Seek Enlightenment with Ashtanga Yoga
The benefits of yoga are renown, and people have benefited from practicing yoga for many years. Yoga is a healthy form of exercise for anyone, providing opportunity to improve joint movement, muscle strength, and flexibility. Yoga increases stamina and posture and provides warmth to the body. Yet, the ultimate benefit of practicing power yoga comes from the mental and spiritual improvements you can gain. For the dedicated practitioner, mental focus, clarity, and concentration increase along with the inner strength to deal with and relieve stress.
Yoga is a spiritual tradition that seeks to unify—or link together as a yoke might—the human mind, body, and spirit. Although considered a philosophy unto itself, yoga is practiced in accordance with several different styles ranging from extremely active and stressful to relatively passive and mild. In all its forms, though, mental and physical exercises serve as a holistic system to carry the serious yogi to enlightenment.
Effective practice follows a series of workouts in the following sequence---sun salutation, seated poses, poses in the twisting order, and head stands. Ashtanga yoga synchronizes the breath using a series of postures that produce internal heat, causing sweating that purifies and detoxifies the muscles and organs. This effort ultimately improves circulation, strengthens the body, and calms the mind. Its goal is to develop discipline and vigor in the practitioner. The firm rules of yoga practice extend to the lifestyle of the practitioner, including sleeping and eating habits, sexual practices, spirituality, and medical treatments.
Ashtanga yoga is based on the Yoga Philosophy of Patanjali, a practice developed across hundreds of years. If you decide to practice it, the longer you do it, the more you will be amazed. The Yoga Sutra says that the philosoa form of practice and a key ingredient of the path to freedom is physical enquiry. The physical disciplines of yoga include Samadhi, which is attained by suspending the extremes of solar (pingala) and lunar (ida) minds. This state occurs when the inner breath, or prana, enters the central channel, or sushumna. In this state truth is realized.
Everything leaves an impression (samskara) on the mind. These samskaras determine who we will become. Vinyasa serves the purpose of internal cleansing. The warming of the blood through breathing and movement keeps it clean, so it may circulate freely and not cause disease. The asanas, movement and breath combined prevent bodily pains by allowing circulation of the blood around the joints. The heated blood also removes impurities and toxins from the organs. Therefore, sweat is very important. Three places that require attention are posture, respiratory system and focusing place. They are also called the Tristhana. They are very important in yoga practice and cover the purification of the body, nervous system, and mind.
Ashtanga yoga is one of the more active yogic styles, one that generates energy, heat, and sweat. According to Patanjali, Ashtanga yoga follows an eight-limbed path. The eight limbs, or royal (raja) yoga paths, include Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. The limbs/paths provide guidance and suggestions that help the practitioner achieve Samadhi, which is a blissful state of unity with consciousness.
Yama, the first limb, contains five principles of morality. Ahimsa is the principle of nonviolence; Satya, the principle of truthfulness; Asteya, the principle of not stealing; Brahmacharya, the principle of continence or celibacy; and, Aparigah, the principle of not being greedy. These ethics seek to ensure that yogis interact harmoniously with their surrounding communities.
Niyama, the second limb, contains the five personal disciplines. Abiding by Niyama disciplines ensures that the body and mind are not polluted once they've been purified. In yoga, purification refers to the sustainability of the body and mind. Shoucha refers to mind and body purity; Santosh, to contentment; Tapa, to endurance; Swadhyaya, to self-study and the study of sacred texts; and, Eshwar Pranidhan, to dedication and the acceptance of a supreme being. These first two limbs are applied from the outside and become the platform for the entire Ashtanga yoga practice. Once established, the disciplines become second nature.
Asana, the third limb, encompasses the Yoga postures and positions. Yogic metaphysics holds that many of the obstacles to knowing one's true self are manifested within the body. Diseases, exhaustion, and lack of focus are some examples of these manifestations. The body is profoundly influenced by the functioning of the mind and understanding. With the practices of yoga asanas, the body will become "strong and light like the body of the lion," says Sri K. Pattabhi Jois, who is credited with developing the Ashtanga style of yoga. Yoga positions and postures are designed to be comfortable and allow the attainment of mental balance. In this balanced state, then, the body provides the ideal channel for the path of yoga.
Pranayama, the fourth limb, refers to yoga breathing. Prana is the life force, or inner breath. Pranayama means the extension of the life force. Yogis discovered that the pulsating of prana happens in conjunction with the movements of the mind, or chitta vrtti. Practicing pranayama means to study and exercise one's breath to the extent that it is satisfied and does not disrupt the mind.
