Εμφάνιση αναρτήσεων με ετικέτα γιογκα. Εμφάνιση όλων των αναρτήσεων
Εμφάνιση αναρτήσεων με ετικέτα γιογκα. Εμφάνιση όλων των αναρτήσεων

Κυριακή 17 Μαρτίου 2013

Η γιόγκα αντιμετωπίζει αποτελεσματικά τους πόνους της πλάτης


Η γιόγκα είναι δυνατόν να βοηθήσει τους ανθρώπους που πάσχουν από χρόνιο πόνο στο κάτω μέρος της πλάτης (οσφυϊκή μοίρα), περισσότερο από οποιαδήποτε άλλη σωματική άσκηση. Με μία σειρά τεχνικών αναπνοής, σωματικών στάσεων και διαλογισμού, συμβάλει στην πειθαρχία και στην επίγνωση του ανθρώπου στο σώμα και στο πνεύμα του. Οι πόνοι στο
κάτω μέρος της πλάτης είναι ένα πολύ συχνό πρόβλημα. Συνήθως υποχωρούν μετά από μερικές μέρες ή εβδομάδες. Ωστόσο δεν είναι σπάνιο να επιμένουν για μήνες ή χρόνια. Υπολογίζεται ότι το 90% των ενηλίκων θα παρουσιάσει σε κάποια φάση της ζωής του πόνο στο κάτω μέρος της πλάτης.
Οι λόγοι για τους οποίους δημιουργούνται χρόνιοι πόνοι στην οσφυϊκή μοίρα οφείλονται συνήθως σε ατονία των μυϊκών ομάδων που υποστηρίζουν την σπονδυλική στήλη, σε χρόνια λανθασμένη στάση του σώματος, σε περισσότερο βάρος από το κανονικό και σε λανθασμένες συνήθειες διατροφής. Μπορούν όμως να οφείλονται και σε εξωτερικούς παράγοντες όπως τραυματισμοί από λανθασμένη ανύψωση, μετακίνηση αντικειμένων ή λανθασμένο τρόπο άσκησης. Το πρόβλημα μπορεί να έχει σημαντικές αρνητικές επιπτώσεις στην ποιότητα ζωής και στις καθημερινές δραστηριότητες των ασθενών.
Οι στόχοι της θεραπείας είναι βραχυπρόθεσμα η ανακούφιση του ασθενούς και μακροπρόθεσμα η κατανόηση των αιτιών της ασθένειας και η εξάλειψή τους.
Τα θεραπευτικά όπλα είναι φάρμακα (αναλγητικά, αντιφλεγμονώδη, μυοχαλαρωτικά), σωματική άσκηση (ενδυνάμωση των μυών της πλάτης και της κοιλιάς), φυσιοθεραπεία (μασάζ, χειροπρακτική), εναλλακτικές θεραπείες, γιόγκα.
Σε μια πρωτότυπη και ενδιαφέρουσα εργασία, ερευνητές από το πανεπιστήμιο της Ουάσιγκτον (Group Health Cooperative's Center for Health Studies), δοκίμασαν την αποτελεσματικότητα της γιόγκα σε 101 ασθενείς. Οι ηλικίες των ασθενών αυτών ήταν από 20 έως 64 ετών. Για να συμμετάσχουν έπρεπε να είχαν πόνο της κάτω πλάτης που δεν είχε σχέση με καρκίνο, κατάγματα, εγκυμοσύνη ή προηγούμενη χειρουργική επέμβαση στην πλάτη. Οι ασθενείς κατανεμήθηκαν με τυχαίο τρόπο σε μία από τις 3 ακόλουθες ομάδες θεραπείας:
  • Γιόγκα: Μαθήματα γιόγκα 75 λεπτών για εκμάθηση της τεχνικής και εξάσκηση στο σπίτι για 12 εβδομάδες
  • Αεροβική γυμναστική: Μαθήματα Αεροβικής γυμναστικής 75 λεπτών για ενδυνάμωση μυών και τεντώματα και εξάσκηση στο σπίτι για 12 εβδομάδες
  •  Βιβλία: Η τρίτη ομάδα ασθενών έλαβε μόνο βιβλία επιμόρφωσης για αυτοβοήθεια των ασθενών που πάσχουν απο πόνους στην πλάτη.
Μετά την παρέλευση των 12 εβδομάδων οι ασθενείς στην ομάδα της γιόγκα, είχαν λιγότερες ανάγκες σε φάρμακα κατά του πόνου και μπορούσαν καλύτερα από τους υπόλοιπους να κάνουν τις καθημερινές τους δραστηριότητες οι οποίες απαιτούσαν συμμετοχή της πλάτης τους.
Μετά από 26 εβδομάδες, οι ασθενείς που έκαναν γιόγκα, είχαν καλύτερη λειτουργικότητα σε σχέση με την πλάτη τους και υπέφεραν λιγότερο σε σύγκριση με τους ασθενείς των δύο άλλων ομάδων θεραπείας.
Οι ασθενείς που ενδιαφέρονται να χρησιμοποιήσουν τη γιόγκα για την αντιμετώπιση πόνων στην πλάτη τους, πρέπει πρώτα να συμβουλευτούν το γιατρό τους. Ο γιατρός θα διαπιστώσει εάν οι πόνοι στην πλάτη οφείλονται σε μια άλλη σοβαρή πάθηση. Όπως για παράδειγμα εάν υπάρχουν μουδιάσματα, αδυναμίες στα πόδια, πυρετός, ανεξήγητη απώλεια βάρους, ιστορικό καρκίνου, πόνοι στα οστά ή στην πλάτη, ιστορικό τραυματισμού, τότε είναι απαραίτητο να διερευνηθεί λεπτομερώς η κατάσταση του ασθενούς. Στη συνέχεια είναι σημαντικό να επιλέξουν ένα δάσκαλο γιόγκα που να έχει εμπειρία σε ασθενείς με αυτό το πρόβλημα.
Συμπερασματικά οι χρόνιοι πόνοι της κάτω πλάτης, είναι ένα σοβαρό πρόβλημα που ταλαιπωρεί ένα μεγάλο αριθμό ανθρώπων και η γιόγκα φαίνεται να είναι ένας αποτελεσματικός τρόπος αντιμετώπισής τους.

