I Don’t Know What to Believe- Coming Out of The Fog

“The decision to believe is the most important decision you will ever make” Whitney Clayton
We all go through different seasons in our lives; various stages with differing scenes of drama come with each season. The thing to remember is that seasons come and go. The hard part is remembering that our mind needs to welcome thoughts, emotions, and feelings in. Your yoga practice helps to maintain equanimity of mind. Purity is staying neutral; not taking sides, keeping your calm, living in the balance between your opposites is the real secret of healthy and happy living. It is your birthright to enjoy peace and health. So welcome disturbance feel it in your body, observe your breath and watch the mind.
When you make a decision to be healthy, you needn’t expect it to go smoothly. If everything were smooth without challenge there wouldn’t be seasons; you’d never be tested to prove that you will stick to your decision. You wouldn’t develop the skills of grit and discipline. So when the tests come how you respond is how you pass the test thus the challenging situation has become an instrument for your personal growth.
Below you see some examples of health. How are you faring? Are you passing the test?
Four Pillars of Health
1) Diet and Supplements- examples, Vitamin C with E, Blueberries, Broccoli, Spinach Seaweed, 20% healthy fat, 40% lean protein, 40% complex carbs
2) Stress Management- examples, Meditation, Mindfulness, Guided Imagery, Breath Exercises, Self-Massage, Chanting
3) Exercise Body and Mind- examples, a minimum of 150 minutes per week Movement, Concentration, Involve Senses
4) Spirit Fitness- examples, Developing Psycho-Spirt Wellbeing, Socialization/Connection, Acceptance, Forgiveness, Patience, Compassion, Empathy, Self-Discovery, Life Purpose, Sense of something Higher than Self, Selfless Service Volunteering
If you do not have four strong pillars, you may be experiencing some unnecessary suffering. At the core feelings and emotions are feedback mechanisms sending you messages. These messages are designed by nature to supply you with information that is necessary for you to survive and thrive. You have the ability to come out of your fog, remove the muck and to be in control of your four pillars. The choice is yours. Find the self-care love and experience the vastness of great freedom in welcoming in your four pillars of health.

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I don’t know what to believe- YOU!

What influences form your ideas and opinions? What makes your moral compass? How can you tell from wrong, good from evil, fact from fiction? Everyone has an opinion. But can they all be true at the same time? The pressures to conform are never ending! Once and for all I just need to know. What movement helps me be healthy and continue with sustainable movement? Is there more to life than being bored and browbeaten at the gym? What is my life purpose? I have to admit; I don’t know what I believed!

I know right! I have felt this way myself many times, and it is one of the reasons why I started Mind Body Balance LLC. I remember the day I was entering the gym in my early thirties and realized that I was going to have to do this the rest of my life. It was overwhelming and daunting my personal trainer at the time loved working me to the point that I could barely walk out of the gym to get home let alone function the rest of the day. Using my intelligence, I thought there has to be another way!

There is Evidence Informed Practice (EIP) which is designing a movement program using information about what research is showing that works. It means using evidence to identify the potential benefits, harms, costs of any intervention and also acknowledging that what works in one context may to be appropriate or feasible in another. As your Integrative Sustainable Movement Educator, I am reading research on a regular basis, I apply the research in my teaching practices as well as use my intelligence to observe when it may not work for someone and using creativity to adapt it to get the same functional goal and desired outcome.

For example, I have received some pushback lately because I chant and we teach chanting in the studio. I know I thought it was rather odd myself about eight years ago. However, one day I got up the courage to talk to someone about it. I am grateful for this courage because it helped me open up my meridian lines (channels which life energy flows) and improves my respiration. Sanskrit is a language like any other language other than English that you may choose to learn. Now I can barely speak English, but I challenge myself to learn words from Sanskrit and chant with those. Why? The English language has a lot of consonants, and Sanskrit has a lot of vowels. Those vowels have a vibration that vibration vibrates up and down my meridian lines, my HPA axis (hypothalamic-pituitary-adrenal axis). So it came down to me educating myself on something new and using EIP to improve my health.

The Canadian Alzheimer Society is now recommending Sa Ta Na Ma Meditation. This chant is scientifically recognized as a powerful tool for preventing or stopping Alzheimer’s disease, increasing all aspects of cognitive function, (perception, thinking, reasoning and remembering) and reducing stress levels while improving short-term memory.

There are separate studies published that prove the Sa Ta Na Ma Meditation benefits. Two of the studies done at the University of Pennsylvania and one continuing studying is done at UCLA University of California. The University of Pennsylvania study was published in 2010 in the Journal of Alzheimer’s Disease (1). Another study was released in the Journal of Nuclear Medicine in 2010. The Canadian Alzheimer Society and Alzheimer’s Research & Prevention Foundation are now recommending the meditation as a daily practice to slow down the effects of Alzheimer’s.

Sa Ta Na Ma Meditation is a Kundalini Kirtan Kriya (KEER-tun KREE-a) brought to North America by Yogi Bhajan. Kirtan Kriya is Sanskrit, a classical language of India. Kirtan means “song” or “praise, ” and Kriya means “to do” or “action.” It is recommended to do this a minimum of twelve minutes.

If you would like to practice the Kirtan Kriya singing exercise, here are the basic steps:

  • Repeat the Sa Ta Na Ma sounds (or mantra) while sitting with your spine straight.
  • With each syllable, imagine the sound flowing in through the top of your head and out the middle of your forehead (your third eye point).
  • For two minutes, sing in your normal voice.
  • For the next two minutes, sing in a whisper.
  • For the next four minutes, say the sound silently to yourself.
  • Then reverse the order, whispering for two minutes, and then out loud for two minutes, for a total of twelve minutes.
  • To come out of the exercise, inhale very deeply, stretch your hands above your head, and then bring them down slowly in a sweeping motion as you exhale.
  • The finger positions, are very important in this kriya.
  • On Sa, touch the index fingers of each hand to your thumbs.
  • On Ta, touch your middle fingers to your thumbs.
  • On Na, touch your ring fingers to your thumbs.
  • On Ma, touch your little fingers to your thumbs.

The meditation is a combination of chanting a mantra while moving the hands through mudras. Mantra and Mudra are also Sanskrit words. Mantra means “an often repeated word or phrase, ” and mudra means “a motion of the hands” or “a dance of the hands.” To fully experience the benefits of the meditation, a combination of singing, whispering and silently repeating the mantra are used. An essential visualization of concentration is used to cap off the meditation.

Let’s start first with understanding the mantra Sa Ta Na Ma. The sounds come from one of the oldest mantras Sat Nam which means “my true essence” or “true identity” and are designed to be uplifting. There are many interpretations for each of the sounds, one being that there is no meaning to the sounds at all, but merely a vibration, and a stimulation of 84 acupressure points in the palate of the mouth which occurs when singing and whispering the words.

I suggest getting quiet and learning the four pillars of health because they are EIP and chose practitioners that educate you EIP because you are worth it. Taking this path will be more expensive because your practitioner has spent tens of thousands of dollars on their education. It will not be the latest trend so you may not look cool with your friends. It will take a consistent practice which takes up your time, and you will not be perfect at it- so be it! You are worth investing in integrative sustainable movement!

  1. Newberg, A. B., Wintering, N., Khalsa, D. S., Roggenkamp, H., & Waldman, M. R. (2010). Meditation effects on cognitive function and cerebral blood flow in subjects with memory loss: a preliminary study.Journal of Alzheimer’s Disease20(2), 517-526.
  1. Khalsa, D. S., Amen, D., Hanks, C., Money, N., & Newberg, A. (2009). Cerebral blood flow changes during chanting meditation. Nuclear medicine communications30(12), 956-961

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Chronic Pelvic Pain Evidence Informed Protocol

Abstract

Chronic Pelvic Pain Syndrome (CPPS) is pain in the area below the belly button and between the hips lasting six months or longer. Chronic Pelvic Pain Syndrome can be its own condition or symptom of another disease. CPPS is a complicated situation requiring a combination approach to healing. Treatment is symptomatic abortive therapy to reduce acute exacerbations. There is currently little research on yoga therapy and chronic pelvic pain syndrome. Overall research on chronic pelvic pain syndrome appears to be lacking rigger. Chronic pelvic pain syndrome is a problem for health care providers because it is misunderstood and poorly managed. CPPS has an unclear etiology, complex natural history and poor response to treatment plans of care. Arnold Kegel, in 1950 was the first author to talk about PFM (Pelvic Floor Muscles) and have been recommended for some time. In 1963 Jones suggested that anatomic characteristics could influence the performance of PFM. In 1984 the introduction of biofeedback provided confirmation of the use of Kegel exercise in changing PFM function. In the 1990’s randomized control trials began related to PFM training. CPPS is a public health problem for women throughout the developed world.

Introduction

One in seven women suffer from CPPS outpatient visits in the United States for Chronic Pelvic Pain Syndrome (CPPS) is estimated at $881.5 million per year for women between the ages of eighteen to fifty (Mathias, 1996).  Similar to other chronic pain conditions CPPS may lead to prolonged suffering and a lifetime of therapies while affecting their personal and professional relationships and leading to loss of employment or disability. To optimally manage this condition a variety of health care professionals are needed. A CPPS patient may see a gynecologist, gastroenterologist, urogynecologist, physiatrist, and a physical therapist. It is suggested that the patient and their family be educated on the multifactorial approach to chronic pain. Patients should avoid stressful situations and poor posture. It is suggested that exercise, good sleep hygiene, balanced meals, biofeedback and relaxation techniques may be beneficial to CPPS (Singh, 2015).

The Literature Review

Having a good working relationship between the clinician and patient is a necessity due to the compounding nature of CPPS. A treatment plan should be tailored to the individual with a goal to reduce symptoms and improve the quality of life. While managing the pain using a contemporary approach of both psychological and physical therapy is needed, if a particular cause is found treating this condition as well. The complexity of the pelvis and the anatomical proximity of pelvic visceral means that symptoms frequently overlap traditional medical specialties, leading to diagnostic delay (Vincent, 2008).  Inadequate treatment happens to twenty-five percent of women and often after three to four years they still do not have a diagnosis. During this time these women saw a forty-five percent productivity reduction at work.  CPPS can present anywhere along a spectrum of organ-specific to regional to systematic pain (Vincent, 2008).

CPPS pain symptoms can range from mild to annoying to severe where the patient is missing work, cannot sleep and cannot exercise. Standing for extended periods of time may intensify symptoms; symptoms may be relieved by lying down. Some symptoms that may accompany CPPS are severe and cover a broad range of constant pain, intermittent pain, dull aching pain, sharp pains or cramping, pressure or heaviness deep in the pelvis, pain during intercourse, pain while having a bowel movement or urinating, pain when you sit for extended periods of time.  There is no gold standard diagnostic test for CPPS; it is a diagnosis of exclusion (Sherkhane, 2013). Causes for this condition are complex as there may not be one single cause but many amongst a wide range of conditions including reproductive, GI, urologic and neuromuscular disorders. Diagnosis for CPPS is usually a process of elimination. A detailed past health history, family history, journal of pain and symptoms, pelvic exam, lab tests (infection, blood count cells and UTI), ultrasound, x-rays, CT scans, musculoskeletal (piriformis syndrome, dysfunction of obturator muscle or fascial, herniated disc, dysfunction of psoas or flexion abduction and external rotation)  and MRI’s (Neis, 2009).  What women want out of a CPPS consultation is personal care, to be understood, to be taken seriously, explanation and reassurance (Vincent, 2008).

The pharmacology of CPPS generally starts with pain relievers such as aspirin, ibuprofen, and acetaminophen. It is common to prescribe hormone treatment (birth control) and/or antibiotics (tizanidine) and/or antidepressants (doxepin, desipramine, protriptyline, buspirone).  Other therapies prescribed are physical therapy (stretching, massage, relaxation techniques, TENS-transcutaneous electrical nerve stimulation), Neurostimulation (spinal cord stimulation), trigger point injections, psychotherapy (working on root cause cognitive behavioral therapy), biofeedback, acupuncture, meditation and deep breathing. If surgery is an option the most popular surgeries used are laparoscopy and hysterectomy. Other surgery procedures may be presacral neurectomy (superior hypogastric plexus excision), paracervical denervation (laparoscopic uterine nerve ablation) and uterovaginal ganglion excision (inferior hypogastric plexus excision) (Singh, 2015).  Tizanidine is not a conventional method; the theory is that it may provide improved inhibitory function in the central nervous system. Selective Serotonin Reuptake Inhibitors (SSRI’s) such as Prozac, Paxil and Zoloft are commonly prescribed to CPPS patients (Singh, 2015).

Pelvic floor muscle (PFM) function is a group of muscles and connective tissue that extends as a sling across the base of the pelvis (medical dictionary). It is comprised of two layers, the superficial perineal muscles and the deep pelvic diaphragm providing support for the pelvic organs, the bladder and elements of the spine.  Stiff muscle fibers have a decreased ability to generate power. Overactive pelvic floor muscle (OPFM), experience muscular weakness and early time-to-fatigue. PFM have a higher percentage of slow fibers to maintain its tone and contraction, except during voiding.  Alternative methods, such as Pilates and Yoga may be an effective tool to improve the strength of the body core musculature (Marques, 2010).

Comorbidities for CPPS are depression. The association between abuse, psychological morbidity, pathology, and CPPS are sufficiently consistent and suggest that they may well be causally related (Latthe, 2006).  CPPS is challenging treatment strategies most successfully if they are undertaken in a broader scope of an integrated care model (Engeler, 2013).

 

Pancamaya Model

Yoga therapy can be used as a self-treatment tool for CPPS.