In the Vinyasa system, pranayama is practiced by applying what is called the ujjayi breath. When the glottis is contracted, the breath stretches long. It is taught to let the movement follow the breath, which leads to the body to breathe effortlessly. When this occurs, the body is not consciously moved by yogi, but by the power of prana. We are then able to breathe into all parts of the body, spreading prana throughout the body. This expansion of prana throughout the body is called ayama, or the extension of the breath.
Pratyahara, the fifth limb, is called the withdrawal of the senses. This state is a mental preparation meant to increase the power of the mind. The Maitri Upanishad says that if one becomes preoccupied with objects, the mind is fuelled, leading to delusion and ultimately, suffering. However, if the feeding of the senses is withheld, then like a dying fire, the mind retreats into the source, or as it is referred to in yoga, the heart. In yoga, "heart" is not a metaphor for emotions but for the center, meaning consciousness or the self.
In Vinyasa Yoga, sense withdrawal is done through drishti, a focal point. Instead of letting the eyes wander during asana, leading to senses reaching outward, yogis remain internal by focusing the attention towards set locations. Hearing is drawn inward by listening to the sound of the breath, which in turn provides feedback on the quality of the asana. By not allowing attention to reach outward, the centre (madhya), as the tantric philosophy refers to it, develops. As the centre develops, the mind eventually adjourns and the prana ceases to oscillate. Bhairava, or the divine state of consciousness, is then realized.
Dharana, the sixth limb, focuses on concentration. If one attempts to meditate during the emptiness between two thoughts, the mind has a tendency to attach to the next thought that arises. Since all objects have a form and the consciousness is without form, it is easily overlooked by the mind. Much focus is required to avoid distractions and remain watchful of the consciousness.
The practice of concentration prepares one for proper meditation. Training of concentration involves remaining focused on a given object. It begins with simple objects in preparation for the formless consciousness. In Vinyasa Yoga, concentration is practiced by focusing on the bandhas. Externally, the focus is on the pelvic and lower abdomen, or the Mula and Uddiyana Bandha. On the internal level, it refers to the bonding of movement, breath, and awareness. Bandha, therefore, means "bonding." To achieve this state, the practitioner must let go of the normal brain-wave pattern that accompanies concentration and shift focus to a pattern that allows multiple foci and awareness of everything. This state is what is meant by "meditation," or being in the moment.
Dhyana, the seventh limb, is meditation. Meditation means to rest without influence between the extremities of the mind—a state if just "being" rather than "becoming." The difference between Dharana, the previous limb, and this limb is that during concentration an effort is made to exclude any thoughts that aren't relevant to the given object. With Dhyana, or meditation, a constant stream of impressions flow from the given object and awareness toward the object, with no effort from the person. The typical objects that are chosen include the heart lotus, the inner sound, the breath, the sense of self, the process of perception, a meditation deity (ishtadevata), or the Supreme Being.
In Vinyasa Yoga, meditation starts when, instead of doing the practice, the person is being moved. It is then that the realization of not just being a body but of being a deeper-lying witnessing entity occurs. The Vinyasa practice is the continuous coming and going of postures, changing of form, which is not held onto. It is a meditation on impermanence. When it is realized that everything known to us is constantly changing, the meditation of intelligence or buddhi is reached.
Meditation does not only occur in Dhyana but in every stage of the practice. The Ashtanga Vinyasa system is a movement meditation. First, the position of the body in space is meditated on, which is asana. Then, the life force which moves the body is meditated on, called Pratyahara. Then, there is meditation on the binding of all aspects of concentration, which is dharana.
Samadhi, the eighth and final limb, consists of two kinds—objective and objectless. In objective Samadhi, for the first time, the mind reflects faithfully what it is directed at. It does not produce a replication of reality. The mind is cleansed to the point where it does not alter sensory input at all. The practitioner must let go of the negative and restrictive codes from the past. Patanjali says, "Memory is purified, as if emptied of its own form." At this point, all that can be known about an object is known. The highest form of yoga is objectless Samadhi. It does not depend on an object in order to arise but on the awareness, our true nature reveals itself. Thought waves are halted, leading to a knowing of the consciousness. This final state is of pure euphoric being, called kaivalya. Here exists a state of total autonomy from external stimulation, and enlightenment is reached.