Δευτέρα 11 Φεβρουαρίου 2013

Mala beads – what are they? What do they really represent?

All beads are worry beads – from the Pope’s rosary all the way down to those little wrist malas…’ worn by Buddhists and non-Buddhists alike. People of every religious tradition will claim that their beads are for praying – for appealing to a higher power, for collecting the spirit or concentrating the mind – and while this is indisputably true, that is not their primary purpose. Beads are for worry. They answer a human need so basic it actually precedes a religious consciousness – and that is to fret over things…The difference between the Buddhist mala and the various Western-style rosaries is simply that it makes this explicit in the symbolism of its beads. The message of the Buddhist mala is‘Don’t worry about things; worry about the fact that you are so worried all the time, and address the foot of that.”
Usage
Mantras are often repeated hundreds or even thousands of times. The mala is used so that one can think about the meaning of the mantra as it is chanted rather than thinking about counting the repetitions. One mantra is usually said for every bead, turning the thumb clockwise around each bead, though some traditions or practices may call for counterclockwise or specific finger usage. When arriving at the head bead [the largest bead with the tassel], one turns the mala around and then goes back in the same direction. This makes using the mala easier as the beads will not be so tight on the string when you use them.
The 109th bead on a mala is called the sumeru, bindu, stupa, or guru bead. Counting should always begin with a bead next to the sumeru. In the Hindu, Vedic tradition, if more than one mala of repetitions is to be done, one changes directions when reaching the sumeru rather than crossing it. The sumeru thus becomes the static point on the mala.
“The larger…bead at the end of the mala is the equivalent of the crucifix on a Catholic rosary. It is the teacher – and the teaching – we keep coming back to with every cycle we pray.”(Tricycle, Clark Strand; Winter 2006, pg 40):

Why are there 108 beads?
There are numerous explanations why there are 108 beads, with the number 108 bearing special religious significance in a number of Hindu and Buddhist traditions.
The answer is complicated, but in brief the origin of 108 is a sacred number related astrologically to the 12 astrological houses, multiplied by the 9 planets in our solar system. Malas can also have 109 beads, 108 to count mantra and the extra Guru Bead (usually slightly larger), which is where the Mala terminates at the tassel. The Guru Bead is added as a reminder of the sacred bond to the teacher or guru. Wrist malas can have 22 or 27 beads.
Materials
A wide variety of materials are used to make mala beads. In Hinduism, Vaishnavas generally use the Japamaala of Tulsi beads. Some Tibetan Buddhist traditions call for the use of bone (animal, most commonly yak) or sometimes human, the bones of past Lamas being the most valuable. Others use wood or seeds from the Bodhi tree or seeds of the Lotus plant. Semi-precious stones such as carnelian and amethyst may be used, as well. The most common and least expensive material is sandalwood. In Buddhist Tantra or Vajrayana, materials and colors of the beads can relate to a specific practice.
All substances have energetic properties. Minerals have certain properties caused by their colors and the naturally occurring component substances from which they are composed. For example, crystal, which is clear quartz, is the same basic element used in silicon computer wafers, and we know what silicon has enormous electrical properties from a scientific, measurable standpoint. Crystal can aid you in amplifying and projecting positive energy. Crystal can also attract negative energy if used improperly. It has been found to be purifying to our subtle bodies. But, minerals do not have mental or sensing consciousness, as do sentient beings like us. Minerals are really neutral materials.
But, simply wearing a Mala all the time does not produce power, as it must be used with thought. Also, how frequently you wear it and on what part of the physical body will produce different effects.

Can wearing Malas ever be harmful?
Yes, a few words of caution are in order here.

