Page 179

Mudras

Mudras (gesture, seal) are subtle physical movements of the hands, face, and or body. Complex mudras involve the whole body in a combination of asana, pranayama, bandha and visualization, while simple mudras range from hand positions to meditation techniques. The purpose of a mudra is to activate and create a circuit of prana in the body. This circuit channels the prana in a specific way to create a subtle effect on koshas and to regulate and awaken the prana, chakras and kundalini, Mudras are used only after proficiency in asana, pranayama and bandha has been achieved, and when one has obtained some cultivation and awareness of prana. In hatha yoga, the level of progression is asana, pranayama, bandha, mudra, samadhi. Thus, mudra is the advanced practice leading up to the attainment of enlightenment or samadhi. Mudras are the bestowers of the eight divine powers. They are held in high esteem by all the siddhas and are difficult for even the gods to attain. (Hatha Yoga Pradipika, 3:8)

Hasta (hand) mudras used primarily in meditation, but can also be incorporated in asana and pranayama as well as in daily activities. Hasta mudras redirect the prana traveling through the fingers back into the body. These mudras are the most common and numerous of the categories of mudras. Many of the hasta mudras have been developed to help with mental and emotional issues as well as heal physical diseases. Hasta mudras should be done with both hands, with light pressure of the fingers and held for 5-45 minutes.

Mana (head) mudras utilize the sense organs of the eyes, ears, nose, tongue and lips. These mudras are done only as meditation exercises and require intense concentration to engage for even short periods of time. Mana mudras are deeply inwardly focusing and induce higher states of consciousness.

Contraction mudras involve the engagement of subtle skeletal muscles, mostly in the area of the pelvis. These mudras concentrate the prana in the body and prime the energy channels (nadis) for the awakening of kundalini.

Kaya (postural) mudras are similar to asana, but combine the other types of simple mudras with pranayama and concentration. These are the most complicated mudras and require the most amounts of concentration and focus to hold. Kaya mudras invigorate the prana in the body and direct the prana into specific chakras (energy centers).

With the exception of hasta mudras, these techniques have traditionally been kept secret and could only be learned from a guru. A list of hasta mudras is now available in our premium yoga poses section.

Page 178

Moksha and Maya

Liberation is not a place; it does not exist in the heavens, the earth or the spirit-world. Freedom has no space, no time, no location; it can only exist in the now, in the present moment. Moksha (liberation, freedom) is the state of non-ego, where the “me” vanishes and one stands free from all desires, actions and consequences in a total state of oneness. We are bound to this material world through attachment, desire, and the inability to see or experience the oneness of all life. Maya (illusion) is both the psychological separation between ego and the universe and the psychological filter that colors all of our experience. Maya is our memories, conceptions, judgments, and biases that present a distorted sense of reality. These impressions of past experiences become superimposed or projected on current experiences creating a false reality. Maya reinforces the ego, strengthens attachment, and defines our individual “story” that defines who we are and our relationship to the external world.

To achive moksha, maya must be cast off, anava (ego) must be dissolved, and both our attachments to pleasure and our aversions to discomfort must be severed. Moksha arises spontaneously when we become completely absorbed in the sensation of an experience without thought. This “taste” of total absorption is common yet fleeting. Through the practice of yoga, we seek to create the tools to consciously and willfully "pierce the veil" of maya and see the transcendent nature of reality. These tools include selfless work (karma yoga), self-dissolving love (bhakti yoga), absolute discernment (jnana yoga), and meditative immersion (raja yoga).

The most fundamental tool yoga gives us to create moksha is conscious awareness. Through the use of awareness we can slowly begin to see our projections, desires, attachments and judgments for what they are. Once these distorting factors become conscious, they are able to dissolve and unblock the way to a direct experience of reality. When we become liberated from the illusionary world of maya we are able to be in yoga: the union of the inner self (Atman) with the oneness of all life (Brahman).

Page 177

Yoga for Tendonitis

Tendonitis is the inflammation or irritation of a tendon (the attachment of a muscle to bone). Excessive repetitive movements most often cause tendonitis, but it can also be caused by a minor impact on the affected area, or from a sudden more serious injury. The symptoms of tendonitis are: pain and stiffness, usually around a joint, which is aggravated by movement. Tendonitis is usually a temporary condition, but may become a recurrent or chronic problem. The healing of tendonitis occurs in two main stages, acute and subacute. Yoga supports the healing process in both stages by activating the body’s lymphatic system and by improving local circulation. Yoga is best used for healing in the subacute stage of tendonitis, as well as for preventing recurring bouts of tendonitis.

