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Yoga time honored teaching on how to achieve physical health, psychological well being and spiritual peace. This can be achieved by concentrating for hours in a state of complete focus, know as meditation. While mediating, the practitioner assumes various body positions known as asanas, that allows for maximum circulation of the body. By quieting the mind and placing attention on the breath and on the movement (and stillness) of the body the idea is to achieve a state of mind where he experiences total health and feeling of well being. The word Yoga as a term, literally means “union”, the aim of Yoga is to integrate and harmonize all the various human faculties--mind, emotions, body, and spirit. In India, where it originated, this process of harmonization takes many forms: the yoga of devotion, of meditation, or selfless service, of knowledge and study. Although are advantages and disadvantage to all types of Yoga the scientific community maintains a belief through many years of study that Yoga has definite medicinal value in the maintenance of health and treatment of disease The practice of Yoga encompasses many different forms--e.g. Karma, Bhakti, Jnana, Raja, Hatha, Kundalini and Tantra). As Sri Krishna Prem so eloquently stated, Yoga is not a synthesis of all the separate branches of the tradition; it is the prior and undivided whole of which the branches represent partial formations. Yoga exercises (physical, mental or spiritual) based on eastern metaphysical assumptions designed to aid in enlightenment or self-realization. Goals sometimes include Altered States of consciousness or uniting the practitioner with the impersonal pantheistic God. Yoga philosophy is based on the concept of Reincarnation, the Upanishads and other Hindu scripture. In this essay I would like to briefly explore the primary branches of Yoga: Karma, Bhakti, Juana, and Raja Yoga and point out their advantages and pitfalls as well as point out the value of their practice as it pertains to keep the body healthy and free from disease. ): Yoga can be experienced on many different levels for example: as a way to relax after a long stressful day; or a more physically demanding focus on strengthening and invigorating the body; as a more therapeutic practice for a particular physical difficulty or ailment; or as a path to spiritual enlightenment to reach a higher state of consciousness and a “union” with the Divine. In India, yoga has been practiced for thousands of years, and for the past 80 years, western scientists have studied its use as a therapy in various disorders. A session of yoga lasts about 20 minutes and includes a secession of postures progressing from simple to complex with simultaneous, structured, deep breathing. Yoga enables a person to control many physiological aspects including metabolic rate and brain waves as well as other functions which allow a rebalance of sympathetic and parasympathetic nervous system responses and an increase in brain endorphins, enkephalins, and serotonin The way to self-development, which encompasses good overall health, doesn't come easily. The practice of, yoga at the physical level gives relief front countless ailments, but yoga's real gifts are long term. Psychologically, yoga sharpens the intellect and aids concentration, helps to steady the emotions and generates hope and wellness and its (yoga) philosophy sets life in perspective. Yoga has been studied in the scientific community for many years now, with a major focus on its medicinal values leading to the healing of disease. In order to understand its many wonderful benefits, it is important to see just how Yoga influences these various levels. Mental, Physical, and Spiritual are the primary focus, and these areas are then incorporated in a various forms that have become a focal point for healing. It is in studying all of these areas, that scientists have witnessed the value of Yoga as benefit in attaining holistic wellness. Although Yoga began in Indian prehistory, it is not considered a religion. Yoga does teach its followers to worship a god, guru or dogma. It is because of this that anyone can benefit from Yoga, no matter what his or her religious or philosophical beliefs. Two of the oldest Hindu scriptures, the Upanishads and the Bhagavad Gita, mention the importance of physical postures in the practice of meditation, and the Yoga Sutras of Patanjali, a collection of aphorisms set down in the second century AD, details an Eightfold path of spiritual observance of which asana practice is but one part. Not until the turn of the first millennium were manuals even written on practices such as Hatha Yoga. But, for the most part, however, the yoga scriptures that do survive read more like skeletal outlines than full-bodied sourcbooks, and most of today’s Hatha Yoga wisdom has been orally transmitted over the centuries from teach to student . – B. K.S. lyengar states, " When your body mind and soul are healthy and harmonious, You will bring health and harmony to those around you and health and harmony to the world -not by withdrawing from the world but by being a healthy living organ of the body of humanity." The practice of Yoga encompasses many different forms--e.g. Karma, Bhakti, Jnana, Raja, Hatha, Kundalini and Tantra). As Sri Krishna Prem so eloquently stated, Yoga is not a synthesis of all the separate branches of the tradition; it is the prior and undivided whole of which the branches represent partial formations. Jnana Yoga uses the intellect as a tool to understand that our true "Self" is behind and beyond our mind. It is, however, a mistake to think the Source could be found with the intellect alone. For the purpose of Self-discovery, Jnana Yoga probes the nature of the Self through the question "Who am I?" Thus, Jnana Yoga may be called the Quest for the Self or the Inquiry into "who we are." There are seekers who want to believe but have a greater need to understand; they