Yoga

Solar Salutations

 As sky is kissed by rose-lipped dawn a yogi stands in the coolness of morning. A sliver of bright light crests the horizon as Surya, the bestower of all life on Earth, begins his arced ride in the boundless blue. Breath moves in and arm stretch high like the rays of the Sun God.  With eyes on the line where heaven and Earth meet, the yogi begins an offering to the God of the Sun. Twelve salutations accompanied by one of the twelve names of Surya are chanted with reverence and humility, clearing the path to a freer future.

Any student of yoga has performed innumerable “Sun Salutations” or surya namaskara. Yet as most things Indian, this basic series of postures are steeped in deep meaning beyond the physical act. Surya is the chief solar deity and the term surya also refers to the Sun in general. The deity Surya is most often depicted driving through the heavens in his triumphal chariot harnessed by seven horses or one horse with seven heads that represent the seven colors of the rainbow or the seven chakras. He presides over "Surya-waar" or Sunday.

Surya namaskara in a traditional Hindu context, when performed as puja or spiritual offering, is done facing the sun at sunrise or sunset. These are considered to be the most spiritually favorable times of day. Focusing the eyes toward the sun is a type of darshan or spiritual communion with the diety. Twelve cycles are traditionally performed. Each new cycle would be initiated by chanting one of the twelve other names of Surya. Savasana would conclude the offering. Physical prostration to the Sun, showing complete surrender of oneself to God, is the main aspect of this practice. The purpose of many such rituals is also to improve the balance of karma in ones life. There are numerous references in the Vedas, the most ancient spiritual teachings of India, to praising the Sun for the enhancement of good health and prosperity.

In current yoga traditions, depending on the style and the yogi’s preference, there are several configurations of this cycle from gentle to vigorous and athletic.

(see asana sequences for example)

Sacred Space

Where I live in Tucson, Arizona I can walk just half a mile from my home into the hills and find places were ancient worshipers etched symbols in the rock to honor and connect with the Sun or the spirits of the land. I often hike in the desert and find such images in places that are naturally awe inspiring and distinctive; hill tops with grand vistas, cliff faces, or womb-like caves. In other places I might stumble upon a campsite in some desert valley that was probably used for generations, with it’s scattered pot shards and discarded stone tools. If I look around, I’ll soon find some intimate spot were people have carved or painted symbols of the hunt or ceremonies. After seeing enough of these you begin to recognize many of the same symbols that seem to be icons representing an event, experience or entity. They are obviously places of reverence, to be returned to over and over again. From our earliest beginnings, we humans have created special areas in our personal environment to honor the mysteries and forces of our world. 

Prasad

I saw prasad being offered for the first time many years ago on the Hindu island of Bali in Indonesia. First thing in the morning, Balinese practice this very personal form of worship by offering small, colorful rice cakes, flowers or fruit to their household deities. The sweetness and simplicity of it is very touching. In a quiet and casual puja or ceremonial offering accompanied by a short prayer, everyday activity is aligned with the unseen, Divine forces. Honoring and evoking the spirit world insures protection, support and a higher collaboration. It sets a tone of mindfulness and reverence.

In India, there are grand temples dedicated to specific forms of the Divine - Ganesh, Siva, Kali and others. These are moving, powerful places. Even the smallest village has its modest “temple”. This might be a tree or rock with a collection of sacred items on or around it. And every Indian home has a altar that is the focus of household prayer and offering. Where the monumental temples have specific conventions of geometry, form and function, the home altar can be very personal and individual. Each household has its particular deity that the family honors. Within that each individual my honor his or her own special form of the Divine.

Personal Sacred Space

Many of us naturally collect mementos from our lives, things that remind us of special events or meaningful experiences. If we see our own lives as a manifestation of the Divine then these things can take on an even deeper significance. In my own home I have created a special area on the mantel of my fireplace were I have placed collected objects that represent various things to me. I have a lovely silver sculpture of Ganesh, the remover of obstacles. There is a bronze of Siva Nataraj. These things you might expect from someone who studies and practices yoga. Yet arranged around these established icons are very personal, one of kind objects with deep, personal symbolism. Four feathers are at the feet of Ganesh: an owl feature for wisdom, a falcon feather for insight, a colorful macaw feather to remind me of the joy in life, a blue jay feather for self-expression and a woodpecker feather for perseverance. There are photos of people I consider my teachers, small books of prayers in various languages. Spiraling shells to remind me of the path of experience, learning and the movement of the universe. I’ve placed various stones and crystals meant to carry and emit special energies. There are other natural objects I’ve picked up and kept to evoke the memory of some specific event in my life. I’ve also evolved my own sort of prasad that I perform at this spot each morning. It’s a sort of small ceremony that is a time for me to reflect and align my intentions for the day. I honor and offer gratitude for the abundance, support and love I receive from the people in my life, from the earth, from my teachers as well as for the guidance I receive from I know not were. It helps me feel a gentler, more open connection to the world around me and to feel supported in all I do.

