What is Yoga?
The classical techniques of Yoga date back more than 5,000 years. In ancient times, the desire for greater personal freedom, health and long life, and heightened self-understanding gave birth to this system of physical and mental exercise which has since spread throughout the world. The word Yoga means “to join or yoke together,” and it brings the body and mind together into one harmonious experience.
The whole system of Yoga is built on three main structures: exercise, breathing, and meditation. The exercises of Yoga are designed to put pressure on the glandular systems of the body, thereby increasing its efficiency and total health. The body is looked upon as the primary instrument that enables us to work and evolve in the world, and so a Yoga student treats it with great care and respect. Breathing techniques are based on the concept that breath is the source of life in the body. The Yoga student gently increases breath control to improve the health and function of both body and mind. These two systems of exercise and breathing then prepare the body and mind for meditation, and the student finds an easy approach to a quiet mind that allows silence and healing from everyday stress. Regular daily practice of all three parts of this structure of Yoga produce a clear, bright mind and a strong, capable body.
Types of Yoga
There are over a hundred different schools of Yoga. Some of the most well known are described below:
Hatha Yoga: The physical movements and postures, plus breathing techniques. This is what most people associate with Yoga practice.
Raja Yoga: Called the “royal road,” because it incorporates exercise and breathing practice with meditation and study, producing a well-rounded individual.
Jnana Yoga: The path of wisdom; considered the most difficult path.
Bhakti Yoga: The practice of extreme devotion in one-pointed concentration upon one’s concept of God.
Karma Yoga: All movement, all work of any kind is done with the mind centered on a personal concept of God.
Tantra Yoga: A way of showing the unseen consciousness in form through specific words, diagrams, and movements. One of the diagrams that is used to show the joining of the physical and spiritual bodies is two triangles superimposed upon one another. The downward-pointing triangle represents the physical body, or the female aspect having to do with work, action, and movement; the upward-pointing triangle represents the spiritual body of support, energy, and vastness.
Kashmir Shaivism: This Yoga system states that everything in the universe has both male and female qualities. In Kashmir Shaivism, these male and female principles form an equal partnership, so interdependent that they cannot be separated. The attraction between them produces the ultimate union of opposites, creating the immense complexity of the universe that we enjoy and celebrate. Unlike other philosophies, Kashmir Shaivism is based in emotion rather than intellect. In fact, Shaivism says that intellectual understanding by itself will never lead us to the realization of the summit of Yoga. The system's great exponents teach that the egotistical intellect blocks our ability to fully experience our individual power.
History of Yoga
No one knows exactly when Yoga began, but it certainly predates written history. Stone carvings depicting figures in Yoga positions have been found in archeological sites in the Indus Valley dating back 5,000 years or more. There is a common misconception that Yoga is rooted in Hinduism; on the contrary, Hinduism’s religious structures evolved much later and incorporated some of the practices of Yoga. (Other religions throughout the world have also incorporated practices and ideas related to Yoga.)
The tradition of Yoga has always been passed on individually from teacher to student through oral teaching and practical demonstration. The formal techniques that are now known as Yoga are, therefore, based on the collective experiences of many individuals over many thousands of years. The particular manner in which the techniques are taught and practiced today depends on the approach passed down in the line of teachers supporting the individual practitioner.
One of the earliest texts having to do with Yoga was compiled by a scholar named Patanjali, who set down the most prevalent Yoga theories and practices of his time in a book he called Yoga Sutras (“Yoga Aphorisms”) as early as the 1st or 2nd century B.C. or as late as the 5th century A.D. (exact dates are unknown). The system that he wrote about is known as “Ashtanga Yoga,” or the eight limbs of Yoga, and this is what is generally referred to today as Classical Yoga. Most current adherents practice some variation of Patanjali’s system.
The eight steps of Classical Yoga are 1) yama, meaning “restraint” — refraining from violence, lying, stealing, casual sex, and hoarding; 2) niyama, meaning “observance” — purity, contentment, tolerance, study, and remembrance; 3) asana, physical exercises; 4) pranayama, breathing techniques; 5) pratyahara, preparation for meditation, described as “withdrawal of the mind from the senses”; 6) dharana, concentration, being able to hold the mind on one object for a specified time; 7) dhyana, meditation, the ability to focus on one thing (or nothing) indefinitely; 8) samadhi, absorption, or realization of the essential nature of the self. Modern Western Yoga classes generally focus on the 3rd, 4th, and 5th steps.
Yoga probably arrived in the United States in the late 1800s, but it did not become widely known until the 1960s, as part of the youth culture’s growing interest in anything Eastern. As more became known about the beneficial effects of Yoga, it gained acceptance and respect as a valuable method for helping in the management of stress and improving health and well-being. Many physicians now recommend Yoga practice to patients at risk for heart disease, as well as those with back pain, arthritis, depression, and other chronic conditions.
Yoga and Religion
Yoga is not a religion. It has no creed or fixed set of beliefs, nor is there a prescribed godlike figure to be worshipped in a particular manner. Religions for the most part seem to be based upon the belief in and worship of things (God or godlike figures) that exist outside oneself. The core of Yoga’s philosophy is that everything is supplied from within the individual. Thus, there is no dependence on an external figure, either in the sense of a person or god figure, or a religious organization.
The common belief that Yoga derives from Hinduism is a misconception. Yoga actually predates Hinduism by many centuries. Ancient seals unearthed in the Indus Valley provide clear evidence of widespread Yoga practice earlier than 3,000 B.C.E. The techniques of Yoga have been adopted by Hinduism as well as by other world religions. Yoga is a system of techniques that can be used for a number of goals, from simply managing stress better, learning to relax, and increasing limberness all the way to becoming more self-aware and acquiring the deepest knowledge of one’s own self.
The practice of Yoga will not interfere with any religion. Many American Yoga Association students who have practiced Yoga intensively for many years continue to follow the religious traditions they have grown up in or adopted without conflict.
Who Can Practice Yoga?
Yoga is suitable for most adults of any age or physical condition. Because of the nonstrenuous nature of our approach to exercise, even those with physical limitations can find a beneficial routine of Yoga. Our "Easy Does it Yoga" program offers special techniques for those with physical limitations due to age, illness, injury, substance abuse recovery, obesity, or inactivity.
We do not recommend most Yoga exercises for women during menstruation, for pregnant women, or for nursing mothers. Regular practice of breathing and meditation, however, is encouraged. Our beginning books offer more suggestions.
Yoga During Pregnancy: A Special Note
On March 31, 2002, The New York Times Magazine printed a photograph showing a 9-months-pregnant woman in a shoulder stand. We believe it is our duty to point out that it is extremely dangerous for pregnant women to do any inverted poses because of the possibility of air embolism. In fact, we strongly discourage pregnant women from performing most Yoga poses during pregnancy. We do recommend that pregnant women learn and practice simple daily breathing and meditation techniques, which can help result in an easier delivery and a healthy baby and mother.
Our beginning book, The American Yoga Association Beginner's Manual, offers sections with additional suggestions for Yoga during pregnancy and beyond.
Yoga and Children
Yoga exercises are not recommended for children under 16 because their bodies’ nervous and glandular systems are still growing, and the effect of Yoga exercises on these systems may interfere with natural growth. Two of my great teachers, Rama and Lakshmanjoo, advised me of the dangers that Yoga asans may pose for young children. Children may safely practice meditation and simple breathing exercises as long as the breath is never held. These techniques can greatly help children learn to relax, concentrate, and reduce impulsiveness. Children trained in these techniques are better able to manage emotional upsets and cope with stressful events.
There is no doubt that Yoga postures (asans) and breathing techniques affect the physical body. People these days commonly accept the fact that such therapies as acupressure, neuromuscular massage, and reflexology can have systemic effects due to pressure applied to certain areas of the body. The physical basis for the effects of Yoga asans may be related. The asans and breathing techniques provide a deep massage and strong compression of the parts of the body where endocrine glands are located. Many Yoga stretches seem to target the nerves in the legs, arms, neck, and spine.
In sum, our position is that growth is in large measure controlled by the glandular system. It is a vastly complicated process, and the powerful physical and mental effects of Yoga asans may interfere with natural growth.
How to Get Started
The best way to get started in Yoga is to either find a qualified teacher or buy a good book or tape. See the section on “Yoga Teacher” for help in knowing what to look for. We cannot recommend anyone locally because we do not feel comfortable recommending any teachers whom we have not trained ourselves, but this information will help you make an informed choice. If you’re not sure where to start looking, try adult education programs, Family Ys, massage and dance studios, and look for posters or listings in local health food stores or community weekly papers.
All of our books and tapes are designed to make studying Yoga at home easy and rewarding. Most beginners enjoy our Basic Yoga DVD and our classic reference The American Yoga Association's Beginner's Manual. If you have extensive physical limitations, try our popular book The American Yoga Association's Easy Does it Yoga.
Tuesday, November 18, 2008
History of Yoga
History of Yoga
Yoga's history has many places of obscurity and uncertainty due to its oral transmission of sacred texts and the secretive nature of its teachings. The early writings on yoga were transcribed on fragile palm leaves that were easily damaged, destroyed or lost. The development of yoga can be traced back to over 5,000 years ago, but some researchers think that yoga may be up to 10,000 years old old. Yoga's long rich history can be divided into four main periods of innovation, practice and development.
Pre-Classical Yoga
The beginnings of Yoga were developed by the Indus-Sarasvati civilization in Northern India over 5,000 years ago. The word yoga was first mentioned in the oldest sacred texts, the Rig Veda. The Vedas were a collection of texts containing songs, mantras and rituals to be used by Brahmans, the Vedic priests. Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the Upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga).
Classical Yoga
In the pre-classical stage, yoga was a mishmash of various ideas, beliefs and techniques that often conflicted and contradicted each other. The Classical period is defined by Patanjali's Yoga-Sûtras, the first systematic presentation of yoga. Written some time in the second century, this text describes the path of Raja Yoga, often called "classical yoga". Patanjali organized the practice of yoga into an "eight limbed path" containing the steps and stages towards obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga and his Yoga-Sûtras still strongly influence most styles of modern yoga.
Post-Classical Yoga
A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.
Modern Period
In the late 1800s and early 1900s, yoga masters began to travel to the West, attracting attention and followers. This began at the 1893 Parliament of Religions in Chicago, when Swami Vivekananda wowed the attendees with his lectures on yoga and the universality of the world’s religions. In the 1920s and 30s, Hatha Yoga was strongly promoted in India with the work of T. Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga. Krishnamacharya opened the first Hatha Yoga school in Mysore in 1924 and in 1936 Sivananda founded the Divine Life Society on the banks of the holy Ganges River. Krishnamacharya produced three students that would continue his legacy and increase the popularity of Hatha Yoga: B.K.S. Iyengar, T.K.V. Desikachar and Pattabhi Jois. Sivananda was a prolific author, writing over 200 books on yoga, and established nine ashrams and numerous yoga centers located around the world.
The importation of yoga to the West still continued at a trickle until Indra Devi opened her yoga studio in Hollywood in 1947. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.
Yoga's history has many places of obscurity and uncertainty due to its oral transmission of sacred texts and the secretive nature of its teachings. The early writings on yoga were transcribed on fragile palm leaves that were easily damaged, destroyed or lost. The development of yoga can be traced back to over 5,000 years ago, but some researchers think that yoga may be up to 10,000 years old old. Yoga's long rich history can be divided into four main periods of innovation, practice and development.
Pre-Classical Yoga
The beginnings of Yoga were developed by the Indus-Sarasvati civilization in Northern India over 5,000 years ago. The word yoga was first mentioned in the oldest sacred texts, the Rig Veda. The Vedas were a collection of texts containing songs, mantras and rituals to be used by Brahmans, the Vedic priests. Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the Upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga).
Classical Yoga
In the pre-classical stage, yoga was a mishmash of various ideas, beliefs and techniques that often conflicted and contradicted each other. The Classical period is defined by Patanjali's Yoga-Sûtras, the first systematic presentation of yoga. Written some time in the second century, this text describes the path of Raja Yoga, often called "classical yoga". Patanjali organized the practice of yoga into an "eight limbed path" containing the steps and stages towards obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga and his Yoga-Sûtras still strongly influence most styles of modern yoga.
Post-Classical Yoga
A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.
Modern Period
In the late 1800s and early 1900s, yoga masters began to travel to the West, attracting attention and followers. This began at the 1893 Parliament of Religions in Chicago, when Swami Vivekananda wowed the attendees with his lectures on yoga and the universality of the world’s religions. In the 1920s and 30s, Hatha Yoga was strongly promoted in India with the work of T. Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga. Krishnamacharya opened the first Hatha Yoga school in Mysore in 1924 and in 1936 Sivananda founded the Divine Life Society on the banks of the holy Ganges River. Krishnamacharya produced three students that would continue his legacy and increase the popularity of Hatha Yoga: B.K.S. Iyengar, T.K.V. Desikachar and Pattabhi Jois. Sivananda was a prolific author, writing over 200 books on yoga, and established nine ashrams and numerous yoga centers located around the world.
The importation of yoga to the West still continued at a trickle until Indra Devi opened her yoga studio in Hollywood in 1947. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.
The history of yoga
Who the first yogi really was is lost in the sands of time, but the roots of Yoga can be traced as long as 5000 years back. The earliest reference to Yoga was found when archeological excavations where made in the Indus valley - the most powerful and influential civilization in the early antique period. This sophisticated culture developed around the Indus river and the long gone Sarasvati river in northern India, on the border towards Pakistan.
Archeological findings from two of the largest cities, Mohenjo-Daro and Harappa, revealed (among other things) a portrait of a human being or god meditating in what looks like a Yoga posture. The Rig-Veda work, that describes different Yoga methods, is believed to be derived from the Inus-Sarasvati people and has been dated to 3000 to 5000 B.C.
Yoga as we know it today, is thus the result of a complex evolution that has been going on for at least 5000 years. However, according to most scholars, Yoga can't be recognized as a complete and complex tradition before about 500 B.C.
Vedic Yoga
The oldest written records of Indian culture and yogic activities is found in the Vedas, which are a compilation of hymns and rituals over 3000 years old. The Vedic Yoga, also known as Archaic Yoga, revolves around the thought of reuniting the visible material world with the invisible spiritual world by sacrificing certain things. In order to practise these rather long rituals successfully it was necessary to be able to focus the mind to a very hight level. This inner focus as a means to enhance the sensory and human ability is the root of all Yoga.
The Vedic teachings at this point where not reserved for an religious elite, but was instead transmitted to the people by Vedic prophets, called Rishis, who had gained insight in the origin of life and it's existence. The hymns of these prophets witness of strong intuition, wisdom and knowledge about human beings that can inspire new levels of understanding even for the people of today.
Pre-classical Yoga
This period in Yoga history spans about 2000 years, until year 200. The most central Yoga literature from this period are the Upanishades - a collection of texts revolving around meta-physical speculation - and are just like the Vedas considered as enigmatic revelations. As opposed to the public rituals of the Vedic period, the Upanishades where secret scriptures.
Some of these 200 gnostic texts are directly related to Yoga and are about the complete connectedness of all things. Yoga was now slowly finding it's form. As Yoga and it's secret teachings spread from teacher to student, or from guru to yogi, the concept of an individual system of thought began to take shape.
The Bhagavad Gita, that is the most well known and popular work among all Hinduic and Yogic literature was written during this period (about 500 B.C.). It is a beautiful story of a conversation between the god of Hinduism, Krishna, and a prince named Arjuna. The plot, ironically enough, takes place on a battlefield. This location is often interpreted as a metaphor for the many distractions present in our turbulent world. Prince Arjuna had put himself in a difficult position, where he must fight parts of his family and friends.
Symbolically speaking, this frustration conveys that prince Arjuna wanted some advice on how to fight the bonds that tie him to the material world, in order to set himself and his soul free. Krishna explained that it was Arjuna's destiny and task to face this situation. He then moved on to explaining to Arjuna how he could emerge from the battle victorious, by outlining a detailed yogic path for the prince to follow; Through devotion (bhakti Yoga), a keen mind (jnana Yoga) and by giving up the ego (karma Yoga), spiritual freedom (moksha) could be attained.
Needless to say, the Bhagavad Gita is a complex work, and is meant to be studied, pondered upon and then studied some more.
Classical Yoga
The eight-limbed Yoga described in the Sutras by Patanjali is usually referred to as Classical Yoga. The Yoga Sutras where most likely written around year 100-200 A.C. and consists of about 200 aphorisms (words of wisdom). Here Yoga is presented in a systematic and approachable way, and many yogis see it as an important source of yogic understanding. Almost all serious Yoga practitioners will at some point study this literature and it has been published with commentary many times since it was first published.
Patanjali thought that every individual consists of two parts - matter (prakiti) and soul (purusha), and that the goal of Yoga is to free the soul from the material world in order to take it's original, pure form. This is often characterized as philosophical dualism, which is quite remarkable considering that most Indian philosophy is of a non-dualistic nature. The world as it is perceived is generally thought to be different aspects of the same pure, shapeless but conscious existence.
Post-classical Yoga
The great number of independent yoga schools and forms that where developed during the period after the Yoga sutras, is usually referred to as post-classical Yoga. As opposed to Patanjalis's Yoga, the Yoga of this era was, very much like the post-classical and Vedic traditions, characterized by an non-dualistic nature.
A few hundred years after Patanjali, the evolution of Yoga took an interesting turn - the potential of the human body now became an interesting field of study. Yogis of the past had not paid very much attention to the (physical) body, as they focused all their energy on contemplation and meditation. Their goal was to leave their bodies and the world, in order to re-unite with the shapeless reality - the soul.
The new generation of Yogis however, developed a system where different exercises - in conjunction with deep breathing and meditation, would help keep the body young and prolong life. The human body was regarded as the temple of the immortal soul, and not just as a meaningless vessel to be abandon at the first opportunity.
This paved the way for the creation of Hatha Yoga, and other branches and schools of Tantra Yoga.
Modern Yoga
Modern Yoga is said to have begun a the Parliament of Religions in Chicago, 1893. During this meeting the young Swami Vivekananda from India made a deep impression on the American he introduced to Yoga. Vivekananda became whom of the most popular members of the Parliament, and he subsequently toured the US giving lectures on Yoga. Many Yoga masters would later cross the ocean and follow in his footsteps, spreading Yoga to all corners of the continent. Yoga schools where founded and increasing numbers of people fell in love with the yogic forms of exercise. Many masters also went to Europe where the reception, for some reason, wasn't quite as warm.
Yoga, in the form of Hatha Yoga, debuted in the consciousnesses of the American masses when russian born Indra Devi, of the called "the first lady of Yoga", opened a Yoga studio in Hollywood in 1947. She taught movie starts like Gloria Swanson, Jennifer Jones and Robert Ryan, as well as educating hundreds of Yoga teachers.
During the 1950s one of the foremost Yoga teachers of his time, Selvarajan Yesudian, wrote the book "Sport and Yoga", and it was through this book Yoga entered the world of sports. This book has been translated into more than fourteen languages and has sold more than half a million copies. Today we can observe many athletes and sports teams that has incorporated Yoga in their injury reducing, strengthening and focus oriented training regimens. One of the most well known examples are the NBA stars of the Chicago Bulls.
1961 Hatha Yoga was presented in american television by Richard Hittleman, and his book called The Twenty Eight day Yoga Plan sold in the millions. In the middle of the 60s, Yoga got a real promotional boost when the Yogi Maharishi Mahesh taught Yoga to the famous pop-stars in the Beatles. Many other artists and musicians where influenced to take up Yoga as well. During the 60s and 70s Yoga became a way of life for many people living on the American west coast.
