YOGA

Yoga (from Sanskrit word for union) is a science of the body, the mind, the consciousness and
the soul. Yoga is a teaching of wisdom and knowledge which has been transmitted to mankind
from the great Yogis and Rishis of ancient times. Its geographical origin lies in India
Yoga is usually defined as union: union between the limited self and the Divine Self. The aim of
Yoga is not really to unite us with anything for we are already united. It is to help us realize our
identity with the Divine Self, to make us know and tune into our intrinsic nature.
There are many definitions of Yoga, which apply to all levels of existence and awareness. At the
physical level, we need to harmonize the functions of different organs, muscles and nerves so
that they do not hamper or oppose each other. Disharmony in various body parts and systems
brings about inefficiency and lethargy or clumsiness. Moreover, it manifests in diseases in the
body.
In this context we can define Yoga as physical harmony & health and mental balance & peace.
The Bhagwad Gita, a very widely known classical text on Yoga, gives various definitions of
Yoga.
1. Yoga is equanimity of mind in success and failure.
2. Yoga is discretion in work.
3. Yoga is the remover of misery and destroyer of pain.Yoga is the supreme secret of life.
4. Yoga is serenity.
5. Yoga is the giver of infinite happiness. Patañjali, the author of the classical Yoga text,
The Yoga Sutras, defines Yoga as, “complete control over patterns or modifications of
the mind.”
The Structure of Yoga:
The various branches of Yoga could be, for practical purposes, classified into five basic groups:

Jnana Yoga: the Yoga committed to inquiry.

Karma Yoga: the Yoga committed to selfless service and Dharma.
Bhakti Yoga: the Yoga devoted to love and devotion to God.
Raja Yoga: the Yoga committed to introspection and contemplation.
Hatha Yoga: the Yoga devoted to the discipline of the body and the balance of the mental,
physical and subtle forces of the body through the practice of asana and pranayama
Several forms of yoga
1.Meditation (raja yoga)
2.Devotional prayer(bhakti yoga)
3.Ethics (karma yoga)
4.Inner wisdom or enlightenment
5. (gnana yoga)
TYPES OF YOGA

There are as many ways to practice yoga as there are to unite with bliss and enlightenment.
Essentially, however, current practice involves four primary types of yoga: karma, bhakti, jnana,
and raja.

Karma [KAR-muh] yoga isthe path of service through selfless action for the good of others - for
example, Mother Teresa's works to serve poor people as a way to connect the compassion of God
with humanity. Unconditional service is a tradition in Hindu monasteries or ashrams [AAHSH-
ruhms] , and many yoga teacher training programs require candidates to practice karma yoga by
cooking and cleaning or providing other voluntary service for others.
Bhakti [b-HUHK-tee] yoga cultivates the expression and love of the Divine through devotional
rituals. Forms of this path include regular prayer, chanting, singing, dancing, ceremony, and
celebration. For example, bhakti yoga is practiced and shared in the uplifting music of renowned
kirtan (devotional chant) vocalist and spiritual leader Krishna Das.
Jnana [YAAH-nuh] yoga isthe path of intellect and wisdom, and its components include study of
sacred texts, intellectual debates, philosophical discussion, and introspection. Socrates was a
jnana yogi, as are modern-day yoga scholars such as David Frawley and Ravi Ravindra.
Raja [RAAH-juh] yoga, also known as the "royal path," refers to the journey toward personal
enlightenment. This path consists of balancing the three main yoga types just described - karma,
bhakti, and jnana - while integrating the eight limbs, or stages, of yoga (for further discussion,
see the sidebar titled The Eight Limbs of the Royal Path). Hatha [HUH-tuh] yoga is represented
as a combination of the third and fourth limbs of the royal path - that is, asana [AAH-suh-nuh]
and pranayama [praah-naah-YAAH-muh] (see figure 1.1 and the sidebar about the eight limbs).
Hatha yoga is the type generally practiced in modern (and especially Western) society. The
word hatha is usually translated from Sanskrit as "sun and moon," with ha signifying sun energy
and tha signifying moon energy. Balancing the active ha energy and the more
calming tha energy is the ultimate aim of hatha yoga practice. Hatha is also translated as
"forceful" (see figure 1.2), and this translationis included in the Hatha Yoga Pradipika [praah-
DEE-PEE-kuh] - a classic text used by those who study hatha yoga. Some practitioners have
expounded that this translation is appropriate because hatha yoga requires great physical effort.
On a symbolic as well as a physical level, then, hatha refers to a balancing of energies or forces.
THE EIGHT LIMBS OF THE ROYAL PATH
Think of the eight limbs of yoga as parts of the great tree of yoga. Each limb connects to the
trunk, and yoga is grounded and nurtured by its deep, ancient roots. Each limb has leaves that
express the life of the limb; these leaves are the techniques of the yogic limbs. The eight limbs,
or stages, of yoga are outlined in the text of the Yoga Sutras, which was compiled and
writtenaround 300 to 200 BCE by the sage Patanjali [pa-TAHN-jah-lee] .
LIMB 1
Yamas [YAAH-muhs] - guidelines for ethical standards and moral conduct
 Ahimsa [uh-HEEM-saah] - nonviolence
 Satya [SUHT-yuh] - truthfulness
 Asteya [uh-STAY-uh] - nonstealing
 Brahmacharya [bruh-muh-CAHR-yuh] - moderation
 Aparigraha [uh-PUH-reeg-ruh-huh] - nonattachment
LIMB 2
Niyamas [nee-YUH-muhs] - observances and disciplines
 Saucha [SHOWH-chuh] - cleanliness
 Santosha [suhn-TOH-shuh] - contentment
 Tapas [TUH-puhs] - austerities (translated as "heat" or "purifying practices")
 Svadhyaya [svaahd-HYAAH-yuh] - study of spiritual scriptures
 Ishvara pranidhana [EEHSH-vuh-ruh pruh-need-HAAH-nuh] - practice of awareness
and surrender to the presence and divine will of God
LIMB 3
Asana [AAH-suh-nuh] - practice of physical postures

Pranayama [praah-naah-YAAH-muh] - special breathing techniques used to control the life

force, or energy, in the body
LIMB 5
Pratyahara [pruht-yaah-HAAH-ruh] - withdrawal of the senses as part of the transcendence of
constant nervous stimuli; practice of sensory detachment through deep relaxation techniques
LIMB 6
Dharana [dhaahr-UHN-aah] - concentration and focus
LIMB 7
Dhyana [dhahy-AAH-nuh] - meditation
LIMB 8
Samadhi [suh-MAAHD-hee] - state of ecstasy, bliss, and enlightenment that transcends the Self
and merges with the Divine

TYPES OF HATHA YOGA

Hatha yoga focuses on the path toward personal wellness and enlightenment through physical,
mental, and spiritual means. The category of hatha yoga encompasses a number of popular styles
of practice. Most hatha classes are generic in style, which means thatthey blend popular elements
of various styles that stand alone as specific forms. Two of the best-known styles of hatha are
Iyengar and Ashtanga, and classical-eclectic hatha classes often include traits of either or both of
these styles. As a result, many students are confused into thinking that hatha yoga is a style in
and of itself, apart from any other named style, when in fact it is the umbrella under which all
hatha styles fall.

Although approaches to hatha yoga differ from each other, all of these methods are meant to help
practitioners achieve the goals of greater health and general well-being through deeper self-
awareness. With this end in mind, this text presents an overall picture of the physical discipline
while also bridging the gaps between East and West, ancient and progressive, physical and
spiritual, science and art, flexibility and strength, and student and teacher. Yoga is not associated
with rebellion or revolution; instead, it is a practical response to the hectic nature of our modern
lives, which likely provides the impetus for the tidal wave of interest in yoga throughout the
world.

