclosed in a circle of ten petals. Mentally repeat the bija mantra of the element, ram, not less than sixteen times.

Continue to move with the upward traveling until you reach the Anahata, the heart center which is the abode of air. Here, visualize two smoky-grey interlocking triangles encircled by twelve-petaled lotus. In the space at the intersection of the triangles, imagine jiva, the individual soul, in the form of a flame. At ­­­this stage mentally repeat the chakra bija mantra of the air element, yam, not less than sixteen times.

Next, visualize the kundalini shakti, in which the individual consciousness has dissolved, traveling upward until it reaches the vishuddhi chakra, the abode of ether at the base of the throat. There, a sky-blue circle is surrounded by sixteen-petaled lotus. The presiding force of this chakra is contained in bija mantra of the space (or ether) element, bam, which you mentally repeat not less than sixteen times.

Now visualize the upward traveling kundalini shakti reaching the Ajna chakra, the center between the eyebrows. This is the realm of mind. The chakra features a yellow triangle with a circle surrounding it, and a bright white flame is enclosed within the triangle. Outside the circle are two petals. Mentally repeat the mantra om om ……………………

Still moving upward with the Kundalini Shakti reach the Sahasrara chakra of the body, the thousand-petaled crown center which is the abode of the primordial spiritual master-pure consciousness. At this center, all colors, forms, and shapes dissolve, for this chakra is beyond the realm of mind and therefore beyond the realm of imagination. When you experience this amazing ­center, it consists of countless rays of white light. However, so that the mind can conceive of it, it is most often visualized as a thousand-petaled lotus with a pinkish aura. Here repeat the mantra So-Hum.

Keeping the consciousness at the Sahasrara chakra, begin three cycles of pranayama. As described below, these pranayama cycles require you to retain your breath after inhalation. Normally the breath is retained/held four times longer than the inhalation and twice as long as the exhalation. Chakra Suddhi introduces you to the deepest layers of your being. Combining visualization and the repetition of the seed mantras of the specific chakras creates a harmonious balance between the auditory and optic nerve centers in the brain and clarifies the thinking process. It also improves the power of memory. Recollection depends on the relationship between what we see and what we hear, influenced by gravity.

Yoga Nidra for Children is very much possible. Yoga Nidra can be practiced even by small children, taking into account their nature and special requirements. For children between 8 and 14 years, it is difficult to remain still in one spot for even 10 minutes. Also, they feel relaxed far more quickly and deeply than adults. Therefore, practice sessions of 10 or 15 minutes are sufficient. It has many benefits for the children.

The rotation of consciousness through the body parts is most effective. Various fantasies that stimulate the imagination can renew the interests of younger children. For example- imagine a butterfly landing here and there, visualize the light thatch turning on at each body part, and explore the body as if it were an island. The possibilities are only minted by the instructor`s imagination.

Simple, short visualization sequences are also an important part of Yoga Nidra for children, whereas in adults this practice is forestalled until the art of simple, physical, and mental relaxation has been acquired by more preliminary practices. In general, children are far less tense and preoccupied than adults. They are more open and receptive to the experience of Yoga Nidra.

Advice for instructors

• Adapt the practices according to the particular age and understanding of the child or children.
• If you are conducting group sessions it is best when six or seven children combine from the same age group.
• Whenever it is possible, use a room that is spacious and airy and which has a fine vibration. Try to use the same room for all practices.
• Follow each session of Yoga Nidra for Children with a short discussion, and perhaps with drawing, coloring or acting out what was experienced during the practice. Allow each child to volunteer his experiences. Those who are shy should also be encouraged to talk about what they saw and experienced and make sure no child is confused, lost, or unhappy.

Preparation For Yoga Nidra for Children

Yoga Nidra can be practiced in any position, but for long sessions, it is best to lie flat on the back. Make sure that the head, neck, and shoulders are in a straight line; hands are at the sides palms up; legs are straight, and feet are placed a little apart. Start with step-by-step tensing and relaxing of the body parts, beginning with feet and legs and concluding with facial muscles. The child should then relax completely in the Savasana and follow the instructions for rotation of consciousness throughout the body.

Rotation of consciousness:

Relax your whole body. Breathe out all your tensions and weariness. Feel that you are becoming very heavy. Become aware of the parts of the body which I am naming, but do not move them. Just feel the parts and follow my voice. You must not sleep.

Become aware of the right hand. The right-hand thumb, second finger, third, fourth, little finger, whole right hand, hip, whole right leg, right foot, the toes, one, two, three, four, five, all five toes together.