On an interesting side note, Dalai lama is a great yogi from Tibet, representing Buddhism and Tibetan Yoga. He was awarded the Nobel price for peace and has inspired many westerners to learn more about Buddhism and Yoga.
Yoga today
Yoga has gained tremendously in popularity during the last few years, and today over 30 million people practise Yoga on a regular basis. Yoga is the most rapidly growing health movement of today, despite having existed for thousands of years already.
Peoples attitude towards health, spirituality, way of life and our place in society have changed quite dramatically, as people are looking for answers for their everyday problems. In these chaotic times our environment is fighting for survival and we humans suffer more and more from physical and psychological stress, with new diseases developing while old ones, that we thought we could handle with antibiotics, returns with an vengeance in the midst of out society. We can't always control these developments, but we can learn to face them.
And to this end, Yoga is as good an invention it has ever been.
Archeological findings from two of the largest cities, Mohenjo-Daro and Harappa, revealed (among other things) a portrait of a human being or god meditating in what looks like a Yoga posture. The Rig-Veda work, that describes different Yoga methods, is believed to be derived from the Inus-Sarasvati people and has been dated to 3000 to 5000 B.C.
Yoga as we know it today, is thus the result of a complex evolution that has been going on for at least 5000 years. However, according to most scholars, Yoga can't be recognized as a complete and complex tradition before about 500 B.C.
Vedic Yoga
The oldest written records of Indian culture and yogic activities is found in the Vedas, which are a compilation of hymns and rituals over 3000 years old. The Vedic Yoga, also known as Archaic Yoga, revolves around the thought of reuniting the visible material world with the invisible spiritual world by sacrificing certain things. In order to practise these rather long rituals successfully it was necessary to be able to focus the mind to a very hight level. This inner focus as a means to enhance the sensory and human ability is the root of all Yoga.
The Vedic teachings at this point where not reserved for an religious elite, but was instead transmitted to the people by Vedic prophets, called Rishis, who had gained insight in the origin of life and it's existence. The hymns of these prophets witness of strong intuition, wisdom and knowledge about human beings that can inspire new levels of understanding even for the people of today.
Pre-classical Yoga
This period in Yoga history spans about 2000 years, until year 200. The most central Yoga literature from this period are the Upanishades - a collection of texts revolving around meta-physical speculation - and are just like the Vedas considered as enigmatic revelations. As opposed to the public rituals of the Vedic period, the Upanishades where secret scriptures.
Some of these 200 gnostic texts are directly related to Yoga and are about the complete connectedness of all things. Yoga was now slowly finding it's form. As Yoga and it's secret teachings spread from teacher to student, or from guru to yogi, the concept of an individual system of thought began to take shape.
The Bhagavad Gita, that is the most well known and popular work among all Hinduic and Yogic literature was written during this period (about 500 B.C.). It is a beautiful story of a conversation between the god of Hinduism, Krishna, and a prince named Arjuna. The plot, ironically enough, takes place on a battlefield. This location is often interpreted as a metaphor for the many distractions present in our turbulent world. Prince Arjuna had put himself in a difficult position, where he must fight parts of his family and friends.
Symbolically speaking, this frustration conveys that prince Arjuna wanted some advice on how to fight the bonds that tie him to the material world, in order to set himself and his soul free. Krishna explained that it was Arjuna's destiny and task to face this situation. He then moved on to explaining to Arjuna how he could emerge from the battle victorious, by outlining a detailed yogic path for the prince to follow; Through devotion (bhakti Yoga), a keen mind (jnana Yoga) and by giving up the ego (karma Yoga), spiritual freedom (moksha) could be attained.
Needless to say, the Bhagavad Gita is a complex work, and is meant to be studied, pondered upon and then studied some more.
Classical Yoga
The eight-limbed Yoga described in the Sutras by Patanjali is usually referred to as Classical Yoga. The Yoga Sutras where most likely written around year 100-200 A.C. and consists of about 200 aphorisms (words of wisdom). Here Yoga is presented in a systematic and approachable way, and many yogis see it as an important source of yogic understanding. Almost all serious Yoga practitioners will at some point study this literature and it has been published with commentary many times since it was first published.
Patanjali thought that every individual consists of two parts - matter (prakiti) and soul (purusha), and that the goal of Yoga is to free the soul from the material world in order to take it's original, pure form. This is often characterized as philosophical dualism, which is quite remarkable considering that most Indian philosophy is of a non-dualistic nature. The world as it is perceived is generally thought to be different aspects of the same pure, shapeless but conscious existence.
Post-classical Yoga
The great number of independent yoga schools and forms that where developed during the period after the Yoga sutras, is usually referred to as post-classical Yoga. As opposed to Patanjalis's Yoga, the Yoga of this era was, very much like the post-classical and Vedic traditions, characterized by an non-dualistic nature.
A few hundred years after Patanjali, the evolution of Yoga took an interesting turn - the potential of the human body now became an interesting field of study. Yogis of the past had not paid very much attention to the (physical) body, as they focused all their energy on contemplation and meditation. Their goal was to leave their bodies and the world, in order to re-unite with the shapeless reality - the soul.
The new generation of Yogis however, developed a system where different exercises - in conjunction with deep breathing and meditation, would help keep the body young and prolong life. The human body was regarded as the temple of the immortal soul, and not just as a meaningless vessel to be abandon at the first opportunity.
This paved the way for the creation of Hatha Yoga, and other branches and schools of Tantra Yoga.
Modern Yoga
Modern Yoga is said to have begun a the Parliament of Religions in Chicago, 1893. During this meeting the young Swami Vivekananda from India made a deep impression on the American he introduced to Yoga. Vivekananda became whom of the most popular members of the Parliament, and he subsequently toured the US giving lectures on Yoga. Many Yoga masters would later cross the ocean and follow in his footsteps, spreading Yoga to all corners of the continent. Yoga schools where founded and increasing numbers of people fell in love with the yogic forms of exercise. Many masters also went to Europe where the reception, for some reason, wasn't quite as warm.
Yoga, in the form of Hatha Yoga, debuted in the consciousnesses of the American masses when russian born Indra Devi, of the called "the first lady of Yoga", opened a Yoga studio in Hollywood in 1947. She taught movie starts like Gloria Swanson, Jennifer Jones and Robert Ryan, as well as educating hundreds of Yoga teachers.
During the 1950s one of the foremost Yoga teachers of his time, Selvarajan Yesudian, wrote the book "Sport and Yoga", and it was through this book Yoga entered the world of sports. This book has been translated into more than fourteen languages and has sold more than half a million copies. Today we can observe many athletes and sports teams that has incorporated Yoga in their injury reducing, strengthening and focus oriented training regimens. One of the most well known examples are the NBA stars of the Chicago Bulls.
1961 Hatha Yoga was presented in american television by Richard Hittleman, and his book called The Twenty Eight day Yoga Plan sold in the millions. In the middle of the 60s, Yoga got a real promotional boost when the Yogi Maharishi Mahesh taught Yoga to the famous pop-stars in the Beatles. Many other artists and musicians where influenced to take up Yoga as well. During the 60s and 70s Yoga became a way of life for many people living on the American west coast.
On an interesting side note, Dalai lama is a great yogi from Tibet, representing Buddhism and Tibetan Yoga. He was awarded the Nobel price for peace and has inspired many westerners to learn more about Buddhism and Yoga.
Yoga today
Yoga has gained tremendously in popularity during the last few years, and today over 30 million people practise Yoga on a regular basis. Yoga is the most rapidly growing health movement of today, despite having existed for thousands of years already.
Peoples attitude towards health, spirituality, way of life and our place in society have changed quite dramatically, as people are looking for answers for their everyday problems. In these chaotic times our environment is fighting for survival and we humans suffer more and more from physical and psychological stress, with new diseases developing while old ones, that we thought we could handle with antibiotics, returns with an vengeance in the midst of out society. We can't always control these developments, but we can learn to face them.
And to this end, Yoga is as good an invention it has ever been.
History of Yoga - Just Exercise?
History of Yoga – What is Yoga?
Today, many people are taking up yoga techniques for physical exercise, and most don’t know the history of yoga. They believe there is nothing wrong with implementing this form of exercise into their daily regiment to promote a more healthy body.
However, the practice of yoga is much more than a system of physical exercise for health. Yoga is an ancient path to spiritual growth, and originates out of India where Induism is practiced. The practice and goal of yoga dates back to the Upanishads, written between 1000-5000 BC.
History of Yoga – Is it spiritual?
The history of yoga is based in the Indus Valley civilization. The techniques are practiced by the Indus to initiate spiritual growth. The yogis encourage union with the finite jiva (transitory self) and with the infinite Brahman (eternal self). Brahman is a term used by the Hindus to mean “God.” So, what are we supposed to unite with? Yogis usually think of God as an impersonal, spiritual substance, coexisting with all of reality. This doctrine is called pantheism which is the view that everything is God. In the Bible, God reveals Himself as the personal Creator of the universe.
Since it is taught by the yogis that everything is God, it then stands to reason, man is God. Christianity, on the other hand, teaches us there is a clear distinction between man and God. Since God is the Creator, we are one of his creations and created “in the image” of God.
Unlike the yogis, the Bible presents man’s primary problem to be sin -- a failure to conform to God’s character and standards. The solution is Jesus Christ’s death on the cross. He calls men to freely receive all the benefits of His salvation through faith in Christ alone.
Yoga views man’s problem primarily in terms of ignorance. Man simply does not understand he is God so the solution is enlightenment, or an experience of union with God. In order to reach that goal, there must be a lot of striving and effort which is not needed in the Christian viewpoint.
History of Yoga - Is yoga safe?
Can the methods used in the yoga techniques for exercising be separated from the philosophy? The answer is a distinctive “no” because yoga is considered to be a practice of psychosomatic exercises. There is no way to separate the two. The yoga scholar will tell you that in order to practice yoga in the fullest, one must experience what is called the “kundalini” effect within meditation. What does this mean? For spiritual lessons to be grasped by the soul within the person, the chakra, or different locations within the body where a circle of metaphysical and/or biophysical energy resides, join together in the process. Kundilini stimulates the chakra center to open and release the energy held within. If not done properly, some believe that a person can injure the brain.
By researching the history of yoga, we learn that it is not safe spiritually. Yoga teaches us to focus on ourselves instead of on the one true God. It encourages us to seek the answers to life's difficult questions within our own conscience instead of in the Bible. It also leaves one open to deception from Satan, who searches for victims that he can turn away from God (1 Peter 5:8).
Keep Reading!
Today, many people are taking up yoga techniques for physical exercise, and most don’t know the history of yoga. They believe there is nothing wrong with implementing this form of exercise into their daily regiment to promote a more healthy body.
However, the practice of yoga is much more than a system of physical exercise for health. Yoga is an ancient path to spiritual growth, and originates out of India where Induism is practiced. The practice and goal of yoga dates back to the Upanishads, written between 1000-5000 BC.
History of Yoga – Is it spiritual?
The history of yoga is based in the Indus Valley civilization. The techniques are practiced by the Indus to initiate spiritual growth. The yogis encourage union with the finite jiva (transitory self) and with the infinite Brahman (eternal self). Brahman is a term used by the Hindus to mean “God.” So, what are we supposed to unite with? Yogis usually think of God as an impersonal, spiritual substance, coexisting with all of reality. This doctrine is called pantheism which is the view that everything is God. In the Bible, God reveals Himself as the personal Creator of the universe.
Since it is taught by the yogis that everything is God, it then stands to reason, man is God. Christianity, on the other hand, teaches us there is a clear distinction between man and God. Since God is the Creator, we are one of his creations and created “in the image” of God.
Unlike the yogis, the Bible presents man’s primary problem to be sin -- a failure to conform to God’s character and standards. The solution is Jesus Christ’s death on the cross. He calls men to freely receive all the benefits of His salvation through faith in Christ alone.
Yoga views man’s problem primarily in terms of ignorance. Man simply does not understand he is God so the solution is enlightenment, or an experience of union with God. In order to reach that goal, there must be a lot of striving and effort which is not needed in the Christian viewpoint.
History of Yoga - Is yoga safe?
Can the methods used in the yoga techniques for exercising be separated from the philosophy? The answer is a distinctive “no” because yoga is considered to be a practice of psychosomatic exercises. There is no way to separate the two. The yoga scholar will tell you that in order to practice yoga in the fullest, one must experience what is called the “kundalini” effect within meditation. What does this mean? For spiritual lessons to be grasped by the soul within the person, the chakra, or different locations within the body where a circle of metaphysical and/or biophysical energy resides, join together in the process. Kundilini stimulates the chakra center to open and release the energy held within. If not done properly, some believe that a person can injure the brain.
By researching the history of yoga, we learn that it is not safe spiritually. Yoga teaches us to focus on ourselves instead of on the one true God. It encourages us to seek the answers to life's difficult questions within our own conscience instead of in the Bible. It also leaves one open to deception from Satan, who searches for victims that he can turn away from God (1 Peter 5:8).
Keep Reading!
Sunday, November 16, 2008
Bedtime Blues: What to do when you can't sleep
It's 3 a.m. You're scheduled to give a big presentation at eleven, only eight hours away. You desperately need to sleep so you will be rested and alert when your big moment comes, but here you are staring wide eyed at the bedroom ceiling. Your mind is agitated and your body won't relax. The harder you work at getting to sleep, the wider awake you are. You've already tried counting sheep, watching the late show, and making yourself a snack-all to no avail. In desperation you reach for a sleeping pill.
This is a common scenario in the United States, where approximately one third of all adults suffer from some type of sleep disorder. Insomnia, the most common type by far, is clinically defined as the inability to fall asleep after lying in bed for thirty minutes or the inability to sustain sleep for more than a few hours without waking. Practically speaking, however, insomnia can be defined as unrestful sleep.
We've all experienced some form of insomnia at particularly stressful times in our lives. It's normal to have trouble sleeping at these times, and it usually passes after a night or two. Insomnia is a problem only when it becomes chronic. Although it is associated with certain physical illnesses-arthritis, heart failure, and chronic lung disease, for example-most experts agree that insomnia is a symptom, not an illness in itself. So what is it a symptom of? There are two answers-the ancient and the modern. At first glance they seem completely different, but a closer look reveals some remarkable similarities.
An Ancient Angle on a Modern Malady
Ayurveda, the healing science associated with yoga, tells us that all disease is caused by indigestion. That is, at some level-either physical, mental, or emotional-we haven't completed extracting what is helpful and eliminating what is indigestible. This is one of the keys to understanding insomnia.
On the physical level, indigestion is caused either by bad food or by weak digestion and leads to conditions like heartburn (a contributor to insomnia), flatulence, and diarrhea. Mental indigestion is the inability to let go of a certain incident or thought-usually an unpleasant experience. This can be a distant tragedy like the earthquake in Kobe, Japan, criticism from someone whose opinion we value, or a work-related problem we're trying to solve. Emotional indigestion is the recurrence of a feeling, often sadness or anger, long after the precipitating event. The emotion has not been sufficiently digested and remains just under the surface, springing up for no apparent reason. Mental and emotional indigestion are the most common causes of insomnia. Some of us even grind our teeth while we sleep in an attempt to chew and digest recurring thoughts and emotions.
The Contemporary Angle
Modern explanations for insomnia range from overstimulation and stress to mucking up our waking-sleeping cycle. Stimulants include caffeine (coffee, tea, chocolate, and some sodas), and sugar, as well as activities such as aerobic exercise, arguing, and watching violent TV shows (or the evening news, for that matter). All these taken (or experienced) too close to bedtime can rev us up so much that it is difficult to fall asleep. This is only another way of saying we are still attempting to digest these substances or events at the same time we are courting sleep.
Stress is another form of indigestion. Most of my patients who suffer from insomnia tell me, "My worries keep me awake," or "My mind won't stop. I don't know how to turn it off." Anxiety, worry, depression, unpleasant memories, and fears are the most common cause of sleeplessness. They seem to take on a life of their own and are determined to stay awake, even though it's way past bedtime.
The third common cause of insomnia, one which has become prevalent only in modern times, is tampering with the normal cycle of sleeping and waking. This is a mechanical problem of sorts. Human beings have a normal sleep rhythm; in general, we are designed to be awake in daylight and asleep at night. People who work the night shift, or travelers who have recently crossed several time zones, may experience insomnia simply because they are trying to sleep when their internal clock is telling their body to be awake.
Our bodies are designed for sleep to come effortlessly. When it doesn't, when we're holding on to the day's stresses and reaching out for tomorrow's too, there are a number of ways of inducing the body and mind to let go and slip gently into a restful sleep.
Create an Environment that Will Help You Sleep
Your bedroom should be tranquil and inviting. Make it comfortable and conducive to sleep. Eliminate ambient light and any noise that could disturb your sleep. If possible, reserve the bedroom for sleep and sex. Conduct other activities-reading work-related material, watching TV, paying bills, and disciplining your children-in another room. In time, this will create the expectation in your body that the bedroom is where it goes to relax and rest.
End the Day with a Calming Routine
Go to bed about the same time every night. Create a routine that prepares you for sleep. You may already have some kind of program you follow before you go to bed-locking the house, brushing your teeth, maybe reading a little. A pre-bed routine is a way of telling your unconscious that it's time to sleep.
Make sure that this routine is relaxing, not stimulating-winding down before bedtime increases the likelihood that your mind will let you rest. If you find the news disturbing, skip the late broadcast. If you live in a safe neighborhood, take a leisurely stroll. Read something pleasant and soothing-save the suspense novel for earlier in the day. Take a hot bath. Sit for a period of meditation. The trick is to calm your mind and quiet your nerves before you get into bed.
And speaking of routines, getting up at the same time every morning will make it easier to fall asleep at night. Attempting to compensate for a night of disturbed sleep by staying in bed longer in the morning will simply further disrupt your sleep cycle. Get up on time, even if you don't feel like you've had enough rest-you'll have a much better chance of falling asleep easily when bedtime rolls around again.
Do a Relaxation Exercise
Taking a few minutes to do a short relaxation exercise just before getting into bed is an excellent way of letting go. This doesn't have to be elaborate. Great benefits can be gained by simply lying on your back in the corpse pose (hands at your sides, palms upward, feet slightly apart). Close your eyes, and systematically address every part of your body. Start at your scalp and move toward your toes. Begin by softening your forehead, eyes, face, and jaw. Tensing and then releasing each muscle group help tight muscles loosen, especially those in the neck and shoulders. Continue giving attention to each area of your body-the arms, the trunk, and the legs-until you reach your toes. Surrender to gravity.
Stay in this relaxed state for a few minutes, letting the floor support you. Focus on your breathing, releasing all other concerns. Let your breath come from deep in your abdomen, and let it flow smoothly, slowly, and evenly. This simple exercise is a way of telling your mind and body that it is OK to stop thinking, working, and struggling.
Pay Attention to What You Ingest
It's best to eat a light meal in the evening, especially if you are dining late. You will sleep more deeply if you have finished digesting your food before you go to bed. A rich, heavy meal close to bedtime will interfere with your rest and leave you feeling sluggish in the morning.
Avoid caffeine, especially after midday. This includes coffee, tea, chocolate, and many sodas. Coffee has a half-life of four to six hours. That means it takes that long for half of the coffee to be digested, and another four to six hours for the next quarter of it to be eliminated from your body. In other words, it takes twelve to fourteen hours for 7/8 of the coffee you have ingested to be eliminated. No wonder you still feel wide awake at eleven when you had your last cup after dinner.
Sugar can also cause problems. Consider avoiding refined sugar in the evening because it is absorbed immediately into the bloodstream. That's why it gives you a burst of energy and sometimes makes you feel a little high. Eating sugar near bedtime can make you restless and jittery and can keep you from falling asleep. If you need a treat at bedtime, a glass of warm milk is your best bet.
