Yoga breathing

Here are some Hatha yoga videos, from beginners to advanced stages. Yoga is one of the best ways to cultivate your mind and body union. It tones muscles, increases flexibility, calms the mind and can improve overall health. You can notice results from your very first practice, and as you become familiar with the postures, both your yoga practice and your body will evolve in an enriching and truly powerful way. Read more »

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BuddhiWear, a Columbia-based apparel company, is pleased to announce the launch of additional styles to its third line of innovative, organic, positive-inspired apparel for women, men, and children. The new additions include colored tank tops, colored onesies, and bamboo lounge pants. Read more »

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Some yoga positions for beginners are quite simple but you should still slowly practice them. If you start to do yoga positions for beginners or any yoga exercises for that matter, early in the morning or before retiring at night, make certain you are not over-tired, but fully enough awake to relax and concentrate on what you are doing with these yoga basic positions.
Obviously little benefit would be derived from either asanas (yoga exercises) or mudras in this yoga positions for beginners performed while the mind is in such a state of fatigue that it cannot address itself to the task at hand. Read more »

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How to do yoga is an introduction on the practice of yoga, including the benefits derived therein, the instructions for several exercises, and the attitude of diet. If you have been “on the mat” for years, and have “down dog” down pat, you know there are a many yoga positions and poses built to improve posture. Read more »

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Hatha Yoga builds on the lesson of the two aspects that we consist of: consciousness and energy. Read more »

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It is, however, remarkable that with the exception of the Carvaka materialists all the other systems agree on some fundamental points of importance. The systems of philosophy in India were not stirred up merely by the speculative demands of the human mind which has a natural inclination for indulging in abstract thought, but by a deep craving after the realization of the religious purpose of life. Read more »

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Regrettable as it may be, we are immersed in a tension-filled world. It is this very tension that forms the basis for many psychosomatic disturbances. Psychiatry offers tranquillizers but Hatha Yoga offers drugless, inner relaxation through the thousands-years-old process known as ‘Shavasana’. Read more »

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We have now to meet the vexed question of the probable date of this famous Yoga author Patanjali. Weber had tried to connect him with Kapya Patamchala of Shatapatha Brahmana; in Katyayana’s Varttika we get the name Patanjali which is explained by later commentators as patantah anjalayah yasmai (for whom the hands are folded as a mark of reverence), but it is indeed difficult to come to any conclusion merely from the similarity of names (1). Read more »

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The conception of Yoga as we meet it in the Maitrayana Upanishad consisted of six angas or accessories, namely pranayama, pratyahara, dhyana, dharana, tarka and samadhi (1). Read more »

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It has been said that buddhi and the internal objects have evolved in order to giving scope to the experience of the purusha. What is the process of this experience? Read more »

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When the mind has become pure the chances of its being ruffled by external disturbances are greatly reduced. At such a stage the yogin takes a firm posture (asana) and fixes his mind on any object he chooses. It is, however, preferable that he should fix it on Ishvara, for in that case Ishvara being pleased removes many of the obstacles in his path, and it becomes easier for him to attain success. Read more »

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The naiyayikas admitted only the five cognitive senses which they believed to be composed of one or other of the five elements. These senses could each come in contact with the special characteristic of that element of which they were composed. Thus the ear could perceive sound, because sound was the attribute of akasha, of which the auditory sense, the ear, was made up. The eye could send forth rays to receive the colour, etc., of things. Thus the cognitive senses can only manifest their specific objects by going over to them and thereby coming in contact with them. The cognitive senses (vak, pani, pada, payu, and upastha) recognized in Samkhya as separate senses are not recognized here as such for the functions of these so-called senses are discharged by the general motor functions of the body. Read more »

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I have pointed out above that Nyaya divided perception into two classes as nirvikalpa (indeterminate) and savikalpa (determinate) according as it is an earlier or a later stage. Vacaspati says, that at the first stage perception reveals an object as a particular; the perception of an orange at this avikalpika or nirvikalpika stage gives us indeed all its colour, form, and also the universal of orangeness associated with it, but it does not reveal it in a subject-predicate relation as when I say “this is an orange.” Read more »

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Shabara says that when a certain fixed or permanent relation has been known to exist between two things, we can have the idea of one thing when the other one is perceived, and this kind of knowledge is called inference. Kumarila on the basis of this tries to show that inference is only possible when we notice that in a large number of cases two things (e.g. smoke and fire) subsist together in a third thing (e.g. kitchen, etc.) in some independent relation, i.e. when their coexistence does not depend upon any other eliminable condition or factor. Read more »

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Vedanta says that when a duly qualified man takes to the study of Vedanta and is instructed by the preceptor - “Thou art that (Brahman),” he attains the emancipating knowledge, and the world-appearance becomes for him false and illusory. Read more »

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Sukhasana literally means ‘easy’ or pleasant ‘pose’. Sukha means “easy,“ “joy,” and this pose should feel so good that it fills you with joy! Sukhasana is an optimal yoga pose for practicing Pranayama, the pose calms the mind, and stills the body. Sukhasana is one of a number of meditative poses. Like all meditative poses it shares certain common characteristics. Read more »