The semiprecious stone Malas should not be worn on the wrist or around the neck for days on end. It may interfere with your own electrical system, call “Chi” by the Chinese, “Winds and Channels” by the Tibetans and “Psychic Energy” by the Ancient Wisdom students. There are many names for this, but you must be careful how often you keep it on your body so that your natural currents and nervous system are not constantly interrupted.
Care and Use of Your Mala
Is a Mala sacred? Yes, if you treat is as sacred, especially if used for spiritual practice. As a sacred tool it will build and maintain your energy and last for many years.
The Mala, rosary or prayer beads are not jewelry and should not be considered such. The Mala would be best seen as inseparable from God, Buddha, or the Deity. If one treats the Mala with respect and care, and the magnetism of it will grow proportionately. Having your Mala blessed by a senior disciple, holy person, respected practitioner, priest, lama or Guru is very beneficial.
“Every Buddhist tradition stresses that the beads must be cared for as if they were a precious sutra or a Buddhist robe…considering we use them to recite mantras. Then there is the fact…the mala is meant to be worn when not is use. Thus to use a mala is both to take up a spiritual text and to clothe oneself in the truth of the Buddhist way. (Tricycle, Clark Strand; winter 2006, pg 40.)
How should I use a Mala?
Malas are used by moving it through your fingers beginning at the first bead after the Guru bead. Each time you recite one compete mantra you then cross to the next bead. Once you have gone one round across the Mala and reach the Guru bead you reverse directions. Most people hold the belief that as a sign of respect towards a spiritual teacher, you do NOT cross over the Guru bead. Use your Mala with the intention to bring greater happiness, joy, loving, kindness and serenity into the world. If you do, it will be a source of deep blessings in your life.
When you look at your Mala let your mind be gently reminded keeping a positive state of mind, wishing good to others and opening yourself up to auspicious and blessed states of being. The Mala then is an aid in drawing the mind closer to the deity, the celestial and divine sources from within you and around you. It is a tool to bridge the mind to deity.
Recitation of mantra while holding your mala will benefit a greater number beyond yourself alone. Use as often as you can with whatever time and level of commitment to spiritual practice you now possess. You do not need to hurry when reciting mantra. It is important that you use the sound of your voice which helps purify speech, resonating throughout all the atoms, cells, organs and subtle parts of your bodies. The sound of sacred mantra calms and protects the mind. At the same time, mantra awakens the creative aspect of your being. Using the Mala in this way will purify not only your speech, but mind, emotions and body too.
Do not lay it on the ground or floor. If you drop it on the ground, clean it off, and place it on the crown of your head as you say a prayer of blessing from your native tradition.
Store your Mala in a safe place, preferably a Mala bag. Do not crumple crush it and put in your pants pocket, as this may damage the cording causing it to break prematurely.
The cording or wire used to string the Mala will eventually break with use over time. Even though this is a natural process, we like to think of this as a positive expression of the law of cause and effect, creating good karma. The more you use the Mala to pray and recite mantra the sooner it wears out. However, this is not to suggest one shouldn’t treat it well. When it eventually breaks, this is a constant reminder of the Lord Buddha’s principal teaching on Impermanence…in summary, “all things are subject to dissolution, decay and change.”
The Mala should not be worn while bathing, or allowed to get wet, as this may weaken the cording which many malas are strung with.
It would be wise to remove your Mala before retiring at night or while sleeping, as stress can be exerted on the cording which may cause it to break. Also, the potentially turbulent or negative mental and emotional activity during sleep may affect the mala’s accumulated energy.
Generally, don’t pass it around when you are with others who are not Dharma or spiritual practitioners, as the Mala will lose energy developed during prayer or meditation.
Do not let other people handle it as an object of idle curiosity. Touching someone with your Mala as an act of blessing or healing may be appropriate, if they allow you or ask you to.http://mitziconnell.com/mala-beads-what-are-they-what-do-they-really-represent/

Live and Breathe Your Resolutions


Warrior II Pose
On New Year’s Day I got a text from a girlfriend. “This is the year, Katie,” she wrote. “I’m losing weight. I’m gonna use that jump rope you gave me. I will stop drinking so much. And I’m gonna get a boyfriend.”
I giggled. I too was caught up in the swing of the New Year’s promise. On Day 1 of 2013, I made a few of my own resolutions: meditate for an hour, finish my book, and try to forget about getting a boyfriend.
Tantric yogis didn’t wait for any special day to fill them with resolution. They lived and breathed resolve. And they called it sankalpa, a desire/resolve/vow so strong that it is truly comes from the heart. When a desire is yoked to our soul, it’s virtually impossible for it to not be completed. Sadly, however, studies show that most New Year’s resolutions never become reality. According to a widely referenced study published in the Journal of Clinical Psychology, a whopping 92 percent of New Year’s resolutions go nowhere.
But as yogis, we have hope! You can weave tantric sankalpa into your own daily life. Here are some specific guidelines from the ParaYoga tradition on boosting the likelihood that you will be successful in the fulfillment of your goals. The end result? Happiness.
Believe your sankalpa  Let your resolve be stronger than your gremlins. We all have little negative mind-voices that sabotage our dreams. Notice when your mind begins to spin the web of reasons why you can’t possibly fulfill your goals, and counteract it with positivity.
Cultivate shodhana (purity in the body)  The more healthy foods, herbs, and good information you put into your body, the more prana, or energy, will result. You can use that energy to get your booty moving toward your goals. Using a neti pot, scraping your tongue, and keeping your body well oiled are other ways we increase purity.
Boost your sthira (stability in the body and the mind)  Remaining sturdy amidst change is perhaps the single most important aspect for yogic success in today’s fast-paced world. You can gauge how much steadiness you have by contemplating how well you can withstand the ever-changing landscape of your life. If you notice yourself constantly checking your email, feeling overwhelmed, or over-booking your calendar, work on cultivating steadiness. Do your yoga asana practice in a way that builds firmness and stability. Hold your poses for at least a few minutes. Cultivate an even ratio of inhale to exhale. Notice the part of you that can witness the change in your breath. Be with the part of you that can watch your physical sensations without creating any mind stories (i.e., “My hamstrings are so tight. I must have more karma than my teacher! I’ll never reach enlightenment.”).
By identifying more with the part of you that can lovingly witness yourself doing yoga, you immediately begin to bring in more stability. With this steadiness, you are light years closer to fulfilling your resolution. Why? Because who you are on the mat translates into who you are becoming in the world. You aren’t thrown off-balance by change. You move in a direct line toward your goals. And, dear yogi, you become a member of the rare crew of human beings that actually complete their resolution. Onward into 2013!