Alcohol and tobacco taken near bedtime can also interfere with deep sleep. It's true that a nightcap will make you sleepy, but the sleep it induces is light, restless, and shot through with periods of wakefulness. Likewise, you may associate tobacco with relaxation, but it actually increases tension. Tobacco is a stimulant that makes the heart race and blood pressure rise. It's best avoided altogether, but if you choose to smoke, avoiding it in the hour or two before bedtime will make your sleep more restful.
Get Some Exercise
If we polled farmers or anyone else who does manual labor eight to ten hours a day, very few would report a problem with insomnia. But for most of us, hard work is reserved for the mental sphere, so we need to exercise our bodies if we're going to sleep well. Studies of athletes have shown that they do not require more (or less) sleep than sedentary folks, but their ratio of deep to light sleep is higher. Doing some form of aerobic exercise at least three times a week also increases this ratio. Just be sure to avoid strenuous exercise within several hours of bedtime-it can be stimulating. But if you exercise at any other time, you'll sleep better.
It's OK to do long, slow stretches near bedtime, however, for they will release muscular tension and prepare you for sleep. Focus on asanas that you find relaxing. Avoid intense backward bends, such as the wheel, as they may prove to be too invigorating at the end of the day.
Don't Drug Yourself to Sleep
According to a recent article in the Archives of Internal Medicine, approximately 20 million prescriptions are written each year for sleeping aids, a number dwarfed by the quantity of over-the-counter sleep medications sold annually. Although most of these drugs do induce sleep within ten to twenty minutes, they interfere with the deeper stages of sleep. And all of them impair functioning the next day in one way or another. They can be helpful for short-term insomnia resulting from a sudden stressful event, but even the mainstream medi-cal community agrees that sleep medications/sedatives are not helpful in resolving chronic sleep problems.
Experiment with Natural Remedies
Homeopathic remedies and herbs can help with insomnia. Homeopathic medicines are extremely dilute extracts from natural substances, so they don't have the rebound effects drugs do. They are considered to be non-toxic by the FDA, and many lowpotency remedies are sold over the counter. One of the best treatments for insomnia is homeopathic coffee, coffea cruda. Although coffee causes irritability and sleeplessness in physiologic doses, in homeopathic doses it can cure these states.
Valerian root, passionflower, and hops, taken before bedtime in either tablet or tea form, are other alternatives. These gentle, relaxing substances help your body rest, but they don't affect your central nervous system the way prescription sleep medicines do. Both homeopathic remedies and herbal preparations can be purchased at most healthfood stores or through a holistic physician.
Don't Panic!
Insomnia is a huge problem in this fast-paced, sugar and caffeine addicted country. But if we can first identify the habits we have that contribute to our sleeplessness and slowly change them, and at the same time add more relaxation and deep breathing to our pre-sleep routine, we will sleep better.
Above all, don't panic. Insomnia is not life-threatening, although many people respond to it with agitation or fear. The more anxious you make yourself about not sleeping, the more sleep will elude you. So turn the clock to the wall and drop the internal dialogue about what a horrible day you will have tomorrow if you don't get to sleep immediately. The key to sound sleep lies in surrendering, not in trying harder. Once you're in bed, focus on your breath and empty your mind. If you have a mantra, let your mind rest in it. Be kind to yourself. Remember, sleep cannot be forced, but it can be coaxed. It is waiting for you. Allow yourself to come to it, enter it, and let the world spin without you for a while.
Resources
Lilias Folan has designed a six-week program on audiotape for people who have trouble getting a good night's sleep. If you can't find it in your local bookstore, Rest, Relax and Sleep is available directly from Rudra Press. Call 1-800-876-7798 for more information, or order directly by sending $29.95 + $5.00 shipping to Rudra Press, P.O. Box 13390, Portland, Oregon 97213.
Carrie Angus, M.D., is a yoga student practicing holistic medicine at the Himalayan Institute's Center for Health and Healing in Honesdale, Pennsylvania.
This article was provided by the Yoga International Article Archive.
This is a common scenario in the United States, where approximately one third of all adults suffer from some type of sleep disorder. Insomnia, the most common type by far, is clinically defined as the inability to fall asleep after lying in bed for thirty minutes or the inability to sustain sleep for more than a few hours without waking. Practically speaking, however, insomnia can be defined as unrestful sleep.
We've all experienced some form of insomnia at particularly stressful times in our lives. It's normal to have trouble sleeping at these times, and it usually passes after a night or two. Insomnia is a problem only when it becomes chronic. Although it is associated with certain physical illnesses-arthritis, heart failure, and chronic lung disease, for example-most experts agree that insomnia is a symptom, not an illness in itself. So what is it a symptom of? There are two answers-the ancient and the modern. At first glance they seem completely different, but a closer look reveals some remarkable similarities.
An Ancient Angle on a Modern Malady
Ayurveda, the healing science associated with yoga, tells us that all disease is caused by indigestion. That is, at some level-either physical, mental, or emotional-we haven't completed extracting what is helpful and eliminating what is indigestible. This is one of the keys to understanding insomnia.
On the physical level, indigestion is caused either by bad food or by weak digestion and leads to conditions like heartburn (a contributor to insomnia), flatulence, and diarrhea. Mental indigestion is the inability to let go of a certain incident or thought-usually an unpleasant experience. This can be a distant tragedy like the earthquake in Kobe, Japan, criticism from someone whose opinion we value, or a work-related problem we're trying to solve. Emotional indigestion is the recurrence of a feeling, often sadness or anger, long after the precipitating event. The emotion has not been sufficiently digested and remains just under the surface, springing up for no apparent reason. Mental and emotional indigestion are the most common causes of insomnia. Some of us even grind our teeth while we sleep in an attempt to chew and digest recurring thoughts and emotions.
The Contemporary Angle
Modern explanations for insomnia range from overstimulation and stress to mucking up our waking-sleeping cycle. Stimulants include caffeine (coffee, tea, chocolate, and some sodas), and sugar, as well as activities such as aerobic exercise, arguing, and watching violent TV shows (or the evening news, for that matter). All these taken (or experienced) too close to bedtime can rev us up so much that it is difficult to fall asleep. This is only another way of saying we are still attempting to digest these substances or events at the same time we are courting sleep.
Stress is another form of indigestion. Most of my patients who suffer from insomnia tell me, "My worries keep me awake," or "My mind won't stop. I don't know how to turn it off." Anxiety, worry, depression, unpleasant memories, and fears are the most common cause of sleeplessness. They seem to take on a life of their own and are determined to stay awake, even though it's way past bedtime.
The third common cause of insomnia, one which has become prevalent only in modern times, is tampering with the normal cycle of sleeping and waking. This is a mechanical problem of sorts. Human beings have a normal sleep rhythm; in general, we are designed to be awake in daylight and asleep at night. People who work the night shift, or travelers who have recently crossed several time zones, may experience insomnia simply because they are trying to sleep when their internal clock is telling their body to be awake.
Our bodies are designed for sleep to come effortlessly. When it doesn't, when we're holding on to the day's stresses and reaching out for tomorrow's too, there are a number of ways of inducing the body and mind to let go and slip gently into a restful sleep.
Create an Environment that Will Help You Sleep
Your bedroom should be tranquil and inviting. Make it comfortable and conducive to sleep. Eliminate ambient light and any noise that could disturb your sleep. If possible, reserve the bedroom for sleep and sex. Conduct other activities-reading work-related material, watching TV, paying bills, and disciplining your children-in another room. In time, this will create the expectation in your body that the bedroom is where it goes to relax and rest.
End the Day with a Calming Routine
Go to bed about the same time every night. Create a routine that prepares you for sleep. You may already have some kind of program you follow before you go to bed-locking the house, brushing your teeth, maybe reading a little. A pre-bed routine is a way of telling your unconscious that it's time to sleep.
Make sure that this routine is relaxing, not stimulating-winding down before bedtime increases the likelihood that your mind will let you rest. If you find the news disturbing, skip the late broadcast. If you live in a safe neighborhood, take a leisurely stroll. Read something pleasant and soothing-save the suspense novel for earlier in the day. Take a hot bath. Sit for a period of meditation. The trick is to calm your mind and quiet your nerves before you get into bed.
And speaking of routines, getting up at the same time every morning will make it easier to fall asleep at night. Attempting to compensate for a night of disturbed sleep by staying in bed longer in the morning will simply further disrupt your sleep cycle. Get up on time, even if you don't feel like you've had enough rest-you'll have a much better chance of falling asleep easily when bedtime rolls around again.
Do a Relaxation Exercise
Taking a few minutes to do a short relaxation exercise just before getting into bed is an excellent way of letting go. This doesn't have to be elaborate. Great benefits can be gained by simply lying on your back in the corpse pose (hands at your sides, palms upward, feet slightly apart). Close your eyes, and systematically address every part of your body. Start at your scalp and move toward your toes. Begin by softening your forehead, eyes, face, and jaw. Tensing and then releasing each muscle group help tight muscles loosen, especially those in the neck and shoulders. Continue giving attention to each area of your body-the arms, the trunk, and the legs-until you reach your toes. Surrender to gravity.
Stay in this relaxed state for a few minutes, letting the floor support you. Focus on your breathing, releasing all other concerns. Let your breath come from deep in your abdomen, and let it flow smoothly, slowly, and evenly. This simple exercise is a way of telling your mind and body that it is OK to stop thinking, working, and struggling.
Pay Attention to What You Ingest
It's best to eat a light meal in the evening, especially if you are dining late. You will sleep more deeply if you have finished digesting your food before you go to bed. A rich, heavy meal close to bedtime will interfere with your rest and leave you feeling sluggish in the morning.
Avoid caffeine, especially after midday. This includes coffee, tea, chocolate, and many sodas. Coffee has a half-life of four to six hours. That means it takes that long for half of the coffee to be digested, and another four to six hours for the next quarter of it to be eliminated from your body. In other words, it takes twelve to fourteen hours for 7/8 of the coffee you have ingested to be eliminated. No wonder you still feel wide awake at eleven when you had your last cup after dinner.
Sugar can also cause problems. Consider avoiding refined sugar in the evening because it is absorbed immediately into the bloodstream. That's why it gives you a burst of energy and sometimes makes you feel a little high. Eating sugar near bedtime can make you restless and jittery and can keep you from falling asleep. If you need a treat at bedtime, a glass of warm milk is your best bet.
Alcohol and tobacco taken near bedtime can also interfere with deep sleep. It's true that a nightcap will make you sleepy, but the sleep it induces is light, restless, and shot through with periods of wakefulness. Likewise, you may associate tobacco with relaxation, but it actually increases tension. Tobacco is a stimulant that makes the heart race and blood pressure rise. It's best avoided altogether, but if you choose to smoke, avoiding it in the hour or two before bedtime will make your sleep more restful.
Get Some Exercise
If we polled farmers or anyone else who does manual labor eight to ten hours a day, very few would report a problem with insomnia. But for most of us, hard work is reserved for the mental sphere, so we need to exercise our bodies if we're going to sleep well. Studies of athletes have shown that they do not require more (or less) sleep than sedentary folks, but their ratio of deep to light sleep is higher. Doing some form of aerobic exercise at least three times a week also increases this ratio. Just be sure to avoid strenuous exercise within several hours of bedtime-it can be stimulating. But if you exercise at any other time, you'll sleep better.
It's OK to do long, slow stretches near bedtime, however, for they will release muscular tension and prepare you for sleep. Focus on asanas that you find relaxing. Avoid intense backward bends, such as the wheel, as they may prove to be too invigorating at the end of the day.
Don't Drug Yourself to Sleep
According to a recent article in the Archives of Internal Medicine, approximately 20 million prescriptions are written each year for sleeping aids, a number dwarfed by the quantity of over-the-counter sleep medications sold annually. Although most of these drugs do induce sleep within ten to twenty minutes, they interfere with the deeper stages of sleep. And all of them impair functioning the next day in one way or another. They can be helpful for short-term insomnia resulting from a sudden stressful event, but even the mainstream medi-cal community agrees that sleep medications/sedatives are not helpful in resolving chronic sleep problems.
Experiment with Natural Remedies
Homeopathic remedies and herbs can help with insomnia. Homeopathic medicines are extremely dilute extracts from natural substances, so they don't have the rebound effects drugs do. They are considered to be non-toxic by the FDA, and many lowpotency remedies are sold over the counter. One of the best treatments for insomnia is homeopathic coffee, coffea cruda. Although coffee causes irritability and sleeplessness in physiologic doses, in homeopathic doses it can cure these states.
Valerian root, passionflower, and hops, taken before bedtime in either tablet or tea form, are other alternatives. These gentle, relaxing substances help your body rest, but they don't affect your central nervous system the way prescription sleep medicines do. Both homeopathic remedies and herbal preparations can be purchased at most healthfood stores or through a holistic physician.
Don't Panic!
Insomnia is a huge problem in this fast-paced, sugar and caffeine addicted country. But if we can first identify the habits we have that contribute to our sleeplessness and slowly change them, and at the same time add more relaxation and deep breathing to our pre-sleep routine, we will sleep better.
Above all, don't panic. Insomnia is not life-threatening, although many people respond to it with agitation or fear. The more anxious you make yourself about not sleeping, the more sleep will elude you. So turn the clock to the wall and drop the internal dialogue about what a horrible day you will have tomorrow if you don't get to sleep immediately. The key to sound sleep lies in surrendering, not in trying harder. Once you're in bed, focus on your breath and empty your mind. If you have a mantra, let your mind rest in it. Be kind to yourself. Remember, sleep cannot be forced, but it can be coaxed. It is waiting for you. Allow yourself to come to it, enter it, and let the world spin without you for a while.
Resources
Lilias Folan has designed a six-week program on audiotape for people who have trouble getting a good night's sleep. If you can't find it in your local bookstore, Rest, Relax and Sleep is available directly from Rudra Press. Call 1-800-876-7798 for more information, or order directly by sending $29.95 + $5.00 shipping to Rudra Press, P.O. Box 13390, Portland, Oregon 97213.
Carrie Angus, M.D., is a yoga student practicing holistic medicine at the Himalayan Institute's Center for Health and Healing in Honesdale, Pennsylvania.
This article was provided by the Yoga International Article Archive.
Intervew with K. Pattabi Jois: Practice Makes Perfect
Happiness on the face, light in the eyes, a healthy body-these are the signs of a yogi, according to the Hatha Yoga Pradipika, the classic Sanskrit text on hatha yoga. Such a description fits K. Pattabi Jois, who at the age of 78 has the straight spine and smooth face of a much younger man. He laughs easily, beaming when we are introduced in a steamy New York studio, and asks if I would take yoga with him. According to the Pradipika, hatha yoga is taught for the attainment of raja yoga, also known as ashtanga yoga, the complete, eight-limbed path to self-realization, but few emphasize the importance of attaining perfection in posture and breathing as a means of achieving the other limbs as clearly as Jois does.
Born in 1915 in southern India, K. Pattabi Jois met his guru, Krishnamacharya, who was also B. K. Iyengar's teacher, while still a young boy. He has been teaching yoga since 1937, and students from all over the world come to study with him in his home in Mysore, India. He has visited the United States several times, and although this is his first visit to New York, most of the students in this morning's class seem to know the sequence he teaches.
It's hot. The windows are closed, and the already humid air is thick with the labored breathing of 35 sweating bodies. The students groan and sigh. For some, the sequence appears to unfold effortlessly, but still their bodies glisten with sweat. Jois is everywhere encouraging-a hand here, a foot there, a joke wherever it is most needed. He calls out the sequence of postures in a strong deep voice, using their Sanskrit names.
There's no laziness here: only determined hard work and a grace born of strength and flexibility, as the class moves from one posture to the next, pausing only to hold the pose, and linking the postures with a spine-flexing sequence reminiscent of the sun salutation and similarly coordinated with the breath. "Exhale, chatwari (chaturanga dandasana), inhale, pancha (urdhva mukha svanasana)." Jois establishes discipline but tempers it with gentle humor and affection, as he teases students, verbally and physically, into places they didn't realize they could reach.
And if the coaxing, the energy in the room, and the peer pressure aren't enough, there's the heat. In spite of the mats, there's hardly a dry spot left on the crowded hardwood floor at the end of this rigorous two-hour session. The sequence of postures continuously flowing with the breath is designed to stoke the fire of purification-to cleanse the nervous and circulatory systems with discipline and good old-fashioned sweat. "Practice, practice, practice," Jois says later, addressing a small group of students gathered in a loft in Soho. He spoke at length about the method he uses, emphasizing that he has added nothing new to the original teachings of his teacher and the Yoga Sutra.
Where did you learn yoga?
From my guru, Krishnamacharya. I started studying with him in 1927, when I was 12 years old. First he taught me asana and pranayama. Later I studied Sanskrit and advaita philosophy at the Sanskrit College in Mysore and began teaching yoga there in 1937. I became a professor and taught Sanskrit and philosophy at the College for 36 years. I first taught in America in Encinitas, California, in 1975. Now I'm going all over America. I will teach anyone who wants the perfect yoga method-ashtanga yoga-just as my guru taught me.
Do you also teach your Western students Sanskrit?
No, only asana and pranayama. You need Sanskrit to understand the yoga method, but many people, even though they would like to learn Sanskrit, say they have no time. It is very important to understand yoga philosophy: without philosophy, practice is not good, and yoga practice is the starting place for yoga philosophy. Mixing both is actually the best.
What method do you use to teach asana and pranayama?
I teach only ashtanga yoga, the original method given in Patanjali's Yoga Sutra. Ashtanga means "eight-step" yoga: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi. The Yoga Sutra says "Tasmin sati svasa prasvasayor gati vicchedah pranayamah (II.49)." First you perfect asana, and then you practice pranayama: you control the inhalation and the exhalation, you regulate the breath, you retain and restrain the breath. After asana is perfected, then pranayama can be perfected. That is the yoga method.
What is perfect asana, and how do you perfect asana?
"Sthira sukham asanam (YS II.46)." Perfect asana means you can sit for three hours with steadiness and happiness, with no trouble. After you take the legs out of the asana, the body is still happy. In the method I teach, there are many asanas, and they work with blood circulation, the breathing system, and the focus of the eyes (to develop concentration). In this method you must be completely flexible and keep the three parts of the body-head, neck, and trunk-in a straight line. If the spinal cord bends, the breathing system is affected. If you want to practice the correct breathing system, you must have a straight spine.
From the muladhara [the chakra at the base of the spine] 72,000 nadis [channels through which prana travels in the subtle body] originate. The nervous system grows from here. All these nadis are dirty and need cleaning. With the yoga method, you use asana and the breathing system to clean the nadis every day. You purify the nadis by sitting in the right posture and practicing every day, inhaling and exhaling, until finally, after a long time, your whole body is strong and your nervous system is perfectly cured. When the nervous system is perfect, the body is strong. Once all the nadis are clean, prana enters the central nadi, called sushumna. For this to happen, you must completely control the anus. You must carefully practice the bandhas-mulabandha, uddiyana bandha, and the others-during asana and pranayama practice. If you practice the method I teach, automatically the bandhas will come. This is the original teaching, the ashtanga yoga method. I've not added anything else. These modern teachings, I don't know. . . I'm an old man!
This method is physically quite demanding. How do you teach someone who is in bad shape physically?
Bad shape is not impossible to work with. The yoga text says that yoga practice makes you lean but strong like an elephant. You have a yogic face. A yogic face is always a smiling face. It means you hear nada, the internal sound, and your eyes are clear. Then you see clearly, and you control bindu [the vital energy sometimes interpreted as sexual energy]. The inner fire unfolds, and the body is free of disease.