The general practice of hatha yoga strives to be progressive while maintaining a basic connection
to traditional teachings. Over the millennia, considerable changes have occurred - in practice
venues, students, and teachers - and such changes are likely to continue. Yet even as forms and
styles branch out and evolve, they continue to derive from the same basic roots. In fact, the
founders of two of the most popular styles of modern hatha yoga, Iyengar and Ashtanga, had the
same teacher - Sri Tirumalai Krishnamacharya(see figure 1.3).
THE CLASSIFICATION OF PATANJALI YOGA
1. YAMA (RESTRAINTS)
The yamas are five ethical precepts that outline a code of conduct that should be observed when
interacting with the world around us. They offer guidance on how to act toward others. They are:
Ahimsa (Non-Violence)
Ahimsa probably had a very straightforward meaning to the original audience of the Yoga
Sutras and its interdiction against violence is one that is, unfortunately, still very relevant today.
In addition, some contemporary yogis interpret ahimsa as a directive toward a vegan diet on the
basis that ‘all living beings’ are entitled to be treated with kindness and non-violence.
Satya (Truthfulness)
Telling the truth is a moral baseline we can probably all get behind and it’s certainly one that’s
not outdated. In fact, in the age of institutionalized lying when ‘alternative facts’ (aka lies) are
condoned in the most public sectors of society, it is more important than ever to speak the
truth and support others who do so.
Asteya (Non-Stealing)
In Patanjali’s day, this was undoubtedly primarily an injunction against taking someone else’s
property. While that continues to be good advice (not to mention the law), there are now so many
more ways to steal, some of which may not be as obvious. Intellectual property, logos, pictures
from the internet: whatever it is that doesn’t belong to you, leave it be. Originality is certainly a
good choice for the modern yogi wishing to practice asteya.
Brahmacharya (Celibacy)
Brahmacharya is probably the yama that requires the most massaging to fit into a contemporary
yogi’s lifestyle. Yes, it’s highly likely that the original intent was a total prohibition on sexual
activity. Yoga certainly wouldn’t be the first school of thought to promote celibacy for its
practitioners. Does that mean that’s how we have to practice it today? Fidelity, constancy, and
having honest open relationships with our partners work as alternatives for today’s yogi
householders.
Aparigraha (Non-Coveting)
Now, here’s one that (unfortunately) really stands the test of time, no modern filter necessary.
Coveting what other people have, jealousy, envy, and greed are all words for the green-eyed
monster that has apparently been with us since the beginning. It’s a tough one to get past. One
thing that can help is to name the sensation when it arises so that we’re aware that it’s happening
and are then able to realize that we don’t have to become attached to it.
2. NIYAMA (OBSERVANCES)
If the yamas are outward looking toward society, then the niyamas are inward practices to
improve the self. They are:
Saucha (Purification)
Purification of the body and mind are specified in the Yoga Sutras as a necessary step in
detaching from the physical world in preparation for meditation. For us, this might mean
identifying and releasing thought patterns that have the ability to distract us from our purposes. If
we can clear away thoughts that dwell on negativity or meanness toward ourselves or others then
there’s less clutter up there when it comes time for inner focus.
Santosa (Contentment)
Contentment is a real challenge for many people so it’s well worth examining why it’s so damn
hard to feel happy with ourselves. The culture of always wanting more, of status, of constant
striving to out-do is so pervasive that it actually takes a bit of effort to realise that it’s not
compulsory. Existing in a state of constant dissatisfaction and comparison isn’t the only way.
A practice of expressing gratitude can help us feel better about the good things we do (already)
have in our lives.
Tapas (Asceticism)
One of the translations of tapas is heat, so it is often interpreted as encouraging practices that
stoke our inner fire. Miller explains that asceticism was though to produce the heat of tapas.
Purification through self-discipline is described in Patanjali’s work. In contemporary yoga, tapas
might be observed through the daily practice of postures or meditation which require self-control
to maintain.
Svadhyaya (Study)
Svadhyaya is sometimes translated as self-study, which implies that it means introspection,
however, that doesn’t seem to be the original intent. Rather, it meant the study, memorization,
and repetition of sacred prayers and mantras, which was and continues to be a common practice
in Hinduism. In modern times, we may choose to interpret this as an exhortation to be diligent
students of the world, whether through formal or personal education.
Ishvara Pranidhana (Dedication to God/Master)
This can be a tricky one since many modern practitioners bridle at the suggestion that God is a
prescribed part of our practice. It’s interesting to note that the meaning of Ishvara in the original
text is also open to interpretation. It could have meant a master, a teacher, or an unspecified god.
Submission to a teacher is in line with the guru-student relationship that was an established
tradition within yoga in India. However, surrender to a guru doesn’t sit that well with many
Western students. For our purposes, we can perhaps think of it as a necessity to acknowledge that
yoga is a spiritual practice. It affects the whole person, whose constituent parts are mind, body,
and spirit.
3. ASANA (POSTURE)
While it might seem like we’re getting onto more familiar ground here, asana also had a very
different meaning in its original context. While we now use this term to refer to any part of a
postural practice (all yoga poses), it’s original meaning was simply a comfortable seat.
Patanjali’s work has no other asana instruction other than the necessity of finding a posture in
which to engage in the practices of pranayama and meditation (see below). In terms of the eight-
limbed path, it seems that once we have established that we are right with the world and with
ourselves, we can turn our attention to the business of calming and focusing the mind. Of course,
asana is now quite often the point of entry for people into yoga. Liforme yoga mats support the
pursuit of asana by incorporating useful alignment lines.
4. PRANAYAMA (BREATH CONTROL)
On the subject of breath control, Patanjali instructs that the practitioner should regulate the
inhalations, exhalations, and retentions of the breath in a cyclical manner. All other breathing
exercises we now practice came from sources outside of the Yoga Sutras. Since the eight limbs
are concerned with preparing for meditation, any breath that is centering and brings us in contact
with the present moment helps ready the body and mind to turn the focus inward.
5. PRATYAHARA (WITHDRAWAL OF THE SENSES)
Isolating consciousness from the distractions offered by engagement with the senses is the final
physical preparation for the meditation practices outlined in the final three limbs. This can be in
itself a form of what we would call mindfulness in which sensory input such as sounds, sights, or
smells are noticed as external and then allowed to pass without capturing our attention.
6. DHARANA (CONCENTRATION)
Dharana is the first stage in the inner journey toward freedom from suffering. During this type of
meditation, practitioners concentrate all of their attention on a single point of focus such as the
navel or on an image in their mind.
7. DHYANA (MEDITATION)
In this stage, the practitioner meditates on a single object of their attention to the exclusion of all
others. While we are accustomed to a type of meditation that attempts to clear the mind of all
thoughts and images, this doesn’t seem to have been a requisite part of the method described by
Patanjali. As long as the attention is focused, the object is not specified.
8. SAMADHI (PURE CONTEMPLATION)
When dhyana is achieved, the practitioner enters a state of samadhi in which they merge with the
object of their meditation. Although this has been interpreted to mean union with the divine or
with the entire universe, Patanjali’s explanation does not go this far.
BEYOND THE 8 LIMBS
There is actually a further step in attaining liberation from suffering in Patanjali that doesn’t
make it into most contemporary teaching. This state is called nirbija-samadhi, which Miller
translates as seedless contemplation, in which the seeds are thoughts that beget other thoughts.
While we might logically conclude that this is the cosmic union we associate with the
culmination of the eight limbs, David Gordon White explains that the goal of the Yoga of
Patanjali is actually the absolute separation of the human spirit from the matter of the world.
When this happens, the spirit has the ability to expand infinitely and is capable of what we would
call supernatural acts.
The application of the eight limbs has transformed tremendously from the time of their recording
by Patanjali to our present moment. When these contexts are so radically different, it wouldn’t
make sense to expect the limbs to fit seamlessly into contemporary yoga. However, this doesn’t
mean that they have no place at all in our canon. There are many lessons about how to treat
others and ourselves, as well as the value of deep contemplation that are still relevant and are a
profound complement to today’s physical practices, even a millennium and a half after their
recording.
BENEFITS OF YOGA
Strengthen the body: yoga build the body from within, starting from proper alignment of the
inner structure of the bones and the healthy state of the inner organs. They tone the outer muscles
of the body. They also condition the deeper muscles that maintain the structure of the body.
Regulate emotions and moods: yoga reach deeper into the body and mind and have more
pronounced healing properties.
When practiced regularly, we will have more pleasant thoughts and fewer negative emotions and
your overall mood will improve. Breathing exercise lead to psychological well being: yoga
breathing exercise calm and focus the mind, relax the body, oxygenate the blood, purge the lungs
of residual carbon dioxide, soothe anxiety and stress, balance left and right hemispheres, and
promote clear thinking.
Breathing exercise improves concentration since doing these exercises, requires intense
concentration and precise body control. Yoga induces relaxation: yoga integrates physical
exercise and relaxation, which in turn relieves depression,exhaustion,anxiety and pain.
THE MEANING OF PATANJALI YOGA ACCORDING OF PATANJALI AND VYASA
yogascitta vritti nirodhah” (Sanskrit) "Yoga is the restraint of the modifications of the mind-
stuff" – translation by Swami Vivekananda. In subsequent sutras, Patanjali explains that once the
mind is properly restrained, then the “seer” or the “soul, the true self” can rest in its own true
nature.
Yoga, as Patanjali famously defines it, is the “restriction of the fluctuations of consciousness.”
The practice begins by sitting and calming the fluctuations of the body, breath, and senses, and
then the more elusive whirlings of consciousness.
he Yoga Sutras of Patañjali is a collection of Sanskrit sutras (aphorisms) on the theory and
practice of yoga - 195 sutras (according to Vyāsa and Krishnamacharya) and 196 sutras
(according to other scholars including BKS Iyengar). The Yoga Sutras was compiled in the early
centuries CE, by the sage Patanjali in India who synthesized and organized knowledge about
yoga from much older traditions.[1][2][3]
The Yoga Sutras are best known for its reference to ashtanga, eight elements of practice
culminating in samadhi, concentration of the mind on an object of meditation,
namely yama (abstinences), niyama (observances), asana (yoga postures), pranayama (breath
control), pratyahara (withdrawal of the senses), dharana (concentration of
the mind), dhyana (meditation) and samadhi (absorption). However, its main aim is kaivalya,
discernment of purusha, the witness-conscious, as separate from prakriti, the cognitive
apparatus, and disentanglement of purusha from prakriti's muddled defilements.
The Yoga Sutras built on Samkhya-notions of purusha and prakriti, and are often seen as
complementary to it. It is closely related to Buddhism, incorporating some of its terminology.
Yet, Samkhya, Yoga, Vedanta, as well as Jainism and Buddhism can be seen as representing
different manifestations of a broad stream of ascetic traditions in ancient India, in contrast to
the Bhakti traditions and Vedic ritualism which were prevalent at the time.
The contemporary Yoga tradition holds the Yoga Sutras of Patañjali to be one of the
foundational texts of classical Yoga philosophy.[4][5] However, the appropriation - and
misappropriation - of the Yoga Sutras and its influence on later systematizations of yoga has
been questioned by David Gordon White,[6] who argues that the text fell into relative obscurity
for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century
due to the efforts of Swami Vivekananda, the Theosophical Society and others. It gained
prominence as a classic in the 20th century.

THE AIM OF PATANJALI YOGA AS DEFINED BY PATANJALI AND VYASA.

conceived in terms that a Buddhist would not accept: as the separation of an eternal conscious
self from unconscious matter.
But the aim of yoga meditation is conceived in terms that a Buddhist would not accept: as the
separation of an eternal conscious self from unconscious matter. The purpose of Patanjali's Yoga
is to bring about this separation by means of understanding, devotion and practice."

THE THERAPEUTIC VALUE OF PATANJALI YOGA.

Bryant states that, to Patanjali, "Yoga essentially consists of meditative practices culminating in
attaining a state of consciousness free from all modes of active or discursive thought, and of
eventually attaining a state where consciousness is unaware of any object external to itself.
A 3,000 year old tradition, yoga, is now regarded in the Western world as a holistic approach to
health and is classified by the National Institutes of Health as a form of Complementary and
Alternative Medicine (CAM).[1] The word “yoga” comes from a Sanskrit root “yuj” which
means union, or yoke, to join, and to direct and concentrate one's attention.[2,3] Regular practice
of yoga promotes strength, endurance, flexibility and facilitates characteristics of friendliness,
compassion, and greater self-control, while cultivating a sense of calmness and well-being.[4,5]
Sustained practice also leads to important outcomes such as changes in life perspective, self-
awareness and an improved sense of energy to live life fully and with genuine enjoyment.[6–8]
The practice of yoga produces a physiological state opposite to that of the flight-or-fight stress
response and with that interruption in the stress response, a sense of balance and union between
the mind and body can be achieved.[9]
Yoga is a form of mind-body fitness that involves a combination of muscular activity and an
internally directed mindful focus on awareness of the self, the breath, and energy.[4] Four basic
principles underlie the teachings and practices of yoga's healing system.[6] The first principle is
the human body is a holistic entity comprised of various interrelated dimensions inseparable
from one another and the health or illness of any one dimension affects the other dimensions.
The second principle is individuals and their needs are unique and therefore must be approached
in a way that acknowledges this individuality and their practice must be tailored accordingly.
The third principle is yoga is self-empowering; the student is his or her own healer. Yoga
engages the student in the healing process; by playing an active role in their journey toward
health, the healing comes from within, instead of from an outside source and a greater sense of
autonomy is achieved. The fourth principle is that the quality and state of an individuals mind is
crucial to healing. When the individual has a positive mind-state healing happens more quickly,
whereas if the mind-state is negative, healing may be prolonged.
Yoga philosophy and practice were first described by Patanjali in the classic text, Yoga Sutras,
which is widely acknowledged as the authoritative text on yoga.[2,6] Today, many people
identify yoga only with asana, the physical practice of yoga, but asana is just one of the many
tools used for healing the individual; only three of the 196 sutras mention asana and the
remainder of the text discusses the other components of yoga including conscious breathing,
meditation, lifestyle and diet changes, visualization and the use of sound, among many others.[6]
In Yoga Sutras, Patanjali outlines an eightfold path to awareness and enlightenment
called ashtanga, which literally means “eight limbs”.[2,10]
The eight limbs are comprised of ethical principles for living a meaningful and purposeful life;
serving as a prescription for moral and ethical conduct and self-discipline, they direct attention
towards one's health while acknowledging the spiritual aspects of one's nature. Any of the eight
limbs may be used separately, but within yoga philosophy the physical postures and breathing
exercises prepare the mind and body for meditation and spiritual development.[4,10] Based on
Patanjali's eight limbs, many different yogic disciplines have been developed. Each has its own
technique for preventing and treating disease.[1] In the Western world, the most common aspects
of yoga practiced are the physical postures and breathing practices of Hatha yoga and meditation.
[4] Hatha yoga enhances the capacity of the physical body through the use of a series of body
postures, movements (asanas), and breathing techniques (pranayama). The breathing techniques
of Hatha yoga focus on conscious prolongation of inhalation, breath retention, and exhalation. It
is through the unification of the physical body, breath, and concentration, while performing the
postures and movements that blockages in the energy channels of the body are cleared and the
body energy system becomes more balanced. Although numerous styles of Hatha yoga exist, the
majority of studies included in this manuscript utilized the Iyengar style of yoga. The Iyengar
method of Hatha yoga is based on the teachings of the yoga master B.K.S. Iyengar.[1] Iyengar
yoga places an emphasis on standing poses to develop strength, stability, stamina, concentration
and body alignment. Props are utilized to facilitate learning and to adjust poses and instruction is
given on how to use yoga to ease various ailments and stressors.
Yoga is recognized as a form of mind-body medicine that integrates an individual's physical,
mental and spiritual components to improve aspects of health, particularly stress related illnesses.
[8] Evidence shows that stress contributes to the etiology of heart disease, cancer, and stroke as
well as other chronic conditions and diseases.[11] Due to the fact that stress is implicated in
numerous diseases, it is a priority to include a focus on stress management and reduction of
negative emotional states in order to reduce the burden of disease. Viewed as a holistic stress
management technique, yoga is a form of CAM that produces a physiological sequence of events
in the body reducing the stress response. The scientific study of yoga has increased substantially
in recent years and many clinical trials have been designed to assess its therapeutic effects and
benefits.
As participation rates in mind-body fitness programs such as yoga continue to increase, it is
important for health care professionals to be informed about the nature of yoga and the evidence
of its many therapeutic effects. Thus, this review of the literature is timely and important and
provides information regarding the therapeutic effects of yoga in various populations concerning
a multitude of different ailments and conditions. Therapeutic yoga is defined as the application
of yoga postures and practice to the treatment of health conditions.[4] Yoga therapy involves
instruction in yogic practices and teachings to prevent reduce or alleviate structural,
physiological, emotional and spiritual pain, suffering or limitations. Yogic practices enhance
muscular strength and body flexibility, promote and improve respiratory and cardiovascular
function, promote recovery from and treatment of addiction, reduce stress, anxiety, depression,
and chronic pain, improve sleep patterns, and enhance overall well-being and quality of life.
Yoga's ability to increase relaxation and induce a balanced mental state was studied to evaluate
its effect on sleep quality and improving insomnia. Regular practice of yoga resulted in a
significant decrease in the time taken to fall asleep, an increase in the total number of hours slept,
and in the feeling of being rested in the morning. Additionally, yoga had a positive influence on
sleep patterns in individuals with lymphoma. Furthermore, participation in yoga classes
improved self-reported quality-of-life as well as measures of physical function among an elderly
population.
Regarding yoga's effects for cancer patients, results show a decrease in post-chemotherapy-
induced nausea frequency, nausea intensity, intensity of anticipatory nausea, and anticipatory
vomiting. Additionally, yoga subjects reported decreased anxiety, depression, and distressful
symptoms and also showed significantly reduced toxicity scores compared to the controls.
Results from another study showed patients experienced significantly lower levels of pain and
fatigue, and higher levels of invigoration, acceptance and relaxation following participation in a
yoga intervention. Yoga, breathing exercises, and meditation can reduce stress, promote healing,
increase energy, decrease adverse treatment effects, and enhance quality-of-life for patients with
cancer.
YOGA PSYCHOLOGY
The psychological practices of yoga include sense withdrawal (pratyahara) and concentration
techniques (dharna). The psychological practices are designed to help you understand the role of
the mind in creating peace and suffering. Developing an understanding of the mind is central to
the process of healing.
oga psychology is both a positive and a normative science. It not only analyses human
personality and its growth, but sets normative ideals and prescribes techniques to achieve such
objectives, as well. Thus, expansion of consciousness and making oneself the master of his/her
mind are the broad objectives of yoga psychology. The topological aspect of mind as described
by Freud in terms of conscious, subconscious and unconscious levels was well detailed in the
yogic literature, thousands of years ago. The sound practice of yoga enables one to have a
disease-free body and keen intellect. The book, thus, details the impact of various yoga practices
on psychology and specifies that consciousness has a wider conation in yoga. Yoga presents
vivid and sound meditation procedures for the attainment of psychic consciousness through the
awakening of kundalini. Homeostasis or balance is the central principle in yoga psychology, and
it holds that any sort of imbalance in the system — physical, psychological or pranic — creates
disorders and the solution lies in rebalancing it. Here comes the role of yogic psychotherapies
such as prarthana, mantra sadhana, spiritual couselling, pranayama, yajna, sankirtana, svadhyaya
and vrata anushthana. This volume enunciates that yoga psychology is an applied science, and
thus has remedies for many individual and social problems. It deals at large with the application
and benefits of yogic practices in developing one’s personality traits and leveraging them further
to keep him/her happy and experience a blissful life.
Yoga psychology is the theoretical basis for yoga psychotherapy. Yoga psychotherapy plays a
vital role in the successful treatment and management of physical, psychological and spiritual
conditions. When combined with Western psychotherapeutic approaches it creates a powerful
holistic approach to long-term healing.
One of the greatest things about yoga psychology and psychotherapy is that they not only
provide a holistic path to self-healing, they also enable spiritual awakening. This is because in
these systems illness can be viewed as a sacred path to higher awareness if one has the
appropriate knowledge, techniques and support.
Modern medicine is realizing that a physical approach alone, e.g. prescription drugs, or a
psychological approach alone, e.g Cognitive Behavioral Therapy (CBT), delivers limited and
often short-term benefits.
A holistic approach, which is sometimes called a bio-psycho-social-spiritual approach is
preferred over the purely biomedical model and the purely psychological model. The biomedical
model does not fully recognize the effects of the mind on the body. The purely psychological
model does not fully grasp the impact of the body on the mind.
The 4 Dimensions of Yoga Psychology
In order to gain a larger vision of the theoretical basis of yoga psychology, we need a 4-
dimensional approach that draws from various Indian philosophical systems, including Yoga,
Samkhya, Tantra, and Vedanta.
These Indian philosophical traditions store a vast amount of information about the inner
workings of the body, mind, and spirit. They give us luminous insights into the organs of the
mind, how the organs of the body and mind interact with each other, and the various energies
that animate them.
Yoga psychology describes how the idealized healthy body and mind function and how
imbalances can occur leading to pathology and suffering. In its highest form, yoga psychology
seeks to actualize a conscious relationship with the vast cosmic forces that lie beyond socially
conditioned awareness.
Yoga psychotherapy shows us how to transform adversity and to use suffering and adversity to
actualize this conscious relationship with those vast cosmic forces. From this perspective, we
gain information about our individual karma. We also begin to see our unique life purpose and
destiny from a higher perspective, one that links us to a greater and more universal destiny.
Yoga Psychotherapy and Western Psychology
Yoga psychotherapy can be defined as:
The application of yoga psychology into a clinical setting.
As it evolves, it will eventually incorporate western concepts and methods into a more holistic
approach that works for clients in a western setting.
There are the two primary levels of yoga psychotherapy:
1. Behavioral changes and the development of a stable ego
2. Deep psychotherapy that supports the journey from limited, socially conditioned egoic
consciousness to the awakened authentic Self.
You will find some of the most effective and transformative meditation techniques used in yoga
psychotherapy here on Big Shakti. These include grounding and alignment, breath and mantra,
and yogic mindfulness meditations.

