HI Ayurvedic Yoga Specialist Training Psychology of Ayurveda and the Physiology of Yoga with Kathryn Templeton, MA, RDT/MT, E500RYT Unit Goals: The architecture of the mind and the gunas; scientific use of asana, pranayama and meditation Subtle essences: prana, tejas (fire of intelligence), and ojas Circulation of prana via the vayus; practices for seasonal changes and vata imbalance Suggested additional reading: Ayurveda and the Mind by David Frawley 1
Ayurvedic Maps: The Elements, The Subtle Essences and Gunas The Five Elements: The mind has a similar structure as the Universe. We live in a a multilayered cosmos (Frawley) and each level helps us understand the others. Much like a Yantra, we move from the outside layer (outer mind) to find the keys to the inner most conscious layer or inner mind. Think of the five elements: Earth, Water, Fire, Air and Ether, the great analog of all existence from the ayurvedic point of view. The mind is part of nature and so it reflects the elements as does the body. The mind simply works on a much more subtle level. We must see how wind, fire and rain function in our psyche (Frawley), these storms of emotion, the light or half-light of reason and the rhythm of movement in our minds are governed by elemental qualities and follow the same laws that govern all matter and energy. The mind is creation, primarily the ether element of Nature. The mind is like space, expansive and can hold innumerable forms without exhaustion. The more evolved the mind, the greater the space. Sorrow is nothing but a constricted mind, like a bird in a cage, bliss is an unlimited mind space, like a bird flying free in the sky. Nothing moves faster than the mind and all movement of the mind is related to wind (air) element. Thus ether and air are the two main elements of the mind. The light of the mind is fire. This is the element that allows the mind to perceive things. The mind has a quality of illumination and capacity of understanding. The emotional quality of the mind is related to the water element. Empathy, feelings and certainty... constantly flowing when stimulated. The earth element determines the weight of memory and attachment. These two qualities relate to each other directly. Consider when your feelings have been hurt did this last long? Attachment and emotion; empathy and memory all functions of the elements on a causal or seed level that make up the mind. Three Subtle Essences of the Doshas: Prana, Tejas and Ojas Prana: Primal life force, responsible for coordination of breath, sense and the mind. Governs the development of higher states of consciousness. Tejas: Inner radiance, the subtle energy of fire through which we digest impressions and thoughts. It governs the development of higher perceptual capacities. Ojas: Primal vigor, the energy of water as our vital energy reserve, the essence of digested food, impressions and thought. It prefers calm, and supports/nourishes all higher states of consciousness. 2
The Gunas: Sattva, Rajas and Tamas Three primal qualities, the main powers of Cosmic Intelligence that determine spiritual growth. Gunas mean what binds, because wrongly understood they keep us in bondage to the external world. Sattva: intelligence, imparts balance Rajas: energy, causes imbalance Tamas: substance, creates inertia These are the powers of the soul which hold the karmas and desires that propel us from birth to birth. Sattva relates to the fire and ether element. It creates harmony, balance and stability. Sattva provides happiness and contentment of a lasting nature. It provides clarity, peace, and is the force of love that unites all things together. Rajas relates to the air element. It is the quality of change, activity, and turbulence. Motivated in its action, possessing outward motion and self-seeking action... can lead to fragmentation and disintegration. It provides pleasure, yet can quickly result in pain and suffering. It is the force of passion that can flip and cause distress or conflict. Tamas relates to the water and earth element. It relates to the qualities of dullness, darkness and inertia. It is the force of gravity that holds things to limited forms. It can bring about ignorance and delusion in the mind and promote insensitivity, sleep and loss of awareness. Tamas is what causes consciousness to become veiled. Our asana, pranayama and meditation practice help us to keep the elements in balance for our prakruti. Our mind is healed by these practices as are our bodies. It is the synergistic relationship between the two (union of mind and body) that heals us. Ayurveda offers us other practices including yoga to help us each day; abyhanga, neti, nasya, diet and lifestyle according to season, herbs and mantra. Together yoga and ayurveda to help us stay balanced, open to the divine wisdom that is constant, and at ease, in our daily lives. 3
