Yoga: Firm Your Quads and Release Your Hamstrings

Those yoga practitioners with tense hamstrings are the ones most likely to tense up in poses meant to release the hams and they then lose the benefit of the pose. Uttanasana (Standing Forward Bend) is a pose where to experience a relaxing stretch in your back, neck and legs, you must release the hamstrings.

Uