The Branches of the Yoga Tree | Yoga Philosophy | Yoga for Beginners The Branches of the Yoga Tree Google Plus In ancient times yoga was often referred to as a tree, a living entity with roots, a trunk, branches, blossoms, and fruit. Hatha yoga is one of six branches; the others include raja, karma, bhakti, jnana, and tantra yoga. Each branch with its unique characteristics and function represents a particular approach to life. Some people may find one particular branch more inviting than another. However, it is important to note that involvement in one of these paths does not preclude activity in any of the others, and in fact you’ll find many paths naturally overlapping. Raja Yoga Raja means “royal,” and meditation is the focal point of this branch of yoga. This approach involves strict adherence to the eight “limbs” of yoga as outlined by Patanajli in the Yoga Sutra.

Also found in many other branches of yoga, these limbs, or stages, follow this order: ethical standards, yama; self-discipline, niyama; posture, asana; breath extension or control, Pranayama; sensory withdrawl, pratyahara ; concentration, dharana; meditation, dhyana; and ecstasy or final liberation, samadhi . Raja yoga attracts individuals who are introspective and drawn to meditation. Members of religious orders and spiritual communities devote themselves to this branch of yoga. However, even though this path suggests a monastic or contemplative lifestyle, entering an ashram or monastery is not a prerequisite to practicing raja yoga. Karma Yoga The next branch is that of karma yoga or the path of service, and none of us can escape this pathway. The principle of karma yoga is that what we experience today is created by our actions in the past. Being aware of this, all of our present efforts become a way to consciously create a future that frees us from being bound by negativity and selfishness. Karma is the path of self-transcending action. We practice karma yoga whenever we perform our work and live our lives in a selfless fashion and as a way to serve others.

Volunteering to serve meals in a soup kitchen or signing up for a stint with the Peace Corps or Habitat for Humanity are prime examples of selfless service associated with the karma yoga path. Bhakti Yoga Bhakti yoga describes the path of devotion. Seeing the divine in all of creation, bhakti yoga is a positive way to channel the emotions. The path of bhakti provides us with an opportunity to cultivate acceptance and tolerance for everyone we come into contact with. Bhakti yogis express the devotional nature of their path in their every thought, word, and deed—whether they are taking out the trash or calming the anger of a loved one. Mahatma Gandhi and Martin Luther King, Jr., are prime examples of bhakti yogis. The life and work of Mother Teresa epitomize the combination of the karma and bhakti yoga paths with devotional aspects of bhakti and the selfless service of karma yoga. Jnana Yoga If we consider bhakti to be the yoga of the heart, then jnana yoga is the yoga of the mind, of wisdom, the path of the sage or scholar.

This path requires development of the intellect through the study of the scriptures and texts of the yogic tradition. The jnana yoga approach is considered the most difficult and at the same time the most direct. It involves serious study and will appeal to those who are more intellectually inclined. Within the context of our Western religious traditions, Kabalistic scholars, Jesuit priests, and Benedictine monks epitomize jnana yogis. Tantra Yoga Probably the most misunderstood or misinterpreted of all the yogas, tantra, the sixth branch, is the pathway of ritual, which includes consecrated sexuality. The key word here is “consecrated,” which means to make sacred, to set apart as something holy or hallowed. In tantric practice we experience the Divine in everything we do. A reverential attitude is therefore cultivated, encouraging a ritualistic approach to life. It is amusing to note that, although tantra has become associated exclusively with sexual ritual, most tantric schools actually recommend a celibate lifestyle. In essence, tantra is the most esoteric of the six major branches. It will appeal to those yogis who enjoy ceremony and relate to the feminine principle of the cosmos, which yogis call shakti.

If you see—and are deeply moved by—the significance behind celebration and ritual (holidays, birthdays, anniversaries, and other rites of passage), tantra yoga may be for you. Many tantric yogis find magic in all types of ceremony, whether it be a Japanese tea ceremony, the consecration of the Eucharist in a Catholic mass, or the consummation of a relationship. Combining the Paths You may already be involved in one or more of these branches. For example, you may already be a hatha yogi or yogini practicing the postures with a teacher or by yourself. If you are a hospice volunteer for AIDS patients, or a participant in a Big Brother/Big Sister program, you are actively practicing karma yoga. Perhaps reading this book will spark an in-depth study of yoga philosophy , setting you on the path of jnana yoga. Remember you need not be limited to one expression—you may practice hatha yoga, taking care of your physical body, while simultaneously cultivating the lifestyle of a bhakti yogi, expressing your compassion for everyone you meet. Trust that whichever avenue of yogic expression draws your interest, it will probably be the right yoga path for you.

Know Your Yoga: Hatha, Karma, Bhakti and Jnana Know Your Yoga: Hatha, Karma, Bhakti and Jnana Know Your Yoga: Hatha, Karma, Bhakti and Jnana Posted in Yoga Philosophy By Mara There seems to be a little confusion in the yoga world between 'types' of yoga and 'brands' of yoga. Here is a guide to help you sort out the differences. This will provide you with a basic understanding of the 4 different types of yoga and how you can practice them. Hatha Yoga Hatha yoga makes up the bulk of all the yoga being practiced these days. Hatha yoga is what you are practicing when you do your yoga poses (asanas), breathing exercises (pranayama) or concentration techniques (dharana). Basically, anything done on your yoga mat is Hatha. Within Hatha yoga, there are now many different yoga brands. Each brand may focus on a particular aspect of Hatha yoga, like which poses you do, how exactly you do them and how fast. Regardless of their divergences, they are all forms of Hatha yoga.

Karma Yoga The concept of Karma is pretty well-known, and you may have noticed the term being used by yoga studios to describe their work-exchange programs. This is because Karma yoga is the practice of selfless service. The fundamental principle is that you are devoting your time and energy towards the spiritual and practical well-being of others, without seeking any personal benefits for yourself. Your practice of Karma yoga could involve organized volunteer work or simply helping a stranger in need. The interesting inner-work you gain from this type of yoga is noticing how your intention to help others can often be driven by selfish motives. Karma yoga is about releasing your attachment to the results or outcomes of your actions — all of which is easier said than done. Bhakti Yoga Bhakti yoga is the yoga of devotion. This type of practice is meant to connect you to the divine and to tap into universal love. Anytime you are partaking in rituals that are heart-centered and reverential, like chanting, praying or repeating mantras, you are engaged in Bhakti yoga. Bhakti is about sincerely opening your heart to the world. Jnana Yoga Jnana yoga means the 'path of knowledge and wisdom'.