What are we teaching?

“ Yoga is the practice of radical transformation”
                                                    -Georg Feuerstein

When we take the seat of the yoga teacher, we take the seat with reverence for all the teachers who have gone before us, without whom we would not be experiencing this honor in the first place. When we offer our teachings to our trusting students, what are we really offering? What do we expect of them and they of us?  What are we really trying do as a yoga teacher? What are our intentions?
The answers are in the words HATHA YOGA themselves.  Hatha Yoga translates as “Powerful” or “Forceful” yoga, or “unifying through force”. Its primary laboratory is the body/mind. This practice uses the actions of the body to help us “force through” the limited concepts we hold of ourselves, and wake up to our divine, perfect nature. Breaking down the word HATHA still further we have HA meaning Sun and THA meaning Moon. This infers balanced energy.“Sun energy” helps us build the willpower to change, to bravely confront our shadow aspects, while the “Moon energy” helps develop compassion and acceptance while going through the rigors of radical self-transformation. What is ultimately inferred is a relationship. A constantly shifting relationship with ourselves, our environment, our community and our connection to spirit.

Yoga is a practice of constantly working at the edge. “The edge” is where we come right up against ourselves, of what we can do and be. It is the boundary between where we are and where we grow, the place of comfortable discomfort, where all growing and healing happens. The edge is the point in every pose, (and your life) when you are still within your capacities but are challenging yourself to go just a little bit further. Stepping up to the edge and daring to leap is how you break through and thus break with old ways of being. Yet, playing at your edge doesn’t always mean going for it in every pose. That’s ego. The edge can be much more subtle sometimes. It can mean learning to do less,  being more tolerant, more patient, and more compassionate toward ourselves. Ultimately, it’s at the edge where we see where we truly are and where we wish to be. It’s where we extend our hand, with fingers outstretched, touching our heart of hearts, and say, “Yes!”

Students come to yoga for any number of reasons. Underlying any of these is the desire to change in some way. They come hoping we as yoga teachers can help them fulfill this desire. At the core of their motivation is the desire to feel better about themselves and to be happy. Whatever the surface reason may be, i.e. loose weight, get fit, hang out with their friends, at the core they want to feel better. The thing that can be a shock to people is that change takes work and in the short term that isn’t always pleasant. Change means moving from where you are to a different place. It means altering your habits. It means moving into unfamiliar territory, which can be uncomfortable. Our role as teachers, as guides, is to facilitate their process much as an adventure guide leads a courageous group on a challenging journey to a beautiful and exciting new place. The guide must use all their interpersonal skills, experience, and technical knowledge to lead the group successfully and happily to the destination. Each person is unique and not everyone moves on this journey at the same rate.
The various skills required take time to learn and ultimately blossom from our own journey, our own experience of transformation. Technical skills are like an artist or builder learning to use the tools of their trade; what makes it art must come from his/her creative source and experience.  The tools give the ability and the framework for the creative act of teaching to be expressed. These are tested and proven methods to help bring your students to the place they wish to go and that ensure the safest, most direct route. 

Clear Intention

Most importantly, our intention as teachers must always be to serve our students’ journey of self-transformation with integrity and honor. Our intention must always be to present ourselves authentically and to teach with compassion. The highest purpose of teaching yoga is for our students to come to see their best qualities, to help uncover their boundless divine nature and encourage that to shine forth. In the absence of this intention, yoga becomes merely physical exercise and falls far short of it’s potential.

Origins of Yoga - The Vedas

The most ancient and sacred writings of India are called the Vedas. This collection of hymns, poems, and ceremonial formulas represent the beliefs of several Indian tribes. Initially the Vedas were considered so sacred that they were only transmitted orally from one generation of brahmans to the next. The passages of the Vedas were eventually written in Sanskrit, we believe, near the end of the third century BC, and primarily consist of four collections called the Rig-Veda, the Sama-Veda, the Yajur-Veda, and the Atharva-Veda. Collectively, these are referred to as the Samhitas.