The Background Supporters: The Vital Essences The three Maha Gunas show our mental and spiritual state. We are born with a mental constitution, or Manas Prakruti. Unlike our doshic constitution, doshic prakruti, our manas prakruti will change from the time of our birth. There are many factors that dictate how our Maha Gunas will shift, and when they do change, our mental constitution changes. Only our manas Prakruti can change, not our doshic prakruti. The vital essences of Prana, Tejas and Ojas are involved in this process of change as well. These vital essences are the positive, subtle essences of the three biological doshas that sustain health. These vital essences support the movement of the Maha Gunas in a positive, more sattvic, direction creating ease, calm and capacity. This is necessary to our mental and physical health. To better understand the essences it is helpful to refer back to Vata, Pitta and Kapha. Prana, Tejas and Ojas are the positive, subtle forms of each dosha respectively. It might be less confusing to refer to the elemental aspects that these essences most directly relate with: air, fire and water. Prana: the subtle energy of air; the life force. It is the master force behind all life forms (Frawley) coordinating the breath, senses and the mind. Internally, it governs the development of higher states of consciousness. Tejas: the subtle energy of fire; inner radiance. This is the master force that allows us to digest impressions and thoughts. Internally, it governs the development of higher perceptual capacities. Ojas: the subtle energy of water; primal vigor. Often ojas is called our vital sap. It is our vital energy reserve and bears both prana and tejas. It is the essence of digested food, impressions and thought. Internally, it supports calm and and nourishment and offers capacity for higher states of consciousness. We always want to build up our reserves of the vital essences yet be aware that these practices, when not mindfully practiced, can aggravate the doshas. When we become Vata imbalanced there is too much air element. To balance that dosha we need to reduce the air element. Conversely, we can build a relationship to air s subtle essence, and in fact we want to build up prana. The essences are subtle and promote Sattva. When engaged in mindful practice of cultivating these essences, subtle qualities of air, fire and water imbalances will not be created in the doshas. In this way, the vital essences are directly related to our psychological health. (Frawley) Prana in the mind allows it to move and respond to life. Prana maintains our emotional harmony, balance and creativity. Tejas allows us to perceive and judge correctly. Emotionally Tejas gives us courage, vigor and fearlessness. Ojas in the mind gives us patience and endurance to be psychologically stable. Ojas offers us peace, contentment and calm. If we do not nourish these essences then we cannot accomplish what we are meant to do in life. 4
The Relationship of Prana, Tejas and Ojas to Health The annamayakosha (the food body), manomayakosha (the lower mind) and pranamayakosha (the energy body) are directly impacted by the vital essences. It is for this reason we want to be clear about their importance and how they relate to both the doshas and to the maha gunas; prakruti and vikriti. For example, if we are imbalanced in Vata dosha we will have difficulty in one or more of its subdoshas. Depending upon the subdosha where the imbalance is manifesting we will experience challenges in the building of prana or in the circulation prana properly. For example; an imbalance in apana vayu will create difficulty in grounding and make it challenging to sit for meditation, to be quiet and still; both are needed to build up all three of the vital essences. The result might be subtle such as a sense of feeling spacey all the way to having trouble concentrating, decision making and thus making improper discernment. We might see anxiety disorders, addictions, overeating and other vata conditions that are partly created by an inability to build up prana by an imbalance in the apana subdosha. Problems in prana circulation will occur when the vyana vayu is imbalanced. When building prana and there is a disruption, or blockage, in the nadi system or improper circulation in vyana vayu, there will be symptoms that might develop in either the body or mind, or both. An example of a doshic issue of imbalanced vyana vayu is poor blood circulation and body temperature regulation, or the cold hands and feet complaint, we might also observe mild to moderate mental confusion, unsteadiness in behaviors and actions. These more psychological symptoms are related to the vyana imbalance on the subtle level of improper prana development and distribution. To cultivate a deeper understanding of the vital essences at work in supporting mental health, you need to see the expression of the essences in your own life. Prana is the essence responsible for the enthusiasm and expression in the psyche and when lacking we might suffer depressions and mental stagnation. Tejas is necessary for mental digestion and absorption. When Tejas is lacking we lack clarity and determination or a sense that our lights are not shining. Ojas provides us psychological stability and endurance. When it is lacking we might experience anxiety and mental fatigue, reduced capacity. 5