Interestingly, this type of yoga recognizes two sources of knowledge. One is gained through reading and studying the yogic texts, such as the Upanishads and the Yoga Sutras. The other is gained through self-observation. This is why Jnana yoga usually begins later in your yoga practice, once you have already worked at length with Hatha, Karma, and Bhakti yoga. Based on your personal experiences with these types of yoga, you start to 'see' yourself — or the aspects of yourself that are hidden behind the mind. Once you start to peek into this aspect of yourself, deep transformation is bound to happen. Challenge yourself to not only explore the numerous brands of yoga, but also the 4 types of yoga. Which brands incorporate more than one type of yoga? Which types of yoga resonate with you the most? Answering these questions will deepen your knowledge of yoga and help you find the type and style best for you. Mara Munro is a Toronto-based freelance writer and yoga teacher.

Sivananda Yoga Vedanta Centres | 4 Paths of Yoga 4 Paths Of Yoga Vegetarian Recipes The Four Paths of Yoga There are four main paths of Yoga - Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga. Each is suited to a different temperament or approach to life. All the paths lead ultimately to the same destination - to union with Brahman or God - and the lessons of each of them need to be integrated if true wisdom is to be attained. Swami Sivananda recognised that every Yogi, or human being for that matter, possesses and identifies with each of these elements: Intellect, heart, body and mind. He therefore advocated everyone to practice certain techniques from each path. This came to be known as the Yoga of Synthesis. He also taught that in accordance with individual temperament and taste one can emphasize the practice of certain Yogas over others. Jnana Yoga Karma Yoga - The yoga of Action Karma Yoga is the Yoga of Action. It is the path chosen primarily by those of an outgoing nature. It purifies the heart by teaching you to act selflessly, without thought of gain or reward.

By detaching yourself from the fruits of your actions and offering them up to God, you learn to sublimate the ego. To achieve this, it is helpful to keep your mind focused by repeating a mantra while engaged in any activity. Principles of Karma Yoga Karma Yoga is one of the four paths of Yoga . In this page are the key components that determine that any action will qualify as being Karma Yoga "Karma Yoga is the selfless devotion of all inner as well as the outer activities as a Sacrifice to the Lord of all works, offered to the eternal as Master of all the soul's energies and austerities." Bhagavad Gita Right Attitude It's not what you do that counts, it's the attitude while doing it that determines if a job is a karma yoga job, i.e. a liberating job, or a binding job. Work is worship. Swami Sivananda advises us to "give your hands to work, and keep your mind fixed at the lotus feet of the Lord." Right Motive Same as attitude. It is not what you do that counts but your real motive behind it. Your motive must be pure.

Swami Sivananda says: "Man generally plans to get the fruits of his works before he starts any kind of work. The mind is so framed that it cannot think of any kind of work without remuneration or reward. A selfish man cannot do any service. He will weigh the work and the money in a balance. Selfless Service is unknown to him." Do Your Duty Often "duty" is referred to as "righteousness". You will incur demerit if you shun your duty. Your duty is towards God, or Self, or the Inner Teacher who teaches you through all the specific circumstances of your life as they appear. Do Your Best Whatever you have to do, do your best. If you know of a better way to serve, you must use it. Do not hold back because of fear of effort or because of fear of criticism. Do not work in a sloppy manner just because no one is watching or because you feel the work is not for you. Give your best. Try to do such actions that can bring maximum good and minimum evil. Do Karma Yoga increasingly. Give up Results God is the doer. You are not the doer. You are only the instrument.

You do not know God's intentions or God's plans. God is the actor. The Self never acts, changes. It is only the 3 Gunas or qualities of nature which are playing. The way to realize this truth is to constantly work for work's sake and let go of the results, good or bad. It is the desire for action that binds the individual. It is the detachment from action that will dissolve the karmic seeds. Detachment from results also means detachment from the type of job itself. There is no job that is inferior or superior to a different job. Don't be attached to your job. Be ready to give up your job if necessary. Serve God or the Self in All Do to others what you would like to be done to yourself. Love thy neighbor as thyself. Adapt, adjust, accommodate. Bear insult, bear injury. Unity in Diversity. We are parts of the same body. Practice humility in action. Beware of power, fame, name, praise, censure. Follow the Discipline of the Job Each job is a teacher of some sort. You can learn different skills by doing different jobs.

Each job has different requirements in terms of time, degree of concentration, skills or experience, emotional input, physical energy, will. Try to do whatever job you are doing, well. Bhakti Yoga - The Path of Devotion or Divine Love This path appeals particularly to those of an emotional nature. The Bhakti Yogi is motivated chiefly by the power of love and sees God as the embodiment of love. Through prayer, worship and ritual he surrenders himself to God, channelling and transmuting his emotions into unconditional love or devotion. Chanting or singing the praises of God form a substantial part of Bhakti Yoga. Raja Yoga - The Science of Physical and Mental Control Often called the "royal road" it offers a comprehensive method for controlling the waves of thought by turning our mental and physical energy into spiritual energy. Raja Yoga is also called Ahtanga Yoga referring to the eight limbs leading to absolute mental control. The chief practice of Raja Yoga is meditation . It also includes all other methods which helps one to control body, energy, senses and mind. The Hatha-Yogi u ses Relaxation and other practices such as Yamas, Niyamas, Mudras, Bandhas etc..

to gain control of the physical body and the subtle life force called Prana. When body and energy are under control meditation comes naturally. Ashtanga - The Eight Limbs of Raja Yoga Compiled by the Sage Patanjali Maharishi in the Yoga Sutras, the Eight Limbs are a progressive series of steps or disciplines which purify the body and mind, ultimately leading the yogi to enlightenment. These 8 limbs are: Yamas - The Yamas or restraints (Don'ts) are divided into five moral injuctions, aimed at destroying the lower nature. They should all be practiced and developped by the letter but also more importantly in the spirit. They should all be practiced in word, thought and deed. Ahimsa or non-violence Brahmacharya or moderation in all things (control of all senses). Also refers to celibacy Asteya or non-stealing Aparigraha or non-covetousness Niyamas - The Niyamas or observances (Do's) are also divided into five and complete the ethical precepts started with the Yama.. These qualities are: Saucha or purity - this internal and external cleanliness.

Santosha or contentment Tapas or austerity Swadhyaya or study of the sacred texts Ishwara Pranidhana which is constantly living with an awareness of the divine Presence (surrender to God's Will) ABOUT YOGA What is it History Yoga is the current of spirituality that has developed on the Indian peninsula over a period of some five thousand years. Its three major cultural branches are Hindu Yoga, Buddhist Yoga, and Jaina Yoga. Within each of these great spiritual cultures, Yoga has assumed various forms. Hindu Yoga is the most diversified branch of the yogic tree, and its most important forms are Raja-Yoga ("Royal Yoga") - also known as Patanjala-Yoga and Classical Yoga, Hatha-Yoga ("Forceful Yoga"), Karma-Yoga ("Yoga of Action"), Jnana-Yoga ("Yoga of Wisdom"), Bhakti-Yoga ("Yoga of Devotion"), Mantra-Yoga ("Yoga of Power-Sounds"), Tantra-Yoga (Tantric Yoga), Kundalini-Yoga ("Yoga of the Serpent-Power"), and Laya-Yoga ("Yoga of Absorption").

Underlying all forms of Yoga is the understanding that the human being is more than the physical body and that, though a course of discipline, it is possible to discover what this "more" is. Hindu Yoga speaks of a transcendental Self (atman, purusha), which is eternal and inherently blissful, as our true identity. Buddhism and Jainism have their own distinct ways of describing the goal of the transformative path of Yoga. Yoga entered the West mainly through the missionary work of Swami Vivekananda, who spoke at the Parliament of Religions in 1893. Since then Yoga has undergone a unique metamorphosis. In the hands of numerous Western Yoga teachers, most of whom have learned (Hatha) Yoga from other Westerner teachers rather than native Indian gurus, Yoga has been tailored to suit the specific needs of their countrymen and -women. Thus, by and large, Yoga has been secularized and turned from a rigorous spiritual discipline into an "instant" fitness system. However, there also has been a continuous influx of Indian gurus, who, with varying degrees of success, have tried to communicate the traditional teachings of Yoga.

A century after Swami Vivekananda's successful mission in the United States and Europe, the Western Yoga movement can claim perhaps 20 million members. Most of them are practitioners of one or the other system of Westernized Hatha-Yoga, with those who are spiritually motivated in their Yoga practice forming a small minority. Whatever the inherent problems of Western Yoga movement may be, it has grown steadily over the past hundred years, and more rapidly since the late 1960's. This is undoubtedly due to a combination of factors, not least the Baby Boomers' interest in alternative healthcare and their spiritual and moral confusion. Whether or not the Western Yoga movement will continue to hold appeal for Westerners depends on its degree of integrity and authenticity. Not only must it be informed by the knowledge of modern science, but it must also secure its traditional roots in the psychospiritual teachings of India. Goals of Yoga Yoga is best known as a set of physical practices that include gentle stretches, breathing practices and progressive deep relaxation. These physical practices are intended to ready the body and mind for meditation as well as for a meditative perspective on life. These mediative practices include three goals that must be achieved. 1.

Develop the capacity to withdraw the senses from focus on the outer world. 2 Develop the capacity to concentrate on a meditative subject - a candle flame, a sacred or uplifting word or image, or movement of breath. 3. This concentration leads into a wordless and timeless experience of inner peace. Benefits Indian mystics, burning incense and exotic music, human beings twisted into pretzel shapes. Are these the image that come to mind when you think about yoga? While many mystics have used yoga as a way of communing with the universe, and while many practitioners do use aromatherapy and music to heighten their yoga experience, you don't need to give up any spiritual faith you now have (or even subscribe to any faith!) or spend any money on candles or CD's to have yoga enrich your physical and mental wellness. And no, you don't have to become a contortionist either! Anyone, from young child or senior citizen, can reap the spiritual, mental and physical benefits of yoga. Physical Benefits Yoga benefits the practitioner physically by increasing strength and flexibility. Some forms of yoga, such as Astranga yoga, greatly increase physical strength through a series of very demanding postures. Other forms benefit flexibility through a series of more gentle postures and stretches.

Whatever your physical fitness goals, there is a style of yoga to benefit you. In fact, many world class atheletes incorporate yoga into their personal fitness routines. But you do not have to be an athelete to benefit. A recent popular hatha yoga course I taught contained a range of people from children to elderly adults, and those of both beginner and advanced fitness levels. The one thing they all had in common? They all enjoyed the gains and strength and flexibility yoga has to offer. Mental Benefits In today's chaotic world, most people suffer from stress - sometimes severe stress! Yoga benefits its practitioners mentally by offering a safe haven, a place to relax their mind and take some time to focus only on themselves and their goals. The deep breathing exercises counteract some of the physical signs of stress by decreasing the heart rate and releasing muscle tension. This leads to greater clarity of thought, and an ability to focus on life's difficulties through a renewed and energized perspective. Spiritual Benefits Although not every yoga practitioner subscribes to a particular religious or spiritual belief, through mediation, the practitioners of yoga have the opportunity to reflect on the spiritual side of life, and to get in touch with themselves and the universe.

Meditation can involve getting in touch with whatever god one chooses to worship, or simply visualizing an awe inspiring natural setting (a beach, a mountaintop), and feeling in touch with the world that surrounds us. Branches of Yoga Jnana Yoga Jnana yoga is a path oriented towards realizing the eternal in its transcendent aspect. The emphasis of Jnana yoga is on the discernment of pure awareness from nature and all temporal phenomenon. The Jnana yogi seeks to uncover his true Self, the atman, in its state separate from body or mind. He believes that anything which undergoes change is not his Self, and should be transcended. Shankara and Ramana Maharshi are two of the best known exponents of this path, and the principal texts are the Braham Sutra and some of the Upanishads. The sadhana of the jnana yogi consists in the practice of apply the maxim "neti, neti", "not this, not this", to anything which is not eternal. By denying what is transient, he hopes to abide in the eternal. By denying what is transient, he hopes to abide in the eternal.

He seeks not so much to grow towards a spiritual goal, but to transcend all modifications of nature, that which has the potential for growth or decay. The advantage of jnana yoga is that it provides a strong focus on the goal of Self-realization. Because the jnana yogi seeks the transcendent, he can remain detached from the emotional traumas, physical problems, and the desire for the fruits of yoga practice (such as siddhis, psychic powers) that plague aspirants on other paths. The disadvantage of jnana yoga is that it can easily draw the aspirant into a deluded mental condition. It is easy for the inexperienced aspirant to confuse the elevated state of transcendence of body and mind with his own psychological condition of dissociation from body and personality. The former is a state of enlightenment, the latter is closer to autism. Immature jnana yogis often fail to recognize that God has two aspects: eternal stillness and eternal activity. Raja Yoga Raja yoga, literally "kingly yoga", is that branch of yoga which focuses primarily on meditation. The goal of raja yoga is the attainment of samadhi, a state of God awareness accessible to the still, contemplating practitioner.