   The first three Samhitas were used in the Vedic period by the priestly class as ritual handbooks. Containing 1,028 poetic hymns, the Rig-Veda was used by the hotri who called on the gods by reciting the hymns aloud. The hymns vary in style and length, and praise a pantheon of gods. Although Indra, the god of war and weather, is the most frequently mentioned, there appears to be no hierarchy. Agni, the god of fire, is the second most prominently mentioned deity. The Sama-Veda consisted of various portions taken from the Rig-Veda and were utilized by the udgatri chanters. The Yajur-Vedas was used by the adhvaryu priests. This work contains specific sacrificial formulas which were recited during that form of ceremony.

   The final Veda, the Atharva-Veda, is attributed to a sage, or rishi, named Atharvan, and consists of a number of hymns and magical incantations. Some scholars believe that this scripture may have originated with the original pre-Aryan culture of indigenous peoples, and because it deviated form the other Vedas, it was not at first readily accepted. Eventually it too was adopted as a ritual handbook by the Brahmans, the higest class of priests.

   Although the Rig-Veda is still considered the most important of these ancient texts, it was still never very popular. Much of this comes from the fact of its composition by and for a religious aristocracy. In contrast, the Atharva-Veda, compiled perhaps as late as 500 BC, frequently refers to many lesser functional gods considered useful in the daily lives and simple rituals of the ordinary person that did not need the mediation of priests.

Richard K. Hines

3 Gunas - Vedic View of the World

Understanding the ancient Vedic view of the world and how it works is important in understanding yoga philosophy and what the various practices of yoga are trying to accomplish. From the Vedic perspective, all of material nature (Prakriti) is thought to be made up of three primary qualities or “gunas.” These three gunas comprise the essential aspects of all nature—energy, matter and consciousness.

These qualities of nature, or gunas, are:

Sattva -  the power of harmony, balance, light and intelligence; higher spiritual potential.
Rajas - the power of energy, action, change and movement 
Tamas - the power of darkness, inertia, form and materiality

Now it can take a bit of contemplating to understand what these “qualities of nature” are and how they are relevant to our lives and our sadhana (yogic practice).

Perhaps the simplest way for us to understand the gunas is that matter is tamas, energy is rajas and light is sattva.  These qualities are described as the main components of our physical universe. Further, the three gunas reflect the "three worlds" of Vedic thought. Earth is the realm of tamas or darkness, of physical matter. Atmosphere (rajas in Vedic thought) is the realm of action and change, symbolized by storms with their process of lightning, thunder and rain. Yet it indicates energy or subtle matter on all levels. Heaven is the realm of harmony and light (sattva). It indicates light as a universal principle that is the origin of all matter and energy. The entire universe is thought to consist of light that moves in the form of energy and condenses into physical matter.

So how does this relate to us as people? On a macro level, from a Vedic perspective, the universe and all of nature is inextricably linked to the gunas and are formed from them. On a personal level, these same qualities and processes are at work within each of us. Both our bodies and our minds are subject to the ebb and flow of the gunas within us. Each of us is thought to have an intrinsic mix of these qualities (doshas, see below). And it is the aim of yoga practice, in all its various forms, to bring into balance our individual mix. Yoga of course favors the cultivation of sattva, or the guna of higher spirituality. Yet even with that as the goal, all three gunas must be considered and brought into balance in both the mind and body.


The mind’s psychological qualities are highly unstable and can quickly fluctuate between the different gunas. Whichever guna is predominant in the mind acts as a lens, affecting our perceptions of the world around us. For example, if the mind is in a “rajasic” state, it will experience world events as chaotic, confusing and demanding and it will react to these events in a potentially aggressive or rash way. As rajas relates to the body, one may have a high metabolism, wiry frame, and high level of activity.
The gunas directly relate to the “Doshas,” or the mental/physical make up of an individual, from Ayurveda (Vedic medicine). The doshas are Vatta (air), Pitta (fire), and Kapha (earth). This is a vast subject and very relevant to asana practice. I will get into the subject of doshas and asana in future articles.