Annamaya Kosha- Muscle guarding is a sign of a tight pelvic floor and is a maladaptive self-protection process that leads to injury and increased pain. Nerve pain leads to muscle atrophy which may cause less blood flow. The diaphragm works in coordination with the pelvic floor. Think of the autonomic nervous system as yin and yang. The sympathetic nervous system is our flight, fight, and freeze pain is overactive here as our run from the bear chemicals is in overdrive.  The parasympathetic nervous system is our rest, and digest and our chill out chemicals are working. Vigorous yoga with lots of sun salutations and lunging is not a good fit for CPPS. A treatment plan using gentle and restorative yoga, while using language on letting go,  and allowing the nervous system to relax is more efficient.

Pranamaya Kosha- Three part breath and letting go breath, works well with this condition. Shallow breathing deprives organs, and muscles of oxygen and is a common trait in those suffering from chronic pain thus the yoga therapist can guide the patient into conscious pranayama. There is a decrease in Apana vayu energy along with chakras one, two and three. Focusing on expelling exhalation and what is not needed, grounding and cleansing to support the need for becoming calm and rooted.

Manomaya Kosha- Starting with tamas which is a dull mind that is hiding awareness, fear interprets experience and hinders self-inquiry and bringing chakras one and two into balance (imbalance, disorder, anxiety, inactive). Rajas will eventually happen as anger, anxiety, frustration, aggression, and boredom seep in as you balance chakra three.  Grounding meditation while working on survival, emotions/suppression, and breaking powerlessness. Managing the emotions can be done through meditation, chanting, mudra, journaling and so on.

Vijinanamaya Kosha- Discussing ahimsa “do no harm” teaching the patient to not push to discomfort because they will gain more by listening to the boundaries their body is telling them. Learning to parent ourselves through listening to the body and mind with kindness. Ishwara Pranidhana is letting go of control and practicing humility so looking at your yoga practice not as what it can do for you but approaching it as a practice in the spirit of an offering. This niyama is a way for us to listen to our minds and to dissolve the endless agitations that may live there.  Swadhyaya letting go of blame and practicing curiosity this can be looked as self-study that uncovers our strengths. It can also be a way to ruthlessly reveal our weakness such as habit patterns and negative tendencies. While this may be uncomfortable work the grace of it is locating the soft spot and not beating ourselves up for what we perceived as a fatal flaw. Learning to welcome and accept our limitations as we do this we get close enough to ourselves to see the roots of our anger, impatience, and self-loathing and instead meet it with compassion for the conditions that molded the behaviors and beliefs in the first place. Aparigraha is letting go of expectation and practicing letting go or flowing with whatever comes our way it is a way for us to practice letting go of some of the physical, emotional and mental baggage that we amass during our journey. We let go it opens up our energy so that something new can come allowing us to grow. It is cleaning out the clutter physically and emotionally, forgiving ourselves and others, observing nature enabling it to teach us to flow along the journey and to learn about our breathtaking it on and off the mat.

Anandamaya Kosha as you focus on security, self-nourishment and self-empowerment then fear and anxiety are released, inner nourishment increases and clarity arises. Sensations of comfort and bliss can stem from the pelvis while radiance unfolds naturally. An inner peace and harmony are obtained.

Yoga has been found to be effective in reducing pain intensity and improving function; however, studies do not mention the sampling methods used (Sutar, 2016).

Evidence Informed Protocol

A yoga therapist can help by addressing a four process treatment plan creating awareness, releasing and relaxing the PFM, engaging PFM, and using the chakras and koshas (Prosko, 2016).  First address security and survival, then self-nourishment and desire, finally self-empowerment and assertiveness. Poses such as knees to chest, twists, pigeon, child’s, supine butterfly, happy baby, third world squat are a few asana to start.  First teach the client about the bones, muscles, and joints of the pelvis. Creates a foundation on which to build further concepts off and gives us a working language for the workshop. The pelvic floor is the antagonist of breathing muscles and helps with breathing coordination.  Two pubic symphysis joints (PSJ,) note this is not a real joint; it is a fibrous cartilage that doesn’t allow for much movement, two sacroiliac articulations (SA)-real joints between the pelvis and sacrum, the fifth joint is between the sacrum and coccyx. Coccyx can move forward and back and which affects the tension in the pelvic floor muscles. Then move into creating flexibility for the pelvic floor. Many pelvises are tight, so first, we will talk about flexibility. A gripped muscle doesn’t allow strength to take hold which is why flexibility is next. Some asana may be the cow-face pose, pigeon pose, cobbler’s pose, supine pigeon, supported bridge. Develop strength to hold the organs in, to create power to build a strong core. Some asana may be Mountain with a block, chair pose, bridge pose, one-legged bridge, warrior 1,2,3, triangle pose, goddess pose, cat/cow, crescent lunge. Putting it all together and creating a visual picture and felt a sense as a way to embrace the relevance of the pelvic floor.

Discussion

Even though research is scarce for CPPS, it is important that every female who presents to a health professional with pain at whatever age be taken seriously. Validating the experience, managing chronic pain, managing musculoskeletal and psychological secondary consequences must be maintained and is best done within a multidisciplinary setting, will reduce the burden of chronic pelvic pain in women. Chronic pelvic pain is a common disabling condition that has been poorly studied. There is uncertainty about the causes and best treatment (Latthe, 2006). Studies designed with long-term follow-up would be useful in establishing yoga-based intervention as a treatment modality for functional pain disorders.  Soothing pitta imbalances and centering vata imbalances is critical while cultivating a sense of comfort and inner nourishment is an effective antidote for issues of codependency and compulsive behaviors.

 References

Engeler DS, et al. The 2013 EAU Guidelines on Chronic Pelvic Pain: Is Management of Chronic Pelvic Pain a Habit, a Philosophy, or a Science? 10 Years of Development. Eur Urol (2013), http://dx.doi.org/10.1016/ j.eururo.2013.04.035

Janssen, E. B., Rijkers, A. C., Hoppenbrouwers, K., Meuleman, C., & D’hooghe, T. M. (2013). Prevalence of endometriosis diagnosed by laparoscopy in adolescents with dysmenorrhea or chronic pelvic pain: a systematic review. Human Reproduction Update, 19(5), 570-582. doi:10.1093/humupd/dmt016

Latthe, P. (2006). Factors predisposing women to chronic pelvic pain: systematic review. Bmj,332(7544), 749-755. doi:10.1136/bmj.38748.697465.55

Marques, A., Stothers, L., & Macnab, A. (2010). The status of pelvic floor muscle training for women. Canadian Urological Association Journal,4(6), 419-424. doi:10.5489/cuaj.963

Mathias SD, Kuppermann M, Liberman RF, et al. Chronic pelvic pain: prevalence, healthrelatedquality of life, and economic correlates. Obstet Gynecol. 1996 Mar. 87(3):3217.[Medline].

 

Neis KJ, Neis F. Chronic pelvic pain: cause, diagnosis and therapy from a gynaecologist’s and

an endoscopist’s point of view. Gynecol Endocrinol. 2009 Nov. 25(11):75761.

[Medline].

 

Perineal muscles | definition of perineal muscles by … (n.d.). Retrieved from http://medical-dictionary.thefreedictionary.com/perineal+muscles

Prosko, S. (n.d.). Optimizing Pelvic Floor Health Through Yoga Therapy. Yoga Therapy TodayWinter(2016), 32-48.

Sherkhane, N. R., & Gupta, S. (2013). Ayurvedic Treatment For chronic prostatitis Chronic Pelvic Pain Syndrome: a Randomized Controlled Study. International Journal of Ayurveda and Allied Science,2(3), 52-57. Retrieved March 1, 2017.

Singh, M. K., MD. (2015, January 13). Chronic Pelvic Pain in Women. Retrieved March 9, 2017, from http://emedicine.medscape.com/article/258334-overview#a6

Sutar, R., Yadav, S., & Desai, G. (2016). Yoga intervention and functional pain syndromes: a selective review. International Review of Psychiatry,28(3), 316-322. doi:10.1080/09540261.2016.1191448

Vincent, K. (2009). Chronic pelvic pain in women. Postgraduate Medical Journal,85, 24-29.   doi:10.1136/pgmj.2008.073494

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Case Study Fibromyalgia

Case study for a forty-four-year-old male named Kevin diagnosed with Fibromyalgia (FM). The case study is to inform Kevin how yoga therapy can support him with his health concerns as well as persuade him to challenge some of his belief systems and lifestyle patterns. The purpose of this paper is to communicate how the Pancamaya Model can assist healing at multiple layers of his being and to outline clinical decision making and the rationale of the proposed treatment plan. The plan will also make suggestions of attitudes of behaviors the client may want to consider changing by growing their knowledge on specific topics. An attempt will be made to evaluate client outcome for subsequent sessions as well as a method of evaluation to measure these results. A sample summary of the proposed plan of care for the client’s primary care physician (PCP) is provided. The goal of the paper is to inform the reader concerning FM, to evaluate the written intake form and to persuade toward Yoga Therapy (YT) as a treatment plan. Given the written intake provided about Kevin, I conclude as a complement to his current care plan that Ayurveda and Pancamaya Model tools will change Kevin’s life and lead him on a healing journey.

Introduction

Can you imagine having a disease that causes widespread pain throughout your body, all conventional tests come back normal, and yet your entire life is being affected by this pain? Fibromyalgia (FM) is a disease that knows no gender, culture or age and affects over 10 million Americans a year, with a higher occurrence in women, according to the National Fibromyalgia Association (NFA). This paper will take you through a snapshot of Kevin’s life. Kevin was a security officer at a high-security government facility with “negative air flow” and high mental stress, frustration and anger which he found difficult to manage. He was a volunteer firefighter. He enjoyed socializing and participating in his community. It is estimated by NFA that FM affects 6% of the world population.  The individual patient on average spends $1,000 out of pocket per month above their health care program, while it costs the United States health care system upwards of $14 billion a year and an overall national productivity loss of two percent. What do you do when you are so ill it is affecting every area of your life? You appear healthy on the outside and you may be told you are making it all up. “Controlling the breath is the precursor to controlling everything about your life- the physical body, the emotions and the spirit.” – Sam Dworkis

While we are just beginning to untangle FM and its truths, one thing seems to be clear, it affects the central nervous system, and its symptoms can come on slow or quickly. FM on PubMed shows over nine thousand research studies have been done to date. Some of them are showing there is a difference in physiological abnormalities such as increased levels of Substance P in the spinal cord, decreased levels of blood flow to the thalamus, HPA axis hypofunction, low levels of serotonin and tryptophan and abnormalities in cytokine function. Given the written intake provided about Kevin, I conclude as a complement to his current care plan that Ayurveda and Pancamaya Model tools will change Kevin’s life and lead him on a healing journey

As a practicing mind-body practitioner for a decade and in school studying to receive my Masters of Science in Yoga Therapy, I have experienced first-hand the struggles of patients with FM and how mind-body modalities of movement including yoga therapy can enhance FM patients’ quality of life. This paper will first discuss a literature review concerning FM. Second, we will examine the Pancamaya model. Third, we will describe clinical decision making, treatment plan, client education and outcome evaluations. Finally, we will provide a summary of professional communication for Primary Care Physician (PCP).

Literature Review

YT can be applied to neurological and immune disorders such as pain and FM. In this literature review I will show that YT may have a role in the treatment of pain and FM by improving physical and psychological aspects as well as a quality of life. The Fibromyalgia Impact Questionnaire (FIQ) appears to be the gold standard for measuring outcomes during FM research. FIQ measures seven factors related to FM: pain, fatigue, anxiety, depression, morning stiffness, awakening unrefreshed and disability.

 Physiopathology may include the central nervous system (CNS) dysfunction related to pain modulation as well as neuroendocrine dysfunction and dysautonomia meaning a disorder of autonomic nervous system (ANS). (Bir, 2016) Researchers seem to agree thus far that FM is a disorder of central processing with neuroendocrine/neurotransmitter dysregulation.