The raja yogi seeks to quiet all aspects of his body and mind, and enter into a transcendent state beyond nature. Some schools define the highest samadhi as taking place when the breath has stopped, obviously necessitating that the body be in an immobile posture. Patanjali is generally recognized as the foremost exponent of raja yoga, and his Yoga Sutras are the primary text of this discipline. The advantage of raja yoga is that it is a very precise system which is accessible to anyone regardless of current spiritual status. Raja yoga is a science, in which each stage of accomplishment brings an increasing degree of peace and wisdom. Any beginner can grab hold of the ladder of raja yoga and undertake practices which will eventually lead to the summit of samadhi. In addition, raja yoga has been so well explored that its system has been mapped very clearly, making it possible for the aspirant to work within a contextual framework in which he can understand his accomplishments and obstacles. The disadvantage of raja yoga is that to truly climb its summit one would do well to live a rather isolated existence. Raja yoga requires great periods of time for meditation in a form which is best done in seclusion.

It also demands extensive sadhanas for which the contemporary aspirant likely does not have the time. Hatha Yoga Hatha yoga is a branch of yoga that requires the aspirant to devote colossal amounts of time to physical processes, such as pranayama (breath and energy exercises), and asanas (physical exercises). Hatha yoga attempts to purify the nervous system and strengthen the body to such a degree that the hatha yogi attains a state of freedom from heat or cold, plain and pleasure, even hunger and thirst. Accomplished hatha yogis can remain without food or water for periods of time unreachable by the untrained human being. The hatha yoga tradition also claims that its adherents can attain great siddhis, such as the ability to walk on water or fly in the air. Two of the most renowned texts of this tradition are the Hatha Yoga Pradipika and the Gerhanda Samhita. The advantage of hatha yoga practice is that it transforms the ordinary human body into a powerful vessel capable of great vitality and long life. In this way, the aspirant is not delayed in his sadhana by illness or physical discomfort.

In addition, by extending the period of life the aspirant will, in theory, have enough time to complete his course of spiritual practice. Some schools even seek to create a physical, or super-physical body capable of corporeal immortality. The disadvantage of hatha yoga practice is, like raja yoga, a matter of quantity rather than quality. Hatha yoga can certainly bring a person to enlightment, but its demands are unsuited to all but those who are ready to commit themselves to severe discipline. The true hatha yogi must live in isolation from ordinary society and undertake radical practices requiring fasting and potentially dangerous austerities. His sadhanas will take most of his day and night, leaving little time for other activities. If the hatha yoga tradition is still being practiced in its authentic form, it is taking place in remote regions of wild areas, inaccessible to the curious or mildly determined. Karma Yoga Karma yoga is the yoga of service to others and to God. It is a suitable orientation for those of an active nature, those who wish to work for the manifestation of the Kingdom of Heaven on Earth. The main thrust of the practice is the renunciation of fruits of action.

That is, activities are undertaken for their own sake, the results being left to God. Activities are assumed for the benefit of the greater good, without concern for personal benefit. The path of karma yoga is described in detail in the Bhagavad Gita. The advantage of karma yoga is that it transforms activity from selfish, goal based-action that results in binding karma, to selfness, ego-free action which produces no karma. In addition, karma yoga is suitable for everyone. As Sri Krishna points out in the Bhagavad Gita, no one is free from action for even a moment. Life in a body is based on action, and even the most reclusive hermit is constantly involved in some form of activity, no matter how subtle. The applicability of karma yoga for the busy modern person, whose responsibilities certainly exceed those of the hermit, is thus apparent. The disadvantage of karma yoga is that it can quickly become a slippery slope of work-aholism in the guise of spiritual endeavor. The world is always going to need healing. If one were to work at service 23 hours a day, when he laid his head down to rest on the 24th hour there would still exist a multitude of uncompleted tasks and projects.

Shankara's objection to karma yoga was that no amount of activity can produce spiritual growth because spiritual growth is the result of wisdom born of inner stillness. If this stillness is lost to an outer focus, regardless of good intentions, then karma yoga becomes a force of positive social action, but nothing more profound. Bhakti Yoga Bhakti yoga is the path of love and devotion. Traditionally, this has involved the use of external props and external relationships. Rites, rituals and cermonies comprise the props, and adoration of gurus and an external Supreme Being are the focus of the relationships. The beauty of bhakti yoga is that it is so accessible to anyone, regardless of spiritual development, because the aspirant is free to establish a relationship with God in any form that he finds attractive. In addition, it satisfies the primal craving inherent in the soul of all beings - the desire for love. Bhakti yoga satisfies this urge within a spiritual context, permitting love and devotion to be cultivated and directed in a healthy manner. The Narada Bhakti Sutras and portions of the Bhagavad Gita outline this path.

The disadvantage of bhakti yoga is that it can become an escape form the rigors of the deep self-examination required for spiritual growth. Devotion can all too easily deteriorate to a dreamy sentimentalism if it is not balanced with honest introspection. In addition, an overly emotional dependence on anything outside of oneself, regardless of how apparently "divine" prevents one from reaching the state of spiritual maturity. This has been the problem in those sects in which "grace" from the guru is supposed to be the fuel which drives the rocket of the disciples growth. Gurus who claim to do the work the disciples must do for themselves are misleading their followers. Yoga and Nutrition The basic principle of nutrition, from the yoga perspective, is to eat small quantities of high quality foods. The high quality foods are those which promote the life force of the body without producing toxins. The recommended foods are fruits, vegetables, whole grains and nuts. Meat The yoga advises to be cautious of eating meat. Not all yogis are vegetarians, but they all recommend eating meat in strict moderation. According to yoga, the meat, being animal flesh, has a low vibration rate and will lower the life force of the person eating it.

This will cause a reduction in vitality and slow down your progress from yoga. Meat also contains toxins, especially lactic acid, which is a waste product of muscle metabolism. We know that meat contains fat, cholesterol and other substances that are toxic to our bodies. Thus the advise to eat meat in moderation is certainly well taken. Fruit The yogis' favorite food is fruit. They consider fruit to possess the highest life force of all food. Fruit is also very nutritious. They can be eaten raw or unprocessed and are easily digested. It provides a quick and sustained source of energy with no toxins. It is no wonder the yogis favor fruit. Vegetables The yogis consider the green vegetables such as lettuce, cabbage, broccoli, and so on, to have the highest life force of all vegetables. Fresh Food Yoga also stresses that food should be as fresh as possible. This means we should rely more on fresh fruits and vegetables than on frozen or canned foods. Frozen food is not so bad, since the enzymes are preserved, but canned food has been preheated, which destroys a lot of the vitamins and minerals and the enzymes.