There are three types of disease: body disease, mind disease, and nervous system disease. When the mind is diseased, the whole body is diseased. The yoga scriptures say "Manayeva manushanam karanam bandha mokshayoho," the mind is the cause of both bondage and liberation. If the mind is sick and sad, the whole body gets sick, and all is finished. So first you must give medicine to the mind. Mind medicine-that is yoga.
What exactly would mind medicine be?
Yoga practice and the correct breathing system. Practice, practice, practice. That's it. Practice so the nervous system is perfect and the blood circulation is good, which is very important. With good blood circulation, you don't get heart trouble. Controlling the bindu, not wasting your bindu, is also very important. A person is alive by containing the bindu; when the bindu is completely gone, you are a dead man. That's what the scriptures say. By practicing every day, the blood becomes purified, and the mind gradually comes under your control. This is the yogic method. "Yogas chitta vritti nirodhah (YS: I.2)." This means that yoga is control over the modifications of the mind.
We've been talking mostly about yoga practice as asana and pranayama. How important are the first two limbs of ashtanga yoga, the yamas and niyamas?
They are very difficult. If you have a weak mind and a weak body, you have weak principles. The yamas have five limbs: ahimsa [nonviolence], satya [truthfulness], asteya [non-stealing], brahmacharya [continence], and aparigraha [non-possessiveness]. Ahimsa is impossible; also telling the truth is very difficult. The scriptures say speak that truth which is sweet; don't speak truth which hurts. But don't lie, no matter how sweet it sounds. Very difficult. You tell only the sweet truth because he who speaks the unpleasant truth is a dead man.
So, a weak mind means a weak body. That's why you build a good foundation with asana and pranayama, so your body and mind and nervous system are all working; then you work on ahimsa, satya, and the other yamas and niyamas.
What about the other limbs of ashtanga yoga?
Do you teach a method of meditation?
Meditation is dhyana, the seventh step in the ashtanga system. After one step is perfect, then you take the next step. For dhyana, you must sit with a straight back with your eyes closed and focus on the bridge of the nostrils. If you don't do this, you're not centered. If the eyes open and close, so does the mind.
Yoga is 95 percent practical. Only 5 percent is theory. Without practice, it doesn't work; there is no benefit. So you have to practice, following the right method, following the steps one by one. Then it's possible.
The term vinyasa is used to describe what you teach. What does it mean?
Vinyasa means "breathing system." Without vinyasa, don't do asana. When vinyasa is perfect, the mind is under control. That's the main thing-controlling the mind. That's the method Patanjali described. The scriptures say that prana and apana are made equal by keeping the ratio of inhalation and exhalation equal and by following the breath in the nostrils with the mind. If you practice this way, gradually mind comes under control.
Do you teach pranayama in the sitting postures also?
Yes. When padmasana [the lotus sitting posture] is perfect, then you control your anus with mulabandha, and also use the chin lock, jalandrabandha. There are many types of pranayama, but the most important one is kevala kumbhaka, when the fluctuations of the breath-the inhalation and exhalation-are controlled and automatically stop. For this you must practice. Practice, practice, practice. When you practice, new ways of thinking, new thoughts, come in your mind. Lectures sound good; you give a good lecture and everyone says you're so great, but lectures are 991/2 percent not practical. For many years you must practice asana and pranayama. The scriptures say "Practicing a long time with respect and without interruption brings perfection." One year, two years, ten years . . . your entire life long, you practice.
After asana and pranayama are perfect, pratyahara, sense control [the fifth limb of ashtanga yoga], follows. The first four limbs are external exercises: yama, niyama, asana, pranayama. The last four are internal, and they automatically follow when the first four are mastered. Pratyahara means that anywhere you look, you see God. Good mind control gives that capacity, so that when you look, everything you see is Atman (the God within). Then for you the world is colored by God. Whatever you see, you identify it with your Atman. The scriptures say that a true yogi's mind is so absorbed in the lotus feet of the Lord that nothing distracts him, no matter what happens in the external world.
What is your parting advice for those who have a desire to pursue yoga?
Yoga is possible for anybody who really wants it. Yoga is universal. Yoga is not mine. But don't approach yoga with a business mind-looking for worldly gain. If you want to be near God, turn your mind toward God, and practice yoga. As the scriptures say "without yoga practice, how can knowledge give you moksha [liberation]?"
Sandra Anderson is a contributing editor to Yoga International. As a student of yoga she has studied and practiced a variety of approaches to asana over the past decade.
This article was provided by the Yoga International Article Archive. Used by permission.
Born in 1915 in southern India, K. Pattabi Jois met his guru, Krishnamacharya, who was also B. K. Iyengar's teacher, while still a young boy. He has been teaching yoga since 1937, and students from all over the world come to study with him in his home in Mysore, India. He has visited the United States several times, and although this is his first visit to New York, most of the students in this morning's class seem to know the sequence he teaches.
It's hot. The windows are closed, and the already humid air is thick with the labored breathing of 35 sweating bodies. The students groan and sigh. For some, the sequence appears to unfold effortlessly, but still their bodies glisten with sweat. Jois is everywhere encouraging-a hand here, a foot there, a joke wherever it is most needed. He calls out the sequence of postures in a strong deep voice, using their Sanskrit names.
There's no laziness here: only determined hard work and a grace born of strength and flexibility, as the class moves from one posture to the next, pausing only to hold the pose, and linking the postures with a spine-flexing sequence reminiscent of the sun salutation and similarly coordinated with the breath. "Exhale, chatwari (chaturanga dandasana), inhale, pancha (urdhva mukha svanasana)." Jois establishes discipline but tempers it with gentle humor and affection, as he teases students, verbally and physically, into places they didn't realize they could reach.
And if the coaxing, the energy in the room, and the peer pressure aren't enough, there's the heat. In spite of the mats, there's hardly a dry spot left on the crowded hardwood floor at the end of this rigorous two-hour session. The sequence of postures continuously flowing with the breath is designed to stoke the fire of purification-to cleanse the nervous and circulatory systems with discipline and good old-fashioned sweat. "Practice, practice, practice," Jois says later, addressing a small group of students gathered in a loft in Soho. He spoke at length about the method he uses, emphasizing that he has added nothing new to the original teachings of his teacher and the Yoga Sutra.
Where did you learn yoga?
From my guru, Krishnamacharya. I started studying with him in 1927, when I was 12 years old. First he taught me asana and pranayama. Later I studied Sanskrit and advaita philosophy at the Sanskrit College in Mysore and began teaching yoga there in 1937. I became a professor and taught Sanskrit and philosophy at the College for 36 years. I first taught in America in Encinitas, California, in 1975. Now I'm going all over America. I will teach anyone who wants the perfect yoga method-ashtanga yoga-just as my guru taught me.
Do you also teach your Western students Sanskrit?
No, only asana and pranayama. You need Sanskrit to understand the yoga method, but many people, even though they would like to learn Sanskrit, say they have no time. It is very important to understand yoga philosophy: without philosophy, practice is not good, and yoga practice is the starting place for yoga philosophy. Mixing both is actually the best.
What method do you use to teach asana and pranayama?
I teach only ashtanga yoga, the original method given in Patanjali's Yoga Sutra. Ashtanga means "eight-step" yoga: yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi. The Yoga Sutra says "Tasmin sati svasa prasvasayor gati vicchedah pranayamah (II.49)." First you perfect asana, and then you practice pranayama: you control the inhalation and the exhalation, you regulate the breath, you retain and restrain the breath. After asana is perfected, then pranayama can be perfected. That is the yoga method.
What is perfect asana, and how do you perfect asana?
"Sthira sukham asanam (YS II.46)." Perfect asana means you can sit for three hours with steadiness and happiness, with no trouble. After you take the legs out of the asana, the body is still happy. In the method I teach, there are many asanas, and they work with blood circulation, the breathing system, and the focus of the eyes (to develop concentration). In this method you must be completely flexible and keep the three parts of the body-head, neck, and trunk-in a straight line. If the spinal cord bends, the breathing system is affected. If you want to practice the correct breathing system, you must have a straight spine.
From the muladhara [the chakra at the base of the spine] 72,000 nadis [channels through which prana travels in the subtle body] originate. The nervous system grows from here. All these nadis are dirty and need cleaning. With the yoga method, you use asana and the breathing system to clean the nadis every day. You purify the nadis by sitting in the right posture and practicing every day, inhaling and exhaling, until finally, after a long time, your whole body is strong and your nervous system is perfectly cured. When the nervous system is perfect, the body is strong. Once all the nadis are clean, prana enters the central nadi, called sushumna. For this to happen, you must completely control the anus. You must carefully practice the bandhas-mulabandha, uddiyana bandha, and the others-during asana and pranayama practice. If you practice the method I teach, automatically the bandhas will come. This is the original teaching, the ashtanga yoga method. I've not added anything else. These modern teachings, I don't know. . . I'm an old man!
This method is physically quite demanding. How do you teach someone who is in bad shape physically?
Bad shape is not impossible to work with. The yoga text says that yoga practice makes you lean but strong like an elephant. You have a yogic face. A yogic face is always a smiling face. It means you hear nada, the internal sound, and your eyes are clear. Then you see clearly, and you control bindu [the vital energy sometimes interpreted as sexual energy]. The inner fire unfolds, and the body is free of disease.
There are three types of disease: body disease, mind disease, and nervous system disease. When the mind is diseased, the whole body is diseased. The yoga scriptures say "Manayeva manushanam karanam bandha mokshayoho," the mind is the cause of both bondage and liberation. If the mind is sick and sad, the whole body gets sick, and all is finished. So first you must give medicine to the mind. Mind medicine-that is yoga.
What exactly would mind medicine be?
Yoga practice and the correct breathing system. Practice, practice, practice. That's it. Practice so the nervous system is perfect and the blood circulation is good, which is very important. With good blood circulation, you don't get heart trouble. Controlling the bindu, not wasting your bindu, is also very important. A person is alive by containing the bindu; when the bindu is completely gone, you are a dead man. That's what the scriptures say. By practicing every day, the blood becomes purified, and the mind gradually comes under your control. This is the yogic method. "Yogas chitta vritti nirodhah (YS: I.2)." This means that yoga is control over the modifications of the mind.
We've been talking mostly about yoga practice as asana and pranayama. How important are the first two limbs of ashtanga yoga, the yamas and niyamas?
They are very difficult. If you have a weak mind and a weak body, you have weak principles. The yamas have five limbs: ahimsa [nonviolence], satya [truthfulness], asteya [non-stealing], brahmacharya [continence], and aparigraha [non-possessiveness]. Ahimsa is impossible; also telling the truth is very difficult. The scriptures say speak that truth which is sweet; don't speak truth which hurts. But don't lie, no matter how sweet it sounds. Very difficult. You tell only the sweet truth because he who speaks the unpleasant truth is a dead man.
So, a weak mind means a weak body. That's why you build a good foundation with asana and pranayama, so your body and mind and nervous system are all working; then you work on ahimsa, satya, and the other yamas and niyamas.
What about the other limbs of ashtanga yoga?
Do you teach a method of meditation?
Meditation is dhyana, the seventh step in the ashtanga system. After one step is perfect, then you take the next step. For dhyana, you must sit with a straight back with your eyes closed and focus on the bridge of the nostrils. If you don't do this, you're not centered. If the eyes open and close, so does the mind.
Yoga is 95 percent practical. Only 5 percent is theory. Without practice, it doesn't work; there is no benefit. So you have to practice, following the right method, following the steps one by one. Then it's possible.
The term vinyasa is used to describe what you teach. What does it mean?
Vinyasa means "breathing system." Without vinyasa, don't do asana. When vinyasa is perfect, the mind is under control. That's the main thing-controlling the mind. That's the method Patanjali described. The scriptures say that prana and apana are made equal by keeping the ratio of inhalation and exhalation equal and by following the breath in the nostrils with the mind. If you practice this way, gradually mind comes under control.
Do you teach pranayama in the sitting postures also?
Yes. When padmasana [the lotus sitting posture] is perfect, then you control your anus with mulabandha, and also use the chin lock, jalandrabandha. There are many types of pranayama, but the most important one is kevala kumbhaka, when the fluctuations of the breath-the inhalation and exhalation-are controlled and automatically stop. For this you must practice. Practice, practice, practice. When you practice, new ways of thinking, new thoughts, come in your mind. Lectures sound good; you give a good lecture and everyone says you're so great, but lectures are 991/2 percent not practical. For many years you must practice asana and pranayama. The scriptures say "Practicing a long time with respect and without interruption brings perfection." One year, two years, ten years . . . your entire life long, you practice.
After asana and pranayama are perfect, pratyahara, sense control [the fifth limb of ashtanga yoga], follows. The first four limbs are external exercises: yama, niyama, asana, pranayama. The last four are internal, and they automatically follow when the first four are mastered. Pratyahara means that anywhere you look, you see God. Good mind control gives that capacity, so that when you look, everything you see is Atman (the God within). Then for you the world is colored by God. Whatever you see, you identify it with your Atman. The scriptures say that a true yogi's mind is so absorbed in the lotus feet of the Lord that nothing distracts him, no matter what happens in the external world.
What is your parting advice for those who have a desire to pursue yoga?
Yoga is possible for anybody who really wants it. Yoga is universal. Yoga is not mine. But don't approach yoga with a business mind-looking for worldly gain. If you want to be near God, turn your mind toward God, and practice yoga. As the scriptures say "without yoga practice, how can knowledge give you moksha [liberation]?"
Sandra Anderson is a contributing editor to Yoga International. As a student of yoga she has studied and practiced a variety of approaches to asana over the past decade.
This article was provided by the Yoga International Article Archive. Used by permission.
Vegetarian Kitchen: Savory Soups, Antidote to Winter
There are soups for all seasons cold, cucumber soup in the heat of summer, savory tomato soup when the garden is overflowing in early fall, and golden squash soup in autumn. But soups don't really come into their own until the temperature drops below freezing, nothing warms body and soul like a hearty bowl of soup.
People are often deterred from making soup by the misconception that it's complicated and time consuming, and I suppose it is, compared to opening a can. Another deterrent, at least for new vegetarians, is the belief that beef or chicken stock is the only real source of flavor and body. It's a popular misconception. Have you ever tried to order French onion soup in a restaurant that serves meat? And what about those "easy-to-make" soups that beckon from the covers of the women's magazines? When you scan the ingredients you find the inevitable can or two of chicken or beef broth, or failing that, lots of butter or half-and-half.
It's true that to be good, soup needs both flavor and body, but there are many easy and healthy ways to get both without simmering a stock for hours, using animal flesh, or adding high-fat ingredients. The trick is to build a soup from the ground up.
I lay the foundation by sautéing vegetables and spices in a 5-quart pot. Next, I add the first floor: liquid, other vegetables, and usually grain and/or beans. All this simmers for an hour or so, requiring little or no attention, and filling the house with an enticing aroma. Then comes the second floor: more herbs, tri-color pasta, or fine strands of rice noodles. The final trim might include texture in the form of croutons, crumpled tortilla chips, or cheese.
Here are some suggestions for making flavorful soups with plenty of body. The recipes that follow incorporate many of these approaches. None requires a simmered vegetable stock. You won't miss it.
Creating Flavor
You can use one or more of these methods to give your soup flavor. Experiment and find what appeals to you.
Begin with Seasoning Vegetables
• You can enhance the flavor of some vegetables by sautéing them before adding the liquid. Oil is also a flavor enhancer: ghee will lend its rich, buttery taste, while olive oil provides a Mediterranean touch.
•Sear onions over a high heat, then brown and caramelize them over moderate heat for a rich "meaty" taste. For a sweeter taste, roast them over low heat. Nothing warms body and soul like a hearty bowl of soup.
•Mushrooms sautéed with a pinch of salt release a rich liquid that deepens the flavor of the soup. They tend to absorb and hold the flavor of the oil and spices they're sautéed in. If you want them to have more presence in your soup, cut them in quarters instead of slicing them.
•Dried mushrooms are expensive, but it only takes a few-such as shitake, porcini (also called ´cepes), or morels-to give your soup a wealth of flavor. If you think of it, soak them overnight before cooking, although 30 minutes will do in a pinch. The soaking water is flavorful and can be used when you add the liquid, but it should be strained through cheesecloth to remove any sand.
•Green or red peppers are both more flavorful if sautéed first. Fresh garlic and ginger can be minced and lightly sautéed for added flavor. If you let whole garlic cloves simmer in the broth, the pungent taste will mellow and become full and sweet.
•Parsnips, leeks, or other vegetable with a distinctive flavor can be used in the base or in the soup itself.
Use Spices and Herbs
•The three spices of classical Indian vegetarian cooking-coriander, cumin, and turmeric-provide an excellent flavor base for many soups. Roast these powdered spices until they're dark brown for a flavor similar to beef stock or soy sauce. Lighter roasting yields a flavor more like chicken stock. Use three parts coriander, two parts cumin, and one part turmeric. In more delicate soups, reduce the amount of cumin powder, substitute cumin seeds, or eliminate the cumin altogether.
Here are some other spices that are particularly good in winter soups:
•Paprika tends to underline flavors and pull them together; it also provides rich color. If you sauté paprika too long, it becomes bitter, so it's better to add it directly to the soup.
•Accent spices are a reliable source of flavor. Try a pinch of cinnamon in a carrot soup, a touch of mace in onion soup, or a sprinkling of nutmeg in spinach soup.
•Dried herbs such as bay leaf, thyme, oregano, and basil can be gently sautéed with the vegetables before liquid is added. Bay leaves impart a strong, deep taste, while thyme adds a distinct, earthy flavor that balances lighter, sweeter flavors. Fresh herbs (and some dried herbs, such as dill and tarragon) are best added when the soup is almost done. The zesty, refreshing taste of fresh, chopped cilantro (coriander leaves) will brighten earthy soups, such as lentil, but don't add it until the soup is ready to serve.
Add Flavor in Liquid Form
• Carrot juice lends a sweet, earthy flavor and a golden color to the broth that complements the acidity of tomatoes. Don't use so much that you unbalance the soup. Celery juice isn't sweet but adds a full-bodied flavor. You can also use water left over from cooking beans, noodles, or vegetables. (Vegetable cooking water can be bitter, so taste it first.) I often cook beans in extra water, so I'll have it to add to a soup.
Try Some Commercial Flavorings
• There are several products on the market with a rich, salty taste, such as miso, tamari, soy sauce, and Bragg's Liquid Aminos. Miso is the heaviest and lends a deep, almost beefy quality. (Avoid white miso-it's too sweet.) Tamari, soy sauce, and Bragg's heighten flavors, just as salt does. Several tablespoons is usually plenty, and you'll want to use less salt. All of these are fermented, except Bragg's.
Add Pepper and Lemon
• A dash of cay-enne or hot pepper sauce heightens flavor. If I have fresh chili peppers on hand, I'll often sauté a teaspoon or so with the other vegetables when starting the soup-it enhances flavor rather than adding heat. A squeeze of lemon juice added toward the end of cooking also enhances flavor.
Ways to Create Body
There are many ways to thicken a vegetarian soup; some add flavor as well as body. These can be used alone or in combination with each other.
•Purée some or all of the ingredients in a blender or food processor.
•Add cooked whole grains such as rice, millet, or barley. You can also blend them.
•Use cooked beans-kidney, pinto, navy, garbanzo, lima, black, or other. If you don't have cooked beans on hand, throw in a handful of split mung or lentils about 30 minutes before the soup is done. They won't swell enough to absorb a lot of the broth, as will other types of dried legumes.
•Add cow's milk, soy milk, blended tofu, or tahini. Be careful to heat the soup gently when using any of these ingredients so it doesn't scorch or curdle.