FM is characterized as having a heightened sensitivity to sensory input. It has a complexity of symptoms such as widespread musculoskeletal pain, stiffness, fatigue, disturbed sleep, dyscognition, affective distress and reduced quality of life. (Bir, 2016) At this time there is no diagnostic lab test for FM, but there have been elevated levels of a pain mediator called Substance P found in spinal fluid in FM patients, indicating there is a problem in the processing of pain sensations in the spinal cord and brain which greatly amplifies pain. Their pain is real and can be debilitating even though the sensation is out of proportion to the actual damage or trauma. (McCall, 2007)

The majority of FM patients have four or more co-morbid pain or central sensitivity syndromes (CSS). Irritable bowel/bladder, headaches, pelvic pain, regional musculoskeletal pain syndrome, restless leg syndrome, and chronic fatigue suggest a shared pain processing. (Mist, 2013) FM and its common co-morbid diseases seem to have a central sensitization link. In a randomized, double-blind control study, pramipexole (dopamine agonist), a D3 agonist, has been shown to be effective in FM. Several studies have shown that the biology of depression is different in FM. Dexamethasone test shows no suppression in major depression compared with mostly normal suppression found in FM. The HPA axis is hyperactive with hypercortisolemia in major depression as opposed to relative hypocortisolemia in FM. The depression observed in CSS patients, including alpha-delta sleep has different characteristics. (Yunus, 2007)

Interventions with little side effects such as physical and behavior approaches may be valuable contributors for FM treatment. (Bir, 2016) An eight-week yoga program which included gentle poses, meditation, breathing exercises, coping methods and group discussions with a three-month follow-up showed significant reduction of symptoms of FM. Symptoms of FM that decreased were: pain, fatigue, stiffness, sleep problems, depression, memory, anxiety, tenderness, balance, vigor, and strength. Psychological improvements in coping with FM pain also improved by utilization of problem solving, acceptance, relaxation and activity engagement instead of using maladaptive strategies. (Bir, 2016). Female FM patients underwent an eight-week course in mindfulness-based-stress-reduction (MBSR) and found a modest reduction in anxiety symptoms but no decreased rates for pain or health-related quality of life indicators. However, when they took individuals and did an eight-week trial that included yoga, meditation and education there was a sizeable reduction in pain. These two eight-week programs suggest that a strategy of combining MBSR, yoga, and meditation may be more efficient than any of these techniques done singularly. (Bradshaw, 2012) A twenty-eight percent reduction in FIQ scores was noted after a two times per week eight week Hatha yoga research session. They included a blend of yoga styles including Hatha vinyasa, kundalini, and Iyengar. (Rudrud, 2012) The data seems to be consistent with earlier reports on ‘mindful’ meditation therapies reducing sleep disturbances, fatigue, and depression and improving the quality of life. Sub-analyses have found that only yoga also relieves pain. (Mist, 2013)

FM poses a financial burden on our society both in the use of health care costs and the result of an inability to work and lost income that FM patients face. (Rudrud, 2012)  Titrating practice to the patients’ energy level is critical and requires an understanding of relevant pathophysiology since FM is likely due in part to altered pain processing in the CNS and peripheral nervous system. Additional factors include genetic predispositions, autonomic dysfunction, and emotional, physical or environmental stressors. (Mist, 2013) FM, to our knowledge at this time, does not progress, cause death or do damage to joints, bones, internal organs and so on. (McCall, 2007)

Pancamaya Model

The following will be a snapshot of Kevin’s intake form using the Pancamaya model which will describe the full depth of how yoga therapy can impact his healing process.

Annamaya Kosha/ Physical Body:  Kevin explains his general health as “in pain and surviving.” He is forty-four years old. His physical body feels widespread pain. He has strong areas of pain in his feet, hands, elbows, and shoulders. He indicates symptoms such as heart palpitations, lower abdomen cramping, rashes, fatigue and so on. His current medical conditions include FM (2013) with co-morbid conditions of obesity, sleep apnea, insomnia, depressive symptoms, high blood pressure, glaucoma, gastrointestinal dysfunctions, borderline personality disorder and transforaminal lumbar interbody fusion and posterior instrumentation of L5-S1. He has debilitation for multiple days after engaging in physical activities such as mowing the lawn. He gets to bed at eight p.m. and wakes at five a.m. He does not rise rested, and it takes several hours to get moving. He relies on his furniture during this time. His dietary intake has been irregular, high caffeine, dairy, carbohydrates and nicotine (new to a cessation program) until recently. For work, he walks ten miles a day with heavy boots and carrying heavy cages on his shoulders. He currently takes Colace, Mirilax, Lumigan, Lisinopril, Bystolic, Nortriptyline and Piroxicam. (May want to ask your Dr. about SAM-e S-adenosyl-l-methionine and 5-HTP 5-hydroxytrypotophan as it may help improve tender points) He sees the following doctors: Rheumatologist, Ophthalmologist, PCP, Neurologist, Dentist and at times Psychotherapist. (Possible additional referrals may be: acupuncturist, massage therapist- not deep tissue, marma therapist and an osteopath) As a yoga therapist, I would be interested in observing the following in Kevin:

  • Muscle tension locations,
  • Guarding behaviors,
  • Posture,
  • Ease of casual movements, and
  • Testing limitations in ROM.
  • Also, what planes of motions cause him more or less discomfort?

I am curious to explore the following questions with Kevin to develop more clarity:

  • How long can you sit/stand before you want to sit/stand?
  • How is this affecting your life?
  • Is it getting better/worse/same?
  • Describe a twenty-four hour day in your life.
  • What do you do during your free time?
  • What health care practitioners/therapies have helped you the most? What worked? What did not?
  • Was it pedicle screws or cages?

Right now Kevin has a separation from his physical body and lacks awareness of his Ayurvedic constitution. The goal will be to build body awareness through asana, a standing practice on high energy days and a restorative practice on low energy days. Each practice should be done at 50%-60% of that day’s energy level-less is more, also look at developing an appropriate diet and lifestyle routine for him. Warm sesame oil self-massage before bathing and at bedtime, soothes vata and nourishes skin, joints and nervous system. A fifteen-minute oil massage then taking an Epson salts bath is preferred.

Pranamaya Kosha/ Energy Body: Kevin is having sleep apnea with breath cessation of over one hundred seventy-five times per night and wears a CPAP machine at night. Kevin is sleeping on average nine hours a day. He has significant fluctuations in appetite/diet with associated weight gain/loss. Kevin has gastrointestinal dysfunction with bleed fissures from the colon. His energy levels have been extremely low. Kevin left a high-stress job and his current job has significant physical demands and he must wear a ventilator the entire day. Kevin experiences energetic challenges. He has heart palpitations, anger and anxiety. As a yoga therapist, I would be interested in observing the following in Kevin:

  • Breathing pattern during discussions,
  • Breathing pattern while we did some movement,
  • Where does he breathe the best?
  • What is his self-report of his breath awareness and description?
  • Does he have the ability to calm body tension by calming breath?
  • Does he report that he feels his ability to calm the body with breath?

I would be interested in asking him the following questions:

  • How is your overall digestion?
  • What do you do to manage your stress?
  • How often do you suffer from insomnia and how long does it last? How is your immune system?

Kevin is showing signs of energy blocks especially in the lower chakras and lack of breath awareness. The goal will be to build breath awareness and to reconnect him with nature and other sources of prana. Apana vayu will help to ground the lower chakras and to help with nourishing the eliminatory systems, prana vayu to nourish the immune system and udana vayu to nourish the nervous and endocrine systems.

Manomaya Kosha/ Emotional Body: Kevin experiences headaches and has an informal diagnosis of depression and possible borderline personality disorder. He has very few memories before age seventeen. He feels let down by his health care team and describes his experiences as “shuffle him through too quickly.” His previous job had high mental stress, frustration and anger that he found difficult to manage. He is open to returning to psychotherapy in the future. He experiences mental and emotional challenges and has mental/verbal disturbances. He has experienced significant life events such as the death of sister (2006), recovery of a dismembered child’s body as a firefighter, loss of a job as a firefighter and social community due to his health. He lives near his parents but prefers solitude and therefore does not socialize much. I would be interested in observing the following:

  • Speed of speech
  • His ability to understand what is being taught and is he able to pick it up quickly or slowly
  • Do I see tamasic, rajasic or sattva qualities

Additional questions that I have are:

  • How is your short and long term memory?
  • How do you continue educating /feeding/exercising your mind as you age?
  • How is your mood? Positive/negative/ moody?
  • What does your pain mean to you? Why do you think your pain persists? How much of your life is impaired by pain?
  • How much better do you believe you can feel?
  • How would your life be different if you did not have widespread pain?
  • Is there anything you have discovered about yourself from having widespread pain?
  • Point to where it hurts most? What have you done for it? Does it radiate down the extremity? Numbness, tingling, weakness, dizziness, nausea, altered vision/hearing?
  • Can you tell me about the non-pain sensations you can feel in your body? In areas of pain, tension, or discomfort?

Kevin shows signs of awareness with his thought patterns and emotional reactions. Using Yoga nidra with eyes open, introspective asana, R.A.I.N. meditation and five-minute sprint or gratitude journaling, and introduction to Rosenberg style of nonviolent communication process may help him explore healthy emotional expression.

Vijnyanamaya Kosha/Wisdom Body: He has practiced paganism mostly on his own rather than in a community setting. He prefers solitude. I would like to observe his personality, values, ability to be self-reflective and how he interacts with the world around him. I would like to engage in conversations regarding these questions:

  • What motivates you to live a full life? What do you do every day to feed that interest or passion?
  • How do you view your life experiences? Glass half full or empty? Can you shift that perspective?
  • What old habits are you carrying around that are affecting your ability to be happy with your life?
  • How do you view your communication skills?
  • How open-minded are you?
  • Are you easy going or a perfectionist? Are you demanding of self and others?
  • Do you struggle with boundaries of speaking the truth in a way that can be received?

Kevin is struggling to see the big picture and to flow through the roller coaster of life with its painful ups and downs. The goal will be to teach Kevin to be the witness, to learn how to focus and stabilize the mind and access discriminating intuition which informs us, as he is whole and complete. Meditation, as part of sadhana (practice), quiets the mind (manomaya kosha) and frees us from misperceptions (vijnyanamaya kosha). Journaling this process is a tool for healing on the manomaya kosha and vijnyanamaya kosha by pacifying the mind and revealing wisdom.

Anandamaya Kosha/Bliss Body: Kevin can be prone to frustration, anger, anxiety and depression. His spiritual connection is strong and practices paganism.  His relationships are lacking due to his poor physical health. I would want to observe his level of joy, depressed, ability to be present, scattered, disassociated or connected. Questions that I would have for Kevin would be:

  • What brings you joy? What takes you away from joy?
  • Do you have personal relationships in your life? Do they connect you to your inner joy?
  • How does paganism connect to your inner joy?
  • Do you have a teacher/mentor/guide? What form does that take for you – a teacher, counselor, friend or parent?

Kevin appears to have a strong spiritual connection. I believe getting him to integrate the natural self into everyday living is the challenge. The goal may be to get him to read some spiritual books that align with his belief system and how what he reads aligns with the nature of the true self which is all aspects of life. Yoga Nidra can be used to relax the mind and the body, accessing stillness, peace and bliss as a reflection of our true self. Yoga nidra is a healing technique for all four lower koshas and a way to experience the bliss of the anandamaya kosha. Using meditation, as a method, allows the joy and bliss of anandamaya kosha to arise.

The primary dosha which is present in FM is Vata disease. Ayurveda views FM as having two leading causes. First, there is a disturbance in the nervous system function called vata and the second is an accumulation of toxins and blockages called ama through the physiology. Once these imbalances reach critical levels, the nervous system becomes less stable and aggravating impurities accumulating in the body is the breeding ground for fibromyalgia to be created. Indicating that there is a lack of trust in the universe and at a young age he was imprinted with thoughts of “I am not enough,” safety and security issues.  The kidney stones that he removed in 2014 indicate he is struggling with fear. (Lad, 2008) Vata imbalance expressed emotions that Kevin presents with are fear, anxiety, loneliness, emotional instability, and mood swings. He also shows signs of a Pitta imbalance with feelings of frustration and anger. Often Vata imbalances have ignored body signals or pushed through them. The metabolic fire is burnt out and as a YT we will want to get it moving again.

A difficult and insidious cycle that afflicts FM patients is the sedentary life because exercise is painful. The body feels like cement, the lack of exercise results in weight gain and fuels depression, which then makes it hard to overcome the lethargy of FM. The patient feels heavy, darkness around the eyes and has dullness to the skin. It is important to share with the client that at some point during their movement practice they will turn a corner. As you move your body, the “fuzz” (Fascia) will break up. The importance of movement and stretching is to maintain the sliding properties of the tissues in the body. Fascia seems to be tactilely tighter in pain points, learning to use your breath and stretch can help loosen fascia to make movement easier and more pain-free. Suggesting that the patient develops a movement routine that meets 50%-60% of their energy capacity that day, oil massage before or after their bath/shower, eating warm vegetables and working to learn to manage their stress response can help FM patients deal with a disease that is poorly understood medically and publicly.

Clinical Decision Making, Treatment Plan, Education and Evaluation

Titrating a practice that will match the patient’s energy level that day is important, a one size fits all program does not work because it must be able to flex and flow depending on energy levels. The more the patient practices with consistency, the more they will develop discernment of monitoring their body’s response and make better choices.   There are several contraindications to be aware of with Kevin with FM and the co-morbid diseases he is experiencing.

Contradiction Related Disease
Hot humid rooms Gastrointestinal Dysfunction, Insomnia
Transitioning to quickly FM, HBP, Depression
Full Inversions/ Strong Backbends Obesity, HBP, Glaucoma / Anxiety, Insomnia, HBP,
Strong breathing techniques/ left nostril breathing/ right nostril breathing Anxiety, HBP/ Depression/Anxiety
Strong Twists Gastrointestinal dysfunction (if struggling with diarrhea)
Vigorous repeated flow FM, Insomnia, HBP, Gastrointestinal dysfunction
Undo weight on particular joints (one-limb balances) Obesity
Careful with praise & corrections, avoid practicing near mirrors, eyes open and use grounding meditations Personality Disorder, Depression

Yoga therapy can help by teaching FM patients how to manage their stress response and learning breath techniques which will calm an agitated, nervous system and generate an inner sense of peace. Yoga Nidra and deep relaxation can help them to improve their sleep. Starting a meditation practice can help FM patients selectively focus their awareness and modulate the pain sensations down to a more manageable level. Consistent asana can improve posture and create better alignment of bones, and muscles. Introspective asana can help FM patients express what they are feeling as a huge emotional backlog may be lodged in the tissue causing pain. Sangha “community” therefore encourages patients to join an FM support group. Patients feel alone and misunderstood. A group can help them to share health care professionals, tips and facilitate connection with others.  “Let’s go into where in your body you feel that despair and that sadness, and let’s breathe into that, and release as much of it as we can.” Ana Forest

Kevin’s goal concerning YT is to establish a regular self-care routine to support a healthy life balance, ultimately decrease pain and improve physical functionality and overall quality of life.  Kevin’s home care plan will focus on establishing self-care mindfulness routines such as: creating good sleep hygiene routines, Yoga nidra before bedtime, walking meditation that he can use on his ten-mile walk, eating meditation, nature meditation, learning how to make driving, showering, tooth brushing and shaving a meditative routine as well as starting a journal practice. Eventually, we will build into developing a high energy day movement practice and a low energy day movement practice. We will start on the low energy practice first with a goal to use this as home practice. It is important to understand that FM patients only wake up with a certain quantity of spoonful’s of energy each day and they need to be able to have choices to modify for their needs that day. Other meditations that we may grow into are loving-kindness, separating two arrows and mudra meditations. An example of a good energy day practice may be: (vata reducing practice) mountain, wall push, chair, warrior 1, seated chair twist, low lunge, child’s pose, legs up wall, lotus, staff, one leg seated forward fold, seva pose, Savasana with a natural relaxed breath as they relax into stillness (3 blankets under knees, 1 blanket rolled for ankle, eye open, wrap a blanket around top of head, ears, neck and neck roll). An example of a low energy day practice may be: supported half dog an a table (1 or more folded blankets), supported relaxation pose (5 blankets, block, 2 pillows) towards the end adding some gentle arm movements, Seated Forward Fold leaning on a chair, Supine twist (1+ blankets), heal slides, cobra, and standing flowing twist, spinal movements at a table or counter. The goal for the first session is to go over the intake and create some additional clarity through conversation, set boundaries for our working relationship, to agree upon mutual goals between YT and client, to do a body scan and breath awareness techniques (an audio recording for client will be made and emailed to them).