The Spiritual Importance of the Vital Essences: Kundalini develops from prana, tejas and ojas...but primarily tejas. Tejas caries the awakened force of prana (kundalini) ojas sustains her as it is transformed into Amrit (nectar). Ojas is the higher masculine or Shiva energy, and it falls, in a descent of grace. While Kundalini, feminine energy or yoga shakti, rises within us as our higher evolutionary potential, in effort meets her Shiva. The union of tejas (kundalini) and ojas (Amrit) creates the highest prana, the immortal life energy that carries us just as a mother carries her child. This higher form of prana is a the power of shakti, our higher intelligence or buddhi that enables us to discriminate between the eternal and transient and gives enlightenment to the soul. Without such a deep energy in the mind, whatever meditation we do and whatever insight we gain, we will be unable to hold or consolidate it. (Frawley) It is this interaction that profits samadhi. Practices to Build Prana, Tejas and Ojas: Building Prana: 1. Pranayama 2. Meditations on space and sound (nadam) 3. Tantric Yoga and yoga of knowledge and yoga of devotion (Raja yoga) Building Tejas 1. Control of speech and other tapas (fasting, silence or staying awake at night to build the fire of determination) 2. Mantra- (also mantras to support prana and ojas) 3. Yoga of knowledge (Jnana Yoga) Building Ojas (For details see Dr. Frawley s book Yoga & Ayurveda) : 1. Right diet 2. Tonic herbs 3. Brahmacharya 4. Pratyahara and control of the senses 5. Bhakti yoga- devotion to the divine It is important to remember that prana is the conductor of ojas. When we build prana without ojas we must be aware that we can become imbalanced in these vital essences. Much like adding air to a balloon without securing it to a heavy weight, we will become deranged, ungrounded and the mind/nervous system will exhibit symptoms or disease. 6
Name of Vayu Loca-on in the body Prana Vayu Head and Chest between diaphragm and head Inward moving Udana Vayu Throat and above Upward moving (moves energy from navel upward focus is at the throat; Frawley) Func-on of Vayu Builds the subtle essence of prana, regulates heartbeat, our inhala>on, sense percep>ons, energizing force. Brings food, water, air and impressions from head to navel Strong influence on energizing Kapha and Vata Dosha. Rules exhala>on, speech, memory, will power, clarity of sensory impressions, capacity for effort. The ascending force, brings enthusiasm and growth, inspira>on, thyroid regulator. S>mulates Kapha and Vata; can energize or balance PiUa Asana, Pranayama, for balancing Vayu Asana - Surya Namaskar, Inversions, back bends; headstand, wheel, bow, cobra, camel, cat/cow. Pranayama - Bhastrika, nadi shodhana, surya and chandra bhedana Other - Uddhiyana Bandha kriya, holds amer inhale, Savasana, medita>on. Asana- Use of limbs and especially arms, bridge, fish, Inversions, especially shoulder stand. Pranayama - Ujayi, Kapalabha>, holds amer inhale, Prana Dharna; Other - chan>ng, Jalandhara Bandha. Samana Vayu Abdomen Between diaphragm and head - moving from periphery of the body back to navel. Balancing (especially to help balance Prana and Apana Vayu) Helps in diges>on moving food through stomach and small intes>ne, equalizing force, absorp>on of nutrients, assimila>on and diges>on on all Koshas, aids in mental concentra>on/focus. * PiUa balancing and internalizing, stabilizes Vata; energizes/regulates Kapha diges>on. Asana- All twists! Standing postures (especially laterals) inversions; Lord of the Fishes twist, shoulder stand twists, twisted triangle, PavariUa Janu Sirsasana, standing side angle, Trikonasana, side plank. Pranayama- Sama vri] ujayi, holds amer exhale, kapalabha> Other - agni sara, uddhiyana bandha kriya. 7