For acute tendonitis, rest the injured area for 4-6 days. Do not perform any movements that require strength, aggravate the injury, or produce any pain. Elevating the affected area during the inflammation stage helps to control any swelling thereby reducing the throbbing that often accompanies acute inflammation. Inversion poses will be very helpful to reduce inflammation by activating the lymphatic system, and will also provide elevation if the injury is located in the lower body. After the swelling has subsided (usually after the first 48 to 72 hours), very gentle and slow range of motion movements can be performed, but do not stretch the muscles that trigger the tendonitis pain.

The subacute stage of tendonitis follows and lasts between 1-3 weeks. Gentle stretching is the first step of rehabilitation. Stay focused on the breath and the sensations of the stretch, but do not stretch to the point of pain. The next step is to slowly and gently strengthen the muscles surrounding and attached to the injured tendon. Begin with slow, gentle non-weight bearing movements and gradually increase the amount of motion and number of repetitions. As symptoms resolve, gradually resume using weight-bearing movements. Strengthening the surrounding muscles restores full support to the effected joint and reduces the risk of recurrent tendonitis. An adequate warm-up before and correct posture during yoga is essential in this healing stage of tendonitis.

Once the acute and subacute stages of tendonitis or subsides, preventing recurrences is crucial to avoid developing a chronic condition. Developing conscious use of muscles, correct posture and good alignment as well as reducing repetitive movements are necessary. A regular yoga practice will address all these needs, as well as keep the tendons in good health. Care must be taken in yoga to not push or over stretch that can injure or irritate the tendons.

Tendonitis can sometimes recur with a return to physical activity, and prolonged bouts of this painful condition can lead to a thickening or rupture of the tendon. Thus, if the symptoms of tendonitis reappear, it is essential to return to following the movement guidelines for the acute stage.

A yoga practice should be used to supplement conventional therapy, not replace it. Talk to your doctor if your symptoms do not improve.

Page 176

Yoga Therapy for Eating Disorders

In the United States, anorexia nervosa and bulimia affect nearly 10 million women and one million men, primarily teens and young adults, according to conservative estimates. Often thought only as a mental disease, new research is finding that eating disorders have a physical component as well. Eating disorders are complex and potentially life-threatening conditions that arise from a combination of behavioral, emotional, psychological, interpersonal, biological, and social factors. People with eating disorders often use food and the control of food in an attempt to numb or avoid feelings and emotions that are over-whelming. Yoga can be an effective tool to restore the imbalances in both the body and the mind that occur with eating disorders. Yoga has a profound ability to balance the emotions and has been shown to help relieve depression, anger and anxiety and to promote equanimity: a calm, clear focused mind. Yoga can also promote self-esteem and a positive body image, which play primary roles in eating disorders, through the cultivation of non-judgment, confidence, self-acceptance, openness and inner strength. Physically, a regular yoga practice can help rebuild the strength, energy and bone density that is damaged and lost with Anorexia.

Eating disorders are viewed as a dysfunction of the first chakra in the yogic energetic system. To balance this chakra, use poses that target the area of the base of the spine, such as: staff posture, bound angle, crab, full wind relieving pose, pigeon and locust. Use grounding postures such as Warrior 1 and 2, mountain, goddess, standing squat, child, and prayer squat to connect with the body, to become rooted to the earth and to build strength and courage. If depression is a strong contributing factor, backbending poses will be beneficial for their energizing, tonifying and heart opening qualities. If anxiety is a primary contributing factor, forward bends can be utilized for their calming and nurturing aspects.

When practicing yoga postures, the use of Pratyahara (inner focus) should be applied. The exterior alignment should be de-emphasized and the focus should be drawn deeply inwards to experience and explore the feeling and sensations that arise in the poses. By withdrawing attention from the external environment and by focusing inwards on the breath and sensations, the mind can be stilled and the awareness of the body increases. With this awareness and focus it is possible to move deeper into the practice of yoga and increases the ability for one to move through any limitations, fears and expectations.

Pranayama (yogic breathing exercises) are also helpful to calm the body and mind and to balance the energy in the body during the recovery stage of the disease. Nadi Sodhana Pranayama (alternate nostril breathing) is balancing, calming and reduces anxiety. Dirga Pranayama (three part breath) is calming, grounding and nurturing.

As eating disorders have a large mental component to them, the practice of meditation is very beneficial to cultivate a sense of control over life’s events and to reduce obsessive thoughts. A general meditation practice will be beneficial, but using an active and targeted meditation would be more effective. Practice any or all of the following based upon what calls you to be invoked within yourself: Inner Peace Meditation, Third Eye Meditation, Root Chakra Meditation or Prana Healing Meditation. If it becomes uncomfortable to practice with the eyes closed, have them slightly open with a soft downward gaze.

The most important aspect of healing from an eating disorder is the individual’s awareness and acceptance that there is a problem and the genuine desire for change. Unfortunately, the denial that there is a problem often does not change until the late stages of the disease when serious complications arise. Yoga’s inherent ability to promote self-awareness and self-acceptance can play a role in realizing the problem is within, although yoga is usually more readily embraced in the recovery stages of the disease.

Yoga is not a substitute for conventional medical treatment; please consult your medical professional before starting a yoga practice.

On our Membership Site: A complete list of yoga poses for Eating Disorders and a yoga therapy resource guide for Eating Disorders.

Page 175

(NewsTarget) A cocktail of nutrients can improve the quality of life in those diagnosed with HIV infection and markedly slow deterioration into full-blown AIDS, according to the results of a new trial conducted at the Mengo Hospital in Kampala, Uganda.

The study, published in the latest edition of The Journal of Orthomolecular Medicine, involved 310 patients divided into two groups, one of whom received daily multivitamin and mineral capsules containing 30 nutrients, whilst the second group received capsules containing the same multinutrients in combination with specific antioxidants, such as selenium, N-acetyl-cysteine and alpha-lipoic acid, designed to raise levels of the natural antiretroviral enzyme glutathione peroxidase. The scientists also sought to measure the effect of the nutrients on CD4 T lymphocytes (a type of white blood cell, low levels of which are often associated with HIV/AIDS progression), as well as body weight and quality of life parameters.

Of the 263 patients who completed the trial, average CD4 and glutathione peroxidase counts improved significantly in both groups, as did average weight (by approximately 1kg), along with some apparently remarkable changes in physical condition; 'many patients... described significant appetite increases, together with the return of their ability to walk long distances' wrote lead author Edith Namulemia.

The trial was conceived of by Dr. Harold Foster of the University of Victoria, British Columbia, who has previously authored a book on the subject of nutritional treatment for HIV infection. The premise behind both Foster’s book, entitled What Really Causes AIDS and the trial is that HIV causes AIDS by 'hijacking' cells, impersonating glutathione peroxidase, and stealing four key nutrients that are needed to produce it, those being tryptophan, cysteine, selenium and glutamine.

These deficiencies, claims Dr. Foster, account largely for the various symptoms experienced by the HIV-infected patient: a severe deficiency of selenium and glutamine being responsible for rapid immune system deterioration, while tryptophan abnormalities are associated with psychological disturbances, which tend to appear during the latter stages of the disease. It is also selenium, Foster notes, that appears to be deficient in the soil of the most prevalent areas of HIV/AIDS in Africa. The discovery that HIV acts in such a way was made by Dr. E. W. Taylor and colleagues at the University of Georgia, and the so-called 'selenium CD4 T cell tailspin' theory of AIDS appeared to gain some credibility from two smaller trials elsewhere in Africa, in which patients diagnosed as HIV infected improved through taking the four nutrients central to Foster's AIDS hypothesis.

Dr. Foster is not the first scientist to question the validity of the original theory of AIDS. In 1987, Dr. Peter Duesberg, a virologist at the University of California, Berkeley, created controversy with an article that claimed HIV may have no relationship with AIDS at all. Since then, Duesberg has been joined by a number of other scientists, including Nobel Prize winner Dr. Kary Mullis, in calling for a reappraisal of the true causes of the disease. However, 'the epidemiology and geography of the AIDS pandemic', argues Foster, 'clearly illustrate that Duesberg and his supporters are wrong'.

This latest study, the scientist and his co-authors suggest, adds further credence to the possibility that HIV infection causes immune system abnormalities that can be reversed with targeted nutritional supplementation, and concluded that 'nutrient combinations, taken by HIV-positive patients receiving no antiretroviral drugs, can significantly slow their decline into AIDS'. This calls for further studies to establish optimum dosages and nutrient combinations.