YOGA THEORY OF PERSONALITY

Mental health and better personality can be achieved by following a yogic lifestyle. Personality
Development is not only an external mask and not only specific built of the body. It has a
specific identity. It is adynamic organization of psychophysical properties. Dynamic organization
within the person of those psychophysical systems. It was determined by his characteristic
behaviour and thought. Psycho-physical techniques of Yoga such as asana, pranayama, mudra,
dharana and dhyana enable attainment of physical, mental and emotional fitness.
Such a consistent pattern of behaviour is termed as personality. It can be called as the sum total
of behaviour that includes attitudes, emotions, thoughts, habits and traits. This pattern of
behaviour is characteristic to an individual. There are various dimensions of personality.
Yogic practices are found effective for development of all dimensions of personality. Let us talk
about the yogic practices that influences development of different dimensions of personality.
Yoga and Physical Dimension of Personality: Physical dimension is related to our body. It means
that all organs and systems of our body should be properly developed and function. It implies a
healthy body without any disease. Yogic practices like asana, pranayama, and bandha play a
beneficial role in physical development of children. There is a series of asanas and pranayamas
which help to improve the functioning of the body. Yoga and Emotional Dimension of
Personality: Yogic practices are effective for development of emotional dimension related to our
feelings, attitudes and emotions. There are two kinds of emotions : positive and negative. For
example love, kindness are positive emotions, while anger and fear (exam phobia) are negative
emotions. Similarly, our feelings and attitudes may be positive and negative. For emotional
development, positive feelings, attitudes and emotions should be developed and negative ones
should be controlled, as the negative attitudes and emotions work as a mental block for the
development of personality. Yoga plays a critical role in development of positive emotions. It
brings emotional stability. It helps to control negative emotions. Yogic practices such as yama,
niyama, asana, pranayama, pratyahara and meditation help in emotional management. For
example, the principle of non-violence will protect us from negative emotions and develop
positive feelings of love and kindness. Similarly, other principles of yama and niyama will help
to develop positive emotions and attitudes in our personal and social life and therefore help in the
management of emotions. Yoga and Intellectual Dimension of Personality: Intellectual
development is related to the development of our mental abilities and processes such as critical
thinking, memory, perception, decision making, imagination, creativity, etc. Development of this
dimension is very important as it enables us to learn new things and acquire knowledge and
skills. Yogic practices such as asana, pranayama, dharana, dhyana (meditation) help to develop
concentration, memory and thereby help in intellectual development. Yoga and Social
Dimension of Personality: Primary socialisation, probably the most important aspect of the
personality development takes place during infancy, usually within the family. By responding to
the approval and disapproval of parents and grandparents and imitating their examples, the child
learns the language and many of the basic behaviour patterns of her/his society. The process of
socialisation is not limited to childhood, but continues throughout life and teach the growing
child and adolescent about the norms and rules of the society in which she/he lives . Some key
elements of this process include respect for others, listening carefully to other persons, being
interested in them, and voicing your thoughts and feelings politely, honestly and clearly so that
you can be easily heard and understood. Principles of yama include these key elements and are
very important as these help us in the betterment of our relationships with our friends, parents,
teachers and others. Yoga and Spiritual Dimension of Personality: This dimension is related to
the development of values. It is also concerned with self-actualisation which is related to
recognising one’s potential and developing them to the maximum. Proper development of this
dimension helps the person to realise one’s true identity. For spiritual development, yama,
niyama, pratyahara and dhyana (meditation) are helpful. Yama and niyama help to develop our
moral values while pranayama, and meditation help us to realise our true self. Introspection is
very effective for the development of ‘self’. 9.3 Yogic Practices for Personality Development In
the following section, we will discuss some yogic practices which contribute to the development
of various dimensions of personality. We begin with Surya Namaskara. Prepare the body by
performing yogic micro practices. 9.3.1 Surya Namaskara (Sun Salutation) Surya means ‘sun’
and namaskara means ‘salutation’ or ‘bowing down’. It consist of 12 postures. The regular
practice of surya namaskara helps improve blood circulation throughout the body and maintain
health, and thereby helps one to remain disease-free. Postures practised during surya namaskara
act as a good link between warm-ups and asanas. Surya namaskara should preferably be done at
the time of sunrise. It can be done any time on an empty stomach. However, morning is
considered to be the best time for it. Adolescents should start doing surya namaskara daily to
have healthy body and mind. Yama (Restraint) and Niyama (Observance)
YOGA THEORY OF PSYCHOPATHOLOGY
Psychologists are also examining the use of yoga with survivors of trauma and finding it may
even be more effective than some psychotherapy techniques. When people experience trauma,
they may experience not only a sense of emotional disregulation, but also a feeling of being
physically immobilized. "Body-oriented techniques such as yoga help them increase awareness
of sensations in the body, stay more focused on the present moment and hopefully empower
them to take effective actions."
The contribution of Yoga on mental health practice has been acknowledged world-wide and is
the oldest system of holistic health in the world with its roots originating in Indian philosophy
and is used as an adjunct to psychotherapy in several countries. Yoga means union, as it
harmonizes the body, breath, mind and spirit. It is a means of balancing and harmonizing the
body, mind and emotion, and for enlightening the mind and upliftment of the total personality.
The Yoga sessions involve the practice of floor, sitting, and standing postures, inversions
(headstand, shoulder stand), breathing exercises (pranayama), and meditation.
Specific asanas work on the various systems of the body, bringing alertness to mind, while
soothing nervous system and glands, relaxing brain, and maintaining a physical, physiological,
and emotional balance, and thus teach the brain, and body to work in harmony. Since, Yoga has
a holistic approach encompassing body, mind and soul and therefore the Yoga is a combination
of physiotherapy, psychotherapy, and spiritual therapy.
There is a large body of literature and scientific data regarding the pharmacological and
psychosocial interventions and the rehabilitation of patients with schizophrenia. The efficacy of
Yoga has not been much examined in schizophrenia. However, several features of Yoga make it
an attractive option for improving psychopathology in schizophrenia. Yogic practices, though
