Facial massage and marmas therapy has reemerged as a rejuvenating practice in the realm of self-care and holistic wellness with a plethora of benefits that extend beyond mere relaxation.
With roots in ancient ayurvedic healing traditions and medicine it is a natural and non-invasive technique to promote healthy skin, improve circulation, and enhance overall well-being.
Face massage connects a point on your face to an organ or body part then you know what to treat internally with clear external results.
A method of determining internal organ problems.
At the heart of this practice lie the main 8 Marmas points which are energy centers that channel vitality throughout the body. In this article, we’ll delve into the world of facial massage, exploring its numerous advantages and shedding light on the significance of the 10 Marma points.
The benefits of facial massage and marmas therapy:
Improved Blood Circulation
Facial massage stimulates blood flow to the skin, nourishing it with essential nutrients and oxygen. This increased circulation helps in achieving that coveted healthy glow and can even aid in the detoxification process.
Reduced Muscle Tension
Just as we experience muscle tension in the body, facial muscles can also harbor stress and tension. Gentle massage eases this tension, leading to a more relaxed and youthful appearance.
The lymphatic system plays a crucial role in eliminating toxins and waste from the body. Facial massage encourages lymphatic drainage, reducing puffiness and promoting a clear complexion.
The act of massaging the face induces a state of relaxation, reducing stress and anxiety levels. This not only benefits the mind but also has positive effects on the skin.
Enhanced Product Absorption
Regular facial massage improves the absorption of skincare products, allowing them to penetrate deeper into the skin and deliver their benefits more effectively.
Promotion of Collagen Production
Massaging the face stimulates collagen production, which is essential for maintaining skin’s elasticity and firmness. This can help combat signs of aging, such as fine lines and wrinkles.
Jaw Tension Release
With the modern habit of clenching the jaw due to stress, jaw tension has become a common woe. Facial massage can target the jaw area, relieving tension and promoting a more relaxed facial expression.
Natural Face Lift
While not a replacement for surgical procedures, consistent facial massage can provide a subtle lifting effect by toning and firming the muscles of the face.
The Marma points impact overall well-being and awaken dormant energy, promoting balance and vitality. It is opening up of blocked channels in the face and improve organs functions.
Facial massage, especially when performed with soothing oils like lavender or chamomile, can have a calming effect that aids in better sleep quality.
Marma therapy and life energy
Marma points denote regions where the essential life energy referred to as “prana” has a tendency to amass and circulate. In Ayurveda, the main goal is to maintain a good health and the capacity to recover hinges on the unhindered circulation of prana throughout the body. Obstructions in this crucial life energy can result in various health issues.
The marma points are positioned along the nadis, which are the subtle energy pathways within the body. In the Ayurvedic tradition, these nadis correspond to the energy meridians found in Traditional Chinese Medicine (TCM). Similarly, the marma points can be likened to the acupuncture points used in TCM. When comparing these two ancient healing systems, there exist both resemblances and distinctions in terms of the specific points utilized.
Exploring the main vital energy marmas
The head and facial area constitutes one of the three primary groups of vital energy points (marma) within the body. This region holds immense significance as it houses the entirety of the sense organs and prana, the life force.
8 main Marmas points are located there among the 107 existing:
1. Bilateral points situated slightly above the nasal cavity on both sides of the nose (Phana Marma). These two marma points pertain to the sense of smell, the Kapha dosha governing the head region, the nasal passage, and the nostrils.
2. Marma points found on the outer edges of the eyebrows near the temples (Apanga Marma). These are intricately linked with eyesight, the fiery pitta dosha, and both ocular organs.
3. The terminal and lower extremities of the ears (Vidhur Marma). This juncture where ligament and tendon converge exerts control over prana vayu, the vital energy entwined with inhalation, ingestion, impetus, and progression. Moreover, it influences auditory perception and the energy channels of the ears.
4. Adjacent to the ears, along the temple region (Shankha Marma). These points are intertwined with the tactile sense, the ethereal Vata dosha within the expansive intestine, and the downward-moving prana (apana vayu).
5. Points of intersection where the scalp and facial skin converge, positioned slightly above the brow line (Utkshepa Marma). These coordinates, situated immediately above the Shankha Marma, intricately involve the sense of smell.
6. Midway along the eyebrow arc (Avarta Marma). These junctures are intrinsically linked to the Vata dosha, physical posture, and visual acuity.
7. The central point on the forehead, nestled between the eyebrows (Sthapani Marma). This marma point is intertwined with the sixth chakra (Ajna), the mind, the pituitary gland, and the regulation of the senses.
8. The center of the chin (Chibuk Marma). This focal point pertains to the course of prana through the skin.
Practicing facial massage using marma therapy
These marma points hold profound implications for overall well-being and vitality, as elucidated by the ancient wisdom of Ayurveda.
Begin by creating a serene ambiance. Light some calming essential oils, play soft music, and ensure your hands are clean.
Start with a few deep breaths to center yourself and enhance relaxation.
3. Oil Application
Gently warm a few drops of your preferred facial oil. This could be coconut oil, almond oil, or a specialized facial oil blend.
4. Marma Stimulation:
With the knowledge of the Marma points, apply gentle pressure using your fingertips or palms. Use circular motions and moderate pressure.
5. Muscle Relaxation
Move on to massaging the facial muscles. Begin at the center of the face and work your way outward. Use upward strokes to counteract gravity’s effects.
6. Jaw Release
Spend extra time massaging the jaw area, especially if you tend to clench your jaw due to stress.
7. Eye Area
Be extra gentle around the delicate eye area. Use your ring finger to apply minimal pressure when massaging this area.
After the massage, take a few moments to relax and let the oils absorb into your skin.
Facial massage and marma therapy, when practiced with intention and awareness, can offer a myriad of benefits that go beyond skin deep. By incorporating the wisdom of the Marma points into your facial massage routine, you can tap into a holistic approach to organs well-being that nurtures both your inner vitality and outer radiance. As you embark on this journey of self-care, remember that consistency is key.
Regular practice of facial massage and Marma stimulation can lead to a more vibrant, youthful, and balanced you.
Before talking about the techniques of self-realization, I will define what is the Self and the Spirit for a better understanding.
The more we get to know ourselves, the more we can expect to touch the truth… and live happily ever after.
The self and the mind
Sself” and “mind” are often used interchangeably, but they actually refer to different concepts.
Self refers to our sense of identity or understanding of who we are. This includes our beliefs, values and personality traits. It is a subjective and unique experience for everyone.
On the other hand, mind refers to the cognitive and emotional processes that take place in our brain. It includes our conscious and unconscious thoughts, perceptions, feelings and memories.
In other words, the self is a product of the mind, but it is not the same as the mind itself.
It is important to note that there are many different theories and perspectives on self and mind, and their relationship to each other. Some philosophical and psychological traditions view them as inseparable, while others view them as separate entities.
I will try to explain the Hindu concepts to you because they are the ones that speak to me the most and that correspond to my philosophy of life.
In Hinduism, the concepts of self and mind are intertwined, and both are considered integral to our human experience.
The self is called “Atman”. Atman is the individual soul or self that is believed to be eternal and immutable. It is the essence of the individual, and it is believed to be related to the ultimate or divine reality, which is called Brahman.
The goal of spiritual practice in Hinduism is to achieve unitybetween the individual self (Atman) and ultimate reality (Brahman).
Do you Mind…
The mind, on the other hand, is called Manas. It is considered the instrument that the self uses to perceive the world and interact with it. Our mind is also responsible for processing information, generating our thoughts, our emotions. and also the distortion of reality. Let’s talk about that later.
Our mind is constantly moving and changing, and it can be a source of both suffering and liberation. When the mind is clouded with ignorance, desires and attachments, it can lead to suffering and bondage. But when the mind is purified through spiritual practice and detachment, it can lead to liberation and union with the divine.
Thus, in Hinduism, the self (Atman) is the eternal essence of the individual, and the mind (Manas) is the instrument through which the self interacts with the world. Both are important aspects of our human experience and are closely related to spiritual practice and liberation.
The mind and its layers
So our mind is considered the main tool by which an individual perceives and interacts with the world. It is responsible for processing information from the senses such as sight, hearing, taste, touch and smell called Indriyas and generating thoughts, emotions and desires related to these.
But the mind actively participates in shaping our experiences. It constantly interprets and makes sense of sensory input, and it can be influenced by factors such as our past experiences, conditioning, and cultural beliefs.
In addition to the mind, Hinduism also recognizes 4 functions to contribute to individual perception of the world. These include:
– Manas which processes sensory information,
– Chitta which stores impressions,
– Ahamkara which creates the ego,
– And Buddhi who makes the decisions. It is judgment and discrimination.
To progress spiritually, we must understand each of these functions independently and coordinate them together.
What is Manas?
Manas is considered the lower mind, responsible for processing sensory information and receiving external stimuli for the outside world. He tends to question and doubt, which can be a problem if he becomes excessive. Additionally, Manas acts as the direct supervisor of the senses in the inner workings of the mind.
Chitta is the component of the mind that serves as a storage bank for memories and impressions.
Impressions or samskara (mental impressions, memories or psychological imprints) are conscious actions whether cognitive, affective or conative which take a potential and hidden form just below the threshold of consciousness. This is called a Samskara.
They are imprinted on the subconscious mind or Chitta. The subconscious mind is located in the cerebellum. So, the storage of Samskaras in the subconscious mind contains our memories of past experiences, preserved in fine detail without loss. When these fine vritti or thoughts resurface and come back to the conscious mind as a wave, it is called memory or Smriti.
Each memory is connected to a Samskara; thus, memory cannot exist without the aid of Samskara.
Although Chitta can be beneficial, its function can become problematic if not properly coordinated with the other components of the mind. Chitta is responsible for storing innumerable latent impressions.
Our ego or ahamkara not only provides a sense of identity to our functioning, but also causes our feelings of separation, pain and alienation. It is like a powerful wave that proclaims “I am” and creates a sense of individuality and ego.
Buddhi (intellect) is the higher aspect of the spirit, giving access to inner wisdom and being decision maker in our factory of life. The term Buddhi is derived from the root word “budh”, which means awakened.
Buddhi judges, makes decisions and discriminates between options. However, its ability to guide Manas depends on how clear it works and whether Manas accepts its guidance or not. In life it is crucial for Buddhi to make decisions otherwise Manas will rely on patterns of habits stored in Chitta which are colored by ego (Ahamkara). Due to the impressions and coloring of Chitta, Buddhi may darken. Therefore, an important task of spiritual practices is to clarify the clouded Buddhi, which enables clear choices and leads to the fruits of spiritual practices.
Understanding the different layers of the mind can help develop awareness and control over one’s thoughts, emotions, and behavior, and cultivate a deeper understanding of the nature of the Self.
Clearing our perceived reality requires cultivating a state of awareness and detachment, so that the mind (Manas) can perceive reality without being clouded by desires, attachments and conditioning.