http://blogs.yogajournal.com/alchemy/

Tantra Techniques


Each of us has days when we arrive home tired and cranky, wake up on the wrong side of bed, or get stuck in a conflict with our partner. Rather than waiting until you drift apart, couples can proactively build love by bonding twice a day through practices that Western Tantra teachers Charles and Caroline Muir call "10-Minute Connects." Here are three such techniques.

couple

1. Nurturing Meditation
The position for this practice is good old-fashioned spooning. (Esoteric theory of energy flow dictates that you should both be on your left sides.) Decide which one of you feels most in need of nurturing. Let's say it's the woman. Since the partner in back will be the giver (though you'll both rebalance your energy through the exercise), the man should snuggle in close behind her, lining his chakras up with hers: heart center to heart center, belly center to belly center, and so on. Both partners should use pillows to prop head, neck, and shoulders high enough so the man can slip his left arm under the woman's neck and bring his hand to rest lightly on the third eye chakra of her forehead or the crown chakra at the top of her head. The man's right arm should cradle the woman, with his hand over her heart; she should rest her hand on top of his.
After a few moments, move into the "harmonizing breath." Notice your partner's breath, and begin to synchronize with it: Inhale together, pause together, exhale together, and pause again. As the woman inhales, she focuses on accepting energy through her back into all of her chakras; as the man exhales, he concentrates on sending energy out the front of his body and into his partner.
When you're ready, you can use this technique to charge each chakra individually. Begin with the heart chakra, and focus there for three full breath cycles. Then move your awareness to your third eye chakra for three breaths; then your "root" chakra at the base of the spine. Next, move up your body to your second chakra (your genital area), then your navel chakra, your throat chakra, and your crown chakra. (Skip the heart and the brow, since you've already charged those.)
2. Hand on Heart
Sit comfortably, cross-legged, facing your partner. Each of you places your right hand on your partner's heart chakra and your left hand atop your partner's right hand. Tune in to your heart: first, your physical heart, and then the emotion and energy of your heart chakra. Can you sense your heartbeat? How does your heart chakra feel? Expansive and open? Constricted? Fluttery? Vibrating? Peaceful? Try closing your eyes and focusing on the connection between your heart and your partner's hand, or you can gaze into each other's eyes and/or engage in the harmonizing breath.
3.Yab-Yum
The man sits cross-legged and the woman sits on his upper thighs, crossing her ankles behind his back. Because this upright sitting posture promotes alert awareness, aligns the partners' chakras, and allows them to breathe each other's breath and either touch their brow chakras together or gaze into each other's eyes, yab-yum is the classic position for Tantric sex.
Note: Although Tantra teachings have traditionally been geared to heterosexual couples, a few teachers are experimenting with adapting the techniques for gays and lesbians.

http://www.yogajournal.com

Resolve to Evolve


Give your New Year's resolutions a yogic twist—set an intention and infuse the new year with positive change.
By Catherine Guthrie
A new year's resolution is a noteworthy concept—start off the year with a change for the better. So how did it devolve into a subconscious exercise in self-loathing? Lose 10 pounds! (Message to self: You're fat.) Stop drinking caffeine! (You're unhealthy.) Call Mom and Dad once a week! (You're ungrateful.) Why not celebrate this new year by trading in your tired (and probably familiar) resolutions for a sankalpa instead?
POSITIVE POWER A Sanskrit word, sankalpa means "will, purpose, or determination." To make a sankalpa is to set an intention—it's like a New Year's resolution with a yogic twist. While a resolution often zeros in on a perceived negative aspect of ourselves (as in, "I want to lose weight, so no more chocolate chip cookies or ice cream or cheese"), a sankalpa explores what's behind the thought or feeling ("I crave chocolate chip cookies or ice cream or cheese when I'm feeling stressed or sad. I will set an intention to become conscious of this craving and allow my feelings to arise and pass, rather than fill up on fats").
EFFORT COUNTS A sankalpa also praises the nobility of the effort rather than focusing on what you are doing wrong. "New Year's resolutions leave me feeling guilty and mad at myself for not keeping them," says Wendy McClellan, a yoga teacher in Louisville, Kentucky. So, last year, in a conscious effort to reject the resolution rut, she taught a special New Year's Eve yoga class and encouraged students to look back and let go. Her intention, or sankalpa? To open her heart to new possibilities. "An intention has much more of a global sense than a resolution," she says. "It helps me be softer with myself." With a sankalpa, the self-loathing that comes from dwelling on past transgressions can begin to dissolve. In its place is an exercise in effort and surrender—create an intention and open yourself to the universe.
Sankalpa Setting 