Name of Vayu and Loca-on in Body Apana Vayu Pelvic Floor Between navel and anus (moving from the navel down and out). Downward and outward moving force. Func-on of Vayu Main func>on is both mental and physical elimina>on; including excre>on of wastes, flatus, reproduc>ve fluids,(regula>on of menses) and birth of baby. Gives us the ability to let go and ground our energy. *Strong to ground and calm Vata (colon support), important for PiUa regula>on Asana, Pranayama for balancing Vayu Asana- Forward folds, squats, Inversions; Frog pose, UUansana, malasana, wide legged forward fold, downward facing dog (inversion) Pranayama- ujayi 1:2 breathing, long holds amer exhale or in nadi shodhana, sighing, pra>loma ujayi other- pulsing mula bandha in standing postures, uddhiyana bandha kriya, forward folding before savasana, sandbag on pelvis in savasana Vyana Vayu Whole body- inside and outside; especially the bones, legs and arms Moves from the navel out to the periphery (Frawley says it pervades main body from its center at the heart). Circula>ng force~ organizes and coordinates all of the vayus. This is the distribu>ng force in the body. It sends energy throughout out the body including blood and other fluids. It governs the transmission of nervous impulses from CNS to periphery and back. Responsible for locomo>on, perspira>on and Aura Strong influence on all three doshas; balancing effect Asana - Standing postures, extensions, wide legged and wide armed postures, the vinyasa of sun salutes, Pranayama- Sama vri], longer holds amer inhale, bhastrika other- tri- bandha prac>ces such as Maha Mudra, or Tadaka Mudra, working with kriya to move awareness (Prana Vayu Medita>ons), Yoga Nidra From notes with Yogarupa Dr. Frawley and ScoU Blossom Kathryn Templeton 2010 8
Pi=a Sub Doshas Name and Loca-on and Marmas Sadaka PiUa Head Marmas on the Brain and Skull Alochaka PiUa Eyes Marmas on the face near the eyes. Bhrajaka PiUa Skin Marmas on the extremi>es and on the chest. Func-on Responsible for diges>on of nerve impulses by the brain. Related to Prana Vayu as it governs our mental energy, mental diges>on and our power of discrimina>on. Our buddhi func>ons through this subdosha. It is inward in movement, governs combus>on, releases energy from our impressions of life experiences to empower the mind. Responsible for diges>on of light through the eyes and aids in all the senses diges>on of impressions. Related to Udana Vayu as it moves upward and causes us to seek light, clarity and understanding. The light of the eyes tells us the condi>on of the soul (Frawley) and the condi>on of the liver. Clearness in the eye reflects diges>ve power and intelligence (sauva). Responsible for diges>on of sunlight and warmth on the skin. It maintains complexion and color of the skin; glow and aura. It is related to Vyana Vayu as it is involved in circula>on. When hot it regulates heat dispersal and causes swea>ng. Can cause skin rashes or discolora>ons. When imbalanced it profits luster and complexion. Techniques to balance and heal Shirodhara, expansive visualiza>ons; kriya; nervine herbs like Bhrami, Sandalwood, Rose, Sages Treasure (Turmeric, Bhrami & Ashwagandha; Mantra medita>on; Coconut oil or Bhringraj oil; Sheetali Pranayama; Yoga of knowledge (yoga philosophy/ spiritual studies). Trataka (fire gazing), medita>on on the internal fire, ne] pot followed by soothing nasya oil, ne] bas>, ghee in the eyes, controlling over- s>mula>on of visual cortex. Dry brushing, Abyhanga, proper diet and agni balancing, ayurvedic massage with silk gloves and clay (Garshana), therapeu>c touch in general and use of heat or aroma>c oils. Note: Marma therapy has a special connec>on to this sub dosha of PiUa as it governs the skin and joins where most marmas are located. Usually thought of as one of the most important sites of PiUa rela>ve to marma therapy. 9
Pi=a Sub Doshas Name and Loca-on of Marma Ranjaka PiUa Liver Marmas in the region of the Liver. Func-on Responsible for the coloring of the blood, the bile, the urine and the stool. All that is managed by the liver s cleaning of the blood Related to Apana Vayu as as it has a downward moving energy and can promote clearing of toxins. This subdosha governs the coloring any secre>ons and waste materials of the body, par>cularly urine and feces. Techniques to balance and heal Proper hydra>on and diet, medita>on to cool the mind, milk thistle, special teas and rasayana. Twis>ng and forward folding yoga postures, also Shitali Pranayama. Pachaka PiUa Small Intes>ne Marmas in the navel region. Responsible for diges>on and of food through the diges>ve tract and small intes>ne (home site of PiUa). This is the basis and support of all other PiUa sub doshas, as this is the primary source of heat, the diges>ve fire (Agni) with which this form of PiUa is in>mately bound. Related to Samana Vayu in equalizing/balancing ac>on. It discriminates between nutrient and non- nutrient food and is responsible for building up >ssue and destroying pathogens riding on the food. ALL agni related prac>ces: kindle agni, stoke the diges>ve fire, to subdue the diges>ve fire on all the Koshas. Asana: twists and lateral yoga postures. Herbs to kindle agni (CCF tea). Other: Agni Sara, medita>on, mantra, contempla>on on the divine as fire, par>cipa>on in fire rituals/ceremonies. 10