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Yoga benefits consist of physical, mental and spiritual rewards. Yoga gives many benefits for men and women of all ages, to children and seniors. On the physical plane Yoga assists the body to tone and strengthen and put up some muscle over time. Cardio-circulatory benefits are achieved with many yoga poses which help to improve blood circulation, and with improved blood circulation the body eliminates toxins and impurities from your body. Read more »

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Bikram’s beginning yoga class is a book that Bikram Choudhury published in 2000 with the intention of making more affordable his version of hatha yoga in the west. Birkam yoga is practiced at 105 degrees temperature with more than 50% humidity. Birkam yoga involves controlling blood flow in the body through a variety of postures, which in turn have an effect on the muscles, organs, and immune system. Many years after its initial publication, Bikram’s beginning yoga class still provides a comprehensible introduction to the basics of yoga poses and yoga breathing. Read more »

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The term asana or seat, firm seating, is used in Hatha yoga to indicate a large variety of different yoga postures which typically involve bending and stretching the trunk of the body, or more precisely to twist the spine, and serves to keep it very flexible. The difference between yoga poses and Western physical exercises consist mainly in this that the latter are largely intended to build up muscular strength; the yoga poses not at all. In the yoga poses the chief aim is to cultivate poise and balance which, whether in sitting, or in standing or in walking, will need the minimum of muscular effort, and if possible no effort at all. Read more »

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‘Hatha’ is perhaps the best known aspect of Yoga among Westerners. To most yoga students it is simply a difficult system of physical control involving the use of various yoga poses (Asanas) and the learning of specialized breathing techniques (Pranayama). Read more »

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The corrective asanas prepare various muscles, articulations, tendons and many reflex mechanisms, in a way to make the body and mind fit for higher yoga practices. Read more »

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Yoga relaxation is directly connected with the awareness and it has for objective the lessening of tensions that operate on the level of consciousness (citta). The concept of cittavishrânti (stillness on the level of consciousness) has gained in importance from hatha-yoga, which attributes a great meaning to the mental relaxation. Read more »

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A constant process of meditation requires that the annoyance of the external environment is reduced to the minimum or is annulled entirely. This means that the yoga practitioner will be able to concentrate his own mind and to meditate only in absence of nervous impulses from the receptors. Read more »

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Yoga asanas have been developed over thousand years to promote physical health and to prepare the student to higher yoga stages of meditation. Each yoga pose is attentively designed to focus on particular areas of the body. Read more »

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Bikram Yoga is for beginners, as well as advanced students of yoga. Bikram yoga is a challenging of 26 asanas, or postures, and 2 breathing exercises and is generally considered as the most intense type of yoga. Bikram Yoga is ideally practiced in a room heated to 105°F. Read more »

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That eternal immutable existence which transcends the turiya and all other states is the unconditioned Absolute, the supreme Brahman or Para-brahman, without Prakriti (nishkala) or Her attributes (nir-guna), which, as being the inner self and knowing subject, can never be the object of cognition, and is to be apprehended only through yoga by the realization of the Self (atmajñana), which It is. For as it is said, “Spirit can alone know Spirit.” Being beyond mind, speech, and without name, the Brahman was called “Tat,” “That,” and then “Tat Sat,” “That which is.” For the sun, moon, and stars, and all visible things, what are they but a glimpse of light caught from “That” (Tat)? Read more »

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The worlds are inhabited by countless grades of beings, ranging from the highest Devas (of whom there are many classes and degrees) to the lowest animal life. The scale of beings runs from the shining manifestations of Spirit to those in which it is so veiled that it would seem almost to have disappeared in its material covering. There is but one Light, one Spirit, whose manifestations are many. Read more »

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Visuddha-cakra or Bharatisthana, abode of the Devi of speech, is above the last and at the lower end of the throat (kantha-mula). The Tattva of this cakra is “ether”. The lotus is of a smoky colour, or the colour of fire seen through smoke. It has sixteen petals, which carry the red vowels - “am”, “âm”, “im” “îm” “um” “ûm” “rm” “ŗm” “1m”, “1m”, “em”, “aim”, “om”, “aum”, am”, “ah”; the seven musical notes (nisada, rsabha, gandhara, sadja, madhyama, dhaivata and pancama): “venom” (in the eighth petal); the bijas “hum”, “phat”, “vausat”, “vasat “, “svadha”, “svaha”, “namah”, and in the sixteenth petal, nectar (amrta). Read more »

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ABHISEKA is of eight kinds, and the forms of abhiseka which follow the first at later stages, mark greater and greater degrees of initiation. (1) The first saktabhiseka is given on entrance into the path of sadhana. It is so called because the guru then reveals to the sisya the preliminary mysteries of sakti-tattva. Read more »

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There are seven, or, as some say, nine, divisions of worshippers. The extra divisions are bracketed in the following quotation. The Kularnava-Tantra mentions seven, which are given in their order of superiority, the first being the lowest: Vedacara, Vaisnavacara, Saivacara, Daksinacara, Vamacara, Siddhantacara, (Aghoracara,(1) Yogacara), and Kaulacara, the highest of all.(2) Read more »