Together, these tools or faculties shape an individual’s perception of the world and, ultimately, their experience of life.
Through spiritual practice, such as meditation and self-enquiry, we can gain greater awareness of these tools and learn to cultivate our more mindful and enlightened perception of reality.
How to Coordinate and Calm the Mind?
One of the key practices to clear our mind and perceive reality more clearly is meditation. Through meditation, we can learn to quiet our minds and cultivate a state of inner calm and clarity. It helps to reduce mental chatter, emotional turbulence and to have a clearer perception of reality.
Another important practice in Hinduism is self-enquiry. It involves questioning our beliefs, values and assumptions in order to gain a deeper understanding of the true nature of reality. By examining our own thoughts and perceptions, we can begin to identify and detach ourselves from our conditioned thought patterns as these can distort our perception of reality.
Also, practicing detachment and non-attachment helps to clear our mind and perceive reality more clearly. By letting go of our desires and attachments, we learn to observe the world without being influenced by our own preferences or prejudices.
When I talk about surrender, I am not talking about disdaining our desires and attachments but understanding their process, accepting them in order to let them go.
Finally, the study of the scriptures and the teachings are also of great help in clearing our minds and perceiving reality more accurately. These teachings provide insight into the nature of the self, the universe, and ultimate reality. They help us gain a deeper understanding of the true nature of our existence.
In summary, clearing perceived reality requires cultivating awareness, detachment, and introspection through practices such as meditation, self-examination, detachment, and study of scriptures and teachings.
What books or teachings should I recommend?
In Hinduism, there are many scriptures and books that provide guidance, understandings of the nature of reality and the spiritual path.
Some of the most important texts include:
They are the oldest and most sacred texts of Hinduism, and divinely revealed grace to meditations of the Rishis. Vedas contain hymns, prayers and rituals that explore the nature of the universe and the divine. They are 4. The Rig Veda, the Sama Veda, the Yajur Veda, and the Atharva Veda.
It is a collection of philosophical texts that explore the nature of the self, the universe, and ultimate reality. They provide guidance on spiritual practice and the path to liberation.
The principal Upanishads are Ishopnishad, Kenopnishad, Kathopnishad, Prashnopnishad, Mundkopnishad, Maandukyapnishad, Aitreypnishad, Taitriyapnishad, Chhandogyapanishad, Brihadaryankyapnishad, Shwetashwetarpnishad.
It is an epic poem that explores the nature of dharma (righteous actions) and the spiritual path. It provides advice and comprehension on how to live a virtuous life and achieve spiritual liberation.
The Yoga Sutras of Patanjali
A text that explores the nature of yoga (union with the divine) and provides guidance on spiritual practice. It includes teachings on meditation, ethics, and attaining enlightenment.
Ramayana and Mahabharata.
Two amazing epic poems that explore the nature of dharma, righteousness and the spiritual path. They describe the nature of human relationships, the life challenges and goal ultimate liberation.
They are a collection of mythological and historical texts that explore the nature of the universe and the divine. They provide guidance on spiritual practice and the path to liberation. The six most significant of these are: Markandeya Purana, Shiva Purana, Linga Purana, Brahma Vaivarta Purana, Agni Purana and Padma Purana.
The Ashtavakra Gita is a classic text of Advaita Vedanta, a school of Hindu philosophy that emphasizes non-dualism and the unity of the individual self (Atman) and ultimate reality (Brahman). It takes the form of a dialogue between the sage Ashtavakra and King Janaka, and explores themes such as the nature of the self, the illusory nature of the world, and the path to spiritual liberation.
If you are seeking liberation, my son, avoid the objects of the senses like poison and cultivate tolerance, sincerity, compassion, contentment, and truthfulness as the antidote. 1.2
You are the one witness of everything and are always completely free. The cause of your bondage is that you see the witness as something other than this. 1.7
Why is it necessary to study the Self and life?
The study of these scriptures and these books give insight into the nature of reality and the spiritual path. However, it is important to note that their teachings must be approached with an open and insightful mind, and that ultimately spiritual realization comes from direct experience and inner realization rather than mere intellectual knowledge.
Let’s just go back to Ashtavakra Gita.
The Ashtavakra Gita is considered a profound and insightful text on the nature of reality and the spiritual path. It emphasizes the importance of transcending the limitations of our mind and ego in order to realize the true nature of the self and the universe. It provides guidance on how to cultivate detachment, equanimity, and self-knowledge in order to achieve spiritual realization.
“The mind that seeks liberation is like a bird yearning to escape from its cage. When it realizes that it is not the cage, but the pure sky, it is instantly liberated.” (Chapter 8, Verse 1)
Many spiritual seekers have found the Ashtavakra Gita to be a valuable resource for better understanding the nature of reality and the spiritual path. Its teachings are often seen as a supplement to other classical Hindu texts such as the Bhagavad Gita and the Upanishads.
“Attachment and aversion arise from the illusory perception of the self as separate from the world. When this illusion is dispelled, one attains supreme peace.” (Chapter 18, Verse 64)
How to discover the difference between your self and your mind?
It is essential to be aware of your mind. You have to observe your mind, pay attention to what it produces and see the difference between your Self and your mind.
Most people aren’t used to sitting and not thinking, so they start making things up when they have nothing to do. But if you observe your mind without identifying with it, just be aware of every thought, feeling, memory, projection, imagination and image that arises, you create a separation between mind and Self. You become the subject who witnesses the object, which is the mental activity.
As you continue to observe the mind, your attention returns to awareness and you naturally become aware of yourself. This is the exercise that I encourage you to practice. Just be still, observe your mind and see the movements of the mind that don’t belong to the present moment or to anything around you. Everything around us is innocent; nothing attacks you. The mind creates relationships, intentions, and to-do lists that distract you from your natural peace.
Your being should not be ruled by your mind, but in the state of functional consciousness you should be in background consciousness. You don’t have to plan or struggle; life already supports your activity. However, when you live in mind-generated activity, you engage in procrastination, fantasizing, wishful thinking, memory, subjective interpretations, and other ego-driven behaviors that bear no fruit except disharmony and suffering.
So, my dear, the more you practice observing your mind, the more aware you will be of the Self, which is not only aware of the mind. You can work with the mind, but you are not the mind. You are the witness of the spirit. That’s the difference. When you are formless consciousness, you can deal with forms and you can work with them because the background is formless. It is a simple exercise, but it requires attention, discipline and patience. So take a few minutes each day to sit down, observe your mind, and discover the difference between your Self and your mind.
“Ignorance is the root cause of all suffering, and knowledge of the Self is the only way to liberation. Through constant reflection and contemplation, one can dispel ignorance and attain Self-realization.” (Verse 15)
How to make it yourself
Here are some specific steps that can help realize the Self:
By cultivating your consciousness
1. Shravana. Look for a qualified teacher and listen to the teachings of the scriptures. Find a teacher who has a deep understanding of the scriptures and who can guide you in your spiritual practice.
2. Study the scriptures. Read and study the teachings of the scriptures such as the Upanishads, the Bhagavad Gita and the Tattvabodha to gain a theoretical understanding of the nature of the Self.
3. Manana. Think about the teachings: contemplate the teachings and reflect on their meaning to deepen your knowledge and understanding.
4. Nididhyasana. Practice self-enquiry. Question the nature of your own existence and identity. Ask yourself, “Who am I? and “What is the nature of the Self?”. Meditate regularly to calm your mind and develop mindfulness and concentration. It can help to gain a direct experience of the Self.
6. Cultivate virtues. Develop virtues such as compassion, humility and detachment, which can help purify the mind and prepare it for direct experience of the Self.
7. Surrender to the Self. Ultimately, Self-realization is not something that can be achieved through effort alone. It requires letting go of the ego and allowing the true nature of the Self to reveal itself.
By physical means
Realizing the true nature of the Self is a spiritual process that involves transformation of the mind and inner being, and it cannot be achieved through physical means alone. However, the physical practices support the spiritual process and help to prepare the mind and body for Self-realization.
Some of these practices include:
1. Hatha yoga.
The practice of yoga poses, or asanas, helps prepare your body for meditation and spiritual practice by increasing flexibility, strength, and balance. It purifies body and mind, balances the energies of the body and prepares the mind.
The practice of breath control, or pranayama, calms your mind, purifies and develops attention and concentration, essential to spiritual practice.
The practice of selfless service, or seva. It cultivates virtues such as compassion and humility, which are important for spiritual growth.
Purifies your body and mind, and can also increase focus and intensity of spiritual practice.
Which are spiritual gatherings and a supportive community of like-minded individuals. They can provide opportunities for learning, reflection and spiritual growth.
It is the Indian system of medicine necessary to create and maintain your balanced and healthy body and mind. These last are essentials for spiritual practice.
The practice of repeating a mantra or a sacred name which aide to focus the mind and develop devotion to the Divine.
Visiting sacred places or undertaking a pilgrimage can help create an environment conducive to spiritual practice and also provide opportunities for learning and cultivating your thinking.
9. Nature walks.
Spending time in nature, such as taking a walk in the forest or by the ocean, calms the mind, helps to connect with the Divine and to better understand the nature of the Self.
However, it is important to note that these physical practices alone cannot lead to Self-realization. They must be accompanied by the previously mentioned spiritual practices, such as introspection, reflection and meditation.
The ultimate goal is to realize the true nature of the Self through spiritual practice and inner transformation.
We can also cultivate gratitude and contentment because what you already have in your life can help reduce attachments and desires, which are barriers to spiritual growth.
Cultivate compassion and benevolence towards oneself and others, humility, patience and forgiveness.
Simplicity is the best way to erase attachment and desire and realize that we don’t need so much in life to be happy.
Live a simple, balanced life focusing on your inner growth and spiritual development rather than material wealth and outward success to create an environment conducive to your spiritual practice.
We need these virtues to live better in this plan.
All of that is not to become a monk…But to be as much as true as you are.
Remember that the spiritual journey is deeply personal and individual, and what works for one person may not work for another. It is important to be patient, persistent and compassionate with yourself, and to trust the inner guidance that comes from practice. Our growth is conditionned by consistency and will all our life. Nothing come with magic wand!
More we will be aware and self-aware, the more this world will reflect our beauty.
“Realize that the self is not the doer, but only the witness of all actions. Abide in this knowledge, and you will be free from all karma.” (Chapter 18, Verse 74)
Vedic astrology and Ayurveda are beautiful tool for personnalized healthcare.
They share a holistic approach to health and well-being. They view the individual as a complex, interconnected system that is influenced by a variety of factors, including the environment, lifestyle, and mental and emotional state.
Vedic astrology and Ayurveda: complementary and alternative medicines
Vedic astrology and Ayurveda are linked because they both have their origins in the ancient texts of the Vedas. They are considered to be among the oldest and most important scriptures in Hinduism. Both Vedic astrology and Ayurveda are rooted in the concept of the five elements (earth, water, fire, air, and ether) and their relationship to the human body and the natural world.
According to Ayurveda, each individual is composed of a unique combination of the five elements. These elements are represented by three doshas or biological energies: Vata, Pitta, and Kapha. So unique means personalized healthcare.
The three doshas are not just physical elements but also represent psychological and emotional qualities. That’s why they are influencing individual’s physical, mental, and emotional well-being. For example, Vata is associated with movement and creativity, Pitta with intelligence and leadership, and Kapha with stability and grounding.
Imbalances in these doshas can lead to various physical and mental health issues, and work to restore balance through diet, lifestyle, mind behaviors…and herbal remedies.
As an ayurvedic practitioner, I use various techniques to balance them promoting health and longevity.
Birth chart interpretation for personalized healthcare
Similarly, Vedic astrology views an individual’s astrological chart as a reflection of their unique qualities and potentials, as well as their karmic patterns and life lessons.
The chart is used to better understand the strengths and challenges of each individual. It determines the unique energetic makeup of the individual, including their dosha balance. And it can be used to provide insights into their health, personality, and life path., as well as the opportunities and obstacles you may face in your life, both on health issues and in the different spheres of life. I may recommend specific remedies, such as wearing certain gemstones or performing specific rituals, to balance the energies represented in the chart.
The chart is divided into twelve houses. Each of which represents a different area of life, such as career, relationships, and health…
The Nava Grahas
Planets and stars are also associated with the five elements and the three doshas.
Their placements and their relationship to the houses and the doshas are used to determine the individual’s dosha balance. Planets are influencing your personality, life events, and overall destiny, your health… And this informations can be used to guide diet, lifestyle, and herbal remedies to promote health and balance.
I use this knowledge to corroborate the ayurvedic constitution and recommend specific remedies and practices. The goal is to balance an individual’s energies and promote well-being.
Vedic astrology shows us which period a health problem can occur. This is a wonderful tool to prevent imbalances or diseases, cure or limit them by ayurvedic or planetary remedies.
Both Vedic astrology and Ayurveda also emphasize the importance of living in harmony with the natural rhythms and cycles of the universe. It is highly recommended to follow a daily routine that is aligned with the cycles of the sun and moon, and use the positions of the planets to determine auspicious times for important life events.
We understand that these sciences are deeply intertwined and complementary practices that offer a holistic understanding of health, well-being, and harmony in all areas of life.
They recognize the existence of the subtle body, which is made up of energy channels (nadis), energy centers (chakras), and life force energy (prana). This understanding provides a framework for understanding the connection between the physical body and the mind, emotions, and spirit
Individual prakriti as a diagnostic tool
For example, if a person’s birth chart shows a predominance of the Vata dosha, they may be prone to anxiety, insomnia, and digestive issues. I may recommend a Vata-pacifying diet, which includes warm, nourishing foods and spices, as well as lifestyle changes such as practicing calming activities with specific yoga, meditation and pranayama technics.
Similarly, if a person’s birth chart shows a predominance of the Pitta dosha, they may be prone to inflammation, digestive issues, and anger. In this case, I may recommend a Pitta-pacifying diet, which includes cooling, soothing foods and spices, as well as lifestyle changes such as avoiding excessive heat and practicing activities that promote relaxation and balance.
In addition to providing insights into dosha balance and health, the Ayurvedic birth chart can also be used to guide spiritual and personal growth. The placement of the planets and houses can provide insights into the individual’s strengths and weaknesses, and these informations can be used to guide spiritual practices and personal development.
Overall, the Ayurvedic birth chart is a powerful tool for understanding your unique energetic makeup, guiding diet, lifestyle, and herbal remedies to promote your health and balance in your life. This mean is a real personalized healthcare tool.
Vedic astrology and Ayurveda as Self-awareness, physical and spiritual growth assitant.
Vedic astrology and Ayurveda take a holistic approach to health and well-being. They recognize that the physical body is interconnected with the mind, emotions, and spirit. By addressing all aspects of your being, including your diet, lifestyle, emotions, and spiritual practices, you can achieve greater balance and harmony.
This holistic approach provides a foundation for treating the whole person, rather than just the physical symptoms of illness.
Individualized and personalized healthcare:
Both take a personalized approach to health, recognizing that you are unique and requires individualized treatment. By understanding your dosha balance and birth chart, you can identify specific diet and lifestyle changes. Why? Because that will support your unique constitution and promote optimal health.
Prevention of illness:
Vedic astrology and Ayurveda place a strong emphasis on prevention of illness through healthy diet and lifestyle practices, as well as regular self-care practices. By practicing preventive medicine, you can avoid many common health problems and promote longevity.
They emphasize the use of natural remedies, including herbs, spices, and other natural substances, to support health and treat illness. These remedies are safe and effective, with fewer side effects than conventional medications. They are so precise in their properties that they integrate so well for personalized healthcare.
Vedic astrology and Ayurveda recognize that health is not just the absence of disease, but also includes spiritual well-being. By practicing spiritual disciplines, you can cultivate greater awareness and inner peace. In these difficult times we need more than ever to take care of ourselves. It can be by practicing meditation, yoga, and pranayama,
Both sciences are rooted in the ancient wisdom of the Vedas and share a common understanding of the relationship between the human body, the natural world, and the universe as a whole.
Reading an Ayurvedic birth chart requires a deep understanding of astrology and Ayurveda. As well as an ability to interpret the chart in the context of the individual’s unique circumstances and experiences. It is recommended that you seek guidance from an experienced Ayurvedic practitioner or astrologer. If you are interested in exploring your own birth chart, feel free to contact me.
“Self-knowledge is the beginning of wisdom and the end of fear.” – Jiddu Krishnamurti
What is mantra Yoga and why is it healing? Behind the practice of mantras hides a science.
Saturated by media coverage and over-information, our brains are in turmoilunable to think without influence and with intelligent judgment.
This pollution, both visual and sound, prevents us from making well-considered decisions, from concentrating on our tasks, from channeling our emotions, from taking a step back to learn the lessons of life and build our path in consciousness.
The tiniest noises are part of our daily life, such as the hum of the fridge, the quivering of halogens, road traffic, electromagnetic waves from laptops and computers… In short, a whole range of pollution with consequences on our body which treats all those vibrations that tire our nervous and immune systems.
However, it is complicated to isolate yourself in the Himalayan mountains or to go to a cave…
So how do you repair and evolve?
How to master your mind and body and to initiate your mind growth?
It is the subject of this article that will give you a powerful key for healing and self-realization.
First let me introduce the subject step by step.
The science of mantras is a very technical subject offered by ancestral wisdom and more precisely the veda. The vedas form in a way the Sanatana dharma. But this one goes way beyond that. These oldest Hindu texts allow the human mind to grasp the teaching of the rishis, those Indian sages who have received the Truth.
The Sanatana Dharma tells us about the natural order that has always existed. The principles of the cycles, of the 5 elements of Nature, the law of cause and effect, the meaning of existence, the secrets of energy transmission, perceptions, behavioral tendencies, the interdependencies between planets and stars, the techniques of communication with the immaterial world, all this brings together the teachings of Sanatana Dharma.
Why do we make sounds?
One of the functions of sound emissions in humans is self-healing.
The harmonized sounds coming from our body vibrate all our cells, fluids and spaces, creating an internal massage that is extremely conducive to well-being.
Have you ever experienced singing? Why are singing lessons packed?
Do you know that for millennia voice work has been used as a healing and harmonizing method against physical and mental imbalances.
Our body has the ability to emit purifying, calming sounds to cleanse the negative.
In India, the practice of mantras finds its origin in the research carried out by the rishis, ancient sages, who studied the principles of action of sounds on our different physical, energetic and mental bodies.
What allowed Sanskrit to be born and to become this magic? Even those who hear it for the first time confirm it. These sounds jostle us, confront us and charm us.
Chanting mantras is a deep and healing process
Mantras for health
Chanting mantras is therapy. The sound sequences pronounced in Sanskrit, according to specific codes, awaken cosmic energies attuning us to the forces of nature and harmonizing us.
They harmonize us personally but also those around us, so it is a way to avoid violence and societal aggressiveness.
Today we see the birth of the name mantra therapy because mantras relax your mind, energize stagnant energy and release tension.
Mantras are effective in the management of digestive disorders, fertility, insomnia, migraines, depression and hormonal imbalances...
You just have to believe in it, practice and understand this quantum functioning.
Many in the West have taken to listening to mantras in their cars, while shopping, at home…why…because they soothe and balance the mind.
Behind the practice of mantras hides a science.
Today in the West, we popularize, but behind this popularization there is a loss of purity and rigor in mantric practices.
Mantras are practiced without understanding the Sanskrit language which inevitably leads to the loss of their magic and energy laws.
Mantras are specific phonetic codes. The more we respect these codes, the more we ensure their effectiveness.
A mantra is a code in Sanskrit, not an autosuggestion in our native language…otherwise it is called an autosuggestion and not a mantra.
The growth of the mind
When we learn something new, a language, a mantra, etc., our nervous system builds new neural connections, so when we learn a mantra, for example, new connections are built and we increase our potential for perception and understanding. sound emissions.
Then the recitation of a mantra involves the use of muscles of the vocal and ventral apparatus that we do not use when we speak.
Growth of the nervous system
During a mantra session, the nervous system both strengthens by creating new neural connections and relaxes because we are not in multitasking mode. This is called neuroplasticity.
The more complex a mantra seems to us, the more the nervous system concentrates, and this concentration is essential for meditation.
This mantric complexity increases our sound, intellectual performance and adaptability to stress.
At the end of a session, after having unraveled this mantra, we leave enlightened, the problems seem ridiculous to us, just like after a yoga session where our body is freed from muscular tension.
When we have crossed the barrier of Sanskrit, this language settles in our heart, settles in the memory. The more we practice, the more we develop this appetite.
By regularly chanting the Sanskrit alphabet with concentration and correct pronunciation, we have the potential to awaken Kundalini shakti, that cosmic energy that resides within each of us.
The mantras and texts captured by the rishis are based on the principle of energy activation. This practice is not only intellectual. Each of the mantras has a vibrational signature felt by the reciter in his physical and energetic body. These are vibratory sequences energizing our energy centers through the experience of truth.
The practice of mantras cannot be categorized as a method of chanting or as the formulation of a prayer or intentions. This practice connects all at once, all these approaches, transcends the mind.
Means by the Manan (constant thinking or recollection) of which one is released from the round of births and deaths is Mantra
Healing mantra : Karma and Rectification
Practicing mantras is an effective tool for the rectification of our Karma. The vibrational sequences allow us to cleanse our actions, bonds and unnecessary internal patterns imprinted from many lifetimes.
When we practice mantras correctly we restructure the vasanas, which are latent impressions already present in the mind, and the samskaras, which are impressions that are already functioning. For example, we say, “This is his samskara, this is his nature. All the impressions have formed part of his character.
With the help of the sacred vibrations, we can rise above the limitations we have received or developed since childhood to see our deepest potential and talents.
The goals in my life
We can practice specific mantras to advance towards all goals.
Purusartha is the Vedic concept in which 4 goals condition our actions from our birth until our death.
Dharma: vocation, just order for harmony
Artha: the pursuit of wealth or material advantage
Kama: well-being and pleasure necessary for development in accordance with the dharma
Moksha: Liberation from the material world, sleep, detachment, Union
How to practice?
By what is called japa.
Japa or repetition is an essential practice. It calms the inner cacophony due to the outside world, the monkey spirit, and the repetition of the mantra is invaluable for this effect.
This repetition leads to concentration or dharana and takes us on the path of meditation, dhyana.
This technique has been used for millennia.
Understand that when you pronounce a word like apple for example either silently or out loud, the object instantly appears in front of you and the mind focuses on it. And japa uses this particularity of the mind to focus on divine energies and forms. It removes the thoughts that hold us back to the material world and worldly pleasures.
One can use the mantra diksha which is a personal mantra given by an enlightened master, or an upaya mantra (remedial mantra). It is most often mantras between 2 and 9 syllables that are used for japa.
The 4 types of japa.
The recitation of a mantra can be practiced at different levels:
Recitation out loud (vacika japa)
Whisper recitation (upamsu japa)
Mental recitation (manasika japa)
Spontaneous recitation (ajapa japa)
Sitting japa is practiced beginning with audible recitation to reach a meditative state in which thoughts are put away. For a sadhaka (practitioner) it will be easier to achieve mental or even spontaneous recitation.
It allows to increase the concentration since it is realized on a japa mala or yogic rosary.
Mala is made up of pearls, each separated by a knot. It is held in the hand and after each recitation we advance one bead.
It is important to hold it close to the heart, where the energy of Anahata chakra is located and which is related to the sense of touch. The use of the fingers calms and focuses precisely this center of touch.
A japa mala is usually made up of 108 beads. There are also malas with 27 or 54 beads.
The materials used are diverse and vary according to the energy sought.
Most are in rudraksha seeds which represent Shiva and bring purification. Others are made of tulsi wood, representing, krishna and devi, love, devotion and compassion.
For those in sandalwood, they stimulate the development of noble qualities and strengthen the practice.
Some can also be composed of minerals according to our needs.
How to use Japa mala
Hold the mala with the right hand at heart level because the right side of the body represents the energy of the sun, of the gift, of the offering, of the light towards which the practice leads
Hold your hand in your upper body. because the vibration of the lower part of the body (after the waist) is lower.
Do not put your hand on your thigh or touch your feet.
The recitation is performed with the middle finger, the index finger being left aside because it represents the ego and an aggressive energy comes out of this finger. The advancement is therefore done by pushing on the middle finger.
A mala used for japa must then be stored in a natural bag. It carries the sacred vibrations and should not be exposed to the world by wearing it around the neck or on the wrist.
Don’t put your japa mala down. It has unfortunately become a habit of practitioners during yoga classes. But that defiles or discharges it.
A mala is the abode of shakti, so it must be taken care of.
Before its first use, wash the mala with water, if possible, water from Ganga or one of the sacred rivers, or have it blessed by a master.
Keep it in a pocket made of silk or natural material
Expose it to moonlight on full moon nights
Put it in contact with minerals such as rose quartz, labradorite, amethyst to purify and recharge it.
It can also be taken into the wild and suspended for a while on an oak or other large and strong tree.
You have to feed your japa mala, with love because the day when you will not have the enthusiasm for the practice it is he who will transmit it to you.
What mantra to start with?
This japa is the simplest and most deeply absorbing practice. Use a japa mala to stay focused.
This mantra is short and allow easily stay focused. Help you mala 108 beads for that.
We can recite quickly or over the length of the exhale, mentally or aloud.
Bring out the Aum from the depths of your being and not only vocally. Stay concentrate on the vibration of the whole body in a still posture. vibrationis born in the belly (manipura chakra region) and raise it to the top of the head for each pronunciation.
It would also be necessary to address the emission measurements between the A, the U and the M, but this requires teaching. For meditative practices, we can sing the AUM disregarding the ratios and being absorbed in the sound mindlessly and counting the measures.
We can sing the mantras:
3 times (for those with 3 or 4 lines)
27 times (a quarter turn of 108)
54 times (half the turn of 108)
several times 108
One should not determine the recitation time by one’s desire. It is best to use a japa mala (a Vedic rosary).
What is important in the practice of mantras is regularity! Because the very principle of the mantra is repetition which calms the mind. It is therefore better to choose one or two mantras (at least for a certain period (1, 2, 6 months) and sing it every day at the same time of day.
So you might notice how the practice intensifies and goes deep.
If we sing a different mantra everyday is once again our mind having fun and looking for a new experience. This mental state prevents you from concentrating and taking the road to the Self. We can also, to better concentrate, sing the mantras to the planets that correspond to the days of the week, provided that we repeat the same thing every week.
A question may also arise:
How to choose a mantra if I do not feel Hindu or Buddhist and I have no particular affection for the deities?
The recitation of mantras is a science and is based on this fact more than on beliefs.
The science of mantras is the use of energy laws.
Deities can be compromised by a Westerner like mythological characters. But these characters only represent forms understandable by the human mind and are universal principles, that is to say archetypes.
The divinities are not idols to be venerated but supports of concentration on qualities whose energies we wish to activate. The names of the deities or the names of their attributes generate precise vibrations with a correct pronunciation and activate these energies in us.
About example, when we pronounce Ganapati, the letter ga is guttural and works on the activation of the glottis and the fundamental obstacles of the emission of sound by the vocal apparatus. It is for this reason that the god to the elephant head is invoked to overcome obstacles.
The symbolism of these archetypes must be studied to deeply understand their meanings and impacts.
With the diversity of qualities that stand behind the representations, there are parallel mantras of peace, abstract called vedantic.
Shakti has many healing energies in nature from the qualities, properties and powers of everything that makes up nature but also up to the metaphysical.
Shakti is an important Sanskrit term. Several meanings are there. These different meanings are essential to understand how the powers of the universe work from the biological level to the cosmic level, that is to say of life and existence.
Shakti mainly means power or energy.
To be more specific, Shakti is a reference to the power of decision making, or execution.
In the West, Shakti is best known as the creative and transformative feminine energy of Nature and the Earth in general.
Shakti represents the special powers of Nature, the powers of the nature of the Self, Atma-Shakti, and the nature of the world or Prakriti Shakti.
Shaktis: the powers of nature
What places do nature’s Shaktis occupy in Ayurvedic treatment?
To obtain healing, it is necessary to have the knowledge and preparation to obtain healing.
We need to identify and use the right Shakti according to the condition and the context, which can change, in order to use the right force to heal.
Each object or force has a unique power of Nature
For example, Dahana Shakti is the power to burn and purify like fire. It is used for various purposes, good or bad, from cooking food to setting fire to a building.
Kledana Shakti is the hydrating, moisturizing, and nourishing power like water. She can also drown.
For there to be healing, the appropriate shakti must be activated to deal with or balance the pathology or disease.
Nature has many healing Shaktis contained in the 5 elements:
– the powers of the sky and the atmosphere,
– minerals, plants, herbs
– mountains, rivers and forests.
It is important to also consider that everything that Nature offers must be used appropriately. As much as it has this power of healing but also of destruction if used clumsily.
Shaktis and Ayurveda
Our food has its nutritious properties which is called Anna Shakti.
Herbs also have their healing energy or Aushadi Shakti
If we take an example, spicy herbs like ginger, cinnamon, sage or tulsi have a diaphoretic (perspiration) effect, called Svedana Shakti. This is useful if we wish to practice sweat therapies that are particularly effective in countering Kapha dosha.
For the power of oleation or Snehana Shakti, oils such as sesame, coconut… are particularly used for effective massages against Vata dosha.
Plants have Ayurvedic energy which give special actions. For example, tastes or rasa can have heating effects (virya) or special actions called prabhava. They are also forms of Shakti.
I can still mention the Shakti rasayana with rejuvenating, healing and regenerative powers such as ashwagandha, shatavari, bala, amalaki, haritaki, … They help at the deepest level of healing and revitalization.
The forces of Shakti and its powers are also present at a more subtle level and described in Yoga and bhut vidya (Ayurvedic psychology). These forces we find in the mantras.
Kriya Shakti is related with the beej mantra Kreem and Goddess Kali and Akarshana Shakti with the beej mantra Kleem and Tripura Sundari Devi. Mantras have the power to shift energies and heal the mind and emotions.
Dhyana Shakti is the power of meditation derived from the force of concentration called Dharana Shakti.
All these Shakti forces are activated by the regularity of the practices, the detachment and the internalization of the spirit.
Shaktis of the healer
The healer must have this healing power to be able to help others towards lasting well-being.
It develops Prana Shakti or life energy through connection to cosmic Prana through Pranayama and sattvic living. This is how he receives the Shakti of healing.
It also needs strong ojas, which is the power of physical immunity, patience and calm which is Kshamatva Shakti.
To be a healer one must also be wise, experienced with a sattvic intellect (buddhi). It is the Prajna Shakti necessary for proper diagnosis and treatment.
The powers of Nature are within us and surround us. They are part of the whole Vedic science of the powers or Shakti of healing, which must be learned in order to be able to heal.
These healing Shaktis come to us from Nature called Prakriti, itself connected to ParaShakti or ultimate and universal force.
Yogic practices are effective to control your emotions. It is a lifestyle and a strong understanding of your mind and body. You can still feel emotions, however through practicing yoga it can give you better control of your emotions by being aware of your imbalances and/or emotions and controlling them through asanas, pranayama and meditation to take control back.
Yoga and Emotional Dimension of Personality:
There are two kinds of emotions: positive and negative.
For example love, kindness are positive emotions, while anger and fear are personality development thoughts.
Similarly, our feelings and attitudes may be positive and negative.
For your self growth, emotional development, positive feelings, attitudes and emotions should be developed and negative ones should be controlled. The negative attitudes and emotions work as a mental blockages for the development of personality and conscious.
Yoga plays a critical role in development of positive emotions. It’s emotion therapy.
It brings emotional stability and helps to control negative ones.
Yogic practices such as yama, niyama, asana, pranayama, pratyahara and meditation help in emotional self-regulation.
For example, the principle of non-violence will protect us from negative emotions and develop positive feelings of love and kindness for ourself and others. Similarly, other principles like yama and niyama will help to develop positive emotions and attitudes in our personal and social life.
How Yamas and Niyamas teach you to control your emotions?
Yama (restraints) and Niyama (observance) are principles which need to be adopted always in our day-to-day life.
These can be considered as the universal codes of conduct that help us in following high standards in our personal and social life.
Principles of yama are concerned with one’s social life.
The principles of niyama are concerned with one’s personal life.
Yama and niyama are part of Ashtanga yoga and help for self growth.
The five principles of yama are:
Aparigraha (non-possessiveness, non-grasping or non-greediness).
The five principles of niyama are:
Swadhyaya (study of good literature and knowing about the ‘self’)
Ishwarpranidhana (dedication to the God/Supreme power/ what you believe).
Control and acceptance: the keys
It is important to have control of your body, you have to be conscious of all your senses, your mind, and your body inside and out.
You need to have an understanding of emotions and when and how they affect you. Feel emotions by not holding them back, however, you should not let the emotions take control of you either. You need to manage them, and yoga practice can help you do this.
Yoga is a spiritual science of self-realization, which means finding oneself through a spiritually journey.
People say they know themselves, but do they really?
Or do they only know their qualities, their idea of who they are?
I have spent a lot of my life just being happy, outgoing and suppressing sadness and anger. I surely did not have control of those emotions, but more of blocking/holding back.
Suppressing my emotions has caused me to be sick on the inside, and these emotions are retaliating and in force. The path of yoga and practicing has helped me to master my emotions and my well-being. It can assist you like an emotions therapy as well.
You can have a deeper understanding of your emotions and taking control back. Certain asanas can also help lift your spirit or the opposite by calming you down but you need to be guided properly if you have no body conscious.
Pranayama also assists with increasing or decreasing your mood through breath by acting on hormones and other physiological systems. You have a better balance and master yourself, mind and body.
Then, through meditation practice, proper and healthy diet, water, and general activities in your daily schedule you have understand the main tools to control your emotions.
Live with your emotions and avoid that your emotions make you live.
Everything is related between your guts and your brain. Meaning that if you have bas food intake then your brain functioning will reflect the quality of your food.
Many people including myself, have blamed someone for my own feelings of anger, sadness or even happiness, but it’s your reaction, not their action that causes these emotions. The emotions can quickly change from one to another and even in a short turn around. With not having control of these emotions, you can hurt yourself, something or even someone else.
Feeling these emotions are natural but you must live with your emotions and avoid that your emotions make you live.
Knowing them, feeling them, accepting them and move onward, through asanas, breath, meditation diet and lifestyle. Once you have understood that and practice that, you will have control of your emotions.
But not only you will master your actions, your reactions and therefore feel more balance within.
If your emotions are running wild and you need balance in your life:
Look at your lifestyle and change what you need to change to be balanced
Look at your emotions
See how you feel inside
Balancing poses and pranayama: what you need to practice.
These asanas and pranayama below will help bring calmness, balance and cleanse the mind and body.
You have to practice putting your consciousness and commitment onto the breath for each asana in a way to feel, experiences and receive the benefits.
Sorry, there is no solutions in this earth than to commit and work little on yourself if you want to get results. You don’t want to put efforts to master your life, then do not complain and undergo.
What poses to practice?
Vrksasana (Tree Pose):
– balancing for a beginner and advanced.
– develops nervous balance and strengthens the legs, ankles, and foot muscles.
To begin, stand on your matt, even out the weight between both of your feet.
You then shift your weight from your left foot primarily on toyour right leg/foot.
Lift your left knee out in front and grab your shin with your left hand.
Open up your hips with moving your left knee out to the left side and having a straight alignment from the knee to your hips.
Keeping your hips open place your left foot on your inner thigh, calf or ankle, just not your knee. From here you can open your arms down by your body with palms facing forward and looking ahead. You can also put your palms together in prayer position or up to make branches with your arms and look to your thumbs or the ceiling.
Relaxed your shoulders, keep the back straight, balance on the 3 points of your foot and keeping a straight line from top to bottom and having an awareness of your pelvis with anterior or posterior tilts. Hold this position up to 2 min each side. When you are ready slowly lower your leg and shake the legs out and swap sides.
If your mood is low and you feel down, and you need a push for energy, backbends are what is needed. They are good for opening up and embracing life and life’s challenges.
Then which backbends?
I have chosen Ushttasana (camel pose).
Physical benefits with this pose are the extension of the vertebrae,
stimulation of the spinal nerves which relieving backache, rounded back and drooping shoulders.
Having the neck stretched tones the throat organs and regulates the thyroid.
benefits the digestive and reproductive system, through the stretch in the stomach and intestines.
You would begin by sitting in vajrasana pose and then stand on your knees with arms by your side. Lean slowly backwards right-hand reach for the right heel and left hand reaching for the left heel.
Pushing the hips forward, keeping the thighs vertical and bend the head and spine backward as far as comfortable. Relax into the pose and the support is even through both arms and legs. Hold for up to 3min for a static pose and when you are ready to come back slowly release one hand at a time and transition into the counterpose balasana.
Forward bends are a good counterpose for backbends but also good for calming the emotions down. If you need to calm the mind, release anger or release ego these asanas will help.
Balasana (Childs pose)
stretches and strengthens the back muscles and separates the individual vertebrae from each other, releasing the pressure of the discs, this pose also tones the pelvic muscles and sciatic nerve.
Sit in the vajrasana pose and widen the gap between your knees close to the width of your matt.
Fold forward putting your forehead on the mat and making a curve in the spine.
Stretch your arms out forward with your palms facing down and your stomach rest between your legs.
Push your tail bone down towards your feet and relax, holding this pose around 3min or to calm anger up to but no more than 10 min.
After back and forward bending you should do a spinal twisting asana.
Meru Vakrasana (spinal twist)
good for managing entangled knots and twists in your life.
give us the confidence and energy to learn how to deal with these problems.
good for the spine, and toning the nerves.
Alleviates certain types of backaches or neck pain.
Sitting with your legs out straight and back straight, bend your right knee and place your right foot on the outside of the left knee.
Breath in and raise your arms to the sky and on the exhale twist your body to the right.
Placing your left elbow on your right knee with your hand pointing up palm outwards and right hand flat on the ground behind you. On every inhale lengthen the body and exhale twist a little deeper. Holding each side up to 3 min, and when ready re-centre and change legs and twist to the other side.
After moving through some asana’s, pranayama and meditation should be added to the practice, or even on their own if required. They are useful for other ways to gain control of your emotions.
Which pranayamas to practice?
Many pranayamas are good for looking within and connecting with yourself deeply.
You can start by :
Nadi Shodhana should be practiced in each practice of pranayama to balance and purifying to form the basis for a successful practice of pranayama.
Bhramari Pranayama (humming bee breath) is good for relieving stress and cerebral tension and helps alleviating anger, anxiety, insomnia, which increases the healing capacity of the body.
Bhramari Pranayama includes a meditative state by harmonizing the mind and directing the awareness inwards. The vibration of the humming sound creates a soothing effect on the mind and nervous system.
Sit in a comfortable seated pose hands resting on your knees. Back straight and body relaxed.
Raise the arms out to the side, bend the elbows, and bringing the index fingers to plug each ear.
Bringing awareness to the center of the head take a deep breath in through the nose and exhale slowly and controlled while making a deep steady humming sound like that of a bee.
The humming sound should be smooth and continue for the duration of the exhale.
The softness of this sound will vibrate at the front of the skull.
At the end of the round, the hands can stay or be lowered and raised again for the next round. This practice can be between 5-10 rounds for beginners and increase up to 10-15 minutes, if increased tension and anxiety can practice for up to 30 min.
If sitting down is not comfortable for you then meditation with movement is something you can work with.
What about meditation for your emotions ?
One of the meditations of movement is walking, yes, just genal walking.
You can walk anywhere, your house, studio, garden, or the beach.
Anywhere you can walk without tripping can be used. This type of meditation is where you look on the ground just in front of yourself, so you can see where you are going, but having your awareness on your mind and body.
Keeping your body upright, aligned and dignified whilst being comfortable and natural, walk slowly and deliberate with each step.
Take each step by pressing the heel down first and flattering the foot and then lifting the other foot and step forward and place the heel on the ground following by flattening the foot and then taking the next step and repeat.
Just breath naturally (from the diaphragm) and focusing on the rhythmic flow of the breath during each step.
Walk around for at least 5min up to 15min focusing on your breath and your steps. This refocuses your thoughts away from any emotions that are causing you to feel sad, angry or even when you want to calm your pitta.
This meditation gives you the opportunity to look deep within and remember the Earth that sustains us and develop gratitude. Be mindful as possible by being aware of your body and the physical sensations in each step as you move.
Emotional balances from imbalance of doshas:
Knowing your ayurvedic constitution will help you to know what doshas imbalances you have.
You can use asanas to get your balance back for e.g. if you are having an imbalance with your pitta then twisting poses will help towards increasing pitta and forward folds to cool the pitta. Keep checking your dosha till you have a balance and this should help you have more control of your emotions also.
Yoga is a lifestyle and a strong understanding of your mind and body. You still feel emotions, however through yoga practice you have better control of your emotions, aware of your imbalances and/or emotions and controlling them through asanas, pranayama and meditation to take control back.
Wake up with love for yourself, your neighbor, and love for nature, whilst being aware of your emotions and practice what is needed to have control of your mind and body again.
Remember to just breathe, breath in deeply, and exhale completely.
Breath is the main part in charge of our homeostasis. If you are breathing badly, it will automatically impact negativelythe state of your mind and system regulation in your body.
Emotions are temporary
Emotions come and go.
Simply become the witness.
Becoming the witness does not mean pushing away your thoughts and emotions; it means allowing them fully, giving them our full attention and awareness without believing that this is who we are.
Emotion takes place within us, yes, and you can even say that it is part of us, but it is not who we really are, and seeing that frees us to be able to fully experience an emotion.
When we are able to fully experience an emotion our world changes because the nature of life is that sooner or later everything changes.
We are not our thoughts.
What we resist persists
When you feel an emotion, don’t run away from it, don’t wallow in it.
Just give it space, feel the raw sensation in the body without stories, without involvement, just presence! This is the highest form of yoga.
If you can really do this, before you know it, the emotion will have changed or dissolved and you can feel the peace that comes from being the pure witness to all experiences.
I hope this gives you an idea of how to handle emotional pain in your yoga practice.
We are facing what can be called a pandemic of lifestyle disorders. Changes must be made consciously by individuals themselves to live a healthier life, and know how to manage emotions and stress.
Yoga is the best lifestyle ever conceived because it has potential in the prevention, management, and rehabilitation of common lifestyle disorders.
Yogic lifestyle, yogic diet, yogic attitudes and various yogic methods help men to strengthen themselves physically and mentally to develop positive health thus enabling them to resist stress better.
Yogic practice normalizes the perception of stress, optimizes it by releasing it through various yogic practices.
Several studies conducted in Pondicherry, India have demonstrated the positive effects of yoga on lifestyle disorders.
It is then quite interesting to understand that the future of health care in general could develop the use of yoga in integrative health care.