•Add grated or finely chopped raw potatoes. They'll "melt," adding thickness. Or, cook the potatoes separately and blend them before adding.
•Mix flour, cornstarch, or arrowroot with a little cold water to form a paste. Add 2 tablespoons of flour or 1 tablespoon of starch for each quart of soup just before the soup is done, stir until it thickens, and then let it cook for a few minutes longer.
•Just before you serve the soup, stir in as much as one tablespoon of nutritional yeast for each quart of soup. Don't simmer the soup afterwards or you'll destroy the B vitamins, iron, and phosphorus. The yeast will thicken the broth slightly and will add a fullness to a hearty tasting soup, although it may be too strong for a delicate soup, such as cream of tomato.
•Part of the "body" of a soup comes from ingredients that add substance and texture, such as bread crumbs, croutons, pasta of all shapes and sizes, rice noodles, tofu cubes (fresh or frozen), cheese, dumplings, or tortilla pieces.
How Much Water Is Enough?
Most of the following recipes are intended to be made in a 5-quart pot. I don't measure the liquid, but simply fill the pot a little more than halfway when I have finished sautéing the seasoning vegetables and spices. By the time all the other ingredients are added, I find that the liquid/ingredient ratio is just right. You can always add more water, so if in doubt, start with a little less. Unless otherwise noted, these recipes make 3-4 quarts of soup-plenty to warm a family or a small group of friends. Extra soup can usually be frozen. Some soups-such as split pea, lentil, and mushroom barley-freeze well.
One last general tip: soups should be simmered gently, not boiled. Active boiling destroys flavor, color, vitamins, and other nutrients.
MUSHROOM BARLEY SOUP
Barley is an energy food and has a warming effect on the body. The mushrooms and spices create a rich brown flavorful broth that is thickened and further flavored by the barley as it cooks.
1 T. ghee or vegetable oil
2 tsp. coriander
1 tsp. cumin
1/2 scant tsp. turmeric
2 medium onions, diced
4 garlic cloves, minced or pressed
10 oz. mushrooms (about 4 cups), sliced
2-3 T. tamari or Bragg's Liquid Aminos
1-1/2 C. scotch barley, washed
1 tsp. paprika
3 C. leeks, finely chopped
3-5 medium carrots, peeled and sliced
3-4 celery stalks, (about 2 cups) diced
1 tsp. dried dill
Salt and pepper, to taste
Water
1. In a 5-quart pot, heat the oil and add the coriander, cumin, and turmeric, stirring to ensure even roasting. Roast dark for a richer flavor.
2. Add the onions and sauté until soft; push them aside and add the garlic. Sauté until fragrant.
3. Add the mushrooms and a pinch of salt. Sauté until they have released their moisture, shrunk, and browned. Stir in tamari or Bragg's and sauté a few minutes more.
4. Add the barley and enough water to fill the pot about 2/3 full.
5. Add the paprika and leeks; cover and simmer slowly for 50 minutes.
6. Add the carrots and celery. Simmer for 40 more minutes or until the vegetables and barley are tender.
7. Add the dill near the end of cooking, and season with salt and pepper.
VEGETABLE-BEAN-PASTA TRIO
This winter minestrone is a one-pot meal. Most of the flavor comes from the vegetables, which are all sautéed first. This recipe calls for garbanzos but most of the bigger beans will work equally well. Pass around a bowl of freshly grated parmesan cheese when you serve the soup.
1 T. ghee or oil
2 T. coriander
1/2 tsp. turmeric
2 medium onions, diced
2 garlic cloves, minced or pressed
2 C. mushrooms, sliced
2 garlic cloves, minced or pressed
1-2 tsp. fresh chili peppers, chopped finely, or 1/4-1/2 tsp. cayenne or hot pepper sauce
1 medium pepper, diced
3 celery stalks and leaves, diced
2 tomatoes, cubed
1 C. string beans, cut bite-size
3 carrots, peeled and sliced
1-1/2 C. cooked garbanzos
1 tsp. paprika
1 C. tri-color pasta (elbows, spirals, or shells)
2 T. nutritional yeast (optional)
Salt and pepper, to taste
Water
1. In a 5-quart pot, heat the oil and add the coriander and turmeric, stirring to ensure even roasting.
2. Add the onions, sauté until soft, and push them aside to make room for the garlic and fresh chili peppers.
3. When the garlic is fragrant, add the mushrooms and a pinch of salt and sauté them until they release their moisture and begin to shrink and brown.
4. Add the peppers and sauté until they begin to soften. Then add the celery, tomatoes, string beans, and carrots, in that order, sautéing each for a few minutes before adding the next one.
5. Add the beans, paprika, any water left from cooking the beans, and enough additional water to fill the pot about 2/3 full. Add cayenne or pepper sauce if you didn't use fresh chilies.
6. Simmer about 30 minutes or until vegetables are tender.
7. Add the pasta and simmer until it is al dente.
8. Season with salt and pepper and add the nutritional yeast if you're using it.
ZESTY LENTIL SOUP
This soup is thick with tender lentils and vegetables. Its zest comes from chili peppers and cilantro. Serve it with a crusty, whole-grain bread for a complete protein.
1 T. ghee or olive oil
2 medium onions, diced
2 tsp. coriander
1/2 tsp. turmeric
3 garlic cloves, minced or pressed
2 tsp. ginger, minced
1-2 tsp. chopped fresh chili peppers or 1/2 tsp. cayenne
1 green or red pepper, diced
1 lb. lentils, washed (about 2-1/2 cups)
1 tsp. paprika
2 T. tamari or Bragg's Liquid Aminos
3-4 medium carrots, peeled and diced
3-4 celery stalks, diced
3-4 medium tomatoes, diced
4-5 C. chard or spinach, washed and finely chopped
3 T. fresh cilantro, washed and finely chopped (optional)
Salt and pepper, to taste
Water
1. Heat the oil in a 5-quart soup pot. Add the onions and fry until golden. Push them aside and roast the coriander and turmeric, stirring to ensure even roasting.
2. Stir roasted spices into onions and add garlic, ginger, and chili peppers.
3. When the garlic is fragrant, add the green or red pepper and sauté several minutes until it begins to soften.
4. Add the lentils and enough water to fill the pot about 2/3 full.
5. Add paprika and the cayenne (if using) and the tamari or Bragg's.
6. Cover and simmer slowly for 30 minutes or until lentils are fairly tender.
7. Add the carrots, celery, and tomatoes and simmer for another 30-40 minutes.
8. Add the chard or spinach and simmer 5-10 minutes until tender.
9. Before serving, season with salt and pepper and add the cilantro.
SPLIT PEA SOUP
This classic has plenty of flavor without the ham bone. A thick, deeply satisfying soup, studded with vegetables.
1 T. ghee or vegetable oil
2 medium onions, diced
2 tsp. coriander
1 scant tsp. cumin powder or seeds
1/2 tsp. turmeric
3-5 garlic cloves, pressed or minced
1 bay leaf
1 lb. (about 1-1/2 cups) green or yellow split peas, washed
2 T. tamari or Bragg's Liquid Aminos
5 medium carrots, peeled and sliced
4 celery stalks, diced
3 medium potatoes, peeled and diced
Salt and pepper, to taste
Water
1. In a 5-quart soup pot, heat oil and fry the onions until golden. Push them aside and roast the coriander, cumin, and turmeric, stirring to ensure even roasting.
2. Stir the roasted spices into the onions, and add the garlic and bay leaf.
3. When the garlic is fragrant, add the peas, enough water to fill the pot about 2/3 full, and tamari or Bragg's. Cover and simmer slowly for 50 minutes.
4. Add the carrots, celery, and potatoes and simmer for another 40 minutes or until peas have completely "melted."
5. Season the finished soup with salt and pepper.
SIMPLE ONION SOUP WITH CROUTONS
This is satisfying as an appetizer or as a light meal with a salad on the side. The croutons are easy to make and have little of the fat that's usually found in the commercial variety.
1 T. ghee or vegetable oil
1 tsp. coriander
1/4 tsp. turmeric
4 C. onions, cut in very thin half-moons
1 garlic clove, minced
6 C. water
3 T. tamari
1/4 tsp. mace (or, substitute scant 1/4 tsp. nutmeg)
1/2 tsp. salt
Shredded mozzarella cheese (optional)
Pepper, to taste
1. Roast the coriander and turmeric in a large, heavy skillet, stirring to ensure even roasting.
2. Add the onions and sauté at a moderate heat until they are soft and lightly golden (about 15-20 minutes).
3. Stir in the garlic and sauté until fragrant.
4. Turn off the heat and pour several tablespoons of water into the skillet, scraping so that any browned spices or candied onion pieces come loose.
5. Transfer the onions to a soup pot. Add 6 C. water, and the tamari, mace, salt, and pepper.
6. Simmer for 20-30 minutes to blend the flavors.
7. Serve with shredded mozzarella and herb croutons.
HERB CROUTONS
3 tsp. garlic powder
3 T. nutritional yeast
1-1/2 tsp. thyme
3 tsp. oregano
3 tsp. basil
6 slices whole-grain bread, cubed
Tamari or soy sauce
1. Mix the garlic, nutritional yeast, and herbs in a large bowl. Add the bread cubes and toss until covered.
2. Spread the coated bread cubes on a greased cookie sheet. Sprinkle any herb/spice mixture remaining on the bottom of the bowl over the bread cubes.
3. For best results, put some tamari or soy sauce (diluted with 1/4 part water, if desired) in a mister. Spray bread cubes with tamari. If you don't have a mister, sprinkle the tamari on as evenly as possible.
4. Bake at 350o for 8-10 minutes or until cubes begin to crisp and brown lightly.
5. Turn the cubes, spray other side, and bake 8-10 minutes or until lightly brown.
6. Allow to cool at least 30 minutes.
A mister filled with 3 parts tamari or soy sauce and 1 part water is a great kitchen tool. It's a handy way to add moisture to fries, without risking sogginess. It's also great for making baked tofu cubes to add to vegetable dishes.
Leslie Shankman worked for three years as a professional vegetarian cook.
This article was provided by the Yoga International Article Archive. Published with permission.
People are often deterred from making soup by the misconception that it's complicated and time consuming, and I suppose it is, compared to opening a can. Another deterrent, at least for new vegetarians, is the belief that beef or chicken stock is the only real source of flavor and body. It's a popular misconception. Have you ever tried to order French onion soup in a restaurant that serves meat? And what about those "easy-to-make" soups that beckon from the covers of the women's magazines? When you scan the ingredients you find the inevitable can or two of chicken or beef broth, or failing that, lots of butter or half-and-half.
It's true that to be good, soup needs both flavor and body, but there are many easy and healthy ways to get both without simmering a stock for hours, using animal flesh, or adding high-fat ingredients. The trick is to build a soup from the ground up.
I lay the foundation by sautéing vegetables and spices in a 5-quart pot. Next, I add the first floor: liquid, other vegetables, and usually grain and/or beans. All this simmers for an hour or so, requiring little or no attention, and filling the house with an enticing aroma. Then comes the second floor: more herbs, tri-color pasta, or fine strands of rice noodles. The final trim might include texture in the form of croutons, crumpled tortilla chips, or cheese.
Here are some suggestions for making flavorful soups with plenty of body. The recipes that follow incorporate many of these approaches. None requires a simmered vegetable stock. You won't miss it.
Creating Flavor
You can use one or more of these methods to give your soup flavor. Experiment and find what appeals to you.
Begin with Seasoning Vegetables
• You can enhance the flavor of some vegetables by sautéing them before adding the liquid. Oil is also a flavor enhancer: ghee will lend its rich, buttery taste, while olive oil provides a Mediterranean touch.
•Sear onions over a high heat, then brown and caramelize them over moderate heat for a rich "meaty" taste. For a sweeter taste, roast them over low heat. Nothing warms body and soul like a hearty bowl of soup.
•Mushrooms sautéed with a pinch of salt release a rich liquid that deepens the flavor of the soup. They tend to absorb and hold the flavor of the oil and spices they're sautéed in. If you want them to have more presence in your soup, cut them in quarters instead of slicing them.
•Dried mushrooms are expensive, but it only takes a few-such as shitake, porcini (also called ´cepes), or morels-to give your soup a wealth of flavor. If you think of it, soak them overnight before cooking, although 30 minutes will do in a pinch. The soaking water is flavorful and can be used when you add the liquid, but it should be strained through cheesecloth to remove any sand.
•Green or red peppers are both more flavorful if sautéed first. Fresh garlic and ginger can be minced and lightly sautéed for added flavor. If you let whole garlic cloves simmer in the broth, the pungent taste will mellow and become full and sweet.
•Parsnips, leeks, or other vegetable with a distinctive flavor can be used in the base or in the soup itself.
Use Spices and Herbs
•The three spices of classical Indian vegetarian cooking-coriander, cumin, and turmeric-provide an excellent flavor base for many soups. Roast these powdered spices until they're dark brown for a flavor similar to beef stock or soy sauce. Lighter roasting yields a flavor more like chicken stock. Use three parts coriander, two parts cumin, and one part turmeric. In more delicate soups, reduce the amount of cumin powder, substitute cumin seeds, or eliminate the cumin altogether.
Here are some other spices that are particularly good in winter soups:
•Paprika tends to underline flavors and pull them together; it also provides rich color. If you sauté paprika too long, it becomes bitter, so it's better to add it directly to the soup.
•Accent spices are a reliable source of flavor. Try a pinch of cinnamon in a carrot soup, a touch of mace in onion soup, or a sprinkling of nutmeg in spinach soup.
•Dried herbs such as bay leaf, thyme, oregano, and basil can be gently sautéed with the vegetables before liquid is added. Bay leaves impart a strong, deep taste, while thyme adds a distinct, earthy flavor that balances lighter, sweeter flavors. Fresh herbs (and some dried herbs, such as dill and tarragon) are best added when the soup is almost done. The zesty, refreshing taste of fresh, chopped cilantro (coriander leaves) will brighten earthy soups, such as lentil, but don't add it until the soup is ready to serve.
Add Flavor in Liquid Form
• Carrot juice lends a sweet, earthy flavor and a golden color to the broth that complements the acidity of tomatoes. Don't use so much that you unbalance the soup. Celery juice isn't sweet but adds a full-bodied flavor. You can also use water left over from cooking beans, noodles, or vegetables. (Vegetable cooking water can be bitter, so taste it first.) I often cook beans in extra water, so I'll have it to add to a soup.
Try Some Commercial Flavorings
• There are several products on the market with a rich, salty taste, such as miso, tamari, soy sauce, and Bragg's Liquid Aminos. Miso is the heaviest and lends a deep, almost beefy quality. (Avoid white miso-it's too sweet.) Tamari, soy sauce, and Bragg's heighten flavors, just as salt does. Several tablespoons is usually plenty, and you'll want to use less salt. All of these are fermented, except Bragg's.
Add Pepper and Lemon
• A dash of cay-enne or hot pepper sauce heightens flavor. If I have fresh chili peppers on hand, I'll often sauté a teaspoon or so with the other vegetables when starting the soup-it enhances flavor rather than adding heat. A squeeze of lemon juice added toward the end of cooking also enhances flavor.
Ways to Create Body
There are many ways to thicken a vegetarian soup; some add flavor as well as body. These can be used alone or in combination with each other.
•Purée some or all of the ingredients in a blender or food processor.
•Add cooked whole grains such as rice, millet, or barley. You can also blend them.
•Use cooked beans-kidney, pinto, navy, garbanzo, lima, black, or other. If you don't have cooked beans on hand, throw in a handful of split mung or lentils about 30 minutes before the soup is done. They won't swell enough to absorb a lot of the broth, as will other types of dried legumes.
•Add cow's milk, soy milk, blended tofu, or tahini. Be careful to heat the soup gently when using any of these ingredients so it doesn't scorch or curdle.
•Add grated or finely chopped raw potatoes. They'll "melt," adding thickness. Or, cook the potatoes separately and blend them before adding.
•Mix flour, cornstarch, or arrowroot with a little cold water to form a paste. Add 2 tablespoons of flour or 1 tablespoon of starch for each quart of soup just before the soup is done, stir until it thickens, and then let it cook for a few minutes longer.
•Just before you serve the soup, stir in as much as one tablespoon of nutritional yeast for each quart of soup. Don't simmer the soup afterwards or you'll destroy the B vitamins, iron, and phosphorus. The yeast will thicken the broth slightly and will add a fullness to a hearty tasting soup, although it may be too strong for a delicate soup, such as cream of tomato.
•Part of the "body" of a soup comes from ingredients that add substance and texture, such as bread crumbs, croutons, pasta of all shapes and sizes, rice noodles, tofu cubes (fresh or frozen), cheese, dumplings, or tortilla pieces.
How Much Water Is Enough?
Most of the following recipes are intended to be made in a 5-quart pot. I don't measure the liquid, but simply fill the pot a little more than halfway when I have finished sautéing the seasoning vegetables and spices. By the time all the other ingredients are added, I find that the liquid/ingredient ratio is just right. You can always add more water, so if in doubt, start with a little less. Unless otherwise noted, these recipes make 3-4 quarts of soup-plenty to warm a family or a small group of friends. Extra soup can usually be frozen. Some soups-such as split pea, lentil, and mushroom barley-freeze well.
One last general tip: soups should be simmered gently, not boiled. Active boiling destroys flavor, color, vitamins, and other nutrients.
MUSHROOM BARLEY SOUP
Barley is an energy food and has a warming effect on the body. The mushrooms and spices create a rich brown flavorful broth that is thickened and further flavored by the barley as it cooks.
1 T. ghee or vegetable oil
2 tsp. coriander
1 tsp. cumin
1/2 scant tsp. turmeric
2 medium onions, diced
4 garlic cloves, minced or pressed
10 oz. mushrooms (about 4 cups), sliced
2-3 T. tamari or Bragg's Liquid Aminos
1-1/2 C. scotch barley, washed
1 tsp. paprika
3 C. leeks, finely chopped
3-5 medium carrots, peeled and sliced
3-4 celery stalks, (about 2 cups) diced
1 tsp. dried dill
Salt and pepper, to taste
Water
1. In a 5-quart pot, heat the oil and add the coriander, cumin, and turmeric, stirring to ensure even roasting. Roast dark for a richer flavor.
2. Add the onions and sauté until soft; push them aside and add the garlic. Sauté until fragrant.
3. Add the mushrooms and a pinch of salt. Sauté until they have released their moisture, shrunk, and browned. Stir in tamari or Bragg's and sauté a few minutes more.
4. Add the barley and enough water to fill the pot about 2/3 full.
5. Add the paprika and leeks; cover and simmer slowly for 50 minutes.
6. Add the carrots and celery. Simmer for 40 more minutes or until the vegetables and barley are tender.
7. Add the dill near the end of cooking, and season with salt and pepper.
VEGETABLE-BEAN-PASTA TRIO
This winter minestrone is a one-pot meal. Most of the flavor comes from the vegetables, which are all sautéed first. This recipe calls for garbanzos but most of the bigger beans will work equally well. Pass around a bowl of freshly grated parmesan cheese when you serve the soup.
1 T. ghee or oil
2 T. coriander
1/2 tsp. turmeric
2 medium onions, diced
2 garlic cloves, minced or pressed
2 C. mushrooms, sliced
2 garlic cloves, minced or pressed
1-2 tsp. fresh chili peppers, chopped finely, or 1/4-1/2 tsp. cayenne or hot pepper sauce
1 medium pepper, diced
3 celery stalks and leaves, diced
2 tomatoes, cubed
1 C. string beans, cut bite-size
3 carrots, peeled and sliced
1-1/2 C. cooked garbanzos
1 tsp. paprika
1 C. tri-color pasta (elbows, spirals, or shells)
2 T. nutritional yeast (optional)
Salt and pepper, to taste
Water
1. In a 5-quart pot, heat the oil and add the coriander and turmeric, stirring to ensure even roasting.
2. Add the onions, sauté until soft, and push them aside to make room for the garlic and fresh chili peppers.
3. When the garlic is fragrant, add the mushrooms and a pinch of salt and sauté them until they release their moisture and begin to shrink and brown.