Feel the two feet together, the two legs together, the buttocks, stomach, chest, back, the two shoulder blades, the two arms, the neck, head, scalp, forehead, eyes, right ear, left ear, nose, right cheek, left cheek, mouth, lips, tongue, teeth, chin, the whole face, the whole head, the whole neck, the whole back, the four limbs.

Always feel the touch or contact between the body and the floor. Be aware of the back of your head where it touches the floor, back of your shoulders, back of your arms, buttocks, calf muscles, and heels.

Breathe awareness

Feel that you are breathing in a lovely, transparent bubble. Every time you breathe in, the beautiful bubble expands; every time you breathe out, the beautiful bubble contracts.

Now, count the number of breaths backward from 10 to 0.

Be careful not to lose count or miss a breath.

You can imagine the energy passing in and out of the navel or through the left nostril, then the right nostril.

Inner love visualization

Relax your body and become aware of your heart, right in the middle of your chest. Make sure your mouth remains closed and imagine that you are breathing in and out through your heart, right in the middle of your chest. Make sure your mouth remains closed and imagine that you are breathing in and out through your heart. You should breathe deeply and be completely aware of each incoming and outgoing breath.

Imagine the air you are breathing is a golden color-like mist and you are taking this golden mist into your body through the heart and spreading it about inside.

Fill your body with this golden mist. Feel that every time you breathe in you are cleaning out your whole body with the mist and it is giving you many good qualities. It gives you all forms of goodness, love, honesty, cooperation, understanding, peace, and happiness. As you breathe out, pass out from your body; unhappiness, disobedience, anger, meanness, cruelty, dislikes all these things are carried away by golden mist. Become aware of your heartbeat. Listen to the small and rhythmic sound of your heart. Imagine that in your heart the golden mist has formed into a very small golden egg. The golden egg breaks open, and there in your heart, sitting on a beautiful flower, is a tiny little being, the size of your thumb. This little being is still and silent and looking at you and sending you to love and happiness. Let yourself be filled by its love.

Then Imagine, that beautiful little being is sending you so much love, and the more it gives, the brighter its light becomes. It is giving you so much love that you cannot keep it all in, you must send it all out to all other people. Think of your parents and your brothers and sisters and send this love out to them. Think of all the sick, unhappy, and lonely people you do not like, and send out your love to them. Recall your friends and send them this love. The more love you send out the more the little beings in your heart fill you with love. Now become aware of the room in which you are sitting. Fill this room with the love that is within you.

Finish

Now bring your attention back to your body which is lying on the floor in Shavasana, the dead man`s pose. Become known of your surroundings and also with the sounds coming from outside. Set yourself a positive goal or resolve for the day. Say it to yourself mentally in clear simple words. Repeat those words again three times and let them sink deep inside. Now, slowly begin to move your body. When you are sure to sit in a comfortable aware of your environment please sit in a comfortable cross-legged position with eyes- closed and chant OM with me three times.

Besides the treatment of specific bodily systems and their diseases, it is important to get an overview of the person`s vitality or prana as a whole. Ayurveda is not a physically based or symptoms- approach to medicine but looks at underlying issues of energy and motivation. It is a life science that requires an understanding of life and its forces.

Life is all about the transmission of energy, which consists of not only eating and breathing but also sensing, feeling, and thinking. The physical body is a manifestation of prana. Our prana reflects how we think, feel, perceive, and breathe, as well as our outer patterns of food, rest, and exercise. Pranic imbalances lie behind all diseases. The three doshas of our body are three different statuses or orientations of prana.

All Ayurvedic treatment methods are done to treat prana. Foods are the vehicles for prana, which is the deeper energy that we extract from it. Herbs correct the movements of prana and its functions like digestion, elimination, or sweating. Basic Touch is the sense through which prana is conveyed. It conveys prana from the therapist to the client. Bodywork loosens pranic blockages in the muscles and bones. Meditation opens the prana or energy of the mind, while the mantra energizes it.

The healer`s prana should awaken the prana of the patient and direct it towards healing. The rapport between the healer and the patient transmits prana and connects the patient with the will of the therapist. This is the power of counseling. A doctor with an awakened or spiritually energized prana can heal by touch alone. Sometimes in life, the presence of a doctor is healing and soothing to the mind and prana of the patient and can work miracles.

Nowadays, a large number of people today suffer from low energy and chronic fatigue. Others suffer from excess or distributed energy patterns. We should address these energy problems specifically and not just look at particular disease conditions that arise from them.