Recommended sources:
The most relevant classic source for yogis may be from the Hatha Yoga Pradipika by Yogi Swatmarama. There in verse six, the gunas are mentioned in relation to hatha yoga practice. (I like Swami Muktibodhananda’s translation).
The Bhagavad Gita speaks of the gunas in detail in Chapter 14. This chapter reflects much older, established Vedic teachings. It’s a short chapter and gives good overview and context. (I like Eknath Easwaran’s translation).
The Yoga Sutras of Patanjali – Again, this text reiterates teachings from the much older Vedic texts such as the Upanishads. The gunas are mentioned in sutra 17, 18, 19 in chapter one and again in chapter four, sutras 13, 32, 34. None of these are especially definitive but only reference information Patanjali expects the reader to be already familiar with.
For an Ayurvedic perspective on yoga and the gunas, see David Frawley’s book Yoga & Ayurveda.
Also see Robert Svoboda’s book Ayurveda.

Prana Vayu – Five vital forces

(also see Pranayama and Kundalini)

Prana or “vital energy” operates within the body to maintain life. It performs distinct functions and manifests in different forms in our physical being. In each case this specific function is called a "vayu". The word vayu translates as "wind," connoting all-pervading movement. The root ‘va’ means “that which flows” – and so a vayu is a vehicle for activities and experiences within the body, or a ‘force’ that moves in a specific way and in a specific area of the body. The practices of yoga – both asana and pranayama – are meant to optimize the functioning of these vayus as well as bring them under our influence, so that their energies can be used to uplift ourselves and restore vibrant health.

Though there are 49 prana vayus or types of vayu in the body, five principle vayus are important for the yogi to recognize. They are Prana Vayu, Upana Vayu, Samana Vayu, Udana Vayu and Vyana Vayu. Each govern specific areas of the body, and can be thought of as elemental forces in the body that are not just the physical, but govern emotional qualities and mental energies fundamental to physical, mental and emotional well-being.

(see chakras and mudras)

 
1. Prana Vayu – while ‘Prana’ is the general name of the life force, the prana vayu is one of its specific functions. The energy known as prana vayu governs the region from the throat to the bottom of the heart, corresponding to Jalandhara bandha (see bandhas). The ‘seat’ of the prana vayu is the heart, and this vayu ensures that the heart goes on beating. It is associated with the element of air, and has an upward motion associated with the inhalation. When you breathe in, you feel the ‘lift’ of the breath, which is the energy of the prana vayu in the upper body. Its movement is upward in the way the glass is filled with liquid – from the bottom to the top. The experience is of being filled with energy, which is distinct from the physical experience of the breath as a flow of air coming in through the nose or mouth and down to the lungs.The prana vayu governs assimilation or taking into oneself – as in the process of inhalation, of swallowing, assimilation through digestion, as well as the processes of taking in sensory impressions and mentally assimilating information and experience. It works to maintain the proper temperatureof the body relative to one’s environment, and sustains one’s vital organs, particularly the heart. Though its seat is in the heart, the functioning of the prana vayu can be experienced in different parts of the body. It gathers at the navel and from there is distributed throughout the body; yet it can also be experienced strongly as it moves within the head in practices of pranayama and meditation. An effective way to focus on the prana vayu is to focus on the sensation of the breath at the tip of the nose during breathing practices. Another focus is at the navel. The prana vayu is the energy of the Anahata chakra, the ‘heart’ chakra, which expresses that energy, summarized in the familiar phrase, ‘open-hearted.’

2. Apana Vayu – while the prana vayu is the moving force behind the inhalation, the apana vayu is the moving force behind the exhalation. The apana vayu is the aspect of the prana that governs the ability to eject or eliminate what is not needed to the system. Just as with the breath we exhale what is not needed after assimilating the in-breath, the apana vayu is the force behind the elimination of waste in general, working in the kidneys, colon,rectum, bladder and genitals. It is also the moving force in the process ofreproduction – which essentially moves new life ‘out’ into the world – from insemination to childbirth. The healthy functioning of the apana vayu is as vital as that of the prana vayu. If waste is not eliminated from the body, there is no room for assimilation of fresh energy, and toxins build up. This slows the body down – and slows us down on the mental level as well. Without the healthy functioning of apana vayu, one lacks motivation and determination; one feels lazy, dull and even confused, indecisive and befuddled.

In a subtle but vital sense, the apana vayu has much to do with our power of decisiveness and self-determination, both of which turn upon our power of choice. Clarity in defining oneself demands decisiveness in eliminating what doesn’t work for us, what is not needed, or what conflicts with our highest goals. It’s not surprising that the apana vayu is associated with the element of earth, and is the energy of the Muladhara Chakra, which is concerned with having a strong, sure and reliable foundation, especiallyin fundamental matters of survival.