4. Add the peppers and sauté until they begin to soften. Then add the celery, tomatoes, string beans, and carrots, in that order, sautéing each for a few minutes before adding the next one.
5. Add the beans, paprika, any water left from cooking the beans, and enough additional water to fill the pot about 2/3 full. Add cayenne or pepper sauce if you didn't use fresh chilies.
6. Simmer about 30 minutes or until vegetables are tender.
7. Add the pasta and simmer until it is al dente.
8. Season with salt and pepper and add the nutritional yeast if you're using it.
ZESTY LENTIL SOUP
This soup is thick with tender lentils and vegetables. Its zest comes from chili peppers and cilantro. Serve it with a crusty, whole-grain bread for a complete protein.
1 T. ghee or olive oil
2 medium onions, diced
2 tsp. coriander
1/2 tsp. turmeric
3 garlic cloves, minced or pressed
2 tsp. ginger, minced
1-2 tsp. chopped fresh chili peppers or 1/2 tsp. cayenne
1 green or red pepper, diced
1 lb. lentils, washed (about 2-1/2 cups)
1 tsp. paprika
2 T. tamari or Bragg's Liquid Aminos
3-4 medium carrots, peeled and diced
3-4 celery stalks, diced
3-4 medium tomatoes, diced
4-5 C. chard or spinach, washed and finely chopped
3 T. fresh cilantro, washed and finely chopped (optional)
Salt and pepper, to taste
Water
1. Heat the oil in a 5-quart soup pot. Add the onions and fry until golden. Push them aside and roast the coriander and turmeric, stirring to ensure even roasting.
2. Stir roasted spices into onions and add garlic, ginger, and chili peppers.
3. When the garlic is fragrant, add the green or red pepper and sauté several minutes until it begins to soften.
4. Add the lentils and enough water to fill the pot about 2/3 full.
5. Add paprika and the cayenne (if using) and the tamari or Bragg's.
6. Cover and simmer slowly for 30 minutes or until lentils are fairly tender.
7. Add the carrots, celery, and tomatoes and simmer for another 30-40 minutes.
8. Add the chard or spinach and simmer 5-10 minutes until tender.
9. Before serving, season with salt and pepper and add the cilantro.
SPLIT PEA SOUP
This classic has plenty of flavor without the ham bone. A thick, deeply satisfying soup, studded with vegetables.
1 T. ghee or vegetable oil
2 medium onions, diced
2 tsp. coriander
1 scant tsp. cumin powder or seeds
1/2 tsp. turmeric
3-5 garlic cloves, pressed or minced
1 bay leaf
1 lb. (about 1-1/2 cups) green or yellow split peas, washed
2 T. tamari or Bragg's Liquid Aminos
5 medium carrots, peeled and sliced
4 celery stalks, diced
3 medium potatoes, peeled and diced
Salt and pepper, to taste
Water
1. In a 5-quart soup pot, heat oil and fry the onions until golden. Push them aside and roast the coriander, cumin, and turmeric, stirring to ensure even roasting.
2. Stir the roasted spices into the onions, and add the garlic and bay leaf.
3. When the garlic is fragrant, add the peas, enough water to fill the pot about 2/3 full, and tamari or Bragg's. Cover and simmer slowly for 50 minutes.
4. Add the carrots, celery, and potatoes and simmer for another 40 minutes or until peas have completely "melted."
5. Season the finished soup with salt and pepper.
SIMPLE ONION SOUP WITH CROUTONS
This is satisfying as an appetizer or as a light meal with a salad on the side. The croutons are easy to make and have little of the fat that's usually found in the commercial variety.
1 T. ghee or vegetable oil
1 tsp. coriander
1/4 tsp. turmeric
4 C. onions, cut in very thin half-moons
1 garlic clove, minced
6 C. water
3 T. tamari
1/4 tsp. mace (or, substitute scant 1/4 tsp. nutmeg)
1/2 tsp. salt
Shredded mozzarella cheese (optional)
Pepper, to taste
1. Roast the coriander and turmeric in a large, heavy skillet, stirring to ensure even roasting.
2. Add the onions and sauté at a moderate heat until they are soft and lightly golden (about 15-20 minutes).
3. Stir in the garlic and sauté until fragrant.
4. Turn off the heat and pour several tablespoons of water into the skillet, scraping so that any browned spices or candied onion pieces come loose.
5. Transfer the onions to a soup pot. Add 6 C. water, and the tamari, mace, salt, and pepper.
6. Simmer for 20-30 minutes to blend the flavors.
7. Serve with shredded mozzarella and herb croutons.
HERB CROUTONS
3 tsp. garlic powder
3 T. nutritional yeast
1-1/2 tsp. thyme
3 tsp. oregano
3 tsp. basil
6 slices whole-grain bread, cubed
Tamari or soy sauce
1. Mix the garlic, nutritional yeast, and herbs in a large bowl. Add the bread cubes and toss until covered.
2. Spread the coated bread cubes on a greased cookie sheet. Sprinkle any herb/spice mixture remaining on the bottom of the bowl over the bread cubes.
3. For best results, put some tamari or soy sauce (diluted with 1/4 part water, if desired) in a mister. Spray bread cubes with tamari. If you don't have a mister, sprinkle the tamari on as evenly as possible.
4. Bake at 350o for 8-10 minutes or until cubes begin to crisp and brown lightly.
5. Turn the cubes, spray other side, and bake 8-10 minutes or until lightly brown.
6. Allow to cool at least 30 minutes.
A mister filled with 3 parts tamari or soy sauce and 1 part water is a great kitchen tool. It's a handy way to add moisture to fries, without risking sogginess. It's also great for making baked tofu cubes to add to vegetable dishes.
Leslie Shankman worked for three years as a professional vegetarian cook.
This article was provided by the Yoga International Article Archive. Published with permission.
Yoga Helps Kids Find Balance in Their Lives
Children today are under a lot of stress. Homework, pressure to compete with other children, endless after-school activities, over-scheduling -- it all adds up. And just like their parents, kids today are turning to Yoga to help them relax.
Teaching Yoga to children, I've seen how Yoga helps them develop better body awareness, self-control, flexibility and coordination. I've also seen how they can carry these skills beyond class and into their daily routines. For example, one of my students, Liza, a 10 year old, asked me what to do when she gets frustrated, like when her computer doesn't work properly. First, I asked her what she thought would help.
"Sometimes I do the child's pose when I've had a bad day" she said. I told her that was an excellent idea. We then talked about breathing exercises, such as the three-part breath, that could help her stay centered and calm in difficult situations throughout the day.
Yoga has also been shown to help the hyperactive and attention-deficit child. These children crave movement and sensory/motor stimulus. Yoga helps channel these impulses in a positive way. Yoga poses that seem to work especially well are the warrior pose and tree pose. They help instill calm, confidence and balance. The trick is to get beyond just "doing" the posture. I try to get them to think about what the postures mean, to become like the postures -- strong and confident like a warrior.
I use partner poses to develop trust. Working with each other on poses, the children develop team skills. It also fosters bonding.
When it comes to relaxation, some children have a difficult time closing their eyes while others can't get enough. I once had a 10-year-old boy ask me if we could have an extra long relaxation session as he wanted more time to relax. One technique that encourages relaxation is visualization. At first I may have them focus on belly breathing and listening to relaxing music. Then I may ask them to imagine that they are at the beach, playing their favorite sport, or doing some other activity that they like. At the end of the relaxation exercise, I encourage the children to share their own experiences.
Another approach is to create a guided visualization or story with a calming theme of some kind. For example, I may ask them to imagine themselves walking in a green pasture. "Notice the beautiful trees and the butterflies flying over head," I may say. "Smell the fresh air. Listen to the bluejays calling for their mates." The idea is to instill a sense of peace and feeling of oneness with nature.
In class, I also try to encourage input from the children. Most importantly, their ideas and questions are easily addressed to allow learning to take place
It is my wish that more and more Yoga teachers will choose to offer Yoga classes to young children. It is our dharma to teach children the meaning of union of mind, body and spirit. There is such a wealth of knowledge we can offer our children with the practice of Yoga. The simple chanting of OM makes their faces light up and smile.
Lisa Orkin , is a certified Kripalu Yoga instructor, Yoga Therapist and occupational therapist who has studied Yoga Therapy at the Vivekananda Kendra Yoga Research Foundation in Bangalore, India. She has been teaching Yoga to children ages 4 - 10 years old for over two years at various community centers, after-school programs and private schools in the Boston area. You may visit her website at http://www.lotusblossomyoga.com/ for more information about the Yoga for Youngster Programs.
Teaching Yoga to children, I've seen how Yoga helps them develop better body awareness, self-control, flexibility and coordination. I've also seen how they can carry these skills beyond class and into their daily routines. For example, one of my students, Liza, a 10 year old, asked me what to do when she gets frustrated, like when her computer doesn't work properly. First, I asked her what she thought would help.
"Sometimes I do the child's pose when I've had a bad day" she said. I told her that was an excellent idea. We then talked about breathing exercises, such as the three-part breath, that could help her stay centered and calm in difficult situations throughout the day.
Yoga has also been shown to help the hyperactive and attention-deficit child. These children crave movement and sensory/motor stimulus. Yoga helps channel these impulses in a positive way. Yoga poses that seem to work especially well are the warrior pose and tree pose. They help instill calm, confidence and balance. The trick is to get beyond just "doing" the posture. I try to get them to think about what the postures mean, to become like the postures -- strong and confident like a warrior.
I use partner poses to develop trust. Working with each other on poses, the children develop team skills. It also fosters bonding.
When it comes to relaxation, some children have a difficult time closing their eyes while others can't get enough. I once had a 10-year-old boy ask me if we could have an extra long relaxation session as he wanted more time to relax. One technique that encourages relaxation is visualization. At first I may have them focus on belly breathing and listening to relaxing music. Then I may ask them to imagine that they are at the beach, playing their favorite sport, or doing some other activity that they like. At the end of the relaxation exercise, I encourage the children to share their own experiences.
Another approach is to create a guided visualization or story with a calming theme of some kind. For example, I may ask them to imagine themselves walking in a green pasture. "Notice the beautiful trees and the butterflies flying over head," I may say. "Smell the fresh air. Listen to the bluejays calling for their mates." The idea is to instill a sense of peace and feeling of oneness with nature.
In class, I also try to encourage input from the children. Most importantly, their ideas and questions are easily addressed to allow learning to take place
It is my wish that more and more Yoga teachers will choose to offer Yoga classes to young children. It is our dharma to teach children the meaning of union of mind, body and spirit. There is such a wealth of knowledge we can offer our children with the practice of Yoga. The simple chanting of OM makes their faces light up and smile.
Lisa Orkin , is a certified Kripalu Yoga instructor, Yoga Therapist and occupational therapist who has studied Yoga Therapy at the Vivekananda Kendra Yoga Research Foundation in Bangalore, India. She has been teaching Yoga to children ages 4 - 10 years old for over two years at various community centers, after-school programs and private schools in the Boston area. You may visit her website at http://www.lotusblossomyoga.com/ for more information about the Yoga for Youngster Programs.
Getting out from Under: Asana for Relieving PMS
Almost every woman experiences symptoms of premenstrual syndrome (PMS) at one time or another. Precisely why is still an open question, although both Ayurvedic and homeopathic physicians believe that lifestyle factors that disrupt the body's natural rhythm and create hormonal imbalances play a significant role. Stress, bad eating habits, traveling, overwork, difficulties in relationships, and lack of exercise all contribute to the pattern of emotional instability, anxiety, irritability, depression, and mood swings which is characteristic of PMS. These symptoms are often accompanied by headaches, food cravings, weight gain, bloating, breast tenderness, and a host of other unpleasant physical symptoms.
In 1980 Dr. Guy Abraham, an obstetrician and gynecologist at UCLA, developed a classification system which grouped PMS into four types: Type A (anxiety); Type C (craving); Type D (depression); and Type H (H2O retention). The anxiety that characterizes Type A is often accompanied by irritability and mood swings. In addition to experiencing cravings-notably for sugar-those who have Type C PMS often have fatigue and headaches. Confusion and even memory loss frequently accompany the depression that is the hallmark of Type D. The water retention characteristic of Type H PMS can also cause weight gain, bloating, and breast tenderness. This is not to say that a woman will experience only one type of PMS or that her symptoms will be the same each month. Any combination of these symptoms may occur; they will vary from month to month depending on which stress is present and which hormone predominates.
Dr. Susan Lark of the PMS Self-Help Center in Los Altos, California, has developed a complete treatment model based on the four main types of PMS outlined above. The self-help measures she recommends include moderate exercise, dietary changes and supplements, massage, and yoga postures. Because yoga postures provide both immediate relief for the discomfort of PMS and an opportunity for inner renewal, they will be our focus here. The postures suggested in this article are based on work done at the PMS Self-Help Center, the discoveries I've made holding weekly Yoga Focus Groups for women, and the recommendations of yoga teachers I've studied with through the years.
Type A Asanas
The corpse pose (shavasana), the crocodile (makarasana), and the child's pose (balasana) are particularly helpful in relieving anxiety and nervous irritability. All three are simple relaxation postures. The crocodile is helpful for women who experience severe cramping or are unable to relax lying on their backs. It allows the mind to focus inward with fewer distractions as the head faces downward, like a crocodile concealed underwater. The child's pose is a compact fetal-like posture that relaxes the body completely. It focuses the breath on the organ systems in the abdomen and pelvis, which helps massage and tone them. The gentle inversion of head, neck, and torso relaxes the back muscles, thus easing low back pain, a common premenstrual complaint.
Doing a systematic deep relaxation exercise in either the corpse or crocodile pose calms and soothes the nervous system. This relaxation exercise can be self-directed or done with an audiotape. When doing a relaxation exercise, remember to close the eyes and keep your focus inward. Let go of mental chatter and be aware of the breath. Make sure that you are breathing diaphragmatically and that the breath flows smoothly and evenly through the nostrils without noise, jerks, or s.
The Corpse Pose
Lie on your back, your arms at your sides, palms up, and your feet a comfortable distance apart. Be sure to adjust your head, neck, and shoulders to bring them into alignment with the rest of your body. Close your eyes and relax; allow the floor to support you and breathe deeply and diaphragmatically.
The Crocodile
Lie on your abdomen with your head tucked inward and down, your forehead resting on top of your folded forearms. The legs are a comfortable distance apart, feet and toes pointing outward. Breathe fully, feeling the abdomen expanding downward with each inhalation and your hips and buttocks rising slightly upward with the exhalation. Allow the gentle movement to soothe premenstrual cramping and massage the uterine muscles.
The Child's Pose
Kneel with your buttocks resting on your heels. Bend at the hips and let your torso relax on your thighs and your forehead rest on the floor. Relax your arms and hands on the floor beside you with the palms up and the fingers pointing toward your feet. Place a pillow either on your lap if you are having difficulty folding your body over your thighs, or between your calves and thighs if you cannot rest comfortably on your heels.
Type C Asanas
Many women experience food cravings before the onset of menstruation, especially cravings for sugar and chocolate. The body needs more glucose because it is more responsive to insulin at this time and may translate this need into a craving for sweets. Chocolate contains magnesium, a mineral that decreases menstrual cramping and helps normalize glucose metabolism. The problem with using sugar and chocolate to meet these nutritional needs is that consuming them often induces a let-down feeling, fatigue, and headaches-all of which are characteristic of Type C PMS.
Two postures that stimulate blood flow to the abdominal and pelvic areas and help regulate sugar metabolism are the bow (dhanurasana) and the modified bridge (setu bandha). The bow stretches and tones the ovaries, uterus, and abdominal organs. The upward momentum created by the sweeping movement of the head, eyes gazing toward the sky, and legs drawn up, increases energy and elevates the mood. Performing the modified bridge with controlled breathing rejuvenates and tones the reproductive organs as well as the abdominal organs, thereby helping to relieve carbohydrate cravings.
The Bow
Lying face down with your arms at your sides, bend your legs at the knees and bring your feet toward your buttocks. Clasp your ankles and raise your trunk off the floor. Squeeze your buttocks together and bring your knees in close to each other. Hold the pose 10 to 15 seconds and repeat up to 3 times.
The Modified Bridge
Lie on your back with your knees bent, your feet parallel to each other and close to your buttocks. Rest your arms at your sides with your palms down. On the exhalation, elongate your spine by pressing your lower back into the floor. Inhaling, lift your pelvis and then your mid-back and upper back. Your weight is now supported by your shoulders and feet. Hold the pose for 10 to 15 seconds. Roll down by slowly lowering the upper back to the floor, followed by the mid-back and pelvis. Repeat this gentle flexing of the spine, rolling up and down 5 or 6 times.
Type D Asanas
Because the bow has a mood-elevating and rejuvenating effect, it is also excellent for women suffering from Type D PMS as well for those with Type C symptoms. The upward-facing dog (urdhva mukha shvanasana), which is also a backward-bending pose, stimulates both the back and front of the body, especially the lumbar and pelvic regions. The upward gaze and sweeping movement skyward not only counteracts the downward pull of gravity, but also helps relieve depression.
The Upward-facing Dog
Begin in a prone position, forehead on the floor, arms bent at the elbows next to your chest, fingers pointing forward, elbows in. On an inhalation, begin rising up from the forehead, nose, and chin, continuing the stretch through your neck, upper torso, and lower torso until your entire pelvic basin is tilting upward. Feel the weight shift as you start supporting yourself on your arms. Gradually straighten the arms, broadening your shoulders down and away from the ears, stretching and curving your spine, and tightening your buttocks. Your weight is supported on the tops of your feet and your hands. Keep the backside firm and lifting up. Hold for 30 seconds to 1 minute.
Type H Asanas
Gentle inversion postures have been found to be most helpful for problems of weight gain, bloating, and tender breasts. The modified wide-angle pose (upavishtha konasana) and the half or supported plow (halasana) are two gentle, effective postures for relieving the symptoms of Type H PMS.
The modified wide-angle pose relieves swelling by opening and energizing the entire pelvic region. By directly altering the pull of gravity, it reverses the effects of bloating and fluid retention in the legs and feet. The half or supported plow pose similarly reduces swelling and fluid retention by stimulating circulation in an inverted position. The modified version of the posture is recommended over the full plow here to avoid injury to the lower back-the muscles in the lumbar area are already stressed due to the pressure caused by fluid build-up in the pelvic basin.
The Wide-Angle Pose
Lie on your back with your pelvis against a wall, your legs extended up the wall, and your arms resting at your sides. Open your legs into a V on the wall. Breathe easily, holding this position for 1 minute. Then bring your legs together and hold them straight up for another minute. Repeat the cycle twice more.
The Half Plow •
From a supine position, raise your legs over your head until they are parallel to the floor. Support your hips and back with your hands, arms bent, elbows tucked next to your rib cage. Hold the pose for up to 3 minutes, depending on how comfortable you are. Come out of the pose by bending your knees close to your forehead and rolling down, making contact with the floor one vertebra at a time.
You may wish to rest your feet on a prop such as a chair or a stack of pillows to relieve any strain in the lumbar region.
Many of us sail through our monthly cycles barely noticing changes in our physical and mental states. But those of us whose bodies send up red flags with each hormonal shift are given a special opportunity to renew ourselves each month. This is the perfect time to turn to yoga practice.