started to create discipline in an individual's holistic life, gradually experimented whether it
could help to improve mental health of the patients suffering from various disorders starting from
anxiety related disorders, to psychosomatic, to neurological disorders and presently reaching to
major mental disorders like schizophrenia, and proved its efficacy.
Vahia[1] reported a study of patients comprising of anxiety neurotics, neurotic depression,
conversion reaction, mixed neurosis and psychosomatic disorder and observed significant
improvement, and further studies also well established its efficacy in various anxiety disorders
like obsessive-compulsive disorder;[2] on anxiety, depression, and tension.[3,4] Yoga has proved
its efficacy in treating patients suffering from mild to moderate level of depression,[5,6] and is
associated with improved mood, and may be a useful way of reducing stress during inpatient
psychiatric treatment.[7]
Yogic practice, including physical postures, Yoga breathing, and meditation and guided
relaxation improved delayed recall of spatial information in children.[8] Sharma et al.[9]
demonstrated that the yogic practice could improve executive functions such as manipulation of
information in the verbal working memory, attention span and the visuo-motor speed of the
depressives in patients suffering from major depression. The practice of Yoga regulates body
physiology through control of posture, breathing, and meditation. Yoga could bring a significant
reduction in scores on anxiety, depression and tension as well as an increase in well-being as
found in Yoga group.[4]
Duraiswamy et al., and Mukherjee et al.[10,11] demonstrated that the yogic practice, in
conjunction with conventional medical treatment, may improve schizophrenic symptoms, social
and occupational functioning, quality of life, discipline, and adaptive functioning among
schizophrenia patients. However, their assessment on psychopathology was restricted on limited
parameters. Duraiswamy et al.[10] used total scores of Positive and Negative Syndrome Scale
(PANSS) for analyzing the effects of interventions, and also their participants were not evaluated
with General Psychopathology Scale of PANSS. Similarly, Mukherjee et al.[11] evaluated the
efficacy of Yoga therapy by using Brief Psychiatric Rating Scale (BPRS).
A study conducted by Visceglia and Lewis,[12] investigated the effects of a Yoga therapy
program on symptomatology and quality of life in adults with schizophrenia. After the 8-weeks
Yoga therapy program significant improvement were found in positive and negative symptoms
of schizophrenia, general psychopathology, activation, paranoia, depression, and in perceived
quality of life in physical and psychological domains. Another study conducted by Behere et al.,
[13] demonstrated that Yoga therapy could be a useful add-on treatment to improve facial
emotion recognition deficits, psychopathology and socio-occupational functioning in
antipsychotic-stabilized patients with schizophrenia. Recently Varambally et al.,[14] studied the
efficacy of Yoga as an add-on treatment in outpatients with schizophrenia and their findings also
suggested a significant improvement in PANSS and total PANSS scores as well as in the social
functioning. The present study was conducted to determine the efficacy of Yoga therapy
(package used by Mukherjee et al.[11]) on reduction of psychopathology of patients with
schizophrenia.
To our knowledge, this is the first study demonstrating the efficacy of Yoga therapy with
inpatient schizophrenia group and assessing broad domains of positive and negative symptoms as
well as general psychopathology. Findings of present research study reveal that along with
pharmacotherapy Yoga therapy is helpful in managing positive symptom such as delusions, and
negative symptoms such as blunted affect, emotional withdrawal, passive social withdrawal and
difficulty in abstract thinking. Present research findings are similar to that of Duraiswamy et al.
[10] and they have also documented the effectiveness of Yoga therapy in schizophrenia patients.
They compared Yoga therapy group with physical training group, and found that schizophrenia
patients who were on Yoga therapy improved more than those with physical training group.
They have reported that along with pharmacotherapy Yoga therapy is helpful in the management
of negative symptoms of schizophrenia patients, but it is found less effective in the management
of positive symptoms. Similarly, the recent study reported by Varambally et al.[14] reported a
significant improvement in PANSS and total PANSS scores as well as in the social functioning
of patients having schizophrenia after Yoga therapy.
On general psychopathology domains such as somatic concern, guilt feelings, motor retardation,
depression, unusual thought content, disorientation, preoccupation and active social avoidance
Yoga therapy group showed better improvement in comparison to the control group. Findings of
the present study are consistent with the findings of Mukherjee et al.,[11] who have reported that
the practice of Yoga increases positive moods decreases negative moods. Shapiro and Cline[18]
also reported that Yoga practice increases energy level regardless of the âsana practiced.
Visceglia and Lewis,[12] found significant improvement in positive and negative symptoms of
schizophrenia, general psychopathology, activation, paranoia, depression, and in perceived
quality of life in physical and psychological domains of adults with schizophrenia after the 8-
week Yoga therapy program. Behere et al.,[13] also suggested that Yoga therapy could be a
useful add-on treatment as they improved facial emotion recognition deficits, psychopathology
and socio-occupational functioning in antipsychotic-stabilized patients with schizophrenia.
Since the schizophrenic disorder is associated with mood changes particularly depression,
anxiety, fatigue, etc., above studies validate present findings. Improvements were observed in
their positive emotional state with subjective reporting of decreased levels of negative mood and
fatigue and a better mental function after yogic practices. Present research findings are similar to
that of Duraiswamy et al.,[10] Mukherjee et al.,[11] Butler et al.,[6] and Shapiro et al.[5] they
have also reported that Yoga can work well with the moderate level of depression and associated
quality of life. The above findings suggest how well Yoga could be utilized to improve
psychopathology of the patients. There are studies that proved Yoga could help positive mental
health.[19] Stress is associated with the worsening of schizophrenic symptoms[20] and Yoga
could help to handle stress more effectively,[21] and that may be resulted in better rating in the
experimental group.
Before concluding, we would like to share to the future researchers on this topic in the beginning
of our study we were frustrated because getting cooperation of the schizophrenic patients was
found little hard. However, the things began to change after 1 week and could see that patients
were waiting in the ward with properly dressed and encouraging others to participate in Yoga.
Hence, it is very important to establish very good rapport with the patients and to impart
motivation in them as we could. The current findings should be interpreted in light of the
limitations in the study like small sample size, only male inpatients were included, groups could
be controlled on limited parameters and Yoga interventions were given only for a limited period
of time.