The seat of the apana vayu is in the core of the pelvis, and it governs the lower body, from the navel down through the legs, corresponding to the area in which we practice Mulabandha. It’s worth noting how our language reflects this awareness; a person whose decisiveness is rooted in real possibilities and clear intentions is said to be very ‘grounded’, or to have his "feet on the ground." The clearest expression of decisiveness and self-assertion, in fact, is to "put your foot down." This kind of language expresses the power of the apana vayu.

3. Samana Vayu – this is the power of the metabolism or ‘digestive fire,’ which controls the functioning of the abdominal organs and glands. It governs the area between the bottom of the heart and the navel – centralized in the area of the solar plexus – and its seat is said to be in the navel. It corresponds to the area in which we practice Uddiyana bandha. While the prana and apana vayus have to do with assimilation – or taking-in – and self-determination – or grounding – through choice, the Samana Vayu is concerned specifically with the power of discrimination.

In its work with food and digestion, this is the force that separates nutrients from toxins: when it is not functioning well, one may retain toxins, leading to shortness of breath and gastric disorders. In the case of the mind, the Apana Vayu is the power by which to separate out or discern good from bad, which allows us to assimilate information for the sake of making choices. When there is a disorder, one can be delusional or of unsound mind. For this reason, in the yoga tradition the power of digestion is very closely inked to the power of the mind – particularly regarding discrimination and judgment.

Samana vayu is associated with the element of fire. It is associated with the Manipura chakra, and when unbalanced, its fiery energy can be used to assert one’s will or to dominate, especially through anger. In the yoga tradition, anger is the direct result of a combination of desire, delusion and lack of discrimination. When the energies and functioning of the vayus are brought into balance to support clarity of mind, the qualities of Samana Vayu take on the humble yet expansive self-awareness expressed by the soft opening to the breath at the back body with Uddiyana bandha. The actions of Uddiyana bandha and the circulation or prana generally through the body.

4. Udana Vayu – while apana vayu is concerned with elimination or outward moving energy in general, udana vayu is the specific force that expels air with the exhalation in a way that is particularly concerned with speech and the production of sound. "Udana" is "that which carries upward." It rules the region of the throat and head, and is seated specifically in the throat. Its function is expressive; it is the energetic flow that moves upward and out. When udana is unbalanced, speech is disjointed and one cannot speak or articulate ideas properly.

Imbalances can also cause shortness of breath and other respiratory problems particularly associated with the throat, which can have their root in obstacles to self-expression, or emotional repression. The area ruled by udana vayu is the head and throat; its energy is particularly stimulated by Jalandhara Bandha. Udana vayu is related to the element Udana vayu also governs vomiting, and imbalances in udana can produce nausea or the desire to vomit. Ether or space, and is associated with this vayu as is the fifth or throat chakra – the Vishuddha chakra. This upward moving energy continues through the upper chakra, the Ajna chakra, to the Sahasrara, and is purified during this upward journey. The feeling of movements of energy in the head during pranayama and meditation are manifestations of the movements of udana vayu.

5. Vyana Vayu – this vayu pervades the whole body, and is a coordinating, connecting force. It has no specific seat, but rather coordinates all the powers such as sensory awareness, and runs through the whole network of the 72,000 nadis or passageways of prana in the body, connecting the functions of the nerves, veins, muscles and joints. Its function is cohesive and is associatedwith the element of water. Vyana vayu is fundamental to making one feel and function as an integrated whole. Though it governs and coordinates all of the senses as well as the functioning of all muscles, both voluntary and involuntary, it is felt especially in the skin. Goosebumps and perspiration, and all of the various actions and reactions of the skin to the environment are manifestations of Vyana vayu. It functions at the “surface” or outer boundary of your energy body, much like surface tension on a drop of water, and is associated with a sense of boundaries through which we define ourselves and interact with our world.

Within oneself, Vyana vayu governs our internal sense of coordination and balance. When unbalanced, one feels uncoordinated and clumsy. Coordination between mind and body suffers, and one’s own thoughts canbe disjointed, fluctuating and rambling. Dysfunctions in Vyana vayu can also lessen our power of sensation.