have lots of questions and need all of them answered. These seekers are the best candidates for Jnana Yoga." Prem Prakash emphasizes that the advantage of Jnana-Yoga is that it provides a strong focus on the goal of Self-realization. Because the Jnana-yogin seeks the transcendent, he can remain detached from the emotional traumas, physical problems, and the desire for the fruits of Yoga practice (such as siddhis or paranormal powers) that plague aspirants on other paths.) The disadvantage of Jnana-Yoga is that it can easily draw the aspirant into a deluded mental condition. It is easy for the inexperienced aspirant to confuse the elevated state of transcendence of body and mind with his own psychological condition of dissociation from body and personality. The former is a state of enlightenment; the latter is closer to Autism. Immature jnana-yogins often fail to recognize that God has two aspects: eternal stillness and eternal activity By falling down on one side of the fence, by focusing solely on being, they fail to realize the joy of doing, the aspect of God in activity. Raja-Yoga, literally "kingly Yoga," is that branch of Yoga which focuses primarily on meditation. Prem Prakash, (1998). The goal of Raja-Yoga is the attainment of samadhi, a state of God awareness accessible to the still, contemplating practitioner. The raja-yogin seeks to quiet all aspects of his body and mind, and enter into a transcendent state beyond nature. Some schools define the highest samadhi as taking place when the breath has stopped, obviously necessitating that the body be in an immobile posture. Patanjali is generally recognized as the foremost exponent of Raja-Yoga, and his Yoga-Sutra is the primary text of this discipline. Baba Hari Dass, 1997 Bhakti-Yoga is the path of love and devotion. Traditionally, this has involved the use of external props and external relationships. Rites, rituals and ceremonies comprise the props, and adoration of gurus and an external Supreme Being are the focus of the relationships. The beauty of Bhakti-Yoga is that it is so accessible to anyone, regardless of spiritual development, because the aspirant is free to establish a relationship with God in any form that he finds attractive. In addition, it satisfies the primal craving inherent in the soul of all beings — the desire for love. Bhakti-Yoga satisfies this urge within a spiritual context, permitting love and devotion to be cultivated and directed in a healthy manner. The Narada's Bhakti-Sutra and portions of the Bhagavad-Gita outline this path. The disadvantage of Bhakti-Yoga is that it can become an escape from the rigors of the deep self-examination required for spiritual growth. Devotion can all too easily deteriorate to a dreamy sentimentalism if it is not balanced with honest introspection. In addition, an overly emotional dependence on anything outside of oneself, regardless of how apparently "divine," prevents one from reaching the state of spiritual maturity. This has been the problem in those sects in which "grace" from the guru is supposed to be the fuel which drives the rocket of the disciples growth. Gurus who claim to do the work the disciples must do for themselves are misleading their followers. Karma: The Hindu principle of cause and effect. Representing neither good nor evil, all actions and events are balanced with corresponding actions and events in the past or future (including past and future lives through Reincarnation Karma-Yoga is the Yoga of service to others and to God. It is a suitable orientation for those of an active nature, those who wish to work for the manifestation of the Kingdom of Heaven on Earth. The main thrust of the practice is the renunciation of fruits of action. That is, activities are undertaken for their own sake, the results being left to God. Activities are assumed for the benefit of the greater good, without concern for personal benefit. The path of Karma-Yoga is described in detail in the Bhagavad-Gita. ). The advantage of Karma-Yoga is that it transforms activity from selfish, goal based-action that results in binding karma, to selfless, ego-free action, which produces no karma. In addition, Karma-Yoga is suitable for everyone. As Shri Krishna (1998) points out in the Bhagavad-Gita, no one is free from action for even a moment. Life in a body is based on action, and even the most reclusive hermit is constantly involved in some form of activity, no matter how subtle. The applicability of Karma-Yoga for the busy modern person, whose responsibilities certainly exceed those of the hermit, is thus apparent. Prem Prakash, (1991). The disadvantage of Karma-Yoga is that it can quickly become a slippery slope of workaholism in the guise of spiritual endeavor. The world is always going to need healing. If one were to work at service twenty-three hours a day, when he laid his head down to rest on the twenty-fourth hour there would still exist a multitude of uncompleted tasks and projects. Shankara's objection to Karma-Yoga was that "no amount of activity could produce spiritual growth because spiritual growth is the result of wisdom born of inner stillness. If this stillness is lost to an outer focus, regardless of good intentions, then Karma-Yoga becomes a force of positive social action, but nothing more profound." Raja: Way of Physiological and Physiological Discipline The advantage of Raja-Yoga is that it is a very precise system, which is accessible to anyone, regardless of current spiritual status. Raja-Yoga is a science, in which each stage of accomplishment brings an increasing degree of peace and wisdom. Any beginner can grab hold of the ladder of Raja-Yoga and undertake practices, which will eventually lead to the summit of samadhi. In addition, Raja-Yoga has been so well explored that its system has been mapped very clearly, making it possible for the aspirant to work within a contextual framework in which he can understand his accomplishments and obstacles. Prem Prakash, (1991) The disadvantage of Raja-Yoga is that to truly climb its summit one would do well to live a rather isolated existence. Raja-Yoga requires great periods of time for meditation in a form, which is best done in seclusion. "It also demands extensive sadhanas for which the contemporary aspirant likely does not have the time." As you can see, each form of Yoga has its pluses and drawbacks. Too often, proponents of one system espouse propaganda about the superiority of their system, confusing aspirants. The wise aspirant will draw from the different approaches that which suits his temperament and personal life situation. Prem Prakash (1998) puts it best by saying: "It is my opinion that an aspirant should feel free to utilize whatever practices assist him in quieting his mind, opening his heart, and making him better able to serve others." “The benefits of yoga postures (asana), working with the breath (pranayama), and meditation may include increased body awareness, release of muscular tension (thus relieving spasticity), increased coordination and balance, increased flexibility and strength, control over fatigue, increased tolerance to heat, improved circulation and breathing, improved organ function (including bowel and bladder), enhanced alertness, better management of stress and an overall feeling of well-being. The asanas are based on five principles. 1. The use of gravity. The inverted postures such as the headstand, shoulder stand and the reverse posture take advantage of gravity to increase the flow of blood to the desired part of the body; in the headstand to the brain, in the shoulder stand to the thyroid gland and in the reverse posture to the gonads (sex glands) 2. Organ massage. The position of the asana causes a squeezing action on a specific organ or gland, resulting in the stimulation of that part of the body. 3. Stretching muscles and ligaments. This causes an increase in blood supply to the muscles and ligaments as well as relaxing them. It also takes pressure off nerves in the area. This stretching is involved in all the asanas, since it has such a beneficial effect on the body. 4. Deep breathing. While holding the yoga posture we breathe slowly and deeply, moving the abdomen only (abdominal or low breathing). This increases the oxygen and prana supply to the target organ or gland, thereby enhancing the effect of the asana. 5. Concentration. As well as breathing slowly and deeply, we also focus our attention on the target organ or gland. This brings the mind into play, and greatly increases the circulation and prana supply to the organ or gland” When your mind is less distracted and swayed by external events and you are therefore calmer and worry less With that in mind it is important that we do not lose sight of the fact that Yoga has influenced all parts of the human life including health. It has been proven. Since it began in the 1920s, an enormous amount of scientific research on Yoga has been done have listed nearly 1,600 studies on the subject. Following are a few examples: Schell, Allolio, and Schonecke (1994) measured heart rate, blood pressure, cortisol, prolactin and growth hormone and certain psychological criteria in a yoga group and a control group of young female subjects. Significant differences were found in psychological parameters. The yoga group showed markedly higher scores in life satisfaction, increased mood and coping with stress. In another study, Wood (1993) tested the effects of a 30 minute program of yogic breathing and stretch (pranayama) with a group of 71 normal subjects on perceptions of physical and mental energy and on positive and negative mood states. Pranayama produced a significant positive effect on the subject’s mood states and increased their perceptions of mental and physical energy and feelings of alertness and enthusiasm. As you can see, western science has been studying Yoga for nearly 80 years, and the evidence shows numerous physical and psychological benefits from Yoga. Interestingly, there seems to be something about Yoga -- vs. exercise and controlled breathing -- that is beneficial. yoga is not about self-absorption. Yoga is about being in the world, although most books, videos and websites focus on yoga postures, breathing and meditation, the tradition also emphasizes love, compassion, knowledge and right action as paths toward union. Whether you pursue yoga as a spiritual path or for its psycho-physiological benefits, yoga is a methodology for developing a deeper experience of your self and the world. Bibliography: Bibliography 1. The Yoga of Spiritual Devotion: A Modern Translation of the Narada Bhakti Sutras (Inner Traditions International, 1998). 2. Watchman Fellowship's Index of Cults and Religions (2000). 3. Bhakti-Sutra, Narada(1998) 4. Prem Prakash, (1991 Interview at Green Mountain School of Yoga.) 5. Baba Hari Dass, 1997-Interview taken from The Yoga of Spiritual Devotion: A Modern Translation of the Narada Bhakti Sutras (Inner Traditions International, 1998). 6. http://onhealth.webmd.com/alternative/resource/althealth/item,45098.asp 7. B. K.S. lyengar, "The Tree of Yoga" 8. http://www.holistic-online.com/Yoga/hol_yoga_pos_intro.htm#Introduction 9. Sahay, Sadasivudu, Yogi, Bhaskaracharyulu, Raju, Madhavi, Reddy, Annapurna, & Murthy, 1982 10. http://www.healingyoga.com/ 11. Monroe, R., A.K. Ghosh, and D. Kalish. 1989. Scientific Studies on Yoga and Meditation, Yoga Biomedical Trust, Cambridge, England. 12. Schell, Allolio, and Schonecke (1994) Scientific Studies on Yoga and Meditation, Yoga Biomedical Trust, Cambridge, England. 13. Wood, 1993, Scientific Studies on Yoga and Meditation Biomedical Trust in Cambridge, England, Yoga Biomedical Trust, Cambridge, England. 14. http://www.chennaiwebsites.com/html/yoga/ 15. Monroe, R., A.K. Ghosh, and D. Kalish. 1989. Yoga Research Bibliography, Scientific Studies on Yoga and Meditation. Yoga Biomedical Trust, Cambridge, England. Word Count: 2802
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