Kapha Sub Doshas Name and Loca-on and Marmas Tarpaka Kapha Head, Heart and Spine Marmas on the head, skull, heart and spine. Bodhaka Kapha Mouth, Tongue (as saliva) Marmas in the region of the head and face. Func-on Responsible for lubrica>on of the brain and nervous system. Gives contentment (trip>). Supports cerebrospinal fluid. Governs emo>onal calm, stability, happiness and memory (reten>on). When imbalanced manifests discontent, malaise, nervousness and insomnia. Related to Prana and bliss (Ananda in yoga), it has in inward mo>on and allows us to feel joy in our own nature. Responsible for lubrica>on of the tongue and sense organs in the head. It is the form of water that profits percep>on. It is the saliva that allows us to taste our food. It is part of the first stage of diges>on. Imbalanced there is a lack of taste or deranged sense of taste. Related to Udana it has an upward movement and gives us knowledge. Like Alochaka PiUa it supports right percep>on. Governs our sense of taste in life and refinement in subtler forms of enjoyment as we evolve (Frawley). Techniques to balance and heal Medita>on promotes Tarpaka to secrete and it becomes Soma/ Amrit or the nectar of immortality and bliss. Inward prac>ces in yoga such as moving on an even breath with short finger lengths and then res>ng in restora>ve postures promotes s>llness with awareness needed to meditate. The prac>ce of contentment, and faith in life is key for this sub doshas balance. This is most related to ojas. Spices, herbs, tongue scraping, gargling with sesame oil, hygiene of the mouth and face (ne]/nasya), ghee in foods, mantra, special teas, fantas (medicinal wine), diges>ve supports, walks in nature, >me with sauvic friends. 11
Kapha Sub Doshas Name and Loca-on and Marmas Kledaka Kapha Stomach and mucous lining of diges>ve tract. Marmas in region of the stomach. Func-on Responsible for lubrica>on of the diges>ve tract. It is the alkaline secre>ons of the mucous lining and diges>ve tract mucous lining. It is responsible for the liquefac>on of food and for the first stage of diges>on. When food is not liquified irregular secre>on of stomach fluids occurs and there is excess phlegm. Related to Samana it is balancing in ac>on. It mediates between the contents of the GI tract and our internal >ssues while regula>ng moisture levels in diges>ve tract. Techniques to balance and heal Diet, spices, herbs, ea>ng at proper >mes and in rela>on to the season, diges>ve aids like CCF, ginger nectar, aloe vera gel/juice. Asana: yoga twists Pranayama: cooling or hea>ng. Pachaka PiUa s heat (agni) is protected from damaging the mucous lining because of this sub dosha. 12
Kapha Sub Doshas Name and Loca-on and Marmas Sleshaka Kapha All joints Marmas located in the joints and extremi>es. Avalambaka Kapha Heart and Lungs~ Chest Marmas located in chest region. This is the main form of Kapha of the treatment of disease in general and governs the accumula>on in the stomach of Kapha. Key sub dosha for Kapha, as are Pachaka PIUa for PiUa and Apana Vayu for Vata (accumula>on issues and healing sites). Func-on Responsible for the lubrica>on of the joints. It is the synovial fluid and holds joints together affording ease of movement. Impairment occurs in arthri>c condi>ons. Related to Vyana Vayu as it has an outward mo>on and affords us strength and stability in our outer movement. With imbalance arthri>c condi>ons or symptoms such as looseness, heaviness and difficulty in movement can occur. If dehydrated it will promote dry, cracking joints; if too wet, swelling in the joints can occur. Responsible for the lubrica>on of the heart and lungs. It is home site where the Kapha (phlegm) is stored. This subdosha corresponds to the plasma (rasa dhatu) that is distributed by the lungs and heart ac>on from which all Kapha is a by product. Related to apana it has downward ac>on and gives us support. It creates a sense of stability in the chest and heart. Imbalanced it can render a heaviness and sense of auachment. Emo>onal clinging will create imbalance. It can create obesity, pulmonary disorders (conges>on in the lungs and swollen glands). Techniques to balance and heal Daily gentle yoga prac>ce. Abyhanga to bring warmth and vitality to the joints; heat or cold therapies on joint with castor oil pack and therapeu>c touch. Depending upon symptom, diet of the season with proper ghee and spices. Asana: inversions such as viparita Karani for heaviness. Pranayama: warming pranayama such as bhastrika; balancing nadi shodhana. Dehydra>ng prac>ces such a herbal teas and warming oils to help with circula>on of the sleshaka, ka> bas> on joints or spine with prolonged s>ffness, ama reduc>on as needed. Clearing the chest of phlegm will remove phlegm from all of the body. Water reten>on or edema is treated through dispelling phlegm in the chest verses promo>ng urina>on. Ayurvedic style bhastrika pranayama Dry sandbag massage Back bending asanas 13
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