Besides, we can observe the development of alternative medicine like hypnosis in some hospitals today.
Yoga determines healthy lifestyle components (healthy diet, regular exercices, relaxation, positive attitude, healthy happy living) and psychosomatic harmonizing effects of pranayama and yogic relaxation.
Components of a healthy lifestyle
Yoga places great emphasis on a proper and healthy lifestyle and its major components which are also found in Ayurveda are:
Achar (wholesome activities),
Vichar (healthy relationships and healthy thoughts)
Ahar (healthy food)
And vihar (wholesome recreation).
The basic yogic principles help manage lifestyle disorders and psychologically reconditions to develop healthy life habits:
Stress management with normalization of metabolism
Relaxation, visualization and contemplative practices.
Yoga is an art and a science that is the best natural and effective way of life to manage common disorders such as diabetes and hypertension, mood disorders, schizophrenia, depression, migraines, hormonal disorders, weight loss…
And today, research looks at the beneficial psychophysiological effects of yoga and realizes that it goes beyond physical exercise since it impacts the general homeostasis of the body.
Lifestyle habits and Scientific Studies
Comprehensive reviews have suggested that yoga reduces cardiovascular risk profile by decreasing activation of the sympatho-adrenal system and hypothalamic-pituitary-adrenal axis and also by promoting a sense of well-being as well than a direct improvement in parasympathetic activity (Innes, Bourguignon & Taylor, 2005; Innes and Vincent, 2007).
Yoga is also effective in reducing risk factors for cardiovascular disease and diabetes, in reducing body weight, blood pressure (BP), glucose levels and cholesterol (Yang, 2007).
The pranayama also has immediate effects on hypertension and yoga has proven to be an effective complementary therapy:
Healthy reductions in heart rate with the beneficial practice of sukha (inhale = exhale), savitri (6:3:6:3 rhythm for inhale: hold: exhale and hold breath while sitting and lying down), chandra nadi (breath exclusive left nostril) and pranava pranayama (using audible AUM chanting during prolonged sequential exhalation while sitting and lying down) have been reported.
Normalization of autonomic cardiovascular rhythms with increased endogenous nitric oxide production.
These are simple and economical techniques that can be added in addition to the usual medical care. Healthy lifestyle is the key.
Role of Yoga in Modulating the Stress Response
Stress plays a vital role in increasing, precipitating or aggravating all lifestyle disorders. We understand that we can improve our lifestyles through yoga.
Stress leads to:
1. An imbalance of the Autonomic Nervous System with a decrease in parasympathetic activity and an increase in sympathetic activity
2. An under-activity of the gamma-aminobutyric acid (GABA) system, the main system of inhibitory neurotransmitter
3. An increase in allostatic load (aconcept that refers to the negative consequences of stress on the body that accumulate over time).
Yoga-based practices correct under-activity of the parasympathetic nervous system and GABA systems in part through stimulation of the vagus nerves, the major peripheral pathway of the parasympathetic nervous system, and reduce allostatic load.
Thus the decrease in the parasympathetic nervous system and GABA activity involved in stress-related disorders can be corrected by yogic practices, leading to an improvement in the symptoms of the disease.
Yoga management for lifestyle disorders
The basic yogic principles used in the management of lifestyle disorders are as follows:
1. Psychological reconditioning and the development of appropriate attitudes :
Such as yama-niyama, chaturbhavana and pratipaksha bhavanam.
These attitudes which help us to control our mental processes are:
Kindness to those who are happy (Maitri – Sukha);
Compassion towards those who are unhappy (Karuna – Dukha);
Good humor towards the virtuous (Mudhita – Punya);
And indifference towards the wicked (Upekshanam – Apunya).
These principles help us to create a yogic attitude of Sama Bhava or equality of mind in all situations. They also help us overcome Kleshas (dark thoughts), and give us answers on how to live a yogic life. They make us human and help us to live in the social structure in a healthy and happy way.
The concept of Pratipaksha Bhavanam is an amazing teaching and must be inculcated in our daily life Sadhana as we come across it so many times every day. While we can’t replace negative thoughts with emotionally charged positive reinforcements, we should at least try to stop them in their tracks! I have personally found that a strong “STOP” type statement works wonders to help block negative thoughts that would otherwise lead us down the cesspool of quicksand, into bigger and bigger problems. Tiruvalluvar advises us to return the negative actions of others with positive and selfless actions.
2. Stress management
Through counselling, jathis (release techniques), asanas (postures), kriyas (systematic rational movements of breath-body coordination) and pranayama (breath-energy harmonization techniques)
3. Normalizing metabolic activity
Helping to normalize metabolic activity through physical activity such as surya namaskar, asanas, kriyas and pranayama
4. Relaxation, visualization and contemplation
To induce feelings of inner calm and well-being.
One of the purposes of yoga is to encourage positive hygiene and health through the development of the natural powers of body and mind. It yoga pays particular attention to the processes of elimination and cleansing and redevelops the inner powers of adaptation and adjustment of body and mind. We can thus strive for positive health and enjoy it.
Yoga also entails nadi shuddhi (purification of all channels of communication) and mala shuddhi (eradication of factors that disturb the balanced functioning of body and mind).
Yoga helps cultivate positive and healthy lifestyle by:
Cultivating correct psychological attitudes:
Masters benevolence, loving-kindness, kindness, friendliness, goodwill and active concern for others.
Karuna – compassion,
Mudita – joy; especially sympathetic or vicarious joy, or pleasure in rejoicing in what others are doing.
Pekshanam – non-attachment, a balanced mind and tolerance towards those who are sukha (in joy), duhkha (in pain), punya (auspicious, virtuous), and apunya (wicked, bad)
Reconditioning of the neuromuscular system and neuroglandular allowing the body to better resist stress and effort.
Have an adequate diet conducive to optimal health
To lead a healthy life, our actions must be healthy.
Yoga and Ayurveda define 4 actions that we must observe:
Achar: wholesome activities such as physical exercise with regular practice of asanas, pranayamas and kriyas. Cardiorespiratory health is one of the main side effects of these healthy activities.
Vichar: The right thoughts and the right attitude towards life are vital for well-being. A balanced state of mind is achieved by following moral and ethical values (yama-niyama).
Ahar: sattvic diet: fresh foods, green salads, sprouts, unrefined grains and fresh fruits prepared and served with love and affection
Vihar: Appropriate recreational activities to relax body and mind are essential for good health. (appropriate relaxation, maintenance of stillness of actions-words-thoughts and group activities, in which one loses the sense of individuality). Karma Yoga is an excellent method to lose the sense of individuality and gain a sense of universality.
Cultivate healthy attitudes by developing yogic attitudes towards every aspect of life. This is inseparable for reducing stress which is most often an inner overreaction.
Achieve clarity of mind (chitta prasadhanam) through the attitudes advocated by Maharishi Patanjali (maitri, karuna, mudita and upekshanam).
It is important to adopt the viewpoint opposed to negative thoughts and actions (pratipaksha bhavanam) and to emphasize the principles of Karma Yoga, Raja Yoga and Bhakti Yoga in daily life.
A healthy and heart-friendly diet
It is important to have a healthy diet. And healthy lifestyle is also:
Adequate amounts of salad greens, sprouts, fenugreek, turmeric, bitter gourd and neem.
The minimum possible amount of salt in the diet
Maintain good hydration
Eat when hungry and after digesting the previous meal,
Regularly eat small meals with complex carbohydrates and avoid refined and junk foods.
Coordination of breath and body movements
Body-mind harmony is enhanced by practices using breath-related movements
Sukshma Vyayama practices (Sukshma Vyayama is the system of yogic practices which loosens your joints and removes the energy blockages. This system has a strong purifying effect thus, boosting the body energy. Yogic Sukshma Vyayamas (Loosening and strengthening. practices) are safe, rhythmic, repetitive stretching movements and Sheetalikarana Vyayama (physical. movements that mobilize and activate different parts of the body. by repetitive jerky, forceful movements) as well as pleasant jathis are helpful in this regard
Surya namaskar performed slowly and with breath awareness can also produce psychosomatic harmony and postures can be held effortlessly for a short time with meditative awareness of surya mantras (names of the sun)
Asanas for healthy lifestyle
The following postures or asanas may be used depending on the physical condition and other associated health problems of the patient.
Standing postures: tadasana, trikonasana, padottanasana, hasthapada asana, padangushta asana and mehru asana are helpful.
Lying postures: bhujangasana and ardha shalabasana
Useful seated postures include vakrasana, gomukhasana, ustrasana, shashasana and yoga mudra asana.
Lying postures: matsyasana, pavana mukta asana and eka and dwipada uttanpada asana.
Upside-down poses can help reset the mechanisms that regulate blood pressure. This can also be achieved by head under heart postures which do the same if the patient cannot do postures such as sarvangasana and sethubanda sarvangasana.
Pranayamas: pranava pranayama are very useful, as well as chandra bhedana and chandra nadi pranayamas which help to reduce sympathetic overactivity.
Savitri, nadi shuddhi and bhramari pranayama are excellent practices for reducing stress.
Sheetali and sitkari also produce a feeling of relaxation.
Kriyas to cleanse toxins
Cleansing practices such as kunjal, nauli, kapalabhati, agnisara, shanka prakshalana can be practiced according to individual predisposition. Some require a bit of learning to do them correctly.
The Viparita karani mudras help by virtue of being “the head under the heart” and also has a profound effect on the psychoneuro-endocrine axis.
Shanmuki mudra produces a feeling of inner calm
Brahma mudra, by working with breath and vibration (nada), induces a feeling of relaxation and invigoration in the head and neck region which reduces stress and normalizes reflex mechanisms.
Hatha Yoga relaxation practices can be practiced from savasana and include spandha nishpandha kriya (alternating tension and relaxation), marmanasthanam kriya (part-by-part relaxation), and kaya kriya (dynamic body relaxation).
Jnana Yoga such as anuloma viloma kriya and yoga nidra can help reduce stress levels and create psychosomatic harmony. Even the simple makarasana is an excellent antidote to stress and psychosomatic disorders.
Dharana and dhyana
Concentration practices that induce a meditative state include the popular om japa and ajapa japa.
This practice focuses on the seven vital “chakras”, or energy centers, located along our spine. The activation of these chakras or energy centers triggers the expansion of consciousness and allows one to move from a lower state of existence to a higher state of existence in the planes of consciousness.
The dharana mandala can be done on all chakras with special emphasis on the anahata chakra to harmonize prana vayu which is based in the heart region and on the navel center to harmonize samana vayu to the manipura chakra.
Yoga is essentially a preventive life science:
Heyam dukhkam anagatham – Yoga Darshan II: 16: Coming pain should be avoided).
The counseling process is not one-time, it is an ongoing process that starts from the very first visit and continues with each session at different levels.
Yoga offers great potential in the prevention and management of lifestyle disorders and diseases.