LOOK INWARD For several days, set aside time to write in a journal and meditate. Mull over your typical resolutions. How do they make you feel? Anxious? Unsettled? Incomplete? Now contemplate how you would like to feel during the coming year. Is there any way you can reframe your results-oriented resolutions into something that will make this year's journey more joyful and worthwhile?
REPHRASE IT Create a short sentence or phrase for your sankalpa. Be careful not to set limitations based on fear. For example, instead of "May life bring me only happiness and joy this year" consider "May I be happy and open to what life brings me."
BE FIRM BUT FAIR Change doesn't happen overnight. When you stray from the essence of your sankalpa, don't berate yourself. Instead, gently remind yourself of your intention. But be firm in your resolve—it's a good idea to incorporate your sankalpa into yoru daily routine. Use it as a mantra during pPranayama or meditation practice; post it on your computer, phone, or mirror; or simply say it to yourself quietly before going to sleep. —C.G

http://www.yogajournal.com

Sankalpa and Yoga Therapy



Dr Swami Shankardevananda Saraswati

A resolve or sankalpa is made during the practice of yoga nidra. It should be something of immense importance to you. Resolves are short sentences of moral significance to be embedded in the subconscious such as 'I resolve to stop smoking.' In the state of yoga nidra passivity, this autosuggestion is very powerful. Such resolves can change your whole life. They will certainly come true if you repeat your resolve with enough conviction. By this method you can change old habits and cure certain mental illnesses. Sankalpas can have a spiritual objective like 'I shall become more aware.' Your sankalpa or resolve should be repeated several times during the practice.
Swami Satyananda Saraswati
A sankalpa or resolve is an affirmation which you make to overcome any weakness affecting your body, performance and life, and to awaken any other strength you may feel is necessary to provide you with internal balance. Rather than saying, 'I am going to give up...', give a complementary thought such as, 'I am developing...' or 'I am expressing my positive nature'. In that way you can make a sankalpa according to your choice and wish. Treat the matter as if it has already happened. Be one step ahead of what you want to achieve.
The sensitivity and potentiality of the mind is increased by the sankalpa. It increases the willpower. Initially, through a form of positive suggestion, it takes you into the psychic dimension, where the mind is sensitized and where the faculties of the mind have a lot of force. In the initial stages sankalpa is used to focus the mental energies, and in the later stages it builds up the psychic energy. Initially it may seem like a form of autosuggestion, but it is preparing the ground for harmony to express itself within you and it sharpens the faculties of the mind.
Sankalpa is the capacity to harness the willpower and to harmonize forces in the body-mind. These forces are normally dissipated by inner conflicts or confusion or by the various external demands and responsibilities of life. It is a tool to focus the energy, the prana, the life force, so that it becomes like a laser beam.
Sankalpa is one of the most important techniques in yoga. It should be used every time we begin our yoga practice, not just in yoga nidra. The practice of yoga nidra allows the sankalpa to go very deep into the psyche; however, remem-bering the sankalpa during other forms of yoga practice or during daily life helps us to stay focused and grounded with a deeper sense of direction and purpose.
When we are sick and suffering, a sankalpa can be of particular benefit because it is often hard to remember what we are doing and why we are doing it. Moreover, the process of therapy is difficult and the road to recovery may not be straight and simple. We use the sankalpa as a way of remembering what it is we are trying to achieve. The sankalpa is a way of focusing our attention on a point in the future. It is a future-directed technique, so that we can carry ourselves through the hard times, with a view of the light at the end of the tunnel. We are all in therapy at one level or another. Yoga therapy is just an application of yoga in the medical setting, but we are all trying to heal and find a greater wholeness and we all have a sankalpa, even if we are not aware of it.

Levels of sankalpa

There are several levels of the sankalpa or resolve. There is one major sankalpa that we all have, which is the root sankalpa. This is the root desire, or the root sankalpa, of our being. The human mind operates mainly on desire. The word 'desire' here does not refer to emotional desires only, but rather to desire as a motivating force that operates in order to fulfil the basic needs of human existence. These include the desire to breathe, sleep and eat. Beneath these desires is the reason we have come into existence. This desire is totally aligned to our dharma, our purpose, and it is very difficult to know what this root desire is. It is a great blessing when it reveals itself.
The key to successful use of the sankalpa is to bring the sankalpa we make during yoga practice into line with the root sankalpa of your being. In a healthy mind all our desires are linked up to our root desire. Our many conscious desires are often an attempt by the subconscious mind to take us back to the fundamental, primal urge that motivates us as individuals, and this can be different for us all. Defining this primary desire requires finding the truth of our own being. This takes on different forms. It can be enlightenment, strength, love, or it can be knowledge. It can be so many different things. Sometimes the sankalpa is directed at a spiritual aim. Sometimes it is directed at a more psychological aim. Sometimes it is directed in a much more worldly sense. So when we create a conscious sankalpa we have to harness it to something that we really want.
The practice of sankalpa in yoga allows us to spend a little time contemplating and trying to tune into what we really want in life, what will give us deep satisfaction and fulfilment. It is a fundamental practice because it provides a foundation for everything else. In order to achieve satisfaction and contentment, which are the basis of health, we need to be aware of our core purpose, our dharma, our true nature, and what we want to achieve in life.