Though Vyana vayu itself has no specific seat, it is associatedwith the energy of the Svadisthana Chakra, In general, Vyana vayu is strengthened by the practice of hatha yoga asanas. More specifically, because of its association with the energy and concerns of the Svadisthana Chakra, the subtler energies involved are enhanced through Mulabandha. The energy of the Svadisthana Chakra concerns your sense of self, and sense of boundaries between yourself and others as you express yourself creatively in relationships. A healthy sense of boundaries is fundamental to forming relationships, and work with this chakra concerns the formation of boundaries and sense of self. Weakness in the energy of this chakra – which can be due to disorders in Vyana vayu – leads to a weak sense of self, low self-esteem, problems in forming relationships, and even problems with the immune system, all of which concern interaction and exchange with our world and a healthy set of boundaries.

Vayus and corresponding chakras summerized

Apana Vayu: Pelvis, Muladhara Chakra, Earth

Samana Vayu: Solar Plexus, Manipura Chakra, Fire

Prana Vayu: Heart / Chest, Anahata Chakra, Air

Udana Vayu: Throat and Head, Vishuddha Chakra, Ether, Ajna Chakra

Vyana Vayu: pervades entire body via circulation, etc.,Svadisthana Chakra,Water 

Resouces – Refining the Breath, by Doug Keller 2007

Swami Niranjanananda Saraswati

Mudras for Pranayama

Mudra is a Sanskrit word that translates to “attitude” or “symbolic gesture”. There are many mudras associated with yoga. Those mentioned here are meant to effect the subtle, energetic body and are primarily used during pranayama practice. Their energetic effects also work on a subtle level of the mind and attitude.

(Color illustration by Laramie Sasseville)

With this writing we are referring to mudra as hand gesture, yet any specific position of the body can also be considered a mudra if the intention is to influence the mind /body connection on an energetic level. Mudras are part of a system in meditation whereby energetic circuits within the network of “nadis” are linked to enhance pranic flow (see kundalini shakti and pranayama).

We’ll be discussing a few key mudras here and how they influence and enhance pranic flow during pranayama or meditation.

*Mudras should be held in a relaxed way without tension.

Vishnu Mudra (hand gesture of Lord Vishnu) This is one of the hand gestures used to alternate the breath through the nostrils during Nadi Shodana (see pranayama). In this mudra the right hand is used as it is associated with giving while the left is associated with receiving. However if for whatever reason you need to use your left hand during practice that is fine. The thumb and fingers rest lightly just above the nostrils so very little movement is needed to close each side during practice.

Vishnu Mudra

Chin Mudra (psychic gesture of knowledge) This mudra is used in either seated meditation or pranayama such as ujjayi. The hands rest on knees or thighs facing down. This Gesture has a grounding effect on the mind.The middle finger, ring, and little finger represent the three classic qualities of all of nature (the Three Gunas). The middle finger symbolizes sattva, (purity, wisdom and true understanding) the ring finger rajas, (action, passion and movement) and the little finger tamas, (inertia, lethargy and darkness). Classically the yogi is meant to transcend these states, progressing from darkness into light and from ignorance to wisdom.

Chin Mudra

Jnana Mudra (psychic gesture of consciousness) In Jnana mudra the hands are placed on the knees in seated meditation with the palms facing up. This mudra gives a feeling of spaciousness and has a subtle uplifting effect on the body and mind. In both Chin and Jnana mudra the connection made by the thumb and index figure is said to create a kind of circuit by connecting the terminus of certain nadi thus re-circulating the body’s vital energy.

Jnana Mudra

Chinmaya Mudra (gesture of manifested consciousness) This mudra is said to influence the prana in the thoracic area of the body.

Chinmaya mudra

Aadi Mudra (gesture of primal nature) This mudra is made by curling the fingers around the thumb making a very light fist. It has a soothing influence on the mind and is said to positively influence breathing. Aadi mudra can be very useful in savasana at the end of asana practice to quiet the nervous system.

Aadi Mudra

Brahma Mudra (gesture of all-pervading consciousness) This mudra is done and the fingers wrapped around the thumbs and the knuckles of both hands pressed together. The hands are then lightly pressed against the pubic bone. Brahma mudra helps to stimulate a full breath in pranayama practice.

Brahma Mudra

Bhairava and Bhairavi Mudra (fierce or terrible gesture, Shiva and Shakti) When the right hand is placed on top it is the Shiva aspect, Bhairava. When the left is on top it is Bhairavi, the Shakti aspect; consciousness and manifestation.