The healthy lifestyle with yoga science brings about improved health at different physical, mental and spiritual levels.
Yoga has the potential to prevent disease progression and if started early may even manifest a cure.
The majority of studies on yoga and health are positive, and would support the use of yoga as part of the integrative health care system in particular.
Yoga brings different components to the lifestyle: healthy eating, activity, relaxation and positive attitude, and harmonizing psychosomatic effects through pranayama and yogic relaxation.
It involves both the process and the attainment of a psychosomatic state of harmony and balance (samatvam yoga uchyate: Yoga is a state of balance – Bhagavad Gita) and this restoration of physical balance, mental, emotional and spiritual may be the overriding factor. behind the changes observed in all short-term and long-term studies.
Yoga is without side effects and multiple collateral benefits, safe, easy to learn and can be practiced even by sick, elderly or disabled people.
So, if you realize and take conscious that is NOW you have to act to learn healthy lifestyle habits by practicing yoga and ayurveda, book your 1st free yoga class with me here.
“Overeating, exertion, talkativeness, adhering to rules, being in thecompany of common people and unsteadiness (wavering mind) are the six(causes) which destroy yoga.“
Ida Pingala Sushumna
According to Hatha yoga there are six major factors which lead to failure in sadhana, and prevent yoga, or union, from occurring.
In hatha yoga, union means uniting the two energy forces in the body, i.e., the pranic and mental energy flowing in Ida and Pingala nadis. Usually, these two forces do not operate simultaneously; either the mental force predominates or the vital energy is dominant.
Hatha yoga is the process of balancing the flow of these two alternating forces to bring perfect physical and mental equilibrium and awakening of sushumna and kundalini.
Union of the 2 energies
All branches of yoga unite these two energies and channelize them through the third nadi, sushumna. The three nadis, Ida, Pingala and Sushumna, terminate in ajna chakra, the psychic center which is situated in the region of the medulla oblongata and the pineal gland.
Through the practice of yoga, Ida and Pingala are equalized, Sushumna is activated and ajna chakra is awakened. Ida is connected to the left nostril and the right brain hemisphere. Pingala is connected to the right nostril and the left-brain hemisphere. In the same way that the right hemisphere governs the left side of the body, on a pranic level ida also controls the functions of the left side of the body. Likewise, pingala and the left hemisphere govern the right side of the body.
Just as the brain hemispheres and the nostrils alternate their functions in ninety-minute cycles, so do Ida and Pingala. Ida and the right hemisphere activate an introverted state of awareness: orientation in space, artistic, creative and musical ability. Conversely, pingala and the left hemisphere externalize the awareness. Your approach becomes logical, sequential, mathematical and analytical.
Ida nadi controls the subconscious activities, whereas Pingala is responsible for the conscious and dynamic functions. When these forces are balanced and operating simultaneously, then both nostrils are active.
This indicates that Sushumna nadi is functioning. Usually this occurs for one to four minutes between each ninety-minute cycle.
The purpose of Hatha yoga practice
Hatha yoga practice is to increase the duration and flow of Sushumna and the period when both nostrils flow simultaneously so that a balance is created in the physical and mental functions. When the mind and body are not functioning in harmony, there is a division between the physical and mental rhythms, which inevitably leads to sickness.
When a sadhaka is in the process of uniting the two opposite forces of Ida and Pingala, he must avoid all activities which waste energy and distract the mind.
The 6 major factors causing failure in sadhana
One major obstacle to yoga (or union) is overeating. When the body is overloaded with food, it becomes sluggish and the mind becomes dull. Over a period of time toxins build up in the body, constipation sets in and the whole physical/mental system becomes blocked.
If the body is toxic and lethargic, how can you expect to make progress in sadhana?
Whatever sadhana you do will act as a purification, you will just be spending your time removing toxins and disease.
However, if you avoid overeating and its consequences, then the sadhana you are doing will help you to progress more quickly.
Swami Sivananda and many other yogis have said that the stomach should be half filled with food, one quarter with water and one quarter with air.
The next advice is that the hatha yogi should avoid overexerting or overstraining the body and mind. Hard physical labor or intense mental work taxes one of the energy systems and can create further imbalance between the two energies.
The hatha yogi has to conserve and build up his store of energy for spiritual purposes. And should not waste it in performing any unnecessary physical or mental feats.
Too much talking dissipates vital energy and wastes time which could be better spent in awakening the inner awareness. Gossiping with people who have low morals, base consciousness and sensuous desires cannot enlighten your soul, rather, their negative vibrations may influence you. Social situations and irrelevant discussions definitely distract the mind from sadhana.
Although Swatmarama advises that a sadhaka should not adhere to strict rules and regulations, the guru’s instructions must be followed. As far as social rituals and religious doctrines are concerned, it is unnecessary that they be maintained for spiritual progress. Sadhana is not dependent on social morals nor are its effects promoted by religious practices. Adhering to rules makes one ‘narrow minded.’ Yoga is meant to expand the consciousness, not to limit it. A yogi should have a free and open mind.
If you are accustomed to taking a cold bath every morning before practice, and one day you have no water… You should not be disturbed, take a bath when you can get water. Your mind should be flexible and you should be able to adjust to circumstances.
Unsteadiness means an imbalanced body metabolism, inability to hold one posture for a period of time, and a wavering mind. Obviously yoga cannot be achieved under these conditions. When there is physical, mental, emotional and psychic imbalance, the energy is dispersed. But if the energy is properly channelized, all the bodily systems become stable, and physical and mental steadiness develop automatically. Unsteadiness also means wavering willpower.
Inconstancy and irregularity
One day you get up at 3 a.m. and the next morning you sleep in till 7 a.m. because you feel lazy. When there is inconsistency and irregularity in lifestyle further imbalance in the body will ensue. An unswerving mind and steady body cultivate yoga.
If you can live in a hermitage as described in the previous sloka, all these obstacles will be avoided naturally. However, if you are unable to live in such a place, try to develop the habit of avoiding all activities which are useless. All activities which are time consuming and energy depleting. Try to channelize all your desires and actions into spiritual ventures.
Apart from these obstacles, the Tantraraja Tantra mentions that:
“The six obstacles to yoga are kama (lust), krodha (anger), lobha (greed), moha (infatuation), abhimana (pride), mada (arrogance).”
The six obstacles described in Hatha yoga and in tantra are interwoven and interlinked. Those of tantra have a broader scope and pinpoint the obstacle to actually be the mental attitude.
So what is Hatha Yoga fo real? That’s what they don’t tell you in the West, or take the time to explain to you because everyone is running around and doing Hatha as a physical exercise.
Hatha is not just the physical expression of the body.
With the physical practice of yoga, you cannot benefit from its benefits because you are not taught it in the right way.
Maybe also that people are not ready to listen to it because it calls our spiritual and physical part, yet these last 2 are inseparable, whether we like it or not.
This spiritual part is also the energy in us and that which surrounds us and this energy which surrounds us is part of us.
Why do we say “today I have no energy”, it is because we feel our level of vitality and yet it is not palpable is it?
Hatha yoga purifies
In order to purify the mind, it is necessary for the body as a whole to undergo a complete purification process.
Hatha yoga, in its traditional practice, is the science of purification, not just one type of purification but 6 different impurities.
When you rid the body of these impurities, the nadis* function and the different pranas* are released. Then they travel as wave frequencies through the channels of the physical structure (nadis), traveling to the brain.
*- Nadis: channels through which, in traditional Indian medicine and spiritual theory, the energies such as prana of the physical body, the subtle body and the causal body are said to flow)
*Prana: considered as a life-giving force. Prana is seen as a universal energy which flows in currents in and around the body.
The main objective of hatha yoga is to create an interaction: it is to find the absolute balance between the activities and the processes of the physical body, the spirit and the energy.
When this balance is created, the impulses generated call for the awakening of the central force, sushumna nadi, responsible for the evolution of human consciousness.
And if hatha yoga is not used for this purpose, its true purpose is lost.
The meaning of Hatha Yoga
Hatha is done by “Ha” and “Tha”, a combination of 2 bija mantras.
“Ha represents prana (life force) and the sun, heating.
“Tha” represents the spirit, and also our lunar, cooling side.
It refers to the balance of the masculine aspects: active, warm, solar, and feminine: receptive, fresh, lunar, present in each of us.
So Hatha means the union of pranic and mental forces.
What happens internally every time you start thinking?
If you’ve never thought about it, start thinking now.
What is thought?
What happens in us when a thought arises and the thought diminishes, and when one is replaced by another, or when the thoughts intersect?
This is called the interaction between Ha and tha, prana and mental forces.
What is Hatha Yoga: harmonizing prana and mind
In hatha yoga there is the concept of harmonizing the two energies, as they normally remain in an unbalanced and unharmonized form.
The prana force can be predominant and the mental force can be subordinate and vice versa.
If the force of prana is too great then people develop psychic disorders orillnesses, when the spirit is too high people get angry, quarrel, create conflicts, even cause murders, crimes, all kinds of violent behavior. This is the effect of imbalance.
The concept of Hatha yoga is to bring harmony between these 2 forces called ida (nadis) and pingala.
Ida and pingala
In hatha yoga, union means the union of the two energetic forces of the body, that is to say the pranic and mental energy circulating in the ida and pingala nadis, as said before.
Usually these two forces do not act simultaneously because either the mental force predominates or the vital energy is dominant.
Hatha yoga is the process of balancing the flow of these two forces to bring about perfect physical and mental balance as well as the awakening of sushumna and kundalini.
All branches of yoga unite these two energies and channel them through the third nadi, sushumna.
The three main nadis
The three main nadis: ida, pingala and sushumna, end with the ajna chakra, the psychic center located in the region of the medulla oblongata and the pineal gland.
Through the practice of yoga, ida and pingala are balanced, sushumna is activated and ajna chakra is awakened.
Ida is connected to the left nostril and the right hemisphere of the brain.
Pingala is connected to the right nostril and the left hemisphere of the brain.
In the same way that the right hemisphere governs the left side of the body, at the pranic level ida also controls the functions of the left side of the body.
Pingala and the left hemisphere govern the right side of the body.
Just as the cerebral hemispheres and nostrils alternate their functioning in a ninety-minute cycle, so do ida and pingala.
Ida and the right hemisphere activate an introverted state of consciousness: orientation in space, artistic, creative and musical ability.
Conversely, pingala and the left hemisphere externalize consciousness.
Your approach becomes logical, sequential, mathematical and analytical.
Ida nadi controls subconscious activities, while pingala is responsible for conscious and dynamic functions.
When these forces are balanced and working simultaneously, both nostrils are active. This indicates that sushumna nadi is working.
Small test: position your index finger below your nostrils: do you feel the flow of air coming out of one nostril greater than the other or is the flow of air coming out of your nostrils equal for both?
Usually this happens for one to four minutes between each ninety minute cycle.