Resources
Premenstrual Syndrome Self-Help Book. By Dr. Susan Lark, Forman Publishing, 1984.
A Woman's Best Medicine. By Nancy Lonsdorf, M.D., V. Butler, M.D., and Melanie Brown, Ph.D. Jeremy Tarcher/Putnam, 1993.
Anna Rychner is Director of Life Waves Health Counseling. During her 20 years of teaching, she has been developing yoga focus groups for women.
This article was provided by the Yoga International Article Archive. Published with permission.
In 1980 Dr. Guy Abraham, an obstetrician and gynecologist at UCLA, developed a classification system which grouped PMS into four types: Type A (anxiety); Type C (craving); Type D (depression); and Type H (H2O retention). The anxiety that characterizes Type A is often accompanied by irritability and mood swings. In addition to experiencing cravings-notably for sugar-those who have Type C PMS often have fatigue and headaches. Confusion and even memory loss frequently accompany the depression that is the hallmark of Type D. The water retention characteristic of Type H PMS can also cause weight gain, bloating, and breast tenderness. This is not to say that a woman will experience only one type of PMS or that her symptoms will be the same each month. Any combination of these symptoms may occur; they will vary from month to month depending on which stress is present and which hormone predominates.
Dr. Susan Lark of the PMS Self-Help Center in Los Altos, California, has developed a complete treatment model based on the four main types of PMS outlined above. The self-help measures she recommends include moderate exercise, dietary changes and supplements, massage, and yoga postures. Because yoga postures provide both immediate relief for the discomfort of PMS and an opportunity for inner renewal, they will be our focus here. The postures suggested in this article are based on work done at the PMS Self-Help Center, the discoveries I've made holding weekly Yoga Focus Groups for women, and the recommendations of yoga teachers I've studied with through the years.
Type A Asanas
The corpse pose (shavasana), the crocodile (makarasana), and the child's pose (balasana) are particularly helpful in relieving anxiety and nervous irritability. All three are simple relaxation postures. The crocodile is helpful for women who experience severe cramping or are unable to relax lying on their backs. It allows the mind to focus inward with fewer distractions as the head faces downward, like a crocodile concealed underwater. The child's pose is a compact fetal-like posture that relaxes the body completely. It focuses the breath on the organ systems in the abdomen and pelvis, which helps massage and tone them. The gentle inversion of head, neck, and torso relaxes the back muscles, thus easing low back pain, a common premenstrual complaint.
Doing a systematic deep relaxation exercise in either the corpse or crocodile pose calms and soothes the nervous system. This relaxation exercise can be self-directed or done with an audiotape. When doing a relaxation exercise, remember to close the eyes and keep your focus inward. Let go of mental chatter and be aware of the breath. Make sure that you are breathing diaphragmatically and that the breath flows smoothly and evenly through the nostrils without noise, jerks, or s.
The Corpse Pose
Lie on your back, your arms at your sides, palms up, and your feet a comfortable distance apart. Be sure to adjust your head, neck, and shoulders to bring them into alignment with the rest of your body. Close your eyes and relax; allow the floor to support you and breathe deeply and diaphragmatically.
The Crocodile
Lie on your abdomen with your head tucked inward and down, your forehead resting on top of your folded forearms. The legs are a comfortable distance apart, feet and toes pointing outward. Breathe fully, feeling the abdomen expanding downward with each inhalation and your hips and buttocks rising slightly upward with the exhalation. Allow the gentle movement to soothe premenstrual cramping and massage the uterine muscles.
The Child's Pose
Kneel with your buttocks resting on your heels. Bend at the hips and let your torso relax on your thighs and your forehead rest on the floor. Relax your arms and hands on the floor beside you with the palms up and the fingers pointing toward your feet. Place a pillow either on your lap if you are having difficulty folding your body over your thighs, or between your calves and thighs if you cannot rest comfortably on your heels.
Type C Asanas
Many women experience food cravings before the onset of menstruation, especially cravings for sugar and chocolate. The body needs more glucose because it is more responsive to insulin at this time and may translate this need into a craving for sweets. Chocolate contains magnesium, a mineral that decreases menstrual cramping and helps normalize glucose metabolism. The problem with using sugar and chocolate to meet these nutritional needs is that consuming them often induces a let-down feeling, fatigue, and headaches-all of which are characteristic of Type C PMS.
Two postures that stimulate blood flow to the abdominal and pelvic areas and help regulate sugar metabolism are the bow (dhanurasana) and the modified bridge (setu bandha). The bow stretches and tones the ovaries, uterus, and abdominal organs. The upward momentum created by the sweeping movement of the head, eyes gazing toward the sky, and legs drawn up, increases energy and elevates the mood. Performing the modified bridge with controlled breathing rejuvenates and tones the reproductive organs as well as the abdominal organs, thereby helping to relieve carbohydrate cravings.
The Bow
Lying face down with your arms at your sides, bend your legs at the knees and bring your feet toward your buttocks. Clasp your ankles and raise your trunk off the floor. Squeeze your buttocks together and bring your knees in close to each other. Hold the pose 10 to 15 seconds and repeat up to 3 times.
The Modified Bridge
Lie on your back with your knees bent, your feet parallel to each other and close to your buttocks. Rest your arms at your sides with your palms down. On the exhalation, elongate your spine by pressing your lower back into the floor. Inhaling, lift your pelvis and then your mid-back and upper back. Your weight is now supported by your shoulders and feet. Hold the pose for 10 to 15 seconds. Roll down by slowly lowering the upper back to the floor, followed by the mid-back and pelvis. Repeat this gentle flexing of the spine, rolling up and down 5 or 6 times.
Type D Asanas
Because the bow has a mood-elevating and rejuvenating effect, it is also excellent for women suffering from Type D PMS as well for those with Type C symptoms. The upward-facing dog (urdhva mukha shvanasana), which is also a backward-bending pose, stimulates both the back and front of the body, especially the lumbar and pelvic regions. The upward gaze and sweeping movement skyward not only counteracts the downward pull of gravity, but also helps relieve depression.
The Upward-facing Dog
Begin in a prone position, forehead on the floor, arms bent at the elbows next to your chest, fingers pointing forward, elbows in. On an inhalation, begin rising up from the forehead, nose, and chin, continuing the stretch through your neck, upper torso, and lower torso until your entire pelvic basin is tilting upward. Feel the weight shift as you start supporting yourself on your arms. Gradually straighten the arms, broadening your shoulders down and away from the ears, stretching and curving your spine, and tightening your buttocks. Your weight is supported on the tops of your feet and your hands. Keep the backside firm and lifting up. Hold for 30 seconds to 1 minute.
Type H Asanas
Gentle inversion postures have been found to be most helpful for problems of weight gain, bloating, and tender breasts. The modified wide-angle pose (upavishtha konasana) and the half or supported plow (halasana) are two gentle, effective postures for relieving the symptoms of Type H PMS.
The modified wide-angle pose relieves swelling by opening and energizing the entire pelvic region. By directly altering the pull of gravity, it reverses the effects of bloating and fluid retention in the legs and feet. The half or supported plow pose similarly reduces swelling and fluid retention by stimulating circulation in an inverted position. The modified version of the posture is recommended over the full plow here to avoid injury to the lower back-the muscles in the lumbar area are already stressed due to the pressure caused by fluid build-up in the pelvic basin.
The Wide-Angle Pose
Lie on your back with your pelvis against a wall, your legs extended up the wall, and your arms resting at your sides. Open your legs into a V on the wall. Breathe easily, holding this position for 1 minute. Then bring your legs together and hold them straight up for another minute. Repeat the cycle twice more.
The Half Plow •
From a supine position, raise your legs over your head until they are parallel to the floor. Support your hips and back with your hands, arms bent, elbows tucked next to your rib cage. Hold the pose for up to 3 minutes, depending on how comfortable you are. Come out of the pose by bending your knees close to your forehead and rolling down, making contact with the floor one vertebra at a time.
You may wish to rest your feet on a prop such as a chair or a stack of pillows to relieve any strain in the lumbar region.
Many of us sail through our monthly cycles barely noticing changes in our physical and mental states. But those of us whose bodies send up red flags with each hormonal shift are given a special opportunity to renew ourselves each month. This is the perfect time to turn to yoga practice.
Resources
Premenstrual Syndrome Self-Help Book. By Dr. Susan Lark, Forman Publishing, 1984.
A Woman's Best Medicine. By Nancy Lonsdorf, M.D., V. Butler, M.D., and Melanie Brown, Ph.D. Jeremy Tarcher/Putnam, 1993.
Anna Rychner is Director of Life Waves Health Counseling. During her 20 years of teaching, she has been developing yoga focus groups for women.
This article was provided by the Yoga International Article Archive. Published with permission.
Get a Grip on Panic Attacks
Jeff was sure he was having a heart attack. His heart was pounding faster than it ever had before. His chest ached and the pain radiated toward his left arm. He felt shaky. As he tried to focus on what was happening to him, the world grew distant and unreal. Anxiety welled up. Jeff managed to call his physician, who arranged for quick transport to the emergency room. There, however, a battery of tests failed to reveal the cause of his symptoms. A second attack occurred a few days later, and still no physiological cause could be found. Before long, panic attacks had become part of Jeff’s life.
Recognizing Panic Disorder
Everyone sometimes feels anxious for no identifiable reason. At these times we think, “Something is happening—I must stay alert.” Panic victims share these feelings, but for them the stakes are higher. Their distress is so overwhelming that the fearful possibilities take on mammoth proportions. “I’m having a heart attack,” they think, or “I’m losing my mind.” We all experience periods of vague anxiety, which often pass without our ever discovering or having to acknowledge the causes. Panic anxiety, however, is the cue for a determined (and often desperate) search for a source.
Panic attacks are characterized by rapidly escalating and overwhelming anxiety. In the beginning, panickers are rarely able to identify what has made them anxious, describing the episodes as occurring “out of the blue.” The attacks are triggered by frightening physical sensations that occur suddenly, much like an unconscious reflex. Among the most common are shortness of breath, a rapid heart rate, heart palpitations, sweating, trembling, a feeling of choking, chest pain, nausea, and dizziness. Frightened sufferers develop painfully sharp sensitivity to these sensations, often making several trips to the emergency room before they finally realize that their symptoms are panic-related.
Physical sensations alone are not the core of the illness. Fearful thoughts, unpleasant emotions, avoidant behaviors, disturbing sensations, and deteriorating relationships all collude with one another to maintain panic. Thoughts such as the fear of dying or of having a mental breakdown are common. Even mild anxiety can trigger an attack, and any disturbing emotion can be interpreted as a precursor to full-fledged panic.
Gradually, the fear of having an attack in public leads the panicker to avoid those places—a disorder known as agoraphobia. Problems in relationships, which may have been the original source of anxiety, become worse as panic episodes develop. Difficulty with self-assertiveness and with the resolution of conflicts increases. Friends and partners are often frustrated because they cannot understand what is happening.
The Road to Recovery
Fortunately, panic disorder can be treated successfully, frequently with a combination of psychotherapy and medication. Panic sufferers are now turning to yoga for help as well, for yoga offers a wide range of stress-reducing tools. An ancient model of recovery can be found in the Yoga Sutra of Patanjali, one which is also embodied in the Four Noble Truths of the Buddha. In its briefest form, this model is an outline of the stages in the healing process, presented here as four questions:
1. What is the nature of the pain that all humans experience?
2. What is the cause of that pain?
3. What will be experienced when the pain is removed?
4. How can the pain be removed?
Yoga tells us that before searching for a cure it is important to look deeply into the nature and causes of illness. It is also important to get an idea of how things will be when symptoms have been removed, because otherwise we may have illusions about what recovery will be like. For example, eliminating anxiety is not the outcome of treatment for panic—the outcome is the ability to manage anxious feelings.
If we rewrite the four questions of the ancient model, focusing on panic attacks, they might read:
1. What is panic disorder?
2. What causes it?
3. What will life be like for the person who has overcome panic attacks?
4. How is recovery accomplished?
Looking for a Cause
Biologically oriented physicians have tended to attribute panic symptoms to problems of the nervous system. Jacob DaCosta, a Civil War physician, set the tone when he wrote, “It seems to me most likely that the heart has become irritable from its overreaction and frequent excitement, and that disordered innervation keeps it so.” This focus on biochemistry and physiology led to the development of tranquilizers.
Not long afterwards, Freud identified a form of anxiety that appeared in discrete, time-limited episodes. “An anxiety attack of this sort,” he wrote, “may have linked to it a disturbance of one or more of the bodily functions—such as respiration, heart action, vasomotor innervation, or glandular activity.” Nearly one hundred years later, this focus on the emotional component of panic has resulted in the psychiatric diagnosis called Panic Disorder.
More recently, clinicians have been exploring the role of disturbed breathing in panic attacks. As early as 1950, the physician R. L. Rice maintained that anxiety attacks were often the result, not the cause, of disturbed breathing; now psychotherapies for panic that include breath training are state-of-the-art. (Even so, very little training in this area is available to clinicians.)
Those who are familiar with yoga will recognize the classic body-breath-mind triad in these three points of view. But if a single cause for panic disorder exists, it has yet to be discovered. Instead, these three areas seem to interact with one another, forming feedback loops that grow larger if not addressed in some way.
For example, if someone is afraid of going to public places, then self-esteem plummets, fears increase, opportunities for relationships are limited, and panic-prone factors such as the fear of being labeled “incompetent” grow. Conversely, if the fear has been overcome, then self-esteem improves, fearful thinking is reduced, opportunities for relationships expand, and panic-prone factors are undermined.
The First Steps to Recovery
We have already seen what panic disorder is and we have a general idea of what causes it. Our next step is to discover how yoga, coupled with clinical experience, can help panickers take the steps necessary to recover. The first priority is to manage the frightening physical sensations accompanying panic attacks, because they will make any other work impossible. Panickers walk on pins and needles attempting to avoid the sudden, uncontrollable symptoms of their disorder, and because these involve rapid arousal of the nervous system, it is imperative to find ways to strengthen the nerves and calm anxiety.
Arousal is subtle and is triggered in a number of ways, but the key to calming it is to learn how to “talk” to the nerves, how to communicate across the great divide between voluntary and involuntary functioning. Once the panicker has learned to manage involuntary reactions, the sense of being out of control is enormously reduced.
Yoga training can be particularly useful here, for yoga teaches us how to interact with the nervous system. If we want to soothe and strengthen it, we need to learn deep, relaxed yogic breathing. Regardless of the pathways of arousal, breathing is the language of nervous system balance and control.
To illustrate this relationship, imagine how you would react if you were walking along a dark street, and a pointed object were thrust suddenly into your back. You might gasp, then tense your whole body. Gasping is the natural reaction to sudden fear. If you discovered that the attacker was only a friend playing a joke, you might sigh with relief. Then your breath might become agitated as your fear turned to irritation. The way you breathe reflects how you feel.
This relationship between breath and nerves is a two-way street. Just as emotions create changes in breathing, so changing our style of breathing can alter the way we feel. Breathing is the only involuntary function that can be easily and voluntarily controlled. During times of panic, relaxed, controlled breathing will give us immediate access to the nervous system. This means that by changing our breathing, we can change the condition of our nerves when tension disturbs and frightens us. Then, when breathing is relaxed and the panic response has been calmed, the underlying anxiety can be gradually brought to conscious awareness for processing.
Learning Relaxed Breathing
Practicing yoga is a good way to learn breathing skills, for it is a gradual process, often needing considerable support over a period of time. Yoga teachers quickly recognize when a student is having trouble (as is often the case with panickers), and they know a wide variety of alternate practices that will help the student master breathing skills.
The ultimate goal of breath training is to make smooth, diaphragmatic breathing a twenty-four hour habit. The corpse pose (lying on the back) and the crocodile pose (lying on the stomach with arms folded under the forehead) are both helpful training postures. Breathing with a ten-pound sandbag on the upper abdomen while lying in the corpse pose will help to strengthen the diaphragm and serve as a reminder to focus on the abdomen as well. In addition, it is helpful if the panicker learns to pay attention to breathing as often as possible during the day. Notice when the breath stops, notice when it jerks, for once an irregularity is obvious, it can be corrected. This practice not only fosters awareness, it makes the relationship between stress and breathing abundantly clear.
Panickers will find that diaphragmatic breathing not only calms the effect of arousal at the time of panic, it also provides an alternative focus for attention, allowing them to focus on their breathing instead of on the panic symptoms. As diaphragmatic breathing becomes a habit, the nervous system is less susceptible to panic in the first place. It usually takes about two weeks to become accustomed to the feeling of diaphragmatic breathing, and about six months of regular practice to make it a habit.
Special Problems in Breath Training
There are a few potential problems that panickers may experience during breath training, and it is well for both student and teacher to understand them at the outset. The most common is that panickers have often developed a highly self-vigilant style that can lead to performance anxiety. (“Is it supposed to feel this way?”) Micro-managing has become a way of life to panickers. The teacher needs to be warm—reassuring but firm, letting the practice do the teaching, without becoming over-analytical. Breathing does not need to be perfect to be good enough.
Sometimes panickers carry a great deal of physical tension in their bodies, and in these cases the natural unblocking effect of yoga stretches and postures can be helpful. Releasing abdominal tension while resting between postures promotes deep breathing. Covering the body with a blanket during relaxation and breath training can ease the feeling of being exposed or vulnerable.
A knot may sometimes form in the abdomen during panic attacks, making breathing difficult. As the attack continues hunger for air increases, but despite the need for air the panicker may feel that holding the breath is the way to “catch” it. Relaxed, continuous breathing, on the other hand, releases the unconscious tension created by holding the breath, and with practice it is possible to actually breathe through the knot that forms in the stomach during periods of anxiety. As increased awareness makes it possible to recognize tension early, it becomes easier to remain relaxed. To establish a smooth, unbroken flow of breath, the teacher might say, “When you come to the end of the inhalation and your abdomen has fully expanded, simply relax and let the exhalation begin. When you come to the end of the exhalation and your abdomen has contracted, simply relax and let the inhalation begin. Let each breath flow into the next breath by relaxing.”
Beyond Diaphragmatic Breathing
Many therapists have begun to use breath training in their work with clients, but few have been trained to teach more than the basics of diaphragmatic breathing. Yoga, on the other hand, offers many additional breathing and relaxation skills that can help recovering panickers. Perhaps the most effective of these is nadi shodhanam (channel purification). As its name suggests, nadi shodhanam works to unblock tensions and resistance in the energy-conveying channels of the physical and subtle bodies, thus calming and strengthening sensitive nerves.
Normal breathing carries away wastes and brings in fresh energy with each breath. As energy is brought in, it must be assimilated and distributed efficiently in order to fulfill the purpose of breathing. That’s where nadi shodhanam comes in. The process of channel purification slows breathing down and focuses our attention on its flow. At the same time, according to yoga masters, this practice cleanses the subtle vessels through which physical and mental energy is passing. As these vessels become cleaner, energy moves with less effort, and its distribution and assimilation within the mind and body are improved. The result is reduced tension in the nervous system as well as a calmer mind.
Nadi shodhanam is not the only yoga tool for deepening relaxation. Techniques combining postures, breathing, and systematic relaxation kindle a sense of confidence in us no matter how much daily life seems to bend us out of shape. Exercises that relax both muscles and joints, as well as the 61-points relaxation exercise, lead further toward relaxed self-awareness. These techniques can be taught once students are familiar with the beginning practices. (For a detailed description of nadi shodhanam, see the Yoga International reprint “Balancing Active and Receptive Energies: The Practice of Nadi Shodhanam.”