It is important to teach Kevin that pain can be reduced, managed or eliminated if we move in a range-of-motion (ROM) that does not cause increased pain. If he does move into increased pain, the nervous system sees exercise as a stimulus and responds. If Kevin moves within his respected ROM his body will shift. Small steps make for significant change.  He may surprise himself. Kevin should try to move in as pure of a movement as he can and reduce compensation of which he may be aware. Those that move in their ROM improve faster than those who do not. Often the way the body unwinds and unravels tension and holding patterns is not the way we think it will go. A journaling suggestion for Kevin maybe to answer the following questions:

  • What did I do yesterday that left me feeling overdone today?
  • Do I have less pain than usual the day after YT session/ practice?
  • Am I relaxed and energetic?
  • If I practice YT sessions regularly does my mood improve? How about my sleep?

Realizing it may take longer to notice benefits than for the average person but in time he will continue to see the benefit of practicing. Journaling if he has less pain than usual the day after practice, recognizing if he is relaxed and energetic, as well as mood and sleep improvement will help track the progress that is being made for the mind. Also, using the FIQ and having the patient rate on a scale of 1 to 10 (1 = passive nothing going on and 10 = vigorous and painful) for a workout intensity level and asking that they workout at nothing above a 3-5 will help them learn to do subtle work, effort with ease, allowing for a steady practice of growth with less setbacks or injury.

See Appendix A for Home Plan of Care until the next YT

See Appendix B for PCP letter summarizing YT assessment with proposed plan of care (I would also enclose a YT FM brochure that had the latest research)

Conclusions and Future Study

Teaching FM patients to fully participate in CAM programs such as YT may produce long-term benefits and help erode self-defeating beliefs by taking control of their self-care. (Bir, 2016) A greater number of randomized control trials (RCT) are needed and current research supports YT as CAM for FM. Participants who completed weekly journals suggested increasing it to more than once a week because it did not capture the richness and variability of their experience. (Rudrud, 2012) Future research determining the role that a charismatic or caring YT plays rather than the intervention itself along with standardization of protocols, scripting mindfulness interventions, posture sequences and a range of modifications is needed. (Mist, 2013) CSS paradigm seems an important new concept with considerable significance that deserves further exploration. (Yunus, 2007) This growing body of research is proving that FM is not a made up disease and one that needs to be taken seriously.  Allopathic, Ayurveda, and Pancamaya model tools can lead to an incredible healing journey.

References

 

Bir, S. K., Cohen, L., McCall, T. B., & Telles, S. (2016). The principles and practice of yoga in

health care. Pencaitland, UK: Handspring Publishing Limited.

Bradshaw, D. H., PhD., Donaldson, G. W., PhD., & Okifuji, A., PhD. (n.d.). Pain Uncertainty in

Patients with Fibromyalgia, Yoga Practitioners, and Healthy Volunteers. International Journal of Yoga Therapy, 22, 2012th ser., 37-45.

Frawley, D., & Kozak, S. S. (2001). Yoga for your type: An Ayurvedic approach to your Asana

practice. Twin Lakes, WI: Lotus.

Lad, V., & Durve, A. (2008). Marma points of Ayurveda: The energy pathways for healing body,

mind, and consciousness with a comparison to traditional Chinese medicine. Albuquerque, NM: Ayurvedic Press.

Lasater, J. (1995). Relax and renew: Restful yoga for stressful times. Berkeley, CA: Rodmell

Press.

McCall, T. B. (2007). Yoga as medicine: The yogic prescription for health & healing: A yoga

journal book. New York, NY: Bantam Dell.

Mist, S., Firestone, K., & Jones, K. D. (2013). Complementary and alternative exercise for

fibromyalgia: A meta-analysis. JPR Journal of Pain Research, 247-260. doi:10.2147/jpr.s32297

National Fibromyalgia Association’s Home Page: Join us here. (n.d.). Retrieved August 06,

2016, from http://www.fmaware.org/

Page, J. L., & Page, L. L. (2014). Mudras for Healing and Transformation (Second ed.).

Sebastopol, CA: Integrative Yoga Therapy.

Page, J. L., & Page, L. L. (2005). Yoga toolbox for teachers and students: Yoga posture cards for

integrating mind, body & spirit: A powerful tool for healing. Shelby, NC: Integrative Yoga Therapy.

Rudrud, L., EdD. (n.d.). Gentle Hatha Yoga and Reduction of Fibromyalgia-Related Symptoms:

A Preliminary Report. International Journal of Yoga Therapy, 22, 2012th ser., 53-57.

Siegel, R. D. (2010). The mindfulness solution: Everyday practices for everyday problems. New

York: Guilford Press.

Yunus, M. B. (2007). Fibromyalgia and Overlapping Disorders: The Unifying Concept of

Central Sensitivity Syndromes. Seminars in Arthritis and Rheumatism, 36(6), 339-356. doi:10.1016/j.semarthrit.2006.12.009

 

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Go First Be the Role Model for Others!

A role model is a person who serves as an example of values, attitudes, and behaviors associated with a role. You may have several role models in your lifetime for various aspects of your life.

Why do you need a role model? To help guide you in the right direction as you make life decisions, provide inspiration and support when you need it, provide an example of how to live a fulfilling and happy life. You may even be a role model for someone in some aspect of your life.  You want to pick someone that is further along the journey than you.

Seven characteristics make up a good role model.

1.)    Find a role model that demonstrates confidence and leadership.

2.)    Find a role model that isn’t afraid to be their unique selves.

3.)    Find a role model that can communicate and interact with everyone.

4.)    Find a role model that shows respect and concern for others.

5.)    Find a role model that is knowledgeable and well rounded.

6.)    Find a role model that has humility and willingness to admit mistakes.

7.)    Find a role model that does good things outside of their job.

Being a role model of health is difficult. Children mimic you and peers watch your behaviors which may be overwhelming at times. So stick to the 80/20 rule- 80% of the time work hard to be present and be spot on with your integrative sustainable movement and 20% of the time you can relax a bit because life does happen.

Here are seven tips for being a role model of health.

1.)    Take a chance to be physically active every day.

2.)    Keep a positive attitude because it is contagious.

3.)    Eat moderate portions from all food groups.

4.)    Drink water.

5.)    Never skip meals.

6.)    Practice open communication NVC and Empathetic listening.

7.)    Respect others even in a time of intolerance.

Find a community that you can be part of if you are having trouble sticking to an integrative sustainable movement. A mindful living community is one that supports each other in good and bad times, a place where members speak openly about their vulnerability and others listen to them without judgment.  Always exercise with a teacher that has their personal practice that addresses the physical body, emotional body, the breathing body, the intellect body and the spiritual body. If they are uncomfortable sharing their routine with you, then keep looking for another role model. Were you meant to be a role model for health? Are you already a role model for health? Do you need a role model for health? The Mind Body Balance community offers many options to support your goals.

Geertje Couwenbergh shares twelve suggestions to help us be a role model for health.

  • Stop Going, Start Flowing! Stop controlling every aspect of your life sit back and let the abundance of the world flow in.
  • Breathe in deep, Breathe out long! Your breath is your best friend take deep conscious breaths and allow the exhale to be long.
  • Gentle Power! Brokenness makes you gentle and wholesomeness makes you strong embrace both.
  • Do Things Differently! Be spontaneous, it can be as simple as try lying upside down in your bed.
  • Turn Poison into Medicine! Learn to regard setbacks as opportunities rather than obstacles. Everything is annoying you they are invitations for you to practice compassion and kindness.
  • Ask for Help! Asking for help isn’t weakness instead it is an indication of self-knowledge.
  • Be Ignorant! The wisest people know nothing so try knowing absolutely nothing about something.
  • Be Specific! Avoid cutting corners and be as specific as you can today.
  • Put Something in Your Mouth! No not literally. Allow yourself a mental oral phase today and see things, think or hear in your mouth how they taste to you.
  • No Plan! Today don’t tick off any boxes today let go of your plan at least once. Wander. Stare. Listen.
  • Why Not! Try Tara Brach’s philosophy on for a while accept this life, accept this moment, exactly as it is.
  • The R-Word! Don’t be right until you are blue in the face and miserably stuck in a rut instead choose compassion over being right!

You were Meant to Be a Role Model for Health!

 

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Embodying the Restorative Practice in the Pancamaya Model

Restorative yoga provides a balance between physical and mental that allows the individual to manage stress and anxiety through the supportive use of props that allow you to hold the pose for longer periods of time with ease.  A restorative yoga sequence typically involves a handful of poses, supported by props and retained for five to twenty minutes. Restorative poses include light twists, seated forward folds and gentle backbends and inversions. A lot of restorative poses based on the teachings of B.K.S. Iyengar. You get the benefits of deep, passive stretching while learning the life skills to reflect and rest. Lives are lived at such a fast pace, a restorative practice allows you to manage your nervous system and move into the parasympathetic nervous system, a slower paced system. As you practice restorative yoga, you develop an expanded awareness of self and introspection. There is a profound oneness on a universal level of consciousness while feeling safe and nurtured.

Introduction

To maintain a sense of center and balance in our lives, we must work with all the layers of the Pancamaya model. At one point in our healing history, we thought we could treat human beings by applying the biomedical model of health thus treating purely biological factors while excluding psychological, environmental and social considerations. Research has shown over the years the interplay of biological, psychological and social considerations, while this is a new way of thinking in western medicine; it is not new in yoga teachings. As the ultimate goal of yoga is to have freedom of sukkah (movement/ease) and freedom from dukkha (suffering/pain), yoga therapy is a safe place to start to explore our physical body, energy body, learning body, the body of belief and our bliss body. Restorative yoga by nature is a receptive practice, and that receptivity can guide you toward a healthy state of being. When you are in passive postures feeling supported by the props you release the grip of muscular and inner tension, become spacious and receptive, and are exploring what happens when you slowly release your habitual holding patterns. Our curiosity grows and we question, what am I left with? Can I accept this new space within my body, mind, and spirit?

Personal Practice of Restorative Yoga

During my therapeutic practice with Margareta Ewald at Mind Body Balance, I experienced four restorative poses which were crocodile, hero, supine Tadasana and mountain brook. She used the yamas with each posture. In crocodile, she used ahimsa (non-violence), hero asteya (non-stealing), supine tadasana Aparigraha (non-coveting), and mountain brook sayta (truthfulness). She matched mantra and color with each pose as well. In Crocodile “I softly surrender” with the color gold. Hero the mantra was “I control my health” with the color green. Supine Tadasana “I can let go of what does not serve my greater good” with the color yellow. For mountain brook “My truth guides me” with the color blue. She mainly focused on equal ratio breath throughout the practice.

 I spent approximately ten to fifteen minutes in each pose. In hero pose, I used two bolsters and a chair. One bolster was under my bottom between my legs, and one bolster was on the chair, and my hands grabbed onto the chair. In supine tadasana, my feet were against the wall, a blanket under my knees, a sandbag on my femur bones and neck roll. In crocodile, I had a blanket folded in fours that started under my last rib and covered my belly with a rolled mat under my ankles. In mountain brook pose I had a bolster under my knees, a folded blanket under my ribs and a neck roll. This sequence appeared to focus on the chakras of three (Manipura), four (Anahata) and five (Vishuddha). Her use of the yamas allowed for me to relate to my world immersed in ethical guides that were faithful to my inner wisdom.

I feel the practice followed the Pancamaya model. There was the physical practice of the poses – annamaya physical body to be nourished. The incorporation of equal ratio breathing allowed for the –pranamaya energy body to be fed by my life force. The use of chakra and color- manomaya, learning body, to focuses my feelings and emotions that I felt. At times I felt sadness, complete surrender, and joy. The use of the mantra-vijnanamaya body of belief allowed me to focus the patterns of mind onto one right design that supported my greater good. The multitude of tools used allowed my expansion of self –anandamaya body of bliss as my sense of self-grew beyond my minds limited boundaries.