Raw Food The yogis also state that the greater proportion of our food should be eaten raw; for example, fruits, salad, raw nuts and sprouted grains. They consider that the cooking of food causes it to lose a lot of its life force, as well as its flavor. Because of this we need to add salt, spices and sauces, which often create more problems. Modern science is in complete agreement with this. Food Temperature The yogis state that food should neither be too hot nor too cold. They claim that very hot or very cold food or drinks can cause harm to the tissue of the throat. Modern science also agrees with this and considers that food and beverages which are too hot or cold may irritate the throat sufficiently to predispose it to cancer. Alcohol Yogis do not touch alcohol, since they consider it to lower the vibrations of their subtle body (astral body). This defeats the purpose of yoga, which is to increase the vibrational level so they can gradually unfold their Higher Self. Yoga also considers alcohol to have an adverse effect on the central nervous system, and in particular the brain.

The integrity of the central nervous system is considered very important by the yogis, since one of the goals of yoga is to improve the health of this system, and much of the progress of yoga is achieved via this vital communication system. Modern science agrees with yoga on this point, since alcohol is known to first stimulate and then shortly afterwards depress the central nervous system. Alcohol also causes poor sleep. Alcohol can not compared with the effects of yoga. Yoga produces a natural stimulation without the depressing after-effect. Yoga also produces a general feeling of elation. The increase in life force produced by practicing yoga can not be duplicated by drugs. Eat Slowly The yogis place great emphasis on eating slowly. It is more important than on the type of food eaten. The claim that even nutritious food is not properly digested if eaten quickly. This means that, as well as not extracting all the nutrients from the food, you are also creating toxins in the body. Even if you eat food which is not very nutritious, if it is eaten slowly and your digestive system is in good health from yoga exercises, your body will extract every last nutrient from the food, as well as eliminating all the toxins.

Of course the intelligent way is to eat nutritious food and chew it slowly. Nithya Yoga | The five paths of Yoga The Five Paths Of Yoga The five paths of Yoga You are here: Home / The five paths of Yoga There are many different paths or systems of yoga, for example, mantra yoga, kundalini yoga, swara yoga, bhakti yoga, japa yoga, hatha yoga, etc. Each one leads to the same source, the same experience, just like the different roads that lead into a city or the different rivers that flow into the sea. All the paths of yoga aim at the elimination of the ego and lead to meditation. They can be broadly classified into five fundamental groups: Karma yoga – path of action or activity Bhakti yoga – path of devotion Jnana yoga – path of enquiry Raja yoga – path of introspection Hatha yoga – path of balancing the physical, mental and pranic layer in the body It is good to practice a combination of all the five paths, with an emphasis and zeal on the path that best suits the personality type, the being. These paths are all intimately connected and not separated in a rigid manner.

Karma Yoga Karma Yoga, the yoga of action, is the path or system of yoga for developing awareness through activity. It is the performance of actions done with intense awareness, non-detachment from the action and non-attachment to the fruits of actions. It is not what you do, but the attitude and state of awareness in doing it. This intense, honesty-based action leads to reduction of the power of the ego and to more effective and efficient action and performance. “Yoga is efficiency in action” – Bhagavad Gita. Every action should be lived and pursued with the greatest intensity. It is important to develop the ability to do the work, and at the same time be a witness to the actions. When one is no longer the doer, but merely the instrument, then every action becomes spiritual and the work becomes super-efficient. Work becomes meditation as the doer, the actions, the object become one – this is the real karma yoga. Bhakti Yoga This yoga path of devotion appeals to those have some form of belief or devotion. The bhakta channels his emotions towards devotion of the deity, guru, or other object. He is motivated by the power of love.

Through prayer, ritual of worship, mantra chant, songs of devotion, the bhakta loses his ego as he becomes totally absorbed with the object. In the Bhagavad Gita, Krishna says, “A bhakta can worship me in any form; whatever form he chooses, i will justify and accept his devotion.” Bhakti can be cultivated and there are many practices that will help one develop bhakti. But if you are not emotionally inclined, do not force yourself to follow this path. When there is devotion towards an object, all the energy flows towards it, leading to one-pointedness of mind which comes from intense love and devotion. Intense bhakti will induce the joy of meditation. Jnana Yoga This is the path of enquiry, where one enquires into the absolute truth of who we are, and what we are experiencing. It focuses on understanding the laws of existence. The jnani uses the powers of the mind to discriminate between the real and the unreal, the permanent and the transitory. One has to transcend logic and rational thinking to receive the answers in the form of revelations. The full realization of this truth brings enlightenment. Raja Yoga Raja Yoga, also known as the royal road.

Patanjali’s ashtanga yoga is also known as raja yoga. He divided the system of raja yoga into the eight limbs of yoga or ashtanga yoga. Yama, niyama, asana, pranayama, pratyhara, dharana, dhyana and samadhi. It is the system where the physical and mental energies are turned into spiritual energies. It is the path of introspection where one becomes aware of and delves deep into the different realms of the mind – the conscious, subconscious, unconscious and superconscious with the purpose of becoming aware of the different aspects of the being. The chief practice is meditation. Hatha Yoga Hatha yoga is also known as the science of purification of body and mind. Swatmarama, in his book Hatha Yoga Pradipika, begins by saying you should first purify the body. Then comes asana, pranayama and the practice of mudra and bandha. Self-control and discipline starts with the body. Start with the body first instead of fighting with the mind first. In this way, it will be possible to develop deep meditation leading to samadhi.

Hatha yoga balances body secretions, hormones, breath, brain waves, prana so that the mind becomes automatically harmonious and ready for meditation. When the body and mind are cleared of impurities, the energy blocks in the nadis will be released, allowing pranic energy to flow to the brain. When kundalini energy ascends and reaches the sahasrara chakra or crown center, it is no more hatha yoga but yoga, which is the union of consciousness (shiva) with energy (shakti). Hatha yoga prepares one for the highest experience of raja yoga (samadhi). The ultimate goal of Hatha yoga is to bring about yoga. In fact, hatha yoga is regarded as the first part of Raja Yoga. Intellect stands in the way of spiritual awakening; the practice of hatha yoga is most effective way of transcending the intellect because it works on prana and bypasses the mind in this way. Dormant areas of the brain are activated and one’s physical and mental potential begins to increase and manifest.

Though the ultimate goal of hatha yoga practice is preparation of the body and mind for the higher conscious states, it also plays a very important role promoting mental and physical health, and has been used succesfully by yogis and rishis for eliminating diseases. Illness in the body and mind is a state of disharmony in the energy systems. Hatha yoga has proved to be successful as a therapy in reversing cases of chronic ailments like high blood pressure, asthma, diabetes, rheumatism, hysteria and back pain. The practices in hatha yoga which consist of the shatkarmas (cleansing), asanas, pranayama, mudras and bandhas balance the energies in the body, healing the body and mind. Several reliable yogic literature texts provide us the foundation for the practice and philospophy of hatha yoga. The well known texts are Hatha Yoga Pradipika by Yogi Swatmarama, Goraksha Samhita by Yogi Gorakhnath, Gherand Samhita by Gherand and Hatharatnavali by Srinivasabhatta Mahayogindra.

All these texts are said to have been written between the 6th and 15th century AD. There are also some references to hatha yoga in the Upanishads and the Puranas as well as the Srimad Bhagavatam. Swatmarama is remembered for his treatise, Hatha Yoga Pradipika, a direct, practical and technical handbook of hatha yoga. In this book he reminds all that all hatha yoga practices serve only for the attainment of raja yoga. The great sage Gorakhnath told his disciples that hatha yoga is the science of the subtle body, the means through which the body’s energy can be balanced; it is also the way the dual nature of the mind can be balanced. Six Yoga Systems: Hatha, Raja, Bhakti, Jnana, Kriya, Karma Hatha, Raja, Bhakti, Jnana, Kriya, Karma Hatha Yoga Ha and tha, the sun and moon, refer to the two opposite currents that regulate all processes in our body. There is nothing mysterious about it because anything in our universe exists because of a positive and negative charge.

Hatha Yoga, Raja Yoga, and Kriya Yoga are specifically dealing with the intention of gaining control over the flow of these life-currents. Hatha Yoga is known for the asanas or postures. It is thought that by perfecting the body, creating a healthy physical condition, and raising Kundalini (dormant energy) upwards along the spine, the body becomes better prepared for yogic awakening. The first effects felt are usually improved health and strengthened nervous system. Some Hatha Yogis may even demonstrate control over internal organs, blood flow, and breathing. The ability of some Yogis to even stop the breathing and heart beat completely for a period of time has been demonstrated under laboratory settings. Traditional Hatha Yoga consists of: 1. Asanas (postures); 2. Shat Karmas (six cleansing techniques, also known as Shat Kriyas); 3. Pranayama (control of breathing with retention); 4. Bandhas (locks) and Mudras (seals) for the regulation of Prana (life-force) and Kundalini; and 5. Samadhi (Union with God, realization of the Self, ecstasy, nirvana).

There are many good books available on this subject and one is wise to have a copy handy that also includes pictures of the various asanas and mudras. Raja Yoga / Radja Yoga Raja Yoga means royal and is sometimes called the crown of Hatha Yoga. Raja adds concentration after body and mind are cleaned and trained to stay calm and attentive. The improvement in our power of concentration, as a result of Raja Yoga, moves all of our attention towards the source of our Being in order to become that Being. Raja Yoga is a complete system, also refered to as Ashtanga Yoga because of the eight (ashta) limbs (anga) the system rests on. The Eight Limbs (Ashta-anga) are: 1. Restraints (yamas: harmlessness, truthfulness, non-stealing, control of senses) 2. Disciplines (niyamas: cleanliness, purification of body, mind and nervous system, study of metaphysical principles, contemplation on God) 3. Postures (asanas) 4. Control of breathing and life-currents (pranayama) 5. Turning the attention within (pratyahara) 6.

Concentration (dharana) 7. Meditation (dhyana: prolonged periods of perfect concentration and contemplation) 8. Holy Trance (Samadhi) Bhakti Yoga (Union through Devotion and Love) Bhakti Yoga is the Yoga of selfless love, compassion, humility, purity and the desire and serious intention to merge with God. It is nothing else than to follow the 'First Commandment': "to love God with all your heart, mind and soul." The following persons are known as outstanding examples of Bhakti Yogis: · Mata Amritanandamayi (Ammachi) Bhakti Yoga Meditation - a complete guide for understanding the philosophy and practice of bhakti for practitioners at any level. Following the teachings of Jagadguru Shri Kripaluji Maharaj, we offer online meditation instructions, mp3 downloads of meditation kirtan, lectures and other helpful accessories, tips and suggestions for you to progress in your bhakti meditation. Jnana Yoga (The Yoga of Knowledge) Jnana Yoga is practical Philosophy/Metaphysics. It is both theory and practice.

Jnana Yoga uses the intellect as a tool to understand that our true Self is behind and beyond our mind. It is a Quest for the Self by direct inquiry into "who we are." It is, however, a mistake to think that the Source could be found with the intellect alone. For the purpose of Self-discovery, Jnana Yoga probes the nature of the Self through the question: Who am I? Through persistent probing, fixing our attention on the source of our Being, we regain our real Self. We remember who we are. The inquiry, as the result of practising Jnana Yoga, leads us towards clear Awareness by removing our attention from that which we are not. Along with Bhakti Yoga (Devotion), Jnana is listed among the best approaches for becoming aware of the eternal Self (God). Shankara and Ramana Maharshi are the classic authorities concerning Jnana Yoga. Like Hatha and Raja Yogis, Jnana Yogis also acknowledge the relationship between breathing and thinking.

They found that breathing slows automatically through concentration on the "I-AM." For more in-depth information, please see extended article: Jnana Yoga Kriya Yoga Kriya Yoga refers to actions designed to rid the body and mind of obstructions. Kriya Yoga is a complete system including mantras, meditation, and other techniques towards controlling the life-force and bringing calmness and control over body and mind. The goal is to unite with pure Awareness (God). Since pure Awareness is our original condition, it is also referred to as Self-awareness. The following organizations are known to be genuine sources for the original techniques: For more in-depth information, please see our extended article: Kriya Yoga Karma Yoga (Self-less work for our fellow neighbour) Karma is the total sum of all our actions (mental and physical), in this life and before. Karma Yoga is the yoga of Service or self-transcending Action, whereby the yogi directs all actions towards God. By serving God and humanity (without selfishness, egoism, and attachment) the heart becomes pure, the ego fades and, over time, or even over many lifetimes, one becomes increasingly in tune and unified with God.

Enlightenment (Samadhi, nirvana, union with God) is naturally realized through Karma yoga. Please see our list of Yoga Organizations for excellent sources of various Yoga disciplines. YOGA SUTRAS: Commentary by a Modern Mystic: On “Types of Yoga”: Karma Yoga and Bhakti Yoga Oct 23, 2013 On “Types of Yoga”: Karma Yoga and Bhakti Yoga The terms hatha-yoga, karma-yoga, jnana-yoga, bhakti-yoga, laya-yoga and others are familiar to everyone and they play an important role in positioning yoga as a system. Although they are not used in Yoga Sutras (except for the term kriya-yoga), these terms are rather old and one can find them already in Mahabharata [1]. This division of yoga into types was often mentioned in yogic Upanishads and other medieval texts. For European people this division (in some simplified version: only hatha, raja, karma, bhakti and jnana yoga) became available due to Vivekananda.

Yet when coming to study habitual (for instance, those widely spread in the Internet) definitions one cannot but notice that rather often there is some ordourof religiosity in them. An inexperienced reader may have difficulties in understanding: where is the yoga in all this? The term “karma yoga” is being actively and constantly used for direct exploitation of western students in India, not to mention the “bhakti”… That is why I’ve decided to deviate a bit from the text of “Yoga Sutras” in order to explain these two notions. An erroneous or, better to say, degenerate perception of karma yoga lies in thinking that a person can advance through “devotion” and “dedicated work”, by carrying out some useful social activity. I will latershow that this idea has some reasons yet in order to become a truly sound one it lacks a fundamental element. Some religionized schools take this statementand draw from it a simple (and there fore incorrect) practical conclusion, “loading up” the students who come to learn with various socially beneficial activities like washing floors or peeling potatoes.

The ideology of this act, just like its effectiveness, painfully resembles that “sending” of scientific workers and intellectuals “to dig potatoes” that was practiced in the USSR. In order to understand what karma yoga is let usturn to the concept of the development, the advance as such, based upon Yoga Sutras and common sense. The development is the expansion of one’s range ofcapabilities, mastering of new skills and abilities, crystallization of inner observer, gaining the independence from vritti and expansion of one’s consciousness. And if we take a look from any of the mentioned positions it will be obvious that it is notevery type of socially beneficial activity that leads to one’s development but only the one related to ultimate self-exertion, the attempt to do more than you were able to do before. The activity “on the verge of one’scompetence”. It is here that we understand the corepoint and the action mechanism of karma yoga whichidea is that a person can develop through his social activity. Let us take the simplest and the most widely spreadvariant of such development – one’s adaptation to new activity, new profession and social environment. Person’s getting into some activity it is inevitably associated with some hardships.

And on the contrary: the activity that is too easy and obvious is not that attractive. In their bones people feel that they canadvance only when they set themselves inevident tasks, by reaching up the “ceiling of their competence”. Eachtype of activity in implicit form contains the Laws of Nature that a person must comprehend in order to become effective. In this sense the social medium is transcendental in relation to a person, and finding by a person of these regularities comes as the act of self-expansion and extension of his consciousness. The most curious thing is that these laws may be obvious toeveryone but for the searching person himself, they canbe even more than once uttered by his colleagues or set forth in writing, but still taking these Laws as spiritual ones is a difficult act related to overcoming the habitual boundaries of one’s self. Thus karma yoga is not just the readiness to follow one’s dharma (social functions) but it is also the whole of efforts of mastering the skills and states required for this. Let us notice that this interpretation of karma yoga totally resounds with its recital given in Bhagavad Gita where this term was actually used for the first time.

Arjuna experienced emotional difficulty in fulfillinghis dharma of a hero and a leader. In fact he faced theproblem that – no matter how banal it may sound – is known well to many leaders and managers: the need to sacrifice good fellowship with someone (or this person himself) for the weal of one’s own business. Krishnahelped to come out of crisis or, more exactly, gave anumber of variants of coming out of it, including exposition of the karma yoga doctrine that in fact camedown to total acceptance of one’s role: “If you are a warrior – fight as a warrior”. The same choice is madeby a leader who should choose between being a “Mr. Nice Guy” for an employee under dismissal or a “successful manager”. Of course the methods ofdismissal used by Arjuna were a bit too drastic if compared with those conventional today, but the core point is the same ;). Similarly to this the religious degeneration of theterm bhakti-yoga also takes place.

The traditionaldefinition states that bhakti-yoga is the “yoga of divinelove” or “love for god”, but they forget about the most important thing that yoga is the development that has this love as its tool (or source). In order to understand this let us turn to the experience available – the love for another person or fascination with another person. Indeed, when you fall in love – and people always fallin love with those who are unlike them in some aspects – you suddenly find out that this other person is a whole world that is dissimilar to you and lies beyond you. And in order to even co-exist together you need tolet this world in, to get to know it, to master new skillsand capabilities that you earlier used to do fairly well without, to act in the way that you would never act before. It is this very love that comes as your motivatorhere. Yet mere experiencing this state of love of itselfdoes not stimulate your advance. It will develop youonly in case when under the influence of this energyyou start to do something with your self – by changing yourself, or for this other person – by trying to improve his life.

In the same way, the energy of fascinationupgrades a person only when having admired something the person starts to strive for something previously inaccessible, once again mastering the new skills. One’s mere staying within the state of dulladmiration and “drying scarce tears” does not develop. Similarly, the state of love to a deity (even if onemanages to nurture it) does not develop of its own accord but only when it incites to some certain actions. Indeed, what does it mean “to feel love for God?” If translated to standard language this will mean to love this Universe. Including the aspects that are so far transcendent in relation to you, that go beyond the scope of your understanding and conceptualization. Itis a human norm – to love one’s own life, own small world, the nomos, if to have it in Greek. If a person does not love it – this is a symptom of a disease. But to love something bigger, the thing that goes beyond the scope of your habits, views and creeds (pramana,viparya, vikalpa…) – this is something more difficult.It always requires the ability to sacrifice one’s own habitual boundaries.

For instance, due to love of truthone has to sacrifice one’s conventional views. And the majority of people are not able to do this – to give up their views in order to see something bigger, more global. Not only in scientific sense but in the “commonplace” one as well (if it does exist). Forinstance, to give up the habits in order to take a totally new experience… And this is it – the genuine,non-ambivalent bhakti-yoga: bright, emotional and – what is most important – active thirst for comprehending something beyond you, based upon genuine love for Life. And this one is far from ecstatic drumming and delirious mumbling of mantras. But why did it happen – this degradation of the term and the practice? I think the situation here is similar to ordinary love that is also “over-chattered” in the social environment, in the sense that it is much and obtusely talked over so that people are istilled with erroneous stereotypes. Yet many people lack the veryexperience of this love.