Bhairavi Mudra

Prana Vayu Mudras (vital air gestures, not pictured) In the science of Ayurveda the qualities of the “five elements” or pancha bhutas of earth, water, fire, air and ether are connected to and represented by prana vayus (see The Five Pranas and Chakras). These energies are symbolized by the five fingers of the hand; the thumb represents fire, the index finger is air, the middle finger is ether and the ring finger is earth while the little finger is water.

The following five mudras are thought to directly influence the “five vital airs” or prana vayus in the physical body. With each mudra, the corresponding vayu is believed to be stimulated and bring a unifying effect to the various pranas.

Prana Mudra- Tips of middle and ring finger touch the tip of the thumb.

Apana Mudra-Tips of the index and middle finger touch the tip of the thumb.

Samana Mudra- Tips of the ring and little finger touch the tip of the thumb.

Udana Mudra-Tips of the index, middle, ring and little finger touch the tip of the thumb.

Vyana Mudra-Tips of index, middle, ring and little finger touch the tip of the thumb. (same as Udana)

Any of these mudras can be done during meditation with the mind fixed on the particular area of the body were the corresponding vayu is meant to reside. Bringing our conscious awareness to specific areas of the body helps direct the prana.

References-Prana, Pranayama, Prana Vidya by Swami Niranjanananda Saraswati

(Line drawings copyright 2009 Bruce Bowditch)

Om

Om or AUM is traditionally chanted at the begining and end of all teaching and prayers.
The Upanishads, some of the oldest spiritual texts in existance, have this to say;

"AUM stands for the supreme Reality. It is the symbol for what was, what is, and what shall be. AUM represents also what lies beyond past, present and future".

-from the Mandukya Upanishad

Pranayama

(see Kundalini)

Breathing is one of our most natural functions. We automatically breathe every moment we're alive. Yet certain techniques of breathing have been developed through yoga to enhance our physical and mental well being and overall energetic flow. There are many forms of pranayama or yogic breath work. The Sanskrit word Paranayama has two roots: prana plus ayama. Prana means vital energy or life force. The word ayama is defined as extension or expansion. Thus, the word Pranayama means "expansion of life force". Here, we will briefly outline two of the most fundamental techniques; Ujjaayi Pranayama and Nadi Sodhana Pranayama. Both are meant to move the prana or internal energy (chi) of the body in ways that enhance that energy, creating vibrant health and well being.

Ujjayi literally means “Victorious Uprising”, which refers to the energetic expansion and movement of the breath energy, or prana. Ujjayi breathing has two distinct characteristics:
1) An action in the throat that produces the distinctive Ujjayi sound;
2) An effort to maintain evenness of flow of the breath from beginning to end of each breath – both on the inhale and exhale, breathing through the nose. The Ujjayi sound is made by lightly constricting the back of the throat as if whispering the sound “haaaa” or as if creating fog on a mirror with your breath. The sound itself is not the point. It’s the gentle action at the back of the throat. The purpose of the Ujjayi sound is to attune your awareness to the breath; to it’s quality and texture. It gives a slight resistance to the breath and moves the effort into the primary breathing muscles of the diaphragm. This action helps develop the ability to breath smoothly and continuously.

Nadi Sodhana or alternate nostril breathing is meant to balance the Ida Nadi and Pingala Nadi energy channels. These energy channels, weave their way up the spine to the nostrils, corresponding to the idea of masculine and feminine energies or positive and negative currents in the body. Initiate Nadi Sodhana using a light Ujjayi breath as its foundation. Inhaling through the left nostril, then blocking that nostril exhale through the right. Inhale right, exhale left. This is one round. Continue alternating nostrils for some minutes, finishing with an exhale through the right side. This pranayama can have a very cooling effect on the mind and is revitalizing for the body. More specifics on pranayama technique are not discussed here and should be sought from your teacher.

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Anusara Yoga

Anusara is one of the fastest growing styles of yoga in the world. It is a creative, powerful and highly sophisticated style of hatha yoga combining the strongest features of many traditional styles. Anusara uses clear principles of natural alignment to strengthen and open the body. We work with the body to open our hearts and minds and to realize our fullest potential as people. Anusara is a celebration of the heart, which deeply honors each student’s unique abilities and limitations. A distinctive feature of Anusara is that in an energetic, playful  and transformative flow of postures, we occasionally pause to learn specific alignment, or work with each other in partners to more safely and clearly deepen our practice.

Anusara has one of the most rigorous training and certification programs in the world
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