 Restorative Plan of Care for Anxiety

Anxiety is a normal reaction to stress and can help us be alert to dangers. Anxiety disorders differ from daily nervousness and involve more fear. The American Psychiatric Association state that roughly twenty-five million Americans suffer from anxiety disorders which often cause feelings of panic, fear, and intrusive thoughts and may result in interrupted sleep difficulty, functioning at work, disturbances in relationships and physical symptoms.  Various things contribute to anxiety disorders such as genetic, environmental, psychological and developmental factors. Stress and trauma play key roles in the development of anxiety disorders and triggering of symptoms. Anxiety disorders general have imbalances of the SRS (stress-response-symptom), ANS (autonomic nervous system), HPA (hypothalamic-pituitary-adrenal axis), overactive SNS (sympathetic nervous system) and underactive PNS (parasympathetic nervous system). These imbalances affect the client’s emotional regulation, perception, cognitive function, social relationships and the following systems- cardiovascular, respiratory, gastrointestinal, neuroendocrine and immunological. Yoga Therapy (YT) bottom-up and top-down mechanisms may ameliorate pathophysiological processes that contribute to anxiety through sympathovagal balance and increase the release of GABA (gamma-aminobutyric acid). (Khalsa, 2016)

Stephen Porges and the Polyvagal Theory shows stress can impair the ability to trust and form close, loving relationships. Yoga practices increase PNS and HRV (heart rate variability) and supporting the social engagement systems. The vagal nerve stimulation enhances the release of oxytocin. Yoga increases trust, bonding, and reconnection with Self. Anxiety entails misappraisals of cognitive malfunctions, impaired integration, failure of higher brain centers to modulate over-reactivity of lower centers and stress response, and misappraisal perceptions of danger far in access of presenting reality. While using bottom-up methods in yoga, it circumvents in intellect and activating interoceptive pathways to both higher and lower centers can resolve anxiety and restore impaired cognitive function. (Khalsa, 2016)

An individual presenting with anxiety may be experiencing shallow rapid breath, heart palpitations, excessive worry, vata dosha imbalance, migraines, intestinal problems, obsessive thinking, dizziness, insomnia, and nausea. The overall treatment plan would be to use chanting (sa, ta, na, ma) belly breathing (using a sandbag in C.R.P. –constructive rest position for weight training diaphragm breathing) or balancing equal ratio breath (viloma) to shift from SNS to PNS (pranamaya kosha). Reframing strategy would help in welcoming anxiety symptoms as messengers and recognize them as changing sensations and perceptions. Unpleasant feelings warrant deeper exploration to a root cause (vijnanamaya kosha). Starting with active asana, pala mudra (core quality of reducing anxiety) (LePage, 2014) and moving into a restorative practice (annamaya kosha). The language that the YT uses would be to keep the mind engaged with gentle mindfulness instructions often and exploring svadhyaya (self-observation) woven into the practice (manomaya kosha) and ending with a twenty-minute side lying Savasana with a Yoga nidra meditation (anandamaya kosha).

The asana portion follows Rolf Sovik protocol for anxiety starting with an active series of movement which entails lateral flexion with the rationale of opening intercostal muscles to assist breathing (restorative revolved head to knee pose, chair, two blankets or basic side lying stretch pose, four stacked blankets). Tree pose to practice balance and build confidence (restorative supine tree, wall, strap, blankets as needed). Wide-leg-forward-fold pose with head on the block to quiet the effects of the brain (restorative seated wide-angle pose, blanket and bolster).  Rolling-like-a-ball for twenty reps to massage the spine and playing with inversion in a fun way. Seated twist pose to work with breathing that is restrictive or tight using it as a practice to remedy anxious feelings (restorative revolved knee squeeze pose, bolster and two blankets). The last active pose would be shoulder stand at the wall for thirty or ninety seconds to build comfort in inversion (also wheel over a physio ball works or stacked bolsters). Moving into supported legs up the wall (wall, bolster, two blankets) to get use to the idea of being upside down and ending in restorative crocodile (three blankets) to witness the breath in a safe manner. “Inversions are a powerful way to visit a place of anxiety free living” – Judith Lasater.  Each restorative pose can be held five to fifteen minutes depending on the goal you wish to reach.  (McCall, 2007)

The overall rationale for this practice is to pick a middle road between vigorous and restorative. Moving right into a therapeutic practice when someone is in a high level of anxiety can increase their agitation, therefore having some moderate movement, in the beginning, allows for settling into calming and grounding practices of breath work and restorative asana. This practice was also breath heavy because disordered breathing plays a significant role in both the production and maintenance of anxiety symptoms.  The poses allow for breath awareness into the abdomen, creating a gentle massaging effect that increases circulation and lengthens the exhalation slowing the breath rate helping to reduce anxiety. Apana vayu the downward moving current of energy was activated as well as gently opening the first and second chakras to build on safety and self-nourishment. With greater tranquility we can witness fearful thoughts, and as the symptoms of anxiety decrease, we experience sensations of wholeness.

 Restorative Plan of Care for Back Pain

Back conditions include structural and functional disorders as well as lumbopelvic spine and thoracic pain. Low back pain (LBP) is the most common and while specific causes such as discogenic pain, spinal stenosis is roughly fifteen percent of all back pain. LBP is categorized by the length of the illness acute LBP is up to eleven weeks of pain, chronic LBP is anything exceeding twelve weeks. Non-specific LBP is better approached with a biopsychosocial approach rather than the traditional biomedical paradigm as it allows for a more appropriate understanding.  Biomedical is a better approach to rule out things such as cancer, infection, compression fracture and abdominal aortic aneurysm. The multifaceted practice of yoga and using the Pancamaya model which parallels the biopsychosocial model may be important in the management of LBP.  LBP often appears to somaticize with life stressors.  Therefore the effects of yoga can be contributed to increased physical activity, enhanced body awareness, and reduced maladaptive movements, correction of postural strain and relief of physical and mental stress. (Khalsa, 2016)

An individual presenting with back pain may present with symptoms of weakness; problems with bladder and bowels; persistent aching or stiffness, sleep disturbance; sharp localize pain; pain is radiating from low back to buttock to back of thigh, calf, and toes; and to an inability to stand straight without muscle spasms. Back pain the impediment in which causes pain is a vata dosha imbalance because vata is responsible for all movements in the body. The overall treatment plan would be the breath of joy, hands on heart/belly while breathing, nadi shodana,  chant (Om Mani Padme Hum – the jewel is the Lotus- represents both the direct experience of peace and the desired to share peace with others).  Breath is part of the stress or pain response which is the easiest to consciously change by doing breathing practices, it interrupts the stress or pain response reducing stress and making you feel better (pranamaya kosha) using a gratitude journal, feeling gratitude in the body as a whole and specific body area (vijnanamaya kosha).  Mudra Anudandi with the core quality of back pain relief (LePage, 2014), asana used will be gentle movement with restorative movement (annamaya kosha). The language that the YT uses would be to keep the mind engaged with gentle mindfulness instructions often and exploring svadhyaya (self-observation) woven into the practice (manomaya kosha) ending with a fifteen-minute meditation such as body scans and loving kindness. (anandamaya kosha).

The asana portion follows Judith Lasater’s protocol for back pain which starts with a gentle movement practice into a restorative practice of yoga.  It starts with cat/cow flow for twenty repetitions, into tail wag for five times each side, quadruped twist for five times each side, locust/flight fundamentals three to ten times with a supine pigeon for seven to ten breaths per side.  Then moving into hanging dog pose (using a door, block and strap) to allow the feeling of letting go that brings relief to those with LBP, this pose puts the long muscles of the back in traction using gravity to relieve the habitual postural effects. Supported half-dog pose (use a table or Pilates Cadillac and stack blankets long ways to desired height) gently stretches the muscles along the spinal column and reduces stiffness. Supported Backbend (bolster and 2 blankets) reflects the way a healthy back moves during daily activities improving flexibility being the antidote to slouching. An elevated twist on the bolster (bolster, neck roll and blanket) stretches the external rotator muscles located deep in the outer hips as well as the latissimus dorsi. This pose does multiple functions, stretches the small muscles of the spine, a little inversion which places the lower back in traction, and the back bend helps to release tension on the intervertebral discs. It improves the lungs and diaphragm function and stimulates the kidneys. Supported child’s pose (bolster and two blankets) provides a counterbalance stretching the lower back, relieving shoulder tension and quieting the mind. Basic relaxation pose (chair, sandbag, neck roll, and blanket) with legs on a chair with a sandbag on the belly relaxes the muscles and organs of the abdomen as well as the muscles of the lower back while refreshing the legs. All restorative poses can be held five to fifteen minutes depending on the need. (Lasater, 1995)

The overall rationale for this plan is to release tension from the back and support optimal posture. This practice is designed to direct breath awareness into the entire back, release tension, and increase circulation to the back muscles and to enhance awareness that increased movement supports the optimal alignment of the spine. It balances prana and apana vayus while opening the first five chakras. Over time the practice facilitates relaxation and sense of relaxation that is helpful for back pain. As the individual develops greater trust in the healing, a connection with true Self-deepens naturally cultivating a sense of wellbeing allowing the body to source positive feelings.

Discussion

Yoga therapy is not a talking practice it is a contemplation practice. Suffering becomes functional for our awakening; our pain becomes our grace. Think of the ocean and a wave as they are one, the wave gets puffed up but then it dissolves as we learn to get out of our way; we are just water and full of love. For when we allow our self the permission to experience any pose from within our inner wisdom it is good enough to erode residue that no longer serves us, this is an effort with ease. Restorative yoga gives us the grace to slow down, to listen to our inner wisdom which is the quietest voice within each of us.

References

Khalsa, S.B.S., Cohen, L., McCall, T. B., & Telles, S. (2016). The principles and practice of yoga in health care. Edinburgh: Handspring Publishing.

 

Lasater, J. (2011). Relax and renew: restful yoga for stressful times. Berkeley, CA: Rodmell Press.

 

McCall, T. B. (2007). Yoga as medicine: the yogic prescription for health & healing. New York, NY: Bantam.

 

Page, J. L., & Page, L. L. (2014). Mudras for Healing and Transformation (2nd ed.). Sebastopol, CA: Integrative Yoga Therapy.

           

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Restorative Yoga Practice Journal

For my practice, I chose to do revolving knee squeeze pose (Parivrtta Pavanmuktasana, both sides), restorative plow, supine tadasana with strap. I did each of these poses for fifteen minutes each from February 13th to the 20th with a five-minute sprint journal at the end of every practice.  In revolving knee squeeze pose, I used one square bolster and two blankets (one between the knees and one to cover the body). In restorative plow I used one square bolster under the sacrum, a folded blanket on the belly (between belly and thigh) and a yoga strap around the feet to draw the legs overhead slightly. In Tadasana, I was supine on the floor with two blankets under my legs and a long strap that went from the waist to the feet ( strap crossed once). All poses chosen were grounding restorative poses.

Annamaya Kosha: I noticed that it was harder to twist my body to the right in revolving knee squeeze pose. As I turned to the left in revolving knee squeeze pose, I felt at ease and by body seemed to cool in time. In restorative plow physically it is hard to get the belly blanket in the hip crease over the belly, it takes a little coordination. In tadasana at first, I would feel the tension in my lower legs to feet, which were hard to manage. At the end of the practice, my belly was smaller (plow), I felt less bloating (twist), and my legs felt light.

Pranamaya Kosha: When I turned right in revolving knee squeeze pose my breath quickened and was shallow, yet I was not in any physical pain and as I twisted left my breath was full and smooth.  The twist worked on balancing all of my prana vayus. My breath in restorative plow was quiet and moved laterally in my body. Halasana balanced udana, prana, and samana energy while cooling the body. Smooth full three-dimensional breath in tadasana. Tadasana was balancing my Prana and Apana energy.  It was interesting for me to explore how my breath could change rapidly between poses. I contribute the right twist breath quickening to the stuck facet joint on this side. Apparently, I need this type of twist in my practice, therefore I have switched to this one in my personal practice.

Manomaya Kosha: As I twisted right in revolving knee squeeze pose I felt very anxious, and as I turned left I relaxed to the point of sleepiness. I was able to witness my thoughts in restorative plow. The mind would start off busy and slowly reach a more relaxed state. It took a lot of negotiation with my nervous system to allow the tension in my lower extremities to let go and be supported by the strap and blankets.

Vijnanamaya Kosha: I was able to witness the opposites in my life here in all poses. For example, in supine Tadasana, I was able to witness that my vata element is out of balance and that the grounding of my feet and legs with the wall, strap, and blankets supporting me gave me a felt sense of grounding and support. This grounding in turn also calmed my pita qualities as the release of strain and added effort left my legs, allowing me to feel relaxed. While I was in Tadasana, I did a loving kindness meditation as well.  During revolving knee squeeze twist, I was able to focus on calming my vata tendencies by grounding down into the bolster and my pitta tendencies by surrendering into the sensations of my physical body. By the time I made it to the other side I had relaxed the torso.  In restorative plow it would take a moment for the mind to integrate within the pose however with discipline and breath awareness, I was able to negotiate a sense of deep relaxation within my mind and nervous system.

Anandamaya Kosha: In Tadasana, I was able to feel a place of steadiness and security. I felt supported by the stability of this pose and was able to attune to the natural joy that I experience from my real self. In revolving knee squeeze twist, I was able to see as I rested into the pose, there was an expansion of my inner self. In restorative halasana (also known as three, two, one pose) once I integrated my body, mind, and spirit with this pose it was very cooling and soothing as I felt a deep sense of peace.

Overall this practice allowed me to witness my thoughts, to experience my need for support and grounding. Each practice was a gift and a journey into my inner sanctuary self and stillness of consciousness. My lesson was, as I develop calmness and security, my witness of consciousness will grow. I am worth slowing down and making time for my needs on this journey, such as writing a book, increasing my speaking engagements, developing yoga teacher training, exploring my hypotheses in research arena and creating my video content.