Low Energy

Behind most disease states- particularly those that are chronic, degenerative, or hard to treat-is a state of low energy. Most modern methods of treating diseases, such as the use of antibiotics or sedatives, reduce vitality further. Our modern isolated lifestyle disrupts our connection with nature and with other people and makes us prone to low energy. A person alone can lack the Pranic connection to feel really healthy and happy.

Second, there is the energy that we draw in from outside sources. These are primarily twofold food and breathing. The wrong diet decreases our true energy input from food and is a causative factor in most diseases- thus the importance of dietary therapy. Eating fresh cooked organic food removes many cases of low energy. Wrong breathing, including shallow or hurried respiration, is another important factor- thus the importance of pranayama or breathing control. Daily pranayama improves energy and counters many diseases, particularly those of the heart, lungs, and brain.

The third factor is those that produce energy through the mind. These start with sensory perception. When the impressions that we take in are wholesome, like the beauty of nature, the mind receives positive energy and creativity. When these are unwholesome, like the stimulation of the senses through images of violence or from an unnatural living environment, the mind develops negative energy and becomes destructive.

Our sensory impressions can either stimulate our higher faculties or dull us and put us to sleep. Meditation, silence, and peace of mind increase mental energy. The distraction of the mind, the excess pursuit of entertainment, gossip, worry, and any excess thinking dissipate mental energy.

Deep sleep is also important for renewing the mind. This is our natural form of mediation that regenerates our entire being. When this does not occur, our energy is not able to renew itself and we get unhappy or diseased.

We also receive from other people. Association is a key source of vitality, which is why we naturally congregate together. To have positive energy in life we should all our walls with those individuals whom we can emulate and are seeking to do what we think is truly valuable in life.

Love itself is the highest and most nourishing form of prana. Love can keep people alive who would otherwise die. It can raise our prana from its deepest depths. That is why love has such a healing force in it. A person who feels really loved will not be depressed or debilitated. Similarly, a person who can give love becomes a source of life itself.

The most important source of energy is our own soul, which is the ultimate source of prana and Ojas. If we are not in contact with that internal source of energy, we are entirely dependent upon external sources of energy, which are limited and possess a certain entropy or tendency towards decay.

Connecting with our internal source of inspiration, discovering our spiritual aspiration in life, and following our true dharma or right vocation, are ways of attuning ourselves to our soul. For spiritual healing, we must awaken our souls. We must be conscious of ourselves not as mere bodies seeking pleasure or longevity but as spiritual beings, immortal portions of consciousness seeking enlightenment and self-realization.

To increase Energy

Increasing energy requires first of all removing the factors that reduce it. We must change our negative attitudes and emotions, and take a positive view of life and healing. We must remove ourselves from locations or situations that are devitalizing. For example, many people sleep in rooms that have negative energy or emotional history, or they are tied to relationships that drain them. Without removing these energy drains we cannot expect our energy to grow.

We must establish the right diet, right breathing, adequate restful sleep (deep sleep), and moderate use of sexual energy. Important also are right thinking and not dissipating mental energy, which depends upon the proper intake of impressions from the external world. Right association and a spiritual purpose in life are perhaps the keys.

If our energy is chronically low we are either dissipating it or not renewing it properly. There is nothing mysterious about low energy, though it may consist of a combination of subtle factors that cannot be treated simplistically or mechanically. If we do not have the energy we must be wasting it in some way that should be obvious to objective observation of our behavior.

For revitalizing energy, various tonic and supplementation therapy is indicated. Substances to increase Ojas – foods like milk, ghee, and almonds and herbs like ashwagandha and Shatavari – are important. Chyavanprash or Ashwagandha compound or the Energy Tonic are very helpful.

For mental energy, mantras are the simplest way to increase it, particularly energizing mantras such as OM, RAM, and HUM. Gems for chronic low energy are ruby, garnet, and red coral, which revive and circulate energy set in gold. Also helpful are diamond, zircon, yellow sapphire, or yellow topaz which have a tonifying effect.

Treating Blocked energy

There are two states of low energy, which are often related. The first is energy that is simply low or insufficient. The second is blocked energy which cannot be used. When energy is blocked it appears low but it is simply not flowing properly. This is more common in young people,  whose congenital energy source is not yet exhausted by time.

Symptoms of blocked energy involve feelings of suppression, tension, and being pent up, with occasional agitation or even major outbursts. However, blocked energy leads to deficient energy in the long run because if energy is not allowed to flow it eventually dissipates. Complicated cases of combined deficient and blocked energy exist that can be hard to treat.