Finding a sankalpa

Finding a sankalpa is not easy. A sankalpa that really fits us takes time. Some people find it sooner, while for others there is confusion. Some like to add a whole lot of things together such as 'I should become stronger, more loving, wiser, richer and have a nice partner' and many other things. This type of sankalpa can create more confusion. The most important thing in phrasing a sankalpa is to make it simple. The simpler it is the more in harmony it is with the truth of what we are after. It is important not to get greedy. I am saying this from personal experience. After a while my sankalpa became so big that I would forget what it was. Was strength before love or love before strength? Then I got even more confused than I already was. So I made a sankalpa to make a good sankalpa. It took a couple of years to achieve that.
When we are facing illness, often it is very simple to find a sankalpa, such as 'I will become healthier'. Implicit in this resolve is the fact that to achieve this goal I have to start to do something about my health right now. It is also an open-ended sankalpa because it means that we simply get healthier and healthier and there is no limit to how healthy we will become. Ultimately a good sankalpa will come back to one primal thing that is important to us and if we achieve that thing we will get everything else at the same time. That is the ultimate curative sankalpa. On the way to achieving that primal aim, however, it can be good to have mini sankalpas that can be used day to day. We can have a sankalpa that 'Today I am going to be focused', or 'Today I will get through my meditation without sleeping'. That is the way to a greater holistic health for body and mind.

Phrasing the sankalpa

When I was in England I had a very thought provoking and animated discussion about the phrasing of the sankalpa. This was about the use of the present or the future tense. I have always gone on the premise that the present tense is much more of an affirmation of what already is and that the future tense is used to achieve something we want. The difficulty in English is that the word 'will' refers to the future tense as well as to willpower. So, for example, when I make a sankalpa and use the future tense, what this means to me is that I will do something, I will do it using all my willpower, and I will complete it. There is no doubt in my mind of this. That is what the word 'will' implies here – 'I will do it'. I engage my willpower and if I put my mind to it, I will make it happen.
In order to make such a sankalpa, however, I will do a lot of research first. Is this a wise thing to want? Is it possible for me to achieve it? What would I have to do to achieve it? Once I am sure of what I want, I make the sankalpa and go for it. The wording is less important to me than the feeling and the knowledge that I can achieve this goal.
The phrasing of the sankalpa can be either in the present or the future tense, whatever works for you. I come from the future-oriented school because that is what works for me. My position is to emphasize willpower, not the future tense. The sankalpa reminds me that I am guiding my own life as much as possible within my dharma and according to a higher purpose. For example, when I was doing my medical training my sankalpa was 'I will finish my training'. I did not say 'I am finishing my training' or 'I am doing everything in the moment to finish my training'. That felt too complicated.
If the word 'will' does not work for you then use the affirmative and bring it into the moment. However, we have to be careful that we are not simply creating rules such as 'Never use the future tense'. Sometimes when people phrase their sankalpa in the present tense, for example, 'My immune system is fighting my cancer', underneath that there is a doubt. They are not sure. When this happens they do not hook into their will and do not connect with their energy. They just repeat a phrase in a hopeful way. They hope that the phrase is going to work and I do not believe it does. This means they have not formulated a sankalpa which hooks them into their psyche, willpower, inner strength, or a deep body sense of what they need in the moment.

Power of the sankalpa

The power of the sankalpa arises when we tune into our desires, into what we really want to achieve. When confusion and doubts arise they undermine the process, like a worm burrowing into the brain. There needs to be congruence in the phrasing of the sankalpa between what we want to achieve and our feeling state, because we want to get away from the confusion, doubt and conflict.
When helping people to formulate a sankalpa we fine-tune their sankalpa until it feels right for them. Then we can see a certain energy forming. The person has clarity about what they want and where they are going. They may change their sankalpa somewhere down the track when they need to, but they have a feeling of real conviction. Experimentation and individuality are the keys. Find your own way with it.
I am sure we all have made sankalpas and achieved things. Last year I made certain sankalpas which have come to pass. I said 'I will do this', and now a year later these things are happening. I was over-whelmed by doubts, but I said 'I will do it', and that worked for me. What I want to do is to help people experience their own power for themselves and sometimes in creating a formulation in only one way we create confusion, because that way does not work for everyone. So, personally speaking, whatever way suits you is best. Whatever works should resonate and be inspiring.
When we have been practising yoga for a long time there is a tendency to occasionally get hazy around the edges. Then we need to think 'What I am forgetting?' and it is the sankalpa. It may be that life takes us to many different places, even appears to take us out of yoga for a while, but if we remember our sankalpa then perhaps we are practising a higher yoga and being more true to ourselves. If you keep your sankalpa you carry yoga wherever you go and whatever you do.
For therapy you can have a sankalpa like 'I will become stronger', 'I will be healthier', 'I am making myself strong and able to overcome all obstacles', 'My immune system is becoming stronger every day', or something that helps you to feel your own power and your strength. So think of a sankalpa and repeat your sankalpa every day. Anything in life can fail you, but not the sankalpa made with determination, will, perseverance and sincerity.

http://www.yogamag.net

Παρασκευή 30 Νοεμβρίου 2012

Lifestyle - Yogi Bhajan - FoKundalini Yogaot Massage -


On the first foot, begin with the toes, twisting and pulling each “section” (between the knuckles) of every toe. Start with the base of the big toe, grasping it with the thumb and for
efinger and, using a twisting motion, massage in between the big toe and the next toe. Then, without changing the position of the fingers as pressure is applied, pull with an upward motion. Next, move up to the middle section of the big toe, twist several times and pull up. Repeat with the uppermost section of the big toe and then continue on to the next toes, until three sections of each toe on that foot are twisted and pulled.