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The Mudra Experience

Prashana Upanishad II.3 – All that exists in the three heavens rests in the control of prana. As a mother her children, oh prana, protect us and give us splendor and wisdom. To affect change, we must first understand the energy that affects it. To bring about change in the body, mind, and spirit, we must first understand the energy in which they work. The five pranas fall under the Pranamaya Kosha. Prana forward moves air, apana air that moves away, udana upward moving air, samana balancing air, and vyana outward moving air. They each work together in harmony much like a machine.  As the Vedas say, we are under the control of the Pranas. We will explore each of the pranas, conditions for each vayu and mudras that may have therapeutic effects for healing.

Introduction

Mudras are gestures for the hands, face, and body. Mudras promote health, psychological balance, and spiritual awakenings. The word mudra means gesture, seal, attitude or signature. Mudras is found in everyday body language such as crossing your hands in front of your chest, to clenched fists when angry .Shaman used them and Sages of ancient India used. If you look back at centuries old pictures most have the hands in some gesture. (LePage, 2014)

There are different types of mudras. Shambhavi Mudra is facial gestures said to awaken subtle spiritual energies. Viparita Karani Mudra is a full body mudra to enhance and maintain the flow of subtle energy for extended periods of times. The most common mudra used are hand gestures because fingers contain a large number of sensory-motor nerve endings. Fingers are extremely dexterous, each finger is related to one of the five elements and supports the health of the hands themselves. (LePage, 2014)

The Five Prana Vayus

Prana means life force or vitally energy. Vayus is the wind within the body, and there are five primary functions or components to these winds. The five prana vayus are prana vayu, udana vayu, samana vayu, apana vayu and vyana vayu. Our practice will enhance or channel this vayus in such a way that we balance the body and mind with a greater sense of inward awareness and higher states of consciousness. Remember whatever body part is open and elevated will be stimulated and whatever part of the body is lowered (inverted) or closed will be cooled or passive. The energy directions never reverse or change directions, but they can slow down or speed up.

Prana Vayu is the dad or head of the household, and the energy current runs upward. Prana Vayu is located in the heart, chest, and lungs. The energy moves to the brain affecting Buddhi (intellect), indriyas (senses), and chitta (mind). The purpose of prana vayu is the heart function and respiration, circulation of the heart, contraction and expansion mudya the middle and spondya the outward movement of vibrational energy and light. The role of prana vayu is the first and most important. The other vayus are extensions of this primary energy. Since the power begins at the heart and moves upward, it also governs ingestion, chewing and swallowing, sneezing, belching & coughing. When an imbalance occurs here, there are heart and lung conditions and lethargy. Prana vayu is associated with Anahata Charka and the element of air. (Ramirez, 2011)

Udana Vayu is like the mom and has a circular energy of movement in the body located in the chest, throat, and head. “Ud” means upward similar to prana but lighter and the energy moves in a circular clockwise direction. The purpose of udana vayu is exhalation, speech and controls the tongue. It complements prana and initiates effort. Promotes enthusiasm and governs memory and thought, provides communication between the senses and the nervous system. Usually, a disorder with udana vayu will also result in confusion with prana vayu since the exhalation and inhalation are independent until death.  An imbalance here is related to problems with cognition and communication.  Udana vayu is associated with the chakras of Vishuddha and Ajna and the element of ether. (Ramirez, 2011)

Samana Vayu is like a brother and expands in all directions in the body and is located in the belly and gastrointestinal tract; abdomen expands out from the body. The purpose of samana vayu is absorption of nutrients from food. It separates waste from food and is associated with Agni or digestive fire. The function of samana vayu is to carry essential nutrients throughout the body from the intestines. Malnourishment is apparent when samana vayu disorders are present, an imbalance can affect the digestive organs. Samana vayu is associate with Manipura Charka and the element of fire. (Ramirez, 2011)

Apana Vayu is like a sister, and the energy moves downward in the body below the navel. The location of apana vayu is the sacral plexus, sacral region, bladder and reproductive organs. The purpose of apana vayu is to govern the function of all the pelvic organs including excretion of waste products elimination as well as childbirth. It is the root that sustains all other vayus. The role of this apana vayu is very active during menstruation and disposal. The energy facilitates the meeting of sperm and egg and the process of birth. For psycho-emotional connection, it is what we use to manifest our thoughts and desires, to give birth or move potential into reality, the opposite of udana. Imbalance can result in menstrual problems, sexual dysfunction, constipation and hemorrhoids. Muladhara Chakra and the element of Earth is associated with this mudra.  (Ramirez, 2011)

Vyana Vayu is like the nanny or the housekeeper. Vyana Vayu circulates and permeates the whole body and is located in the circulation system and moves from the core to the extremities. The Vyana Vayu energy current spirals a while through the body to carry oxygen and nutrients and to produce warmth. Its purpose is to circulate emotions and feelings in the body and is associated with the peripheral nervous system and circulation, distributing energy derived from food and breath to the blood vessels and nerves. Various psychosomatic illnesses may occur as a result of underlying emotional stress that has chosen to manifest in a particular part of the body. The imbalance may lead to poor peripheral circulation or numbness. Vyana vayu relates to Svadisthana chakra and the element of water. (Ramirez, 2011)

Olgakabel in Yoga for Energy has a theory “that western medicine grew out of studying cadavers, while in the eastern world cutting up the dead bodies were frowned upon. As a result, western medicine does not have a concept of vital energy in the body, while eastern physicians had developed sophisticated ideas about the flow of human energy from having to study living breathing people.” (Olagkabel, 2015) Prana and Apana work together, right food sustains apana, and accurate impressions feed prana. Vyana and Samana are opposing forces of expansion and contraction. Udana is responsible for growth.  When a yoga practice is established, there is a way of understanding the self from personal observation, curiosity and the flow of prana is of major significance.

Conditions/Disease that may affect the Prana Vayus

Prana Vayu conditions are those that affect the heart and lungs. These conditions may be coronary artery disease, high blood pressure, cardiac arrest, congestive heart failure, arrhythmia, peripheral artery disease, stroke, congenital heart disease, asthma, chronic obstructive pulmonary disease chronic bronchitis, emphysema, bronchitis, cystic fibrosis, pneumonia, tuberculosis, acute respiratory distress syndrome and so on. Explore their capacity to receive sense and let in. When doing a breath evaluation see if there is expansion up into the heart and chest and how deep the inhalation is. View the relationship of movement and sensation. How open and able are they to connect to movement and postures? How much can they sense inside their body? Can they experience emotions, and thoughts as they are moving and holding poses? Apana Vayu conditions are those that affect elimination and menstrual.  These conditions may be a premenstrual dysphoric disorder, menopause, fibroids, anemia, iron deficiency, inflammatory bowel disease, Crohn’s disease, colitis, ulcerative colitis, colorectal cancer, nephrolith, urethritis, nocturia, and enuresis and so on. Explore the capacity to let go, release patterns habits, thoughts and behaviors. When assessing the breath how much do they expand the lower abdominal area and how deep is the letting go on the exhale (ability to exhale fully)?  View the relationship of movement and sensation, can they let go of sensation, emotion, a belief that does not serve them in a posture and relax afterward.

Samana Vayu conditions are those that affect the digestive system, GI, and absorption.  These conditions may be functional gastrointestinal disorder, indigestion, acid reflux, dyspepsia, nausea, vomiting, peptic ulcer disease, abdominal pain syndrome, bloating, flatulence, gallstone pancreatitis, malabsorption, celiac disease, short bowel syndrome, vitamin B12 deficiency, and so on. Explore the capacity to integrate and assimilate. In assessing the breath, how much movement and expansion is in the ribs and side body, is the breath integrated well? View the relationship of movement and sensation, can they integrate what they are feeling and letting go of and have movement into Buddhi.

Udana Vayu conditions are those that affect the throat, thyroid and speaking. These conditions may be a sore throat, common cold, strep throat, flu, tonsillitis, laryngitis, thyroid nodules, hypothyroidism, hyperthyroidism, goiter, thyroiditis, thyroid cancer, stuttering, selective mutism, dysprosody, clustering, and so on. Explore the capacity to articulate witness and observe sensation thought and emotion. In assessing the breath, how much movement expansion is there into the collarbones? View the relationship of movement, feelings and the ability to understand and articulate the qualities of sensation, emotions beliefs that arise in the body and mind as they move, release and hold postures.

Vyana Vayu conditions are those that affect circulation, distribution of energy and nervous system flow movement. These conditions may be Raynaud’s disease, neurological disorder, multiple sclerosis, Parkinson’s disease, demyelinating disease, degenerative disease, dysautonomia, and so on. Explore the capacity to be fluid, to change and to expand beyond the egoic self. In assessing the breath, how much transition of the breath from one to the other?  How does the breath move throughout the body? View the relationship between movement and sensation and the ability to bring in a different perspective cultivate change in the relationship of sensation while in postures. What is the capacity for Buddhi and self-awareness and to modify the story and patterns of body and mind?

Mudras that May Provide Relief and the Potential Therapeutic Effects

Prana Vayu, when we look at the two conditions of heart and asthma, we could use apana vayu Mudra and Matangi mudra to provide relief for heart conditions. Apana Mudra is also known as the gesture of downward current of purifying energy. Touch the tips of the middle and ring fingers of each hand to the thumbs of the same hand. Extend the index and little fingers. Rest the backs of the hands onto the thighs or knees. You may consider silently repeating this affirmation “the downward current of energy purifies my body and mind completely” while you hold this gesture. The potential therapeutic effects of this mudra is supporting in lowering blood pressure, relieving stress and anxiety and releasing attachment. (LePage, 2014)  Matangi mudra also known as God of inner harmony and royal rulership can be used. Try doing this throughout the day three times to four minutes each while silently saying the affirmation “rest, silence and peace fill me completely.” The potential therapeutic effect is an excited heart becomes noticeably calmer and inner tension that disrupts digestion is resolved. Fold your hands in front of your stomach area, point both middle fingers and place against each other. (Hirschi, 2000)

 We can use more mudras and bronchial mudras to provide relief for asthma. Mira mudra is also known as the gesture of the ocean. Join the tips of the thumbs to the tips of the little fingers of the same hand. Bring the joined fingers and thumbs of each hand together. Touch the tips of the ring fingers together, extend the index and middle fingers and then rest the hands below the navel. As you hold this mudra you may consider silently repeating “Greater harmony in all my activities supports me in breathing freely and easily.” The potential therapeutic effects are to help respiratory issues and enhance abdominal breathing, reducing stress and relieving anxiety. (LePage, 2014) Bronchial Mudra is holding both hands and placing the little finger at the base of the thumb, the ring finger on the upper thumb joint, and the middle finger on the pad of the thumb while extending the index finger. Try doing this once a day for five minutes while silently saying the affirmation “Every breath gives me strength. It strengthens my body, mind and soul.” The potential therapeutic effect is in building up inner strength and keeps up the energy level as shallow breathing does not create the inner reservoir of strength and is often the cause for feelings of inner loneliness, isolation, and sadness. (Hirschi, 2000) 

Apana Vayu, when we look at the two conditions menopause and anemia, we can use Trimuriti mudra and Yoni mudra to provide relief for menopause. Trimurti mudra is also known as a gesture of the Trinity. Hold the hands in front of the pelvis with the palm facing the body and the fingers together and pointing downward. Extend the thumbs out to touch at their tips and join the index fingers to form a downward facing triangle. Rest the hands onto the pelvis below the navel. As you practice this mudra you may consider repeating this affirmation silently “Balanced at the center of my being, I embrace life’s transitions as opportunities.” The potential therapeutic effects are supporting all life changes, help support menopause and other reproductive issues including infertility, reduce stress and instill equanimity and sense of centering. (LePage, 2014)  Yoni mudra is also known as gesture of the womb. Interlace the fingers inward with the left little finger on the bottom. Join the pads of the index fingers and extend them forward. Accede to the pads of the thumbs and extend them back toward the body. Rest the hands below the navel or in your lap. As you hold this gesture you may consider this affirmation “Attuned to the rhythms of my inner being, I live in greater harmony and fluidity.”  The potential therapeutic effects are PMS and reproductive health, including menstrual imbalances, infertility and menopausal symptoms, attuning to the feminine, intuitive aspect of our being. (LePage, 2014)

We can use Merundanda mudra and Vajra mudra to provide relief for anemia. Merundanda mudra is also known as gesture of the spine. Make your hands into fists with the thumbs to the outside. Point the thumbs straight up, maintaining a gentle pressure of the fingernails into the palms. Rest the hands on the thighs or knees. Consider this affirmation while holding this hand gesture “Aligned with the central axis of my being, I live with complete integrity.” The potential therapeutic effects of this gesture are increased optimism and vitality, enhances awareness of the earth-sky axis, cultivates an ideal balance of life and grounding, supporting alignment of the spine, creating optimal space for the functioning of all organs and systems. (LePage 2014) Vajra mudra is also known as gesture of the diamond and its core quality is self-empowerment. Touch the tips of the thumbs to the tips of the index fingers of each hand. Bring the thumbs and index fingers of each hand together. Join the pads of the middle fingers together, forming a diamond shape. Curl the little and ring fingers naturally inward toward the palms. Hold the gesture at the solar plexus with the middle fingers facing forward. As you hold this gesture use the affirmation of “Attuned to my inner jewel, of radiant energy, self-esteem awakens naturally.” The potential therapeutic effects for this mudra are, enhances the movement of the diaphragm which massages and supports the health of the digestive system while increasing circulation into the mid back, kidneys and adrenal glands. (LePage, 2014)