The object of hatha yoga practice is to increase the duration and flow of sushumna and the period during which both nostrils flow simultaneously so that a balance is created in physical and mental functions.
When the mind and body do not work in harmony, there is a split between physical and mental rhythms, which inevitably leads eventually to disease.
You should always keep in mind that body, mind and soul are not 3, they are 1.
At some level of existence you see the body.
On another level, you perceive it as a spirit.
You should never regard the body as different from the mind.
To achieve this: the shatkarmas
In hatha yoga, we first take care of the body and purify it through 6 methods. The most important point is that the nadis must be purified.
Just as a machine produces waste, our body continually produces wastes. This waste is of 3 types: mucus, gas and acidity.
If we cleanse the body internally from time to time, the excesses of the 3 wastes products are eliminated and their formation is regulated and balanced. Then good health can be maintained.
It is in this sense that the shatkarmas are of very great importance. Cleansing the body of the 3 types of imbalance in the system is an important aspect of hatha yoga and therapy.
These 6 hatha yoga kriyas (neti, dhauti, basti, kapalbhati, nauli and trataka) are also necessary for spiritual aspirants.
What is Hatha Yoga: controlling the mind by controlling prana
Indian philosophies were very aware of the difficulty of controlling the fluctuations of the mind.
She first defined the mental structure and then defined methods to relieve the monkey spirit.
Today our Western theories of personal, spiritual and psychological development have largely copied what had been defined centuries before in India.
The mind, you can handle it for a while, but you can’t always be successful all the time.
By controlling the prana (breath), the mind is automatically controlled. Prana and mind influence each other. When the prna are agitated, it affects the mind and vice versa.
Some people want to control the mind without wanting to control prana. Maybe a few people will do it, but most people of peace can’t control the mind with the mind. The more they try, the more the split grows.
Sometimes you are inspired. You feel very good, very focused, but this is not everyday practice… Practicing asanas and pranayama is the solution.
By practicing them, the mind is conquered automatically.
Hatha yoga is a very important health science. It is true that the practices require more involvement and effort from the patient than conventional therapies, but in terms of results, they are positive and permanent. It is healthier to save the huge expense of drugs, and these practices are certainly more worthwhile than damaging the body with chemicals that could be avoided for many symptoms and illnesses.
What makes this method of treatment so powerful and effective is that it works on the principle of harmony and unification, rather than diversity.
The 3 important principles on which physical and mental therapy are based are:
1. bestow absolute health on a part or system of the body thus influencing the rest of the body
2. balance the pole of positive and negative energy. (ida and pingala, prana and apana)
3. purify the body of the 3 types of waste.
Physical and mental therapy is one of the most important achievements of hatha yoga, which has been successful in diseases like asthma, diabetes and blood pressure, epilepsy, hysteria, rheumatism and many more. other conditions of a chronic and constitutional nature.
What has been discovered recently is that asanas and pranayama are more powerful and effective in controlling the whole body.
These are the first steps that allow us not only to modify the mechanism of an element, but also to take control of the total structure of the brain and the mind, the control system that allows us to direct all aspects of our life and the energy in it.
What is Hatha Yoga: a therapeutic science
Over the past 40 years, Hatha yoga has been accepted as a therapeutic science all over the world and many scientific studies have been conducted in this field. Today we teach yoga to people because it is very necessary. The man fells ill and medical science alone cannot meet the challenge. Hatha yoga, however, helps everyone.
Behind every sick man there is a spiritual man, a diabetic a yogi, a man suffering from depression, there is a seeker.
Hatha yoga improves physical health, but not only is it not enough, it also improves mental health.
Many scientific studies have been conducted in this area.
Source: Samanvaya 2022: conference on integrative medicine for Humanity and wellness.
Today, yoga is one of the integrated sciences in hospitals in the United States and now in various countries (Canada, New Zealand for example, etc.), because it allows improvement in coordination with health professionals. conventional medicine and improve the conditions of patients.
Or conversely, where conventional medicine fails, yoga improves the patient’s condition.
Yoga is a therapy that it is time to integrate more widely into health systems. There is no proof to give but scientific studies to read. They don’t cheat.
Today we teach yoga to people because it is more than necessary to improve our conditions.
The man has fallen ill and medical science is no longer able to meet the challenge alone.
Hatha yoga, however, has and does help everyone.
Hatha yoga is a great science that everyone can practice according to their own abilities.
Maybe not all the techniques because they require the presence of a teacher, but at least some can be practiced every day.
Hatha yoga techniques, along with asanas and some pranayama, are sufficient for most people.
It is necessary to practice these preparatory steps first.
Then you can go further. If the preparation is perfect, it will not be necessary to learn meditation from anyone because then it will be natural.
By practicing yoga your mind will be lifted into a new realm of awareness.
What is life after death… As long as the vayu (air and prana: or vital force) remains in the body, that is called life.
Death is when it leaves the body. Therefore, retain vayu.
Life and death in the prana?
Death is not total. This is the transmission of Vedic knowledges and yoga practice.
Life and death of the mind and body
The physical body dies, or the mind dies, but not the soul.
Death is not extinction; it is a process of disintegration.
The components of the body, the five tattwas: akasha – ether, vayu – air, agni – fire, apas – water, prithvi – earth; which are associated with the five prana vayus, disintegrate and go back to their original source.
Akasha (ether element) tattwa goes back to akasha, vayu to vayu (wind element), agni to agni (fire element), apas to apas (water element), prithvi to prithvi (earth element), and then the jivatma (the individual soul or self) moves out.
This jivatma, spirit, ego, astral body, or whatever you might like to call it, is something which survives death. The pranas also do not die, they move out of the body and return to their source. If death is to be averted the process unlinking all the three components i.e. prana, mind and soul, has to be stopped.
In this sloka, (couplet of Sanskrit verse), we are told to retain the vayu.
Vayu means air, but it does not refer only to the gross air and its chemical properties, it indicates pranic air.
The reason why we feel better after a yoga class is because we have changed our prana, or our energy body. We have moved energy (that may have been stuck in our shoulders or hips from a day of work) into different parts of our bodies, and in this way, cleared out any minor blockages that may have occurred throughout the day
What is Life?
Prana shakti is the primordial cosmic energy that governs all physical functions in our body.
Life force energy is Prana and shakti is associated with feminine and creative energy.
And one of three forms of Shakti is Prana shakti that energizes our body, mind and soul.
In the pranic body, pingala nadi channelizes prana shakti, but prana vayu moves throughout the whole body like waves of energy. It can be likened to an electromagnetic field where the energy is in constant motion.
The five types of Prana Vayu
There are five main vayu functions, known as apana, prana, samana, udana and vyana.
They are the different processes and manifestations of the one vayu, just as the various limbs of a man comprise the one body.
Pranic absorption takes place on a major scale in the thoracic region and is the function of prana vayu.
Elimination takes place largely through the urinary/excretory and reproductive organs and is powered by apana.
In between apana and prana, in the stomach region, is the area of assimilation, which is the function of samana.
Movement in the throat and facial expressions are due to udana and circulation is powered by vyana which pervades the whole body.
Those which affect elimination or outward movement are due to apana.
Assimilation, preservation, and continuation are the work of samana.
Ascension and refining are the work of udana, and pervasiveness is the property of vyana.
These actions occur within the various realms of existence.
The vayu, however, is specifically concerned with the pranic body or pranamaya kosha.
Pranic body and pranyama kosha
Pranamaya kosha is the vital life energy which organises the body parts and provides movement for mental and physical expression. It allows the invisible indweller, our True Self to be able to animate in the external world
In the Upanishads, prana vayu is also called the “in breath”, apana the “out breath”, samana “the middle breath”, and udana “the up breath”.
In other words, prana vayu is inhalation, apana exhalation, samana the time between inhalation and exhalation, and udana, the extension of samana.
According to the Maitri Upanishad (11:6), “Samana is the higher form of vyana and between them is the production of udana.
That which brings up or carries down what has been drunk or eaten is udana.
From a yogic point of view the most important is:
Vayu is samana related to sushumna nadi.
Prana vayu is related to ida,
Apana to pingala,
and ascension of kundalini to udana.
Samana vayu has to be developed. This takes place by suspending apana and prana within the region of samana.
Each vayu is interdependent and interconnected.
In the Chandogya Upanishad it is asked:
How are you body, senses and yourself (soul) supported?
How prana is supported?
And how is apana supported?
How is vyana supported?
Because of these five main movements, five subsidiary or upapranas are produced.
These are known as koorma which stimulates blinking, krikara which generates hunger, thirst, sneezing and coughing, devadatta which induces sleep and yawning, naga which causes hiccups and belching, and dhananjaya which lingers immediately after death.
What is death?
From the time of conception up until four months,the fetus survives purely on the mother’s prana.
After four months it is said that prana enters the fetus and individual life begins. As the individual pranas begin to move, so the individual body functions become active. However, the child is only independent once it is born and starts breathing.
The moment prana completely leaves the body, consciousness departs, because prana and consciousness are the two poles of the one source, the Self.
The Prashnopanishad says, “This prana is born of the Self. Just as there can be a shadow when a man is there, so this prana is fixed on the Self…” (3.3)
At death, when the breath stops and the prana leaves, the magnetic force which held the body together deteriorates and along with it, so does the body. Therefore, the breath and prana are likened to a thread in the Brihadaranyaka Upanishad, verily by air, as by a thread, this world, the other world and all beings are held together.
Therefore, it is said, when an individual dies his limbs have been loosened because they are held together by air like a thread.”
When prana leaves the body there is no force to animate it. As long as prana is retained the body will not die.
What generates life?
Life is generated with inhalation, with exhalation there is loss of prana. When the breath is held, the prana does not move out or in, it becomes stabilized.
Prana is the basis of life and can be directly controlled through the breath.
The yogis who go underground for days together in a place where no air can penetrate, completely stop the breath.
These yogis concentrate on the prana as a point of light in the mid-eyebrow center. When their consciousness is completely absorbed in that light, the breath stops automatically.
Prana remains in the body, but there is no breathing process. There is no absorption of prana, no elimination, no function of prana and apana; only of vyana. The body functions are suspended as long as consciousness remains absorbed in the point of light. It is a state of suspended animation.
The moment the awareness starts to come back to the physical body, the breath starts and the yogi has to come out.
Through the breath, prana and consciousness are essentially linked; they can be separated by a scientific means which starts with the yogic technique of learning to retain the breath.
Prana is the tangible manifestation of the higher Self and Hatha yoga uses prana as the key to expand the awareness of consciousness and realize the Self.
Some systems of yoga aim at self-realization by purifying and concentrating the mind, others by purifying and channelizing the emotions, and some by purifying the intellect and developing wisdom.
There are so many ways of redirecting the vital life force from the lower to the higher centers.
Hatha yoga achieves it by a means which is most practical for everybody through the physical body and by working directly on the pranic movements.