Τρίτη 30 Οκτωβρίου 2012

Ασκήσεις yoga για χαλάρωση



Τέσσερις ασκήσεις yoga για να διώξουμε το στρες της ημέρας.

Πρέπει να παραδεχτώ ότι η yoga είναι ο μόνος τύπος άσκησης που προσφέρει ηρεμία και σε βοηθά να αναπνεύσεις καλύτερα.
Οι κινήσεις από το site της Martha Stew­art για yoga στο σπίτι είναι όντως πολύ καλές και χαλαρωτικές.
 Διπλώστε το σώμα σας
Η άσκηση αυτή στρετσάρει τη μέση και βελτιώνει την κυκλοφορία του αίματος. Σταθείτε με τους ώμους και τα πόδια στο ίδιο άνοιγμα. Πάρτε εισπνοή και σκύψτε σιγά σιγά στέλνοντας το κεφάλι προς τα κάτω. Πατήστε καλά με τις πέλματά σας το πάτωμα και πάρτε 3–5 καλές αναπνοές. Ανεβείτε σπόνδυλο-σπόνδυλο. Επαναλάβετε τρεις φορές.
ασκήσεις yoga
Γέφυρα
Ξαπλώστε ανάσκελα με τις παλάμες σας κάτω και τα πόδια σας σε μια μικρή διάταση. Εισπνεύστε και σηκώστε τους γοφούς σας όπως στη φωτογραφία σχηματίζοντας μία γέφυρα. Σταθείτε στο σημείο αυτό για 30 δευτερόλεπτα και αναπνεύστε. Χαμηλώστε μαλακά το σώμα σας πίσω στο πάτωμα. Επαναλάβετε δύο με τρεις φορές.
ασκήσεις yoga

‘Αροτρο
Αυτή η άσκηση βελτιώνει την κυκλοφορία του σώματος. Ξαπλώστε με τα χέρια και τις παλάμες στο πάτωμα και τα πόδια σας διπλωμένα. Αρχίστε σιγά-σιγά να σηκώνετε τα πόδια προς το κεφάλι σας, σηκώνετε τη μέση σας και φέρτε τα πίσω από το κεφάλι σας. Σταθείτε εκεί όσο αντέχετε. Πηγαίνετε τα πόδια σας ως εκεί που φτάνουν και μη πιέζετε τον εαυτό σας. Σταθείτε στο σημείο αυτό και πάρτε πέντε αναπνοές.
ασκήσεις yoga
Σωστή αναπνοή
Καθίστε σε μία καρέκλα ή στο πάτωμα και τοποθετήστε το ένα χέρι σας στο στήθος και το άλλο στη κοιλιά. Πάρτε εισπνοές από τη μύτη, γεμίζοντας σαν μπαλόνια αέρα την κοιλιά σας. Εκπνεύστε από τη μύτη αδειάζοντας το μπαλόνι σιγά-σιγά. Επαναλάβετε δέκα φορές.
ασκήσεις yoga
Well­ness tip: Την τελευταία άσκηση θα σας συμβούλευα να την επαναλαμβάνεται μέσα στη ημέρα σε ένα ήσυχο σημείο όσες φορές νιώθετε έντονη την πίεση του άγχους.

Δευτέρα 29 Οκτωβρίου 2012

3 Simple Yoga Poses for Beating a Bad Mood!



There are so many postures in yoga that help with depression and mood. Yoga is about dropping out of your head and into your body by way of pairing movement with breath. Even when the fog of depression seems impossibly thick, connecting with the body is an awesome way to find presence, and presence is like a headlight that lets you see a way forward and out. 

That said certain poses in particular have unique energy and mood shifting properties. I like the following:

1. Camel poseBackbends are heart opening and energizing. They are great if you are drowsy at work or are having a hard time waking up in the morning, or if you’re in a funk and need a lift. Camel, Bridge, and Wheel are all great backbends, but I find Camel to be simultaneously grounding and stabilizing, as well as a huge emotional and energetic release. Beware – if you have trouble getting to sleep avoid backbends before bed.

2. Pigeon poseOne of my favorite body workers likes to say, “Most people aren’t broken, they’re just stuck.” If you are stuck in your mind, chances are you are stuck in your body too. Excess energy tends to pool and get stuck around the large joints, especially the hips. Spending a solid two minutes in pigeon on each the right and the left, breathing with conscious awareness the whole time, is a great way to move stuck energy and relieve tension. A common pitfall here is spacing out. Make sure to stay in the room!

3. Headstand (or Legs Up the Wall). Every posture is a new perspective. If you need a totally new perspective on life, there’s no better posture than turning it all upside down with a headstand. If headstand is new to you or feels daunting, legs up the wall is equally effective, and in fact, I have experienced some of my most profound energetic shifts in yoga in legs up the wall when I stayed for at least five minutes. Inversions are balancing poses. When the mind is overactive, putting the heart above the mind both literally and figuratively helps to quiet the mental chatter. Inversions also promote digestion and hormonal equilibrium.