Samana Vayu, when we look at the two conditions of irritable bowel syndrome and digestive conditions, we can use apanayana mudra and bhramara mudra to provide relief for irritable bowel syndrome. Apanayana mudra is also known as the gesture of the vehicle of elimination. Make the hands into soft fists with the thumbs inside. Extend the little and index fingers straight out. Rest the backs of the hands on the thighs or knees and its core quality is to balance elimination. As you hold this gesture repeat the following affirmation “Balance in all of my activities supports my body in functioning optimally. The potential therapeutic effects are; supporting the treatment of IBS, reducing stress, instilling a sense of balance and conservation of energy. (LePage, 2014) Bhramara Mudra is also known as the bee. Place your index finger in the thumb fold, and the tip of your thumb on the side of your middle fingernail. Extend your ring and little fingers. Do this with each hand. You may consider doing four times a day for seven minutes each while silently repeating the affirmation “In love and serenity, I like (your name).” The potential therapeutic effect is to improve the immune system and to become aware of your fears while working to dissolve them. (Hirschi, 2000)

We could use Pushan mudra and Varuna mudra to provide relief for digestive conditions. Pushan mudra is also known as the gesture of the god of prosperity and its core quality is balanced digestion. On your left hand touch the tip of the thumb to the tips of the middle and ring fingers while extending the little and index fingers straight out. On the right hand touch the tip of the thumb to the tips of the index and middle fingers while extending the little and ring fingers straight out. Rest the backs of the hands onto the thighs or knees.  As you hold this gesture repeat the mantra “As my entire being is nourished completely I experience optimal health and vitality.”  The potential therapeutic effects of this mudra are; supporting optimal digestion, assimilation and elimination while facilitating digestion of life experiences. (LePage, 2014) Varuna Mudra is the god of water. Bend your little finger of your right hand until the tip touches the ball of your right thumb, place the thumb of your right hand on it. Press the little finger and thumb slightly with your left thumb. At the same time, your left hand encircles the right hand lightly from below. You may consider practicing this three times a day for forty-five minutes each while silently repeating the affirmation “I always have possibilities letting go of something, searching for a solution and changing things.” The potential therapeutic effects are to reduce mucus from the stomach and lungs and to evaluate the root cause to your overstimulated nerves, inner tensions and unrest, being pressed for time and experiencing fear. (Hirschi, 2000)

Udana Vayu, when we look at the two conditions of thyroid and endocrine conditions and cold and flu, we can use Garuda mudra and pashini mudra to provide relief for thyroid and endocrine conditions. Garuda mudra is also known as the gesture of the eagle and its core quality is to balance metabolism. Hold the right palm facing the chest. Place the palm of the left hand onto the back of the right hand. Slide the thumbs toward each other until they interlock. The hands are angled diagonally, forming wings, with the fingers held together or slightly open. A mantra to use with this gesture is “A balance of rest and activity supports all my body systems in functioning optimally.” The potential therapeutic effects are to promote health of the thyroid, throat and vocal cords while balancing rest and activity. (LePage, 2014) Pashini mudra or noose seal (simplified form mainly knees to chest pose). Draw your knees to the chest, wrap your arms under the hollow of your knees, and place your palms on the ears. Hold this position for ten breaths and then remain in the fetus position for a few seconds longer. While you hold this pose you can silently repeat the affirmation “Repose and peace fill me completely.” The potential therapeutic effects of this pose are to calm the nerves and regulate the thyroid gland. (Hirschi, 2000)

We could use Madhyama mudra and Linga mudra to provide relief for cold and flu. Madhyama mudra is also known as gesture of the middle finger with core quality of balanced energy. Hold the palms in front of the solar plexus. Gently press the tips of the middle fingers together, allowing the other fingers to relax inward. Release the shoulders back and down, with the elbows held slightly away from the body, the forearms parallel to the earth and the spine naturally aligned. A mantra to use with this gesture is “Cultivating balance in all of my activities, I experience greater energy and vitality.” The potential therapeutic benefits are to stabilize our level of energy and balance both giving and receiving. (LePage, 2014) Linga Mudra means upright mudra. Place both palms together and clasp your fingers. One thumb should remain upright; encircle it with the thumb and index finger of your other hand. You may consider doing this three times a day for fifteen minutes while silently repeating the affirmation” My powers of resistance develop more and more from moment to moment.”  The potential therapeutic effects of this mudra are to increase the powers of resistance against colds, coughs and chest infections by helping to loosen mucus that has collected in the lungs. (Hirschi, 2000)

Vyana Vayu, when we look at the two conditions of multiple scoliosis and Nervous System Conditions, we could use Vayana Vayu mudra and Anushasana mudra to provide relief for multiple scoliosis. Vyana Vayu mudra is also known as gesture of all-pervading current of energy and its core quality is to provide a healthy nervous system. On the right hand touch the tips of the thumb to the tip of the ring finger. The other fingers are extended. On the left hand touch the tip of the thumb to the tips of the middle finger. The other fingers are extended. Rest the hands on the thighs or knees with the palms facing upward. A mantra to use with this hand gesture is “Nourishing all my energetic pathways supports my nervous system in functioning optimally.” The potential therapeutic effects are improving circulation to the extremities, enhancing body awareness and promoting the free flow of energy within the subtle body. (LePage, 2014) Anushasana mudra is also known as gesture of direction and its core quality is all-pervading current of energy. Make the hands into fists with the thumbs to the outside, resting on the second knuckle of the ring finger. Extend the index fingers straight out and rest the backs of the hands onto the thighs or knees alternatively hold the hands out to the sides of the body with the index fingers pointing upward. A mantra to consider with this hand gesture is “Attuned to the all-pervading current of energy all facets of my being are integrated as a seamless unity.” The potential therapeutic effects are; directing breath and awareness from the center of the body to the extremities, supporting the functioning of the peripheral nervous, circulatory and lymphatic systems. (LePage, 2014)

 We can use Kartari mudra and Hakini mudra to provide relief for nervous system conditions. Hakini mudra also known as gesture of the goddess hakini and has the core quality of integration. Hold the hands facing each other in front of the solar plexus. Gently touch the tips of all the fingers and thumbs to the same fingers on the opposite hand. Hold the hands open and rounded as if hold a globe. A mantra to use with this hand gesture is “All the facets of my being are integrated as a seamless unity.” Potential therapeutic effects can be in creating an ideal balance between alertness and relaxation and directing breath and awareness to the entire body, balancing and integrating all systems of the body as well as the five elements. (LePage, 2014) Kartari mudra is also known as resting position. Lie in a supine position; place your hands next to your body or on your abdomen, with the right hand on top of the left. Now begin three-part breath.  With each exhale let the body become heavier and heavier. The potential therapeutic effects are to improve and deepen breathing, regenerating the autonomic nervous system and relax the entire body. (Hirschi, 2000)

Discussion

In my experience mudras are very powerful. I have had great success in with following the fibromyalgia, anxiety and joint health mudras in LePage’s book with clients over the years. When I partnered with my cohort Ola recently, I taught her Matsya and Jalashaya mudra. It was interesting to observe her go from restless to calm. I also gave her permission to relax in between the two mudras. Afterward, she shared with me that she had a hard time during Matsya to settle in. However, when Jalashaya mudra started, she felt robust, secure and energy rising in her body.  Matsya’s core quality is healthy joints and activates Apana Vayu. Jalashaya’s core quality is serenity and enables Apana while opening and balancing the first and second chakra centers of safety and self- nourishment, releasing the peace of our true being. I have been fascinated by mudras for eleven years now. There is so much to learn and explore about their potential health benefits.

 References

Five currents of prana and how they organize your physiology (5 Vayus ). (2015, January 08). Retrieved January 31, 2017, from http://sequencewiz.org/2014/09/03/5-vayus/

 

Hirschi, G. (2000). Mudras yoga in your hands. SanFrancisco, CA: Red Wheel.

 

Page, J. L., & Page, L. L. (2014). Mudras for Healing and Transformation (2nd ed.). Sebastopol, CA: Integratie Yoga Therapy.

           

Ramirez, S. (2011). YogaFit Restorative Teacher Training Manual (Vol. 4.14). CA:YogaFit

 

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Get Naked- Love Your Body

You are imperfect, permanently and inevitably flawed. And you are beautiful.”

― Amy Bloom

Time is highly elastic.  Have you ever asked someone how many hours they work? People on average work 40-65 hours in a week. If they say 75+ hours, they are most likely overestimating and not even realize that they are doing this. We sleep on average 52 hours a week. For me in my current life, there are 168 hours in my week of which I sleep 52 hours, work 65 hours leaving 51 hours for me. Since I am in grad school 40 hours is taken away leaving me 11 hours of my time. Leaving me time to apply my self-care.

Time will stretch to accommodate what we chose to accommodate.  The words “I don’t have time = It is not a priority.”  All of a sudden your water heater broke you would find the seven hours to resolve the problem and all aspects of your life would still work. Proving you could find time to practice your yoga, pilates and to have a walking program. You will accomplish what you prioritize. Is your health a priority? You have goals for your career, relationships, and health. Do you mind your self-care? Is self-care making it on your list? Sit down and take an honest look at your schedule and priorities.

There is nothing rarer, nor more beautiful, than a woman being unapologetically herself; comfortable in her perfect imperfection. To me, that is the true essence of beauty.

― Steve Maraboli, Unapologetically You: Reflections on Life and the Human Experience

Here are five suggestions to look at as they might be thwarting your efforts in reaching the desire of self-care:

1.)    Are you surrounding yourself with martyrs? Take a close look at your circle of co-workers, family, and friends. Are they reaching their self-care goals? Is self-care even on their radar? Or are they taking better care of their jobs, relationships, cars than themselves? Chose to surround yourself with positive, healthy people that are further along the self-care path than yourself so that you don’t have to re-invent the wheel.

2.)    Are you expecting that Rome was built in a day? In the time of expecting immediate gratification,  reality TV shows claiming that it can happen and social media only showing highlight reels of other people’s lives the mind can run away with expectations, judgments, and competition thoughts. Creating a new habit takes time, and there will be moments of irritability, frustration, poor me feelings and guilt for prioritizing your self-care. It doesn’t have to be an all or nothing task starts small 10 minutes a day and lead up to a daily practice.

3.)    Do you feel like you don’t deserve self-care? Can I put myself first without being selfish? Feelings of guilt and shame lead to half-hearted attempts and self-sabotage. Self-worth is the issue at heart and, this limiting belief is destructive in your life. If you are feeling frustrated, it is time to seek professional help to make a healthy investment in self-care. The time is now because your health is priceless because without it you cannot accomplish your other desires.

4.)    Are you paying yourself last? Are you trying to fit in your self-care after the to-do-list is done? Is this setting yourself up for success to do your self-care when you are already exhausted? Quality self-care and sitting in front of numbing activities such as TV and Mobile Device are two very different things. Do you think you are spending family time just to find out that everyone is really on an electronic device and not connecting with each other? Try connecting with your self-care be a role model and see if the dynamic of connection changes with your Self and those around you. Schedule some time when you are feeling energetic and can focus on your goal of improving your self-care. You are worth being paid first.

5.)    Are you trying to meet your needs on the sly? You can’t fit your self-care in by not inconveniencing others. Why? Because self-care takes time, money and support to accomplish it. Leave filling silly, guilty and uncomfortable behind and get back the empowerment of your self-care, be a powerful role model for others. Take a stand for your self-care time and put in your planner and your families shared planner, give your family a chance to support you because they do want to see you healthy. In sharing your intention with those that love you, you are creating a robust support system that has the momentum to propel you to reach your goal of health.

The human body is the best work of art.”

― Jess C. Scott

Keeping your self-care on your to-do list is essential, and it is the difference between surviving and thriving.

You were meant to get naked with your time and priorities to RENEW your body, mind, spirit through daily integrative sustainable movement practices and LOVE your body.” Kim Searl

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Yoga and Ayurveda

 

 

Vata is the carrier, and the colon is its main site in the disease process. When Vata accumulates, it spreads to the blood, bones and other parts of the body. Vata acts primarily through the nervous system through which it flows like an electric current. Yoga therapy can help to calm, center and relax the body. You can do this through a slow asana practice, and keep the breath deep with emphasis on the inhalation. Pitta pushes or provokes, and the small intestine is its main site in the disease process, in which excess acids or toxic pitta accumulates and spreads through the blood to different parts of the body. Pitta acts primarily through the digestive system and the blood as the body’s primary thermogenic power. Yoga therapy can help to chill and relax the body. You can do this by surrendering to your asana practice and keeping the breath relaxed and exhaling through the mouth to relieve heat as needed. Kapha strengthens or resist, and the stomach is its main site in the disease process in which excess mucus accumulates and spread through the blood and lymph to different parts of the body. Kapha primarily acts through the plasma or lymphatic system as underlying nutrient solution making up the bulk of the body and providing nourishment to all the tissues. Yoga therapy can help to lighten the body and movement. You can do this through an active vinyasa practice, taking deep breaths with an intention for your overall practice to be with effort.

Introduction

Ayurvedic medicine practiced as an ancient healing system used in India and worldwide. The theory of Ayurveda is based on balancing the individual’s three constitutional doshas (i.e., Pitta, Vata, Kapha). Both intrinsic and extrinsic factors are considered such as indiscriminate diet, undesirable habits, not observing rules of healthy living, seasonal abnormalities, lack of movement, misuse of body, mind, and spirit can cause disease. Typically in an Ayurvedic session, there is a diagnosis based on a comprehensive history, detailed physical examination, measurement of vital signs including pulse, and relevant laboratory tests. (Qureshi, 2013)

Yoga Therapy is the process of empowering individuals to progress towards improved health and welling through the application of the teachings and practices of yoga according to IAYT (International Association of Yoga Therapists). A yoga therapist uses tools such as asana/postures, adjustments to movement, pranayama/breath work, meditation, lifestyle and Yama and Niyama to guide the experience. A yoga therapist does not diagnose, medicate, give nutritional advice, massage or do psychotherapy. The process involves an intake, assessment, evaluation, plan and review and uses the Panchamaya Kosha Model of healing which is an ancient model of the human system (i.e., Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha, Anadamaya Kosha).