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This word in its most general sense means an instrument, or that by which anything is accomplished. In worship it is that by which the mind is fixed on its object. The Yogini-Tantra says that the Devi should be worshipped either in pratima (image), mandala, (1) or yantra.(2) At a certain stage of spiritual progress the sadhaka is qualified to worship yantra. The siddha-yogi In inward worship (antar-puja) commences with the worship of yantra which is the sign (samketa) of brahma-vijnana as the mantra is the samketa of the Devata, It is also said that yantra is so called because it subdues (niyantrana) lust, anger, and the other sins of jiva and the sufferings caused thereby.(3) Read more »

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The term mudra is derived from the root mud, “to please,” and in its upasana form is so called because it gives pleasure to the Devas. Devanam moda-da mudra tasmat tam yatnatascaret. It is said that there are 108, of which 55 are commonly used.(1) Read more »

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This word is the common term for worship of which there are numerous synonyms in the Sanskrit language.(1) Puja is done daily of the Ista-devata or the particular Deity worshipped by the sadhaka - the Devi in the case of a Sakta, Visnu in the case of a Vaisnava, and so forth. Read more »

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The Anusara Immersion program is intended to give power to yoga practice through attentive study, practice and dialogue. The Anusara Immersion is a flight into the lessons of Anusara Yoga (Asana, Pranayama, Meditation). The Anusara Immersion is perfect for those that desire to research the mystery and deep practices of Anusara yoga. Read more »

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Japa is defined as “vidhanena mantroccaranam”, or the repeated utterance or recitation of mantra according to certain rules.(1) It is according to the Tantrasara of three kinds: Vacika or verbal japa, in which the mantra is audibly recited, the fifty matrkas being sounded nasally with bindu; Upamsu-japa, which is superior to the last kind, and in which the tongue and lips are moved, but no sound, or only a slight whisper, is heard; and, lastly, the highest form which is called manasa-japa, or mental utterance. In this there is neither sound nor movement of the external organs, but a repetition in the mind which is fixed on the meaning of the mantra. Read more »

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There are ten (or, in the case of Sudras, nine) purificatory ceremonies, or “sacraments,” called samskaras, which are done to aid and purify the jiva in the important events of his life. These are jivasheka, also called garbhadhana-rtu-samskara, performed after menstruation, with the object of insuring and sanctifying conception. The garbhadhana ceremony takes place in the daytime on the fifth day and qualifies for the real garbhadhana at night-that is, the placing of the seed in the womb. Read more »

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This form of sadhana consists in the repetition (after certain preparations and under certain conditions) of a mantra a large number of times. The ritual (1) deals with the time and place of performance, the measurements and decorations of the mandapa, or pandal, and of the altar and similar matters. There are certain rules as to food both prior to, and during, its performance. Read more »

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The bodies of the Devata are composed of the fifty matrkas. The sadhaka, therefore, first sets mentally (antar matrka-nyasa) in their several places in the six cakras, and then externally by physical action (Bahyamatrkanyasa) the letters of the alphabet which form the different parts of the body of the Devata, which is thus built up in the sadhaka himself. He places his hand on different parts of his body, uttering distinctly at the same time the appropriate matrka for that part. Read more »

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The elements in their literal sense are not available in sadhana for all. The nature of the Pasu requires strict adherence to Vaidik rule in the matter of these physical functions even in worship. This rule prohibits the drinking of wine, a substance subject to the three curses of Brahma, Kaca, and Krsna, in the following terms; Madyam apeyam adeyam agrahyam (”Wine (1) must not be drunk, given, or taken”). Read more »

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Thiss word, derived from the root Yuj (”to join”), is in grammar samdhi, in logic avayavasakti, or the power of the parts taken together and in its most widely known and present sense the union of the jiva or embodied spirit, with the Paramatma, or Supreme Spirit (1) and the practices by which this union may be attained. Read more »

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The first, or cleansing, is effected by the six processes known as the satkarma. Of these, the first is Dhauti, or washing, which is fourfold, or inward washing (antar-dhauti), cleansing of the teeth, (dantadhauti), etc., of the “heart” (hrddhauti), and of the rectum (muladhauti). Read more »

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Drdhata, or strength or firmness, the acquisition of which is the second of the above-mentioned processes, is attained by asana. Asanas are postures of the body. Read more »

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Sthirata, or fortitude, is acquired by the practice of the mudras. The mudras dealt with in works of hathayoga are positions of the body. Read more »

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From pranayama (q.v.) arises laghava (lightness).
All beings say the ajapa-Gayatri, which is the expulsion of the breath by Hamkara, and its inspiration by Sahkara, 21,600 times a day. Ordinarily, the breath goes forth a distance of 12 fingers’ breadth, but in singing, eating, walking, sleeping, coition, the distances are 16, 20, 24, 30, and 36 breadths respectively. Read more »

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