Yoga stages and levels of consciousness in theory and practice

Four Levels and Three Domains of Consciousness in Yoga

Four levels and three domains: Reality expresses or manifests itself in:

Four Levels of Consciousness (rows 1, 2, 3, 4), and

Three Domains of Consciousness (columns A, B, C):
4 Levels of Consciousness

 Waking / Conscious / Gross level (row 1)

These three all operate at the same level of reality:
1) the Waking state of consciousness,
2) the Conscious mind, and
3) the Gross realm of manifestation.
 Dreaming / Unconscious / Subtle level (row 2)
These three all operate at the same level of reality:
1) the Dreaming state of consciousness,
2) the Unconscious level of mind, and
3) the Subtle realm of manifestation.
 Deep Sleep / Subconscious / Causal level (row 3)
These three all operate at the same level of reality:
1) the Deep Sleep state of consciousness,
2) the Subconscious level of mind, and
3) the Causal realm of manifestation.
 Consciousness / Absolute / Fourth level (row 4)
"Consciousness," "Absolute," and the "Fourth" are different words describing the same
One reality. When referred to in an individuated way, it may be called Self or Atman.
When referred to in a collective, or not-individuated way, it may be called Brahman,
Oneness, or Absolute Reality. Some also call it God as Immanent, compared to God as
Transcendent.
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3 Domains of Consciousness
  States of Consciousness: (column A)
The three states of consciousness are 1) Waking, 2) Dreaming, and 3) Deep Sleep. In this
domain, a person experiences movement (vertically) within these three levels of
consciousness. We naturally experience these transitions every day.
 States of Mind: (column B)
The three states of mind are 1) Conscious, 2) Unconscious, and 3) Subconscious. In this
domain, the mental functioning is happening at one of three levels, though all three
interact as a unified whole. This interactive mental functioning is going on all the time,
though we are usually not aware of it.
 States of Manifestation: (column C)
The three states of manifestation are 1) Gross, 2) Subtle, and Causal. In this domain, the
physical or Gross universe, the Subtle world, and the Causal plane arise from, and then
merge back into one other. Gross arises from Subtle, and Subtle from Causal. Gross
recedes back into Subtle, and Subtle into Causal. Normally, the three coexist in a mutual
interaction.
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3 States of Consciousness
Three states of consciousness: Every day, we move through three states of consciousness: 1)
Waking, 2) Dreaming, and 3) Deep Sleep.
Like a river: These three states of consciousness can be thought of as being like the parts of a
river:
 Surface: the surface of a river (Waking)
 Undercurrent: the flowing undercurrent of the river (Dreaming)
 Bed: the latent bed of the river that gives shape to both the flowing undercurrent and the
surface (Deep Sleep)
Waking: In the Waking state of consciousness, we utilize the Conscious mind, and experience
the Gross realm of existence. The Unconscious and Subconscious minds are being used, though
out of conscious view. The Subtle and Causal realms are still there, underneath the Gross realm,
though these too are normally out of view to one in the Waking state.
Dreaming: In the Dreaming state, consciousness recedes from the Waking state. The Conscious
mind recedes back into the subtler levels, and we lose awareness of the Gross world. The
Subconscious mind is still being accessed, as latent impressions arise into the Dreaming state. In
the Dreaming state, one may also have access to the Subtle realm, just as one in the Waking state
has access to the Gross realm. Through Yoga Meditation, one also may have access to the Subtle
realm, though the seeker of Self-Realization will learn to let go of such experiences, as they are a
diversion, and are not the True Self.
Deep Sleep: In the Deep Sleep state, consciousness recedes from both the Waking state and the
Dreaming state, and we lose awareness of both the activity of the Gross realm and the activity of
the Subtle realm. The Conscious mind and the Unconscious processing part of mind
also recede back into the latent bed of the Subconscious from which they emerged in the first
place. Through deep Yoga Meditation or Yoga Nidra (yogic sleep), one may experience the
Deep Sleep state while fully conscious. In this state there are no objects, no pictures, no images
or impressions. All of those are visible in the Subtle and Gross, while at this level they remain in
their latent, dormant, or merely potential formless form.
In Yoga Meditation:
 Remain in the waking state: In meditation we remain in the Waking state of
consciousness, and gradually allow the Unconscious impressions and the Subconscious to
come forward.
 Expand the conscious state: As we learn to keep the mind concentrated on the object of
Meditation, and learn the art of non-attachment to the other objects that arise, the
Conscious state gradually expands through the Unconscious and Subconscious, so that it
is all Conscious.
 Come to the doorway of the highest: Then, we are at the doorway of the direct
experience of Consciousness Itself, the Self, or Turiya.
In Yoga Nidra (yogic sleep):
 Leave waking and dreaming: We leave both the Waking and Dreaming states of
consciousness.
 Enter deep sleep: Enter the Deep Sleep state while, paradoxically, remaining conscious.
 Awakeness remains during sleep: In this state of full consciousness, there is awakeness
but without the objects of the Subtle and Gross levels.
 Next comes the highest: Yoga Nidra is an extremely relaxing, insightful state of being,
though still short of Samadhi and Turiya.
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3 States of Mind