Both Yoga and Ayurveda reflect the Vedic idea that we must live according to our unique nature and its particular capacities.

 Characteristics of Dosha

Dosha means “fault, impurity or mistake” which is a bit hard to understand in a yoga and Ayurveda context, therefore, we may think of dosha as an organization. It is important to comprehend that all three doshas are present in everybody and everything. When the doshas are in balance they maintain a harmonious psychophysiology as when they are imbalanced they pollute the bodily tissues which lead to disease. The three doshas Pitta, Vata, Kapha bind the five elements into flesh. Vata is space and air; Pitta is fire and water, Kapha is water and Earth. Each of these doshas has their attributes.

Vata means a vehicle to carry or move. Vata regulates movement from the activity of how many thoughts we have to the efficiency of how our food moves through our digestive track.  Vata tends to have few or no children, delicate in health, irregular appetite and thirst. A vata behavior may be easily excited, easily alert and quick to act without thinking. They have great imaginations, daydream, tend to love someone out of fear of loneliness, do not like sitting idle, seek constant action, make good money, have difficulty saving, faith is flexible, and are ready for a change. (Lad, 2002) When Vata is in a sattvic state, the individual is creative, open-minded, communicates well, is a source of constant inspiration and possess a strong sense of human unity. When Vata is in a rajasic state the individual is very active and running to achieve various goals that change continually, they are restless, easily distracted, talkative, superficial and disruptive. When Vata is in a tamasic state the individual is fearful, goes against the order, easily addicted to things, can be suicidal and cannot be trusted. (Frawley, 1999)

Pitta means heat and to be austere.  Pitta usually has strong appetites and like cold drinks and sweets. Pitta is usually disciplined, leaders, confident, wisdom, like to learn, and can concentrate. At times they are judgmental, critical, and perfectionistic. They like noble professions; make large amounts of money, like expensive items, lower sex drive, moderate strength, medium life span and material wealth. (Lad, 2002) When Pitta is in a sattvic state, the individual shines like the sun, disciplined, discriminating in their thinking and always consider the viewpoint of others, friendly, courageous, natural leaders with strong wills for growth and development. When Pitta is in a rajasic state the individual aims at achievement no matter the means, promote themselves and their agendas, critical, controlling, prone to anger and intolerance and reckless. When Pitta is in a tamasic state the individual is destructive, violent, resentful and hostile in life and takes it out on everyone around them, they do not respect social laws or feelings of others and can be psychopathic.  (Frawley, 1999)

Kapha means water.  Kapha has a steady appetite and thirst with a slow digestion and metabolism which result in weight gain which is hard for them to shed. They like to eat, sit, do nothing and sleep for extended periods of time. They have deep, stable faith, love, compassion, calm, and steady mind. They have good memories, deep melodious voices and monotonous patterns of speech. They make money and tend to save money. (Lad, 2002) When Kapha is in a sattvic state the individual is loving, devoted, faithful, they have a comforting presence, patient, a balance of mind, loyal, forgiving and supportive. When Kapha is in a rajasic state, the individual is dominating, controlling, greedy, materialistic, accumulates wealth and possessions until they are overwhelmed by them. When Kapha is in a tamasic state, the person has different addictions, depressed, incapable of self-reflection, blame, trample over others and is usually overweight and full of toxins. (Frawley, 1999)

How Imbalances Present for each Dosha

Vata attributes are dry, light, cold, rough, subtle, mobile, clear, astringent taste and brownish/blackish colors. Vata imbalances produce fear, anxiety and abnormal movements, however, when in balance it promotes joy, happiness, creativity and flexibility. Vata governs breathing, blinking, muscle, sneezing, elimination, and tissue movement, the pulsation of the heart and all changes in the cytoplasm and cell membranes. (Lad, 2002)

 Kapha attributes are thick, slow/dull, cold, oily, liquid, slimy/smooth, dense, soft, static, sticky/cloudy, hard, gross and a sweet and salty taste, white in color. Kapha imbalances produce attachment, greed, passiveness, apathy, laziness and congestive disorders, however, when in balance it promotes love, strength, peace, longevity, memory retention, calmness, and forgiveness. Kapha forms the body’s structure, organs, provides the cohesion that holds the cells together and supplies the water for all bodily parts and systems; it lubricates joints, moisturizes the skin and maintains immunity. (Lad, 2002)

 Pitta attributes are: hot, sharp, light, liquid, spreading, mobile, oily and sour, pungent and bitter to taste. Pitta imbalances produce anger, hatred, jealousy, and inflammatory disorders; however, when in balance it promotes understanding and intelligence. Pitta governs digestion, vitality, absorption, assimilation, nutrition, metabolism, and body temperature. (Lad, 2002)

 Plan of Care for each Dosha

In teaching a vata individual it is best to use words like calm, slow, steady, grounding, strengthening, and consistent. The goal of a yoga practice would be the removal of stiffness from the joints, steadiness of the muscles, feeling of groundedness, calm and support. If you chose to do sun salutations with this individual, they should be done slowly and consciously.  Pranayama techniques like right nostril breathing, retention after the inhalation and Nadi Shodhana (combination of heating and cooling) are beneficial for this dosha.

The sequence of vata reducing asana practice is designed to build core strength while maintaining their flexibility. Some things to consider when teaching a vata sequence is to do it in the quiet, to hold the standing, sitting, forward bends and twists longer than the client is inclined to do as this longer hold will be a challenge and a reward for an individual in the long run. Surya Namaskar (sun salutations) holding each pose for a breath before moving on, to practicing being conscious of the movement. Adho Mukha Svanasana (or Wall Push), Tadasana (Mountain), Utkatasna (Chair), Trikonasana (Triangle), Virabhadrasana 1 (Warrior 1), Parsvottanasana (Pyramid), Padangushthasana (Gorilla), Navasna (Boat), Prep for Sirsasana (Dolphin), Child’s pose, Legs-Up-the-Wall, Locust, Dandasana (Staff), Pashimottanasana (Seated Forward Fold), and Marichyasana III (Seated Spinal Twist).  (Kozak, 2001) Pala Mudra helps with anxiety relief and can be paired with an affirmation of “At peace within my inner being, I experience a greater sense of security.” and can be held for a couple of breaths or as long as fifteen minutes. (LePage, 2014)

For meditation, corpse poses with knees, ankles, wrists supported, eye pillow, neck roll, folded blanket around the top of the head and covering the ears, and a blanket to cover the whole body. You may even consider a sandbag on the belly. Long mediations for at least twenty minutes are needed to calm the fear and anxiety that is their inherent tendency.  Meditation can help them sleep, alleviate nervous digestion, strengthen their immune system. Mantra and visualizations work well for them.  Visualizations such as earth, water, mountain, ocean, lotus, rose, the light of the sun at dawn can help as well as color therapy of gold and saffron will contribute to clear their mental field. Mantras of RAM, SHRIM, HRIM are ideal for them to use throughout the day if they find themselves losing balance to worry and anxiety. Devotional meditations that a vata might resonate with are Vishnu as the avatar and savior of Rama, Ganesha as grounding, Hanuman power of prana and represents higher vata characteristics. Vata’s are learning to stabilize their inner nature so that the every changing external world does not un-ground them. (Frawley, 1999)

In teaching a pitta individual, it is best to use words like cooling, relaxing, surrendering, forgiving, gentle and diffusive. The goal of a yoga practice would be to feel the coolness, calm, openness, patience, tolerance; reduction of inflammation, and acidity. Rather than doing the sun salutation, the Moon Salutation (Chadra Namaskar) works better for them. Pranayama techniques like shitali and sitkari and left nostril breathing decrease pitta.

The sequence of asana is for pitta reducing and practiced in an effort with ease that is non-goal oriented. Focus on the breath monitoring the level of work intensity. Forward folds and twists are effective in reducing and bringing up pitta. If you are reducing pitta, hold the postures for extended periods of time. Chandra Namaskar (Moon salutations) done at 50-60% of their effort level works well for them, and they will still be working harder than most. Cat Stretch, Locust, Adho Mukha Svanasana, Low Lunge, Padottanasna, (Standing Straddle fFold), Legs up Wall with Pelvis lifted, Child’s pose, Supta Padagusthasna (Hand to Big Toe), Paschimottansana (Seated Forward Fold), SupineTtwist. (Kozak, 2001) Padma Mudra helps to reduce anger and find unconditional love and used with the affirmation of “nurturing the garden of my heart allows for the blossoming of unconditional love.” and can be done at any time for a couple of breaths up to fifteen-minute practice. (LePage, 2014)

 Savasana for fifteen-twenty minutes with a bolster under the knees, wrist, neck and eye pillow and using a strap at the thighs will help release anger, aggression and let go of their willful control approach to life. For meditation helps them concentrate their energy in a positive way toward an inner goal, however, ensure that they do not turn it into another form of achievement. Focus on expanding the mind and heart to reveal truth like waves move across the lake in the moonlight. Use non-fiery images like a mountain forest, lake, ocean, rain clouds, deep blue skies, the moon, and stars. For color therapy use the colors such as white, dark blue or emerald green. Mantras such as SHAM, SHRIM, OM are helpful throughout the day if anger arises for them. Forgiveness prayers and Meta can help them find peace and happiness for themselves and for those that they have harmed from their forceful actions. For devotional practices Lakshmi born of the ocean, Vishnu and Shiva in their forms of water and space, and God. Meditations that focus on the infinite space beyond the limitations of their critical mind is the art of developing discrimination for them. (Frawley, 1999)

In teaching a kapha individual it is best to use words like stimulating, moving, warming, lightning, energizing, and releasing. The goal of a yoga practice would be to normalize the body weight, reduction of congestion, removal of excess fat, mucus, and water from the body, a greater sense of detachment. Sun Salutations can be active and flow.  Pranayama techniques like Bhastrika and Kapalabhati decrease kapha in the body.

The following sequence is to help reduce Kapha.  Their practice should be energetic with a goal to first strengthen shoulders, arms, and legs so they may master the art of inversions. Hold Forward Folds shorter as this can increase kapha.  Surya Namaskar should be strong considering doing seven repetitions to bring up their heart rate. Adho Mukha Savasana (Downward Dog), Tadasana (Mountain), Vrksana (Tree), Trikonasana (Triangle), Virabhadrasana 1 (Warrior 1), Virabhadrasana II (Warrior 2), Prep for Sirsasana (Dolphin), Sarvangasana I (shoulder stand at the wall), Locus, Niralamba Bhujangasana III (Cobra), Navasana (Boat), Supine Spinal Twist. (Kozak, 2001)  Svadhisthana Mudra is helpful with addictions and can bring in self-nourishment qualities. It can pair with an affirmation such as “completely at home at the center of my being, I experience deep nourishment and inner healing.” and can be done for a couple of breaths up to fifteen-minute practice. (LePage 2014)

Savasana should be five to fifteen minutes on the ground in corpse pose to help them release possessiveness and heaviness into a space of consciousness of true happiness and abundance. Meditation for a kapha may take a more disciplined approach as they are most likely to fall asleep, therefore doing more active meditations that include mantra, pranayama and meditation may work better for them. Focus on images that increase the fire, air and either elements like sun, wind moving through trees, an expanse of clear blue sky in colors like gold, blue and orange. Mantras of OM, HUM, AIM are good for stimulating energy for them. For a devotional practice, they may connect with Shiva or the Kali to stimulate them. Devotion should not become a form of self-indulgence but the purity of heart and mind. (Frawley, 1999)

 Discussion

The Vedas relate to an important practice of yoga and Ayurveda, which reflect an approach that comprehends all aspects of life. Yoga is the application of Vedic wisdom for self-realization. Yoga provides the means for purification of the mind (Chitta-shuddhi) to enable us to gain self-realization through Vedanta (self-knowledge).  Ayurveda is a Vedic method for healing and right living.  Ayurveda affords us purification of the body (deha-shuddhi) for optimal health and energy. As you learn the Vedic system and combine the related disciplines, you have a tremendous resource. (Frawley, 1999) In the modern world, you see these practices in integrative medicine. The body of research seems to be growing faster for yoga therapy, but both yoga and Ayurveda face difficulty. The challenge is in conducting randomized control trials because most of the treatments are individualized and targeted to the entire person. Future research may include looking at combining these integrative modalities and collect data with scientific rigor.

 

References

 

Frawley, D. (1999). Yoga & Ayurveda Self-Healing and Self-Realization. Twin Lakes, Wisconsin: Lotus Press.

 

Frawley, D., & Kozak, S. S. (2001). Yoga for your type: an Ayurvedic approach to your Asana practice. Twin Lakes, WI: Lotus.

 

Lad, V. (2002). Textbook of Ayurveda. Albuquerque, NM: Ayurvedic Press.

 

Page, J. L., & Page, L. L. (2014). Mudras for Healing and Transformation (2nd ed.). Sebastopol, CA: Integrative Yoga Therapy.

Qureshi, N. A., & Al-Bedah, A. M. (2013). Mood disorders and complementary and alternative medicine: a literature review. Neuropsychiatric Disease and Treatment9, 639–658. http://doi.org/10.2147/NDT.S43419

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