The benefits of yoga are renown, and people have benefited from practicing yoga for many years. Yoga is a healthy form of exercise for anyone, providing opportunity to improve joint movement, muscle strength, and flexibility. Yoga increases stamina and posture and provides warmth to the body. Yet, the ultimate benefit of practicing power yoga comes from the mental and spiritual improvements you can gain. For the dedicated practitioner, mental focus, clarity, and concentration increase along with the inner strength to deal with and relieve stress.
Yoga is a spiritual tradition that seeks to unify—or link together as a yoke might—the human mind, body, and spirit. Although considered a philosophy unto itself, yoga is practiced in accordance with several different styles ranging from extremely active and stressful to relatively passive and mild. In all its forms, though, mental and physical exercises serve as a holistic system to carry the serious yogi to enlightenment.
Effective practice follows a series of workouts in the following sequence---sun salutation, seated poses, poses in the twisting order, and head stands. Ashtanga yoga synchronizes the breath using a series of postures that produce internal heat, causing sweating that purifies and detoxifies the muscles and organs. This effort ultimately improves circulation, strengthens the body, and calms the mind. Its goal is to develop discipline and vigor in the practitioner. The firm rules of yoga practice extend to the lifestyle of the practitioner, including sleeping and eating habits, sexual practices, spirituality, and medical treatments.
Ashtanga yoga is based on the Yoga Philosophy of Patanjali, a practice developed across hundreds of years. If you decide to practice it, the longer you do it, the more you will be amazed. The Yoga Sutra says that the philosoa form of practice and a key ingredient of the path to freedom is physical enquiry. The physical disciplines of yoga include Samadhi, which is attained by suspending the extremes of solar (pingala) and lunar (ida) minds. This state occurs when the inner breath, or prana, enters the central channel, or sushumna. In this state truth is realized.
Everything leaves an impression (samskara) on the mind. These samskaras determine who we will become. Vinyasa serves the purpose of internal cleansing. The warming of the blood through breathing and movement keeps it clean, so it may circulate freely and not cause disease. The asanas, movement and breath combined prevent bodily pains by allowing circulation of the blood around the joints. The heated blood also removes impurities and toxins from the organs. Therefore, sweat is very important. Three places that require attention are posture, respiratory system and focusing place. They are also called the Tristhana. They are very important in yoga practice and cover the purification of the body, nervous system, and mind.
Ashtanga yoga is one of the more active yogic styles, one that generates energy, heat, and sweat. According to Patanjali, Ashtanga yoga follows an eight-limbed path. The eight limbs, or royal (raja) yoga paths, include Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. The limbs/paths provide guidance and suggestions that help the practitioner achieve Samadhi, which is a blissful state of unity with consciousness.
Yama, the first limb, contains five principles of morality. Ahimsa is the principle of nonviolence; Satya, the principle of truthfulness; Asteya, the principle of not stealing; Brahmacharya, the principle of continence or celibacy; and, Aparigah, the principle of not being greedy. These ethics seek to ensure that yogis interact harmoniously with their surrounding communities.
Niyama, the second limb, contains the five personal disciplines. Abiding by Niyama disciplines ensures that the body and mind are not polluted once they've been purified. In yoga, purification refers to the sustainability of the body and mind. Shoucha refers to mind and body purity; Santosh, to contentment; Tapa, to endurance; Swadhyaya, to self-study and the study of sacred texts; and, Eshwar Pranidhan, to dedication and the acceptance of a supreme being. These first two limbs are applied from the outside and become the platform for the entire Ashtanga yoga practice. Once established, the disciplines become second nature.
Asana, the third limb, encompasses the Yoga postures and positions. Yogic metaphysics holds that many of the obstacles to knowing one's true self are manifested within the body. Diseases, exhaustion, and lack of focus are some examples of these manifestations. The body is profoundly influenced by the functioning of the mind and understanding. With the practices of yoga asanas, the body will become "strong and light like the body of the lion," says Sri K. Pattabhi Jois, who is credited with developing the Ashtanga style of yoga. Yoga positions and postures are designed to be comfortable and allow the attainment of mental balance. In this balanced state, then, the body provides the ideal channel for the path of yoga.
Pranayama, the fourth limb, refers to yoga breathing. Prana is the life force, or inner breath. Pranayama means the extension of the life force. Yogis discovered that the pulsating of prana happens in conjunction with the movements of the mind, or chitta vrtti. Practicing pranayama means to study and exercise one's breath to the extent that it is satisfied and does not disrupt the mind.
In the Vinyasa system, pranayama is practiced by applying what is called the ujjayi breath. When the glottis is contracted, the breath stretches long. It is taught to let the movement follow the breath, which leads to the body to breathe effortlessly. When this occurs, the body is not consciously moved by yogi, but by the power of prana. We are then able to breathe into all parts of the body, spreading prana throughout the body. This expansion of prana throughout the body is called ayama, or the extension of the breath.
Pratyahara, the fifth limb, is called the withdrawal of the senses. This state is a mental preparation meant to increase the power of the mind. The Maitri Upanishad says that if one becomes preoccupied with objects, the mind is fuelled, leading to delusion and ultimately, suffering. However, if the feeding of the senses is withheld, then like a dying fire, the mind retreats into the source, or as it is referred to in yoga, the heart. In yoga, "heart" is not a metaphor for emotions but for the center, meaning consciousness or the self.
In Vinyasa Yoga, sense withdrawal is done through drishti, a focal point. Instead of letting the eyes wander during asana, leading to senses reaching outward, yogis remain internal by focusing the attention towards set locations. Hearing is drawn inward by listening to the sound of the breath, which in turn provides feedback on the quality of the asana. By not allowing attention to reach outward, the centre (madhya), as the tantric philosophy refers to it, develops. As the centre develops, the mind eventually adjourns and the prana ceases to oscillate. Bhairava, or the divine state of consciousness, is then realized.
Dharana, the sixth limb, focuses on concentration. If one attempts to meditate during the emptiness between two thoughts, the mind has a tendency to attach to the next thought that arises. Since all objects have a form and the consciousness is without form, it is easily overlooked by the mind. Much focus is required to avoid distractions and remain watchful of the consciousness.
The practice of concentration prepares one for proper meditation. Training of concentration involves remaining focused on a given object. It begins with simple objects in preparation for the formless consciousness. In Vinyasa Yoga, concentration is practiced by focusing on the bandhas. Externally, the focus is on the pelvic and lower abdomen, or the Mula and Uddiyana Bandha. On the internal level, it refers to the bonding of movement, breath, and awareness. Bandha, therefore, means "bonding." To achieve this state, the practitioner must let go of the normal brain-wave pattern that accompanies concentration and shift focus to a pattern that allows multiple foci and awareness of everything. This state is what is meant by "meditation," or being in the moment.
Dhyana, the seventh limb, is meditation. Meditation means to rest without influence between the extremities of the mind—a state if just "being" rather than "becoming." The difference between Dharana, the previous limb, and this limb is that during concentration an effort is made to exclude any thoughts that aren't relevant to the given object. With Dhyana, or meditation, a constant stream of impressions flow from the given object and awareness toward the object, with no effort from the person. The typical objects that are chosen include the heart lotus, the inner sound, the breath, the sense of self, the process of perception, a meditation deity (ishtadevata), or the Supreme Being.
In Vinyasa Yoga, meditation starts when, instead of doing the practice, the person is being moved. It is then that the realization of not just being a body but of being a deeper-lying witnessing entity occurs. The Vinyasa practice is the continuous coming and going of postures, changing of form, which is not held onto. It is a meditation on impermanence. When it is realized that everything known to us is constantly changing, the meditation of intelligence or buddhi is reached.
Meditation does not only occur in Dhyana but in every stage of the practice. The Ashtanga Vinyasa system is a movement meditation. First, the position of the body in space is meditated on, which is asana. Then, the life force which moves the body is meditated on, called Pratyahara. Then, there is meditation on the binding of all aspects of concentration, which is dharana.
Samadhi, the eighth and final limb, consists of two kinds—objective and objectless. In objective Samadhi, for the first time, the mind reflects faithfully what it is directed at. It does not produce a replication of reality. The mind is cleansed to the point where it does not alter sensory input at all. The practitioner must let go of the negative and restrictive codes from the past. Patanjali says, "Memory is purified, as if emptied of its own form." At this point, all that can be known about an object is known. The highest form of yoga is objectless Samadhi. It does not depend on an object in order to arise but on the awareness, our true nature reveals itself. Thought waves are halted, leading to a knowing of the consciousness. This final state is of pure euphoric being, called kaivalya. Here exists a state of total autonomy from external stimulation, and enlightenment is reached.
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