Blocked energy is treated differently than deficient energy. Activity is required to move the energy, such as purification therapy including Panchakarma. For the diet, spices to promote the digestive fire are indicated, particularly aromatics like ginger, cardamom, bay leaves or basil, which should be used freely with food. Herbs to move and clear the energy pathways are important like calamus, guggul, myrrh, or turmeric.

Normally Aromatic oils have essential clearing energy mostly camphor and eucalyptus. Physical exercise and creative mental activity are required. Sweating therapy is great in all its different forms. Pranayama is excellent, including more active forms.

Often it is necessary to make some move to break stagnation in our lifestyle. This may require a change of job, residence, or relationship, or otherwise breaking up our pattern of inertia. Some diseases cannot be changed until we change how we live.

Excess Energy

Generally, excess energies are not a problem. But some diseases arise from excess energy, which if not used properly can become toxic. This is usually as high energy of an inferior quality that comes from consuming meat or taking alcohol and stimulants. It can come on a psychic level of human body from being controlling or dominating others. It is often related to a condition of too strong an ego.

Most infectious, congestive, and acute diseases are excess conditions because they involve a strong pathogenic factor and acute symptoms. Such excess can lead to deficiencies because after the excess results in a disease that eventually weakens our vitality.

Reducing therapies are indicated for excess energy, including stronger forms of Pancha karma, like purgation, that eliminate negative energy from the body. Mild sedative herbs are also helpful like jatamasi and gotu kola. Jatamasi is excellent for those who feel their energy unstable and about to erupt or cause agitation. Peaceful forms of meditation are helpful along with peaceful materials like SHRIM or SHAM.

Hyperactivity

Hyperactivity is usually a sign of disruption. It leads to low energy and is often a sign that our energy level is in decline. When our energy falls to a certain level it no longer has the power to hold or consolidate itself. This results in hyperactivity, which in turn results in exhaustion.

Some individuals are karmically or congenitally hyperactive. While they may get away with this when young, it causes low vitality or chronic diseases when older. This is often the case with Vata types who often live on nervous energy.  Eventually, they suffer from an energy collapse, which often follows a period of strong exertion or lack of sleep. Psychologically, hyperactivity is often a form of distraction and indicates that there is something in life we are trying to avoid. We should always remember that inaction is important both for health and longevity. If a muscle is used all the time, for example, it easily gets worn out.

Hyperactivity requires a combination of mildly tonifying and sedating therapies. Usually, a rich and grounding diet is indicated that is mainly anti-Vata in nature and emphasizes complex carbohydrates and adequate proteins. It should be combined with mild sedative herbs like jatamasi, ashwagandha, or skullcap. Adequate rest, relaxation, and meditation are necessary.

In the case of children, hyperactivity often arises from a lack of proper attention or emotional regard from the parents. Children need to have their energy contained but an adult or they can easily get hyper. A balanced diet is essential for them as well.

Strengthening the Energy Field

The disease involves a disruption in the vital energy field, what is often called the aura. Our energy field reveals any imbalances that we may have. It is the field of our positive vitality, the light emitted by our essential vitality (Ojas). The aura wards off disease and maintains the organic integrity not only of the body but also of the mind.

The aura of the human body can be read through the complexion of the one’s skin, the luster of the eyes, or the pulse. It is revealed by the person’s willpower, the integrity of their character, and the degree of creativity that they possess. By yogi’s, power of concentration, it can be intuited or perceived. Astrology gives us a key to it because it is created by the colors of our planetary rays.

Pranayama, gems, mantra, and meditation have the most power to improve the aura. The aura is the total effect of our daily thought and action, so the right life regimen, in general, improves it.

Natural Dark gems found in nature such as blue sapphire or amethyst protect the aura. Warm gems like ruby, garnet, or red coral, energize it. Nurturing gems like a pearl, diamond, or yellow sapphire feed and strengthen them. Divine Mantras like AUM help expand the aura of the body, while those like RAM protect it. Those like HUM ward off any negative energy that may disrupt it. Peace and silence of mind both energize and consolidate it.

Most allopathic practices like the use of medical drugs, machines, or staying in hospitals, weaken the aura. Excess stimulation or dissipation of any kind damages it. This includes too much travel, too much exercise, excessive sex, overuse of the senses, and such factors as radiation, environmental pollution, or overexposure to mass media influences. The aura is the weekend when we give our minds over to an external influence because of its astral and psychological nature, not merely physical. So, improving concentration also strengthens the aura.