Published April 5, 2012 at 9:25 AM
About Robin Friedlander
Robin Friedlander MD is an integrative physician practicing in New York City. She marries the best of yoga, meditation, Ayurveda, nutrition science, and western medicine to help people get to the root of their imbalances and find optimum health. 
Robin graduated from Columbia University’s medical school and trained in internal medicine at Mount Sinai Hospital. She is the author of HealthUncensored.com, where her passion is waking people up to their own potential for healthy, radiant living.  She has lived in NYC for nine years but loves to jump ship, whether to India, Japan, or most recently Dutchess County, New York, where she’s getting to know the fields, the hills, and the dairy cows, her favorite new neighbors.

Τρίτη 4 Σεπτεμβρίου 2012

10 Must-Read Books for Yogis



While there are many powerful and well-circulated ‘yoga books’ that get used and reused for teacher trainings and programs, as well as self-knowledge, the following ten books are important, eye-opening resources that have deepened my knowledge and appreciation of the yoga discipline. They span the range from historical non-fiction to experiential philosophy to neuroscience. As yoga is being redefined in 21st century America, the important questions we must grapple with are:
  • Where did yoga really come from? Not the romanticized history, but grounded, knowledgeable facts about the culture(s) (traditional and contemporary) that have given birth to what we practice today? How does this inform where we must take it?
  • Instead of focusing on what to ‘have faith in,’ we can now use yogic understanding to investigate what we are learning from neuroscience. The question we need to address is: Why do our brains create faith in the first place? Fortunately there are some very interesting answers being put forward, and they may just help us to evolve our yoga, as well as ourselves.

This short gem teaches you more about how and why to meditate, and what/what not to expect from it, than being a step-by-step guide. As Watts writes, ‘Has it occurred to you that there may be really nowhere to go, because you take yourself with you if you go somewhere else? And if you have a problem here, you will have a problem somewhere else, because you are the problem.’ Thus begins your meditation.
 

Armstrong is one of today’s finest religion writers. This former Roman Catholic nun felt confined by the narrow lens of her faith and has become one of the most lucid voices of global religious traditions. The Great Transformation looks at the tremendous philosophical thoughts and cultural movements that arose during the Axial Age (500 BCE - 500 CE), which is right when yoga was beginning to get its legs—and offers rarely seen insight into how it developed.
 

One of the most influential neuroscientists of our day, Ramachandran’s groundbreaking work in phantom limbs, human vision, mirror neurons, synesthesia and conceptual metaphors has taught humanity more about that organ in our heads than anyone else. Using a world of research in his easy-to-read text, he clues us in, as I mentioned, as to why we think we need faith and religion in the first place.
 

Mark Singleton is my kind of yogi. Completely destroying the idealized background of yoga, he assembles a clearer picture of how yoga has evolved through the ages, from its meditative/philosophical origins to the nationalistic Indian pride that helped piece together the asanas we practice today.
 

Diving deep into the realm of neuroplasticity, poet and psychiatrist Norman Doidge’s riveting anecdotal journey through the brain’s adaptability makes this incredible text a must-have on any inquisitive mind’s shelf. Think you can’t change something in your life? Think again.
 

While you might have to haggle with a used book buyer to score this out-of-print classic, Indologist Heinrich Zimmer’s passionate treatise on what those sinister and joyous deities are doing will enlighten and dazzle. As with all Zimmer’s work, who died before publishing a book himself, this collection of his writings was assembled and edited by his friend, Joseph Campbell. 
 

Every generation needs a thinker that not only understands history, but that pushes thought forward. Sam Harris, known for his excellent The End of Faith, here helps us to understand why morals and ethics not only fall in the realm of science, but how knowing this to be the case, we can let go of unnecessary religious thinking that only serves to hold us back.
 

Using the chakras as a basis for his work in individuation, Jung’s work on yoga sheds new light on the psychological basis of those seven invisible metaphors so common in the yoga world. While this book is at times dated—research in yoga was very new when he was exploring it—it holds up as a fascinating example of what inner struggles humans deal with while attempting to move into higher states of consciousness.
 

“Vedic thought holds that a true vision of a divine universe must necessarily include the brokenness of the world, and that in fact it is precisely the imagination that is able to see the way the whole fits together despite the often disjointed nature of the parts.” And that’s just the beginning. Don’t miss this masterpiece.
 

While Arthur Avalon’s The Serpent Power is usually cited as the first Western book on yoga, Eliade’s important work took those studies to another level. The man responsible for introducing the term and concept of ‘comparative religion’ to the world is at his finest in this illuminating read.
 
Published June 7, 2012 at 4:02 PM
About Derek Beres
Derek Beres has devoted his life to exposing people to international music, yoga and mythology as a means of creating better individuals and a more understanding global culture. Based in Santa Monica, he is the Creative Director of the Tadasana International Festival of Yoga and Music. As a journalist, he has published five books and contributed to Women’s Health, Yoga Journal, National Geographic, Rolling Stone Middle East, Departures, AOL, MTV, Huffington Post, the Village Voice and Relix. He is also one half of global music producers EarthRise SoundSystem, as well as the creator of EarthRise Yoga, which he has taught at Equinox Fitness since 2004. Derek’s yoga classes and music have been featured by NBC Weekend Today, ABC Eyewitness News, Fox Business, BBC, and NY1, as well as in print and online by FitnessYoga Journal, Boston Globe, AOL’s SpinnerNewsday, MTV, NPR, and PRI.