Expanding the Recovery Process
Along with breath training, panickers need to begin the process of resolving their fears. Sometimes they do this work on their own or with the help of friends and family members. Often, however, a period of psychotherapy is needed because the worries and stresses that initially contributed to the onset of panic require objective attention. Before treatment these factors are outside of the panicker’s awareness for some reason. As recovery continues, however, they become the proverbial elephant in the living room—there is no way to avoid noticing and dealing with them.
Often the stresses that are most difficult to recognize have to do with significant relationships. A question that can elicit awareness is, “Am I avoiding conflicts within myself?” As one panicker continued in recovery, for example, he was able to explain that his younger brother, who was in line to become a co-partner in the family business, was performing very poorly. Despite many signs to the contrary, the younger brother continued to imagine that he was doing well at his work. Addressing this problem raised many fears, for it would affect a complex web of family relationships. As a result, the older brother resisted speaking up and began having panic attacks instead.
There are many possible causes of panic attacks—stressful relationships, past traumas, fear of separation from loved ones are among the most common. One panicker’s attacks began when her husband’s promotion resulted in his being away from her and their infant twins at night. Pleased about the promotion, the husband had not been willing to see the effect it was having on his family, and the wife had not been able to express her fears directly. In the course of psychotherapy, this woman learned that finding practical ways to expand the scope of awareness and implement stress-reducing changes (ask for them, create them, or compromise for them in some way), although difficult, was the most satisfying process in the entire recovery.
There will inevitably be leaps forward as well as setbacks while recovery continues. This is natural, for the recovering panicker is learning to work with him- or herself in an entirely new way. Whether or not the panicker is undergoing psychotherapy, the psychological insights acquired through yoga can make a profound contribution to this process. A young student once remarked, “Yoga stands for You Oughta Get Aware,” because it provides such a wide range of tools to help everyone, including recovering panickers, do just that.
The Role of Meditation
In addition to the body and breath, yoga works with emotions, mental images, thoughts, and relationships, seeing them all as part of an integrated whole. During meditation, for example, a normally disturbing image arising in the mind is greeted by a very different reaction than might otherwise be the case. Now the body remains rested and still; the breath sends messages of steadiness and balance to the emotions and nervous system. Though the image might seem upsetting at another time, now the meditator can witness it with equanimity. This neutral reaction allows time and space for the image either to be processed or to pass through the mind without disturbance.
What is more, meditation seems to pace itself; it allows the mind to gradually gather strength before bringing up the images that might prove most frightening or challenging. Trivia can be dismissed, but the thoughts and images that persist are the ones that have important consequences to us. For instance, suppose I begin to recognize a deep-seated unhappiness with my work, but at the same time I see no other way to support my family. This conflict haunts me, affecting my work and frustrating my family relationships. Panickers may force themselves to push such conflicts out of awareness because they cause a discord that seems unresolvable. Meditation will allow them to recognize it with less fear so that they can see their way through the problem.
Conflict Resolution
Yoga psychology also suggests many techniques for resolving conflicts, including acknowledging and accepting the conflict in all its depth; recognizing the need for some kind of change; resisting the inclination to act out feelings or to do nothing; exploring alternatives; communicating with others without blaming them; accepting feedback from others; using discrimination in accepting or rejecting alternatives; surrendering to necessary losses; acting with determination; accepting outcomes with equanimity; working calmly on a problem even if a negative outcome, or no outcome, seems inevitable; and letting intuition suggest new possibilities. These strategies are derived from what in yoga are called the yamas and niyamas—the attitudes toward life that are the basis of all yoga practices.
Finding Refuge in Our True Nature
Ultimately, yoga provides a philosophy that places the relationships between body, mind, and spirit in a new perspective. The Bhagavad Gita, a classic yoga text, tells us that “No one has the power to bring to destruction this unalterable entity [our true inner self]. . . . The body-bearer in everyone’s body is eternally undestroyable.” Anxiety arises from attachment to passing and impermanent things, but the more we are aware of our own true nature, the less anxious we become.
Yoga gives us a practical tool for working at this level of awareness—the mantra. This is a word or phrase that can guide and protect us. It serves as a focus of attention in times of panic, and it is a resting place for awareness leading to our true nature. Through its connection to the deep spiritual resources that lie within us, the mantra pacifies fear and encourages us to persist in the face of disturbing thoughts and upsetting emotions.
We cannot prevent life from changing. Life is inherently unstable. But during periods of change we can have the courage to identify and express our needs. We can look for ways to surrender gracefully to the inevitable. We can trust, through our experience of yoga, that the essential Self within us will guide us through the emotions of change successfully.
Dr. Rolf Sovik is a licensed clinical psychologist in private practice in Buffalo, NewYork. He has been practicing and teaching yoga for more than twenty years.
Recognizing Panic Disorder
Everyone sometimes feels anxious for no identifiable reason. At these times we think, “Something is happening—I must stay alert.” Panic victims share these feelings, but for them the stakes are higher. Their distress is so overwhelming that the fearful possibilities take on mammoth proportions. “I’m having a heart attack,” they think, or “I’m losing my mind.” We all experience periods of vague anxiety, which often pass without our ever discovering or having to acknowledge the causes. Panic anxiety, however, is the cue for a determined (and often desperate) search for a source.
Panic attacks are characterized by rapidly escalating and overwhelming anxiety. In the beginning, panickers are rarely able to identify what has made them anxious, describing the episodes as occurring “out of the blue.” The attacks are triggered by frightening physical sensations that occur suddenly, much like an unconscious reflex. Among the most common are shortness of breath, a rapid heart rate, heart palpitations, sweating, trembling, a feeling of choking, chest pain, nausea, and dizziness. Frightened sufferers develop painfully sharp sensitivity to these sensations, often making several trips to the emergency room before they finally realize that their symptoms are panic-related.
Physical sensations alone are not the core of the illness. Fearful thoughts, unpleasant emotions, avoidant behaviors, disturbing sensations, and deteriorating relationships all collude with one another to maintain panic. Thoughts such as the fear of dying or of having a mental breakdown are common. Even mild anxiety can trigger an attack, and any disturbing emotion can be interpreted as a precursor to full-fledged panic.
Gradually, the fear of having an attack in public leads the panicker to avoid those places—a disorder known as agoraphobia. Problems in relationships, which may have been the original source of anxiety, become worse as panic episodes develop. Difficulty with self-assertiveness and with the resolution of conflicts increases. Friends and partners are often frustrated because they cannot understand what is happening.
The Road to Recovery
Fortunately, panic disorder can be treated successfully, frequently with a combination of psychotherapy and medication. Panic sufferers are now turning to yoga for help as well, for yoga offers a wide range of stress-reducing tools. An ancient model of recovery can be found in the Yoga Sutra of Patanjali, one which is also embodied in the Four Noble Truths of the Buddha. In its briefest form, this model is an outline of the stages in the healing process, presented here as four questions:
1. What is the nature of the pain that all humans experience?
2. What is the cause of that pain?
3. What will be experienced when the pain is removed?
4. How can the pain be removed?
Yoga tells us that before searching for a cure it is important to look deeply into the nature and causes of illness. It is also important to get an idea of how things will be when symptoms have been removed, because otherwise we may have illusions about what recovery will be like. For example, eliminating anxiety is not the outcome of treatment for panic—the outcome is the ability to manage anxious feelings.
If we rewrite the four questions of the ancient model, focusing on panic attacks, they might read:
1. What is panic disorder?
2. What causes it?
3. What will life be like for the person who has overcome panic attacks?
4. How is recovery accomplished?
Looking for a Cause
Biologically oriented physicians have tended to attribute panic symptoms to problems of the nervous system. Jacob DaCosta, a Civil War physician, set the tone when he wrote, “It seems to me most likely that the heart has become irritable from its overreaction and frequent excitement, and that disordered innervation keeps it so.” This focus on biochemistry and physiology led to the development of tranquilizers.
Not long afterwards, Freud identified a form of anxiety that appeared in discrete, time-limited episodes. “An anxiety attack of this sort,” he wrote, “may have linked to it a disturbance of one or more of the bodily functions—such as respiration, heart action, vasomotor innervation, or glandular activity.” Nearly one hundred years later, this focus on the emotional component of panic has resulted in the psychiatric diagnosis called Panic Disorder.
More recently, clinicians have been exploring the role of disturbed breathing in panic attacks. As early as 1950, the physician R. L. Rice maintained that anxiety attacks were often the result, not the cause, of disturbed breathing; now psychotherapies for panic that include breath training are state-of-the-art. (Even so, very little training in this area is available to clinicians.)
Those who are familiar with yoga will recognize the classic body-breath-mind triad in these three points of view. But if a single cause for panic disorder exists, it has yet to be discovered. Instead, these three areas seem to interact with one another, forming feedback loops that grow larger if not addressed in some way.
For example, if someone is afraid of going to public places, then self-esteem plummets, fears increase, opportunities for relationships are limited, and panic-prone factors such as the fear of being labeled “incompetent” grow. Conversely, if the fear has been overcome, then self-esteem improves, fearful thinking is reduced, opportunities for relationships expand, and panic-prone factors are undermined.
The First Steps to Recovery
We have already seen what panic disorder is and we have a general idea of what causes it. Our next step is to discover how yoga, coupled with clinical experience, can help panickers take the steps necessary to recover. The first priority is to manage the frightening physical sensations accompanying panic attacks, because they will make any other work impossible. Panickers walk on pins and needles attempting to avoid the sudden, uncontrollable symptoms of their disorder, and because these involve rapid arousal of the nervous system, it is imperative to find ways to strengthen the nerves and calm anxiety.
Arousal is subtle and is triggered in a number of ways, but the key to calming it is to learn how to “talk” to the nerves, how to communicate across the great divide between voluntary and involuntary functioning. Once the panicker has learned to manage involuntary reactions, the sense of being out of control is enormously reduced.
Yoga training can be particularly useful here, for yoga teaches us how to interact with the nervous system. If we want to soothe and strengthen it, we need to learn deep, relaxed yogic breathing. Regardless of the pathways of arousal, breathing is the language of nervous system balance and control.
To illustrate this relationship, imagine how you would react if you were walking along a dark street, and a pointed object were thrust suddenly into your back. You might gasp, then tense your whole body. Gasping is the natural reaction to sudden fear. If you discovered that the attacker was only a friend playing a joke, you might sigh with relief. Then your breath might become agitated as your fear turned to irritation. The way you breathe reflects how you feel.
This relationship between breath and nerves is a two-way street. Just as emotions create changes in breathing, so changing our style of breathing can alter the way we feel. Breathing is the only involuntary function that can be easily and voluntarily controlled. During times of panic, relaxed, controlled breathing will give us immediate access to the nervous system. This means that by changing our breathing, we can change the condition of our nerves when tension disturbs and frightens us. Then, when breathing is relaxed and the panic response has been calmed, the underlying anxiety can be gradually brought to conscious awareness for processing.
Learning Relaxed Breathing
Practicing yoga is a good way to learn breathing skills, for it is a gradual process, often needing considerable support over a period of time. Yoga teachers quickly recognize when a student is having trouble (as is often the case with panickers), and they know a wide variety of alternate practices that will help the student master breathing skills.
The ultimate goal of breath training is to make smooth, diaphragmatic breathing a twenty-four hour habit. The corpse pose (lying on the back) and the crocodile pose (lying on the stomach with arms folded under the forehead) are both helpful training postures. Breathing with a ten-pound sandbag on the upper abdomen while lying in the corpse pose will help to strengthen the diaphragm and serve as a reminder to focus on the abdomen as well. In addition, it is helpful if the panicker learns to pay attention to breathing as often as possible during the day. Notice when the breath stops, notice when it jerks, for once an irregularity is obvious, it can be corrected. This practice not only fosters awareness, it makes the relationship between stress and breathing abundantly clear.
Panickers will find that diaphragmatic breathing not only calms the effect of arousal at the time of panic, it also provides an alternative focus for attention, allowing them to focus on their breathing instead of on the panic symptoms. As diaphragmatic breathing becomes a habit, the nervous system is less susceptible to panic in the first place. It usually takes about two weeks to become accustomed to the feeling of diaphragmatic breathing, and about six months of regular practice to make it a habit.
Special Problems in Breath Training
There are a few potential problems that panickers may experience during breath training, and it is well for both student and teacher to understand them at the outset. The most common is that panickers have often developed a highly self-vigilant style that can lead to performance anxiety. (“Is it supposed to feel this way?”) Micro-managing has become a way of life to panickers. The teacher needs to be warm—reassuring but firm, letting the practice do the teaching, without becoming over-analytical. Breathing does not need to be perfect to be good enough.
Sometimes panickers carry a great deal of physical tension in their bodies, and in these cases the natural unblocking effect of yoga stretches and postures can be helpful. Releasing abdominal tension while resting between postures promotes deep breathing. Covering the body with a blanket during relaxation and breath training can ease the feeling of being exposed or vulnerable.
A knot may sometimes form in the abdomen during panic attacks, making breathing difficult. As the attack continues hunger for air increases, but despite the need for air the panicker may feel that holding the breath is the way to “catch” it. Relaxed, continuous breathing, on the other hand, releases the unconscious tension created by holding the breath, and with practice it is possible to actually breathe through the knot that forms in the stomach during periods of anxiety. As increased awareness makes it possible to recognize tension early, it becomes easier to remain relaxed. To establish a smooth, unbroken flow of breath, the teacher might say, “When you come to the end of the inhalation and your abdomen has fully expanded, simply relax and let the exhalation begin. When you come to the end of the exhalation and your abdomen has contracted, simply relax and let the inhalation begin. Let each breath flow into the next breath by relaxing.”
Beyond Diaphragmatic Breathing
Many therapists have begun to use breath training in their work with clients, but few have been trained to teach more than the basics of diaphragmatic breathing. Yoga, on the other hand, offers many additional breathing and relaxation skills that can help recovering panickers. Perhaps the most effective of these is nadi shodhanam (channel purification). As its name suggests, nadi shodhanam works to unblock tensions and resistance in the energy-conveying channels of the physical and subtle bodies, thus calming and strengthening sensitive nerves.
Normal breathing carries away wastes and brings in fresh energy with each breath. As energy is brought in, it must be assimilated and distributed efficiently in order to fulfill the purpose of breathing. That’s where nadi shodhanam comes in. The process of channel purification slows breathing down and focuses our attention on its flow. At the same time, according to yoga masters, this practice cleanses the subtle vessels through which physical and mental energy is passing. As these vessels become cleaner, energy moves with less effort, and its distribution and assimilation within the mind and body are improved. The result is reduced tension in the nervous system as well as a calmer mind.
Nadi shodhanam is not the only yoga tool for deepening relaxation. Techniques combining postures, breathing, and systematic relaxation kindle a sense of confidence in us no matter how much daily life seems to bend us out of shape. Exercises that relax both muscles and joints, as well as the 61-points relaxation exercise, lead further toward relaxed self-awareness. These techniques can be taught once students are familiar with the beginning practices. (For a detailed description of nadi shodhanam, see the Yoga International reprint “Balancing Active and Receptive Energies: The Practice of Nadi Shodhanam.”
Expanding the Recovery Process
Along with breath training, panickers need to begin the process of resolving their fears. Sometimes they do this work on their own or with the help of friends and family members. Often, however, a period of psychotherapy is needed because the worries and stresses that initially contributed to the onset of panic require objective attention. Before treatment these factors are outside of the panicker’s awareness for some reason. As recovery continues, however, they become the proverbial elephant in the living room—there is no way to avoid noticing and dealing with them.
Often the stresses that are most difficult to recognize have to do with significant relationships. A question that can elicit awareness is, “Am I avoiding conflicts within myself?” As one panicker continued in recovery, for example, he was able to explain that his younger brother, who was in line to become a co-partner in the family business, was performing very poorly. Despite many signs to the contrary, the younger brother continued to imagine that he was doing well at his work. Addressing this problem raised many fears, for it would affect a complex web of family relationships. As a result, the older brother resisted speaking up and began having panic attacks instead.
There are many possible causes of panic attacks—stressful relationships, past traumas, fear of separation from loved ones are among the most common. One panicker’s attacks began when her husband’s promotion resulted in his being away from her and their infant twins at night. Pleased about the promotion, the husband had not been willing to see the effect it was having on his family, and the wife had not been able to express her fears directly. In the course of psychotherapy, this woman learned that finding practical ways to expand the scope of awareness and implement stress-reducing changes (ask for them, create them, or compromise for them in some way), although difficult, was the most satisfying process in the entire recovery.
There will inevitably be leaps forward as well as setbacks while recovery continues. This is natural, for the recovering panicker is learning to work with him- or herself in an entirely new way. Whether or not the panicker is undergoing psychotherapy, the psychological insights acquired through yoga can make a profound contribution to this process. A young student once remarked, “Yoga stands for You Oughta Get Aware,” because it provides such a wide range of tools to help everyone, including recovering panickers, do just that.
The Role of Meditation
In addition to the body and breath, yoga works with emotions, mental images, thoughts, and relationships, seeing them all as part of an integrated whole. During meditation, for example, a normally disturbing image arising in the mind is greeted by a very different reaction than might otherwise be the case. Now the body remains rested and still; the breath sends messages of steadiness and balance to the emotions and nervous system. Though the image might seem upsetting at another time, now the meditator can witness it with equanimity. This neutral reaction allows time and space for the image either to be processed or to pass through the mind without disturbance.
What is more, meditation seems to pace itself; it allows the mind to gradually gather strength before bringing up the images that might prove most frightening or challenging. Trivia can be dismissed, but the thoughts and images that persist are the ones that have important consequences to us. For instance, suppose I begin to recognize a deep-seated unhappiness with my work, but at the same time I see no other way to support my family. This conflict haunts me, affecting my work and frustrating my family relationships. Panickers may force themselves to push such conflicts out of awareness because they cause a discord that seems unresolvable. Meditation will allow them to recognize it with less fear so that they can see their way through the problem.
Conflict Resolution
Yoga psychology also suggests many techniques for resolving conflicts, including acknowledging and accepting the conflict in all its depth; recognizing the need for some kind of change; resisting the inclination to act out feelings or to do nothing; exploring alternatives; communicating with others without blaming them; accepting feedback from others; using discrimination in accepting or rejecting alternatives; surrendering to necessary losses; acting with determination; accepting outcomes with equanimity; working calmly on a problem even if a negative outcome, or no outcome, seems inevitable; and letting intuition suggest new possibilities. These strategies are derived from what in yoga are called the yamas and niyamas—the attitudes toward life that are the basis of all yoga practices.
Finding Refuge in Our True Nature
Ultimately, yoga provides a philosophy that places the relationships between body, mind, and spirit in a new perspective. The Bhagavad Gita, a classic yoga text, tells us that “No one has the power to bring to destruction this unalterable entity [our true inner self]. . . . The body-bearer in everyone’s body is eternally undestroyable.” Anxiety arises from attachment to passing and impermanent things, but the more we are aware of our own true nature, the less anxious we become.
Yoga gives us a practical tool for working at this level of awareness—the mantra. This is a word or phrase that can guide and protect us. It serves as a focus of attention in times of panic, and it is a resting place for awareness leading to our true nature. Through its connection to the deep spiritual resources that lie within us, the mantra pacifies fear and encourages us to persist in the face of disturbing thoughts and upsetting emotions.
We cannot prevent life from changing. Life is inherently unstable. But during periods of change we can have the courage to identify and express our needs. We can look for ways to surrender gracefully to the inevitable. We can trust, through our experience of yoga, that the essential Self within us will guide us through the emotions of change successfully.
Dr. Rolf Sovik is a licensed clinical psychologist in private practice in Buffalo, NewYork. He has been practicing and teaching yoga for more than twenty years.
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