Merely saying “I love you” iseasy, and suffering from “one-way” love is glamorous;and it goes without doing anything for another person,just taking offence at him or being jealous. But what’s love got to do with this? This is just an erroneous useof the “void notion” (vikalpa). However a substantial part of social life is based upon this very “void” understanding, giving rise to disappointment and aggression instead of development. The same happensto the concept that they use to refer to as bhakti-yogain pseudo-esoteric environment. The external entourage has been preserved, the words used seem to be correct – but there is no sense there, and no development in it. _____________________________________________ [1] Though the context of using these terms in, for instance, Bhagavad Gita, somehow differs from that of today. Thereevery chapter ends by the words “here endeth chapter x entitled “…-Yog” and yoga rather means something we would treat as a method or certain psycho-practice, while today each type of yoga is associated with an institutionalized system. Posted by .::Yoga Point : Types Of Yoga ::.

Paramhansa Swami Satyananda Saraswati Mantra Yoga Japa Yoga, Requirements, State of Consciousness in Matra Yoga, Methods of Chanting, Effects of Mantra, How to Practice & Rules of Mantra Chanting) Mantra Yoga has its origin in Vedic Sciences and also in Tantra, in fact all the verses in Vedas are called mantras, it is said that any person who can chant or sing Vedas can achieve the ultimate salvation or union with supreme consciousness only by chanting the mantras, which is the aim Mantra Yoga Click to Read More Bhakti Yoga Bhakti is a Yoga of devotion or complete faith. This faith is generally in the God or supreme consciousness in any of the forms. It may be Lord Rama, Krishna, Christ, Mohammed, Buddha etc. It may be a Guru for his disciples. Important thing is the person interested in following this path should have very strong emotional bond with the object of faith. The flow of emotional energy is directed to this object. Mostly people suppress their emotions and that often reflects in the form of physical and mental disorders. This Bhakti Yoga releases those suppressed emotions and brings the purification of inner self.

Continuous meditation of God or object of faith gradually decrease the ego of the practitioner, which further prevents new distractions, fickleness or even pain and induces strong bonds of love. Slowly the practitioner looses the self identity and becomes one with the object of faith, this is a state of self realization. Paramhansa Swami Satyananda Saraswati Karma Yoga Karma Yoga is a path of devotion to the work. One looses his identity while working, only selfless work remains. This state is very difficult to achieve. Generally some rewards or incentives or outcome follows the work and one is attached to this reward or incentive. This is not the Karma Yoga. Non-attachment with the work and becoming the perfect instrument of the super consciousness in this manifested universe is the ultimate aim of Karma Yoga. In the initial stages of Karma Yoga, individual possesses strong sense of ego and consciously or unconsciously he is attached to the fruits of his efforts or at least praise or recognition but by continuous involvement in the work and change in mental attitude, one can surely disassociate himself from the ego and his own personality. In this state the work becomes worship to the God, it becomes spiritual, also the individual becomes expert, skilled and Yogi.

He achieves stability of mind in all conditions, he is not disturbed or excited or happy in any of the situations. He becomes divine & his actions represent God's will. The essence of Karma Yoga as extracted from 'Bhagvad Gita' says: The world confined in its own activity except when actions are performed as worship of God. Therefore one must perform every action sacramentally and be free of your attachments to the results. Paramhansa Swami Satyananda Saraswati Swara Yoga Swara is Sanskrit word, meaning sound or note. It is also a continuous flow of air through one nostril. Yoga means union, so Swara yoga is a science which is realization of cosmic consciousness through control and manipulation of breath. Swara Yoga is science which is a complete study, observations, control and manipulation of breath or Swara. Pranayama is only related to control of breath in various ways. In swara yoga, you will find association of breath in relation to activities of sun, moon, various seasons, physical and mental conditions of individuals etc. So Swara Yoga is more comprehensive in theory and practices related to breath. Hatha Yoga Hatha Yoga focuses on the physical body.

Through gentle bending and stretching postures, deep breathing, techniques for deep relaxation, and cleansing practices, the physical body is made strong and supple. Anyone of any age or physical condition can practice Hatha Yoga, although those with disabilities or who are frail, will need to practice variations of some of the practices. Hatha Yoga helps purify the body of toxins - waste products and other harmful chemicals that lie in the body and cause fatigue, disease, and restlessness. The subtle nervous system, similar to the meridians of acupuncture, is also toned and brought into balance. There are important differences between Hatha Yoga and other forms of physical exercise. There should never be any strain when performing the stretches or breathing practices. In the postures, students move into whatever is the maximum position for them at that time. There is effort, but no shaking of the body, or grunting and groaning to attain a supposedly advanced pretzel-like shape. Progress is made gradually and naturally. Strain is also avoided while practicing the breathing practices: there is no strenuous holding of the breath, sweating or shaking of the body. Even if the student feels light-headed or dizzy, the practice is paused until the feeling passes.

Practicing Hatha Yoga in this way brings rapid progress, while insuring that you remain injury free. Hatha Yoga is a powerful way to attain good health. It revitalizes the body, inside and out, and increases suppleness, balance, and strength. Every bodily system is benefited: digestive, respiratory, immune, urinary, cardiovascular, and more. Hatha Yoga achieves these goals in many ways, but let's consider two of the most important: the spine and the endocrine system. The organs and systems of the body are like members of an orchestra where each musician plays his or her part in order to create harmony. To experience optimum health, all aspects of the body need to communicate with the others. This communication is achieved through two major communication systems, the nervous system and the endocrine system. There is an old saying in Yoga: you are only as old as your spine. The spinal cord and brain form the axis of the nervous system, the body's electrical communication network. By keeping the spine flexible and well nourished with blood and oxygen, the nerves that exit from the spinal column can function at their optimum efficiency. The endocrine system forms the body's chemical communication system.

One of the great advantages of Hatha Yoga compared to many other forms of physical activity is that it has many practices that directly benefit the endocrine system. By the end of a good Hatha Yoga session, the organs are toned, the mind calmed, cleared, and more focused, and the body and mind in harmony. To read about any of the six major branches of Yoga, please visit:

Question: Hatha, Jnana and Karma are all forms of which activity?
Answer: Yoga