Various fatty oils, whether vegetables-based like sesame or animal-based like ghee, are used in herbal systems throughout the world, but they have their greatest diversity and importance in Ayurveda. Oil therapy is specific for Vata (air or wind) disorders. As the majority of diseases in the world consist of vata, oil therapy is helpful in most forms of treatment. It is specifically indicated in diseases of the nervous system, bones, and the deeper tissues. Oil therapy is useful for the other doshas as well, with cooling oils like a coconut being good for Pitta and hot pungent oils like mustard good for Kapha.

Ayurvedic oils are mainly for external usage but some can be taken immediately. With their nutritive properties, they combine well with tonic herbs like licorice or ashwagandha. Normally basic oils can made at home or things as special preparations can be bought. External usage in Ayurveda includes applications of oils to the nasal passage, the ears, mouth, and the other orifices and in medicated enemas, as well as massage. Ayurvedic massage uses an abundance of oil. In the treatment of Panchakarma, an extensive collection of Snehapana therapy is always prescribed.

Essential Oils

Normally except fatty oils, various essential oils are used in Ayurveda. Essential Oils are those oils that are mainly subtle aromatic oils from fragrant or pungent plants like mint or jasmine. They are active in small amounts and, when combined with heavier oils, activate them and give them greater powers of penetration. It also works well in alcohol. They should never be taken internally in their pure form, However, nor applied directly to any mucus membranes because their actions can be highly irritating with many side effects. Essential oils can be placed on various sites on the skin, like the points of the seven chakras (especially the third eye).

Oil Therapy According to the Doshas

Oils Therapy for Vata

For Vata qualities, the best general oil that can be used is sesame oil. Sesame oil is warm, heavy, lubricating, nourishing to the skin, bones, and nerves, and calms the mind. It is said to be the only oil that has the power to penetrate all seven layers of the human skin and to nourish all the organs and tissues. We have Almond or olive oil are also good but cannot substitute for sesame in severe conditions.

Many tonic herbs are well prepared in sesame oil, such as ashwagandha, Shatavari, and Bala. The nutritive, softening, and demulcent action of the oils and tonic herbs works synergistically. This combination is necessary for lowering the high Vata. Most Ayurvedic oils are good for Vata Types.

Essential Oils for Vata

Best for Vata are warm, stimulating essential oils like camphor, wintergreen, cinnamon, musk, galangal or Cyperus, combined with calming, nutritive and grounding oils like sandalwood, rose or jasmine. Both do better added to the heavy oils and tonics mentioned above, like used in a sesame oil base.

Oil Therapy for Pitta

For Pitta types the best general oil for external usage is coconut oil. As Coconut Oil is very cooling and calming and its also relieves thirst and burning sensations. Sunflower oil is also helpful and can be used for inflammatory skin conditions. Sometimes sesame oil is used as a base for anti-Pitta oils with the addition of cooling herbs that neutralize its warming energy.

Some Pitta types who cannot tolerate sesame oil (it causes itching) do well with olive oil. Desi Ghee (clarified butter) is considered usually the best oil for pitta, but mainly for internal usage. However, it can be used externally, particularly if aged in a copper or silver vessel. Cooling and calming tonic herbs should be added to these oils including shatavari, gotukola, and bhringaraj.

Essentials oils for Pitta

Pitta types enjoy fragrance as most flowers have cooling and calming properties. The Good flowery oils for Pitta include gardenia, jasmine, rose, honeysuckle, violet, iris, and lotus. The best essential oil for Pitta is sandalwood, especially when applied regularly to the third eye. Other good cooling oils are lemongrass, lavender, mint, and vetivert.

Oil Therapy for Kapha

For kapha, types the best general oil is mustard oil. Mustard Oil is very warm, light and stimulating and dispels phlegm. Another good drying oil for kapha is flaxseed oil (linseed oil). Sesame oil is sometimes used because of its warming nature; Sunflower Oil can also be good and is lighter in properties.

Essential oils for Kapha

Normally, Kapha types do best with essential oils that are warm, light, stimulating, and expectorant. Good oils include sage, cedar, pine, myrrh, camphor, musk, patchouli and cinnamon. Kapha can tolerate and should be strong, sharp, and stimulating fragrances though may prefer those that are sweet. Plasters of these herbs, like ginger paste, or the oils in rubbing alcohol can be applied when kapha cannot tolerate any heavy oils.