Three states of mind: We function with three states of mind: 1) Conscious, 2) Unconscious, and
3) Subconscious. These can also be thought of as a river, being like the surface of the river, the
flowing undercurrent of the river, and the latent bed of the river that gives shape to both the
flowing undercurrent and the surface.
Conscious: The Conscious mind is the part we experience in our active lives. However, the
Unconscious and Subconscious are also actively being utilized in service of the Conscious mind,
with all three levels working together as an integrated whole.
Unconscious: The Unconscious mind is processing at the same time, much like the microchip in
a computer processes outside of our conscious view. Normally we only experience the
Unconscious Mind during Dreaming sleep, when the many images and impressions combine and
re-combine to form inner realities.
Subconscious: The Subconscious repository of data, memories, and recorded impressions is also
there, much like the hard disk drive of a computer. It is drawn upon as needed for the
Unconscious and Conscious. Impressions arise from this bed of Subconscious, causing a stirring
of the Unconscious and Conscious emotions and thoughts, as well as leading to actions and
speech in the external world. When we see objects or people in the Dreaming state, it is from the
Subconscious that the mind draws the memory of those images.
During Meditation:
 Mind becomes focused and non-attached: The Conscious mind is trained to be one-
pointed, while also learning to let go of the other impressions that are flowing through the
field of attention (non-attachment or vairagya).
 The veil is opened: As the Conscious mind becomes quiet, the veil between Conscious
and Unconscious is gradually opened, allowing more thoughts, feelings, sensations,
images or impressions to come forward from the Unconscious to the Conscious.
 Impressions drift away: The mind continues to be focused, as the impressions rising
from the Unconscious are allowed to drift away, in a spirit of non-attachment (vairagya).
 Mind is expanded: Eventually the Conscious mind is expanded in such a way that we go
beyond all aspects of the mind.
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3 States of Manifestation
Three states of manifestation: Consciousness expresses in three states of manifestation: 1)
Gross, 2) Subtle, and 3) Causal. The interaction of these three lead to the emergence of what we
know as our external world. These three are also like a river, the surface of a river, the flowing
undercurrent of the river, and the latent bed of the river that gives shape to both the flowing
undercurrent and the surface.
Gross: The Gross realm is the domain of the five elements of earth, water, fire, air, and space in
their gross form (bhutas). These five gross elements are the building blocks out of which
particles (protons, neutrons, and electrons), atoms, molecules, compounds, and objects
emerge. The Gross realm emerges out of the Subtle realm.
Subtle: The Subtle realm is the domain of the five elements of earth, water, fire, air, and space in
their etheric or subtle aspect (tattvas). These five subtle building blocks transition into the five
gross elements of earth, water, fire, air, and space (bhutas), which are operating in the Gross
realm. The Subtle realm emerges out of the Causal realm.
Causal: The Causal realm is the domain of pure potential, the ground of being, the unmanifest
foundation. It can be likened to the canvas on which a painting will be painted. The Causal plane
includes the most basic of building blocks, called Gunas, of which there are three. The three
Gunas are: 1) Sattvas (lightness), 2) Rajas (activity), and 3) Tamas (heaviness). These three
combine and re-combine so as to form the five subtle elements of the Subtle realm. The Causal
derives from pure Consciousness itself.
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Level of Waking / Conscious / Gross

(See also A of AUM)

Three aspects of the first level: There are three aspects of the first, or most external level of
reality: 1) the Waking state of consciousness, 2) the Conscious state of mind, and 3) the Gross
realm of manifestation. These three are all are operating at the same level of reality or existence.
The Waking state of consciousness: The waking state is the most external of the three states
of consciousness. It is the state where the Conscious mind is active, and in which awareness is
often most directed towards either one's own Conscious thought process, or towards the external
or Gross world.
The Conscious aspect of mind: The conscious mind is the most external of the three states
of mind. It is the dominant aspect here, where one is also in the Waking state, and where one is
most often aware of the objects that are in the Gross world. The Unconscious and Subconscious
are usually operating invisibly, behind the scenes.
The Gross realm of manifestation: The gross realm is the most external of the three stages of
manifestation. Its objects are usually the focus of attention for the Conscious mind, that is used in
the Waking state of consciousness. While the Subtle and Causal realms are existent in the same
moment, these are usually not seen at this level of mind and consciousness.
This first level is symbolized by "A": In the AUM Mantra this Waking level of consciousness
is symbolized by the "A" sound of "AUM".
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Level of Dreaming / Unconscious / Subtle

(See also U of AUM)

Three aspects of the second level: There are three aspects of the second level of reality: 1) the
Dreaming state of consciousness, 2) the Unconscious state of mind, and 3) the Subtle realm of
manifestation. These three are all operating at the same level of reality or existence.
The Dreaming state of consciousness: The second of the three states of consciousness is the
state where the Unconscious mind is most active. The Conscious mind has receded, and
awareness is directed toward the seemingly endless stream of images and impressions of the
Unconscious or the Subtle realm. The conscious control of attention available in the Waking
state is less available here, where attention is easily drawn into the streams of images and
impressions flowing in the Unconscious field of mind, or coming from the Subtle realm.
The Unconscious aspect of mind: The second of the three states of mind is the Dreaming state,
where one is aware of objects from the internal stream of thought patterns or the images and
objects of the Subtle world. The Conscious aspect of mind has receded, while the Subconscious
is providing a constant flow of impressions to feed into the Dream process.
The Subtle realm of manifestation: The second of the three stages of manifestation is the Subtle
realm. Its endless stream of alluring or fearful objects is the focus of attention for the
Unconscious mind, used in the Dreaming state. While awareness of the Gross world has receded,
the Causal is still existent, silently underneath the Subtle.
This second level is symbolized by "U": In the AUM Mantra this Dreaming level of
consciousness is symbolized by the "U" sound of "AUM".
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Level of Deep Sleep / Subconscious / Causal

(See also M of AUM)

Three aspects of the third level: There are three aspects of the third level of reality: 1) the Deep
Sleep state of consciousness, 2) the Subconscious state of mind, and 3) the Causal realm. These
three are all operating at the same level of reality or existence.
The Deep Sleep state of consciousness: The deepest of the three states of consciousness is the
state where the Subconscious mind is encountered, and in which awareness has no gross or
subtle objects on which to focus, but instead can focus on the formless forms of the potential,
latent, inactive thought patterns, as they rest in the bed of the mind-field.
The Subconscious aspect of mind: The deepest of the three states of mind is the dominant
aspect here in this Deep Sleep state, where one is aware of the latency of personal thought
patterns. One who becomes aware of this level through the process of Yoga Nidra (Yogic sleep),
begins to have access to thought patterns in their latent form. Through Yoga Nidra, one can
weaken these latent habit patterns called samskaras, and can effectively reduce the effects on
karma (the actions that would play out as a result of the samskaras).
The Causal realm of manifestation: The deepest of the three stages of manifestation and its
pure potential, in unmanifest form, is the focus of attention for the mind in Deep Sleep. If one
who is in Deep Sleep were alert to this Causal level, there would be an increasing access to what
has been called the infinite library of wisdom, as this Causal plane is the place from which the
creativity of the Subtle and the Gross emerges.
This third level is symbolized by "M": In the AUM Mantra this level of consciousness is
symbolized by the "M" sound of "AUM".

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Level of Consciousness / Absolute / Fourth
(See also Silence of AUM)
The indivisible level: This level is indivisible, and in sense, cannot even be called a level. This
One reality of Consciousness equally permeates and supports the three levels or realms that
emerge out of this One. It is called Turiya which is literally the Fourth state of Consciousness.
Consciousness itself: Consciousness itself is the characteristic of this level. It is not really
separate from being the "Absolute" reality at the same time. "Consciousness," "Absolute," and
the "Fourth" are really one and the same.
Unchanging, eternal, and indescribable: The Absolute reality is not subject to death, decay, or
decomposition. It is unchanging, was never born, and never dies. It cannot be divided or
subdivided. It has no causal support from which it is derived. The Absolute reality has been often
called indescribable, but, for convenience sake, has been call Sat-Chit-Ananda, which is
Existence-Consciousness-Bliss.
The fourth contains the three: The Fourth is the literal meaning of the word Turiya, which is
the state beyond the other three (though it also permeates those three). To know this Fourth state
is to know Truth, Reality, Self. This is the Source that gives support to, and actually is the three
States of Consciousness, the three States of Mind, and the three States of Manifestation.
This fourth level is symbolized by silence: In the AUM Mantra this fourth level is symbolized
by the Silence after the "A" "U" and "M" sounds of "AUM".
Consciousness flows equally: At this level there is One, pure Consciousness that flows equally
throughout all, though it may appear to be individuated.
 Individuated: When Consciousness appears to be individuated, it may be called Atman,
or individual Self.
 Not individuated: When Consciousness is not individuated, or is universal, it may be
called Brahman or Oneness.
Domain of the Self: This Fourth state, Turiya, is the domain of the Self, the eternal aspect of our
being. The direct experience of Turiya is Self-Realization.
LIMITATIONS OF YOGA
1. Yoga may induce your blood pressure
2. Physical dangers of yoga
3. Risk of Stroke
4. Lack of experience or knowledge is risky
Although the benefits of yoga are numerous and unquestionable, there are certain аspects to keep in mind
and be careful about, especially if you’re a beginner who is just about to take up his first yoga class.
Below are some of the potential risks of practicing yoga explained in detail and ways to approach and
handle them. The first and most important, as with everything new we pick up in life, is to get familiar
with the specifics and dwell a little deeper in the topic.
Yoga is a complete science – a philosophy of how to live a proper physical and mental life – and if you’re
not doing it in an informative and attentive way you’re not only not going to get the appropriate results,
but you might even discourage and hurt yourself along the way.
Lucky for you, this is what this article aims for – to inform you about the sometimes indiscernible and
potentially contradictory outcomes of practicing yoga and equip you with the proper expectations,
attitude, and approach.
1. Injury Risks
In the physical dimensions of Yoga, a vital must is doing an initial warm-up before the practice itself.
Similar to other sports activities beginning the actual training program without first preparing the
muscles, joints, and tendons, is not only not recommended but even highly dangerous. When in rest, the
muscles of the body are tight and some of them might be completely shut off. The purpose of warming up
is to activate the stretch reflex – an automatic response of the body when a muscle is lengthened, – or in
other words – it tells your muscles to turn on. What happens when a muscle lengthens is that its spindles
(receptors located in the muscles) get activated and send a message to the spinal cord and it responds with
a message back to the muscle to shorten. This preparation protects your muscles from being pulled too far
and tear.
While this is valid for all types of body workouts, skipping it before a yoga training may have greater and
longer-lasting consequences. Most postures require a high level of mobility and flexibility, and
performing them poses a considerable challenge for the muscles and joints. Thus, warming the body,
waking up the muscles, and stretching the joints is a mandatory step for preventing injuries, fractures, and
cramps.
Certain body parts are typically more weak and vulnerable to strains, such as hamstrings, shoulders, and
wrists, hence you need to pay extra attention and spend more time in your pre-training preparation to
make sure they’re well warmed and ready for the actual physical tension.
2. Age Considerations
Doing Yoga on an everyday basis has tremendously positive effects on the body and mind – it builds
strength, stamina, mobility, flexibility, mental resilience, patience, humility, peace, just to mention a few.
This however depends on various factors connected to the physical condition, overall health, previous
training experience, and many more. One of the most determinative of them is the age of the practitioner.
Although yoga is suited to people of all ages, certain styles are more appropriate for the elderly than
others, so it is of great importance to choose the right yoga class for yourself.
People in their 20s and 30s, who are in a good health, usually aim for building greater strength and
stamina, thus high-intensity, fast-paced Vinyasa or Ashtanga training is a good choice for this purpose.
Both aim at conditioning muscles of the torso and hips with the help of poses such as high and low
lunges, bridge pose, chair pose, and boat pose.
Later in life, the more challenges we face with balancing between family responsibilities, elderly parents,
and increasing job pressure, the more we need to be able to relax and release the accumulated stress.
Thus, our 40s are a great time to turn to more restorative practices such as Kundalini and Yin Yoga,
which are focused on more relaxing and not so physically intensive poses such as child’s pose, supine
spinal twist, and corpse pose.
Turning 50 can feel like a major life milestone both in the physical and the psychological dimension,
therefore the main topic of the yoga practice for this age should be finding balance in one’s life.
Traditional standing balance poses, such as tree pose, eagle pose, and warrior III, are the right instrument
for building a sense of feeling grounded and balanced.
As we move into our 60s and beyond, health concerns become more and more central for deciding what
physical activity to take up and what to avoid to limit injury. With age, bone density decreases, hence,
forward folds should be minimized or omitted. Another guideline that is recommended to be followed is
to avoid getting your head lower than your heart due to health issues such as low/high blood pressure,
glaucoma, and vertigo. Slower and more gentle yoga styles such as Yoga Nidra and Hatha Yoga are much
more apposite for this stage of life.
3. Health-related Threats
The section above examined in-depth the growing challenges we’re facing with every year passing. It is
of no surprise that with age we need to be careful in our physical activity and more considerate of our
health state. With that in mind, this section aims at expanding the topic by covering other health issues
that might arise from practicing yoga or be worsened by it.
No matter the age, high-intensity classes (such as Bikram yoga which is performed in heated rooms
usually up to 41 degrees Celsius, thus creating an environment with increased humidity) might be
challenging and even dangerous for pregnant women and people with high blood pressure, diabetes, or
any sort of cardiovascular problems. Should you have a thing for hot yoga, do keep a bottle of cold water
near you to hydrate yourself regularly and make sure to leave the room for a break if you feel dizzy.
4. Dehydration
As mentioned above, Bikram Yoga might be hazardous to you due to the high temperatures in the room
which increase the risk of dehydration and heatstroke. Sweat is the natural reaction of the body to heat
and humidity and its purpose is to cool us down. But under the conditions of an environment where the
temperature reaches 41 degrees Celsius and humidity levels of approximately 40%, the sweat doesn’t
evaporate as quickly as it generates and it only adds on. This increases the risk of dehydration and heat
exhaustion especially if you haven’t consumed enough fluids before and during the class. Even though
extreme accidents of heatstroke are not frequent, other symptoms associated with dehydration and
overheating are fairly common – dizziness, nausea, cramping, light-headedness.
The postures performed in this relatively new style of Yoga are borrowed from Hatha, Vinyasa, and
generally, high-intensity practices. Therefore it presents a great challenge for the body not only because
of the demanding and sweat-inducing environment but also because of the difficulty of the poses. This
combined will make your body and heart work harder.
5. Loss of Confidence or Enthusiasm
Difficult yoga poses are hard to learn and take time and constant practice. Impatience and attempts to
execute them prematurely most probably will result in failure and demotivation. For as much as yoga
claims to quell the ego, the classes abound with competitiveness. That’s why choosing the right yoga
class is so important. If you enroll in a more advanced program compared to your current physical level
and abilities, this might result in you feeling discouraged and eventually quitting yoga all in all. Those are
the psychological consequences of mismatching your level and the yoga class you attend. Moreover, there
might be serious physical repercussions such as fractures and long-lasting injuries. If you practice too
aggressively, overexert yourself and listen to your ego, it is easy to push past your usual range of motion
and hurt yourself.
To minimize the risk of losing your confidence and enthusiasm, you need to remember to listen to your
body and go as far as it allows you to. Leave your competitiveness aside, breathe and try to stay in the
moment, and move your body with your breath. Your goal is to be present and in control of your every
move.
It’s not about bending more and going deeper into the given pose, it’s about balance and mindfulness!
6. Building Passive Strength
Practicing yoga will build your muscles and make you generally stronger. The different postures target
different muscle groups, thus you need to make sure you include diverse poses in your practice or attend
not a one-and-the-same yoga class.
This, however, builds mainly your passive rather than active strength. Should you go to other types of
workouts such as Fitness or CrossFit, you will be able to feel how differently your body struggles with
performing the exercises compared to the yoga poses. For this reason, all yoga instructors do train other
forms of sports and workouts in combination with their yoga practice to boost their strength and
performance.
7. Social Pressure
Regular yoga class attendants are usually fit, vegans, or some other form of healthy eating propagandists,
skinny, etc. Although nothing’s wrong with healthy eating habits and good physical condition, those
might be a bit over the top for people who struggle with weight and are not into diets and food regimes.
Additionally, while yoga advocates for humility and acceptance, competitiveness and comparison with
others are widely common in yoga classes. If you’re a beginner, it’s normal to be inhibited and
intimidated by more advanced practitioners. Unfortunately, in some cases, this might lead to someone
giving up and quitting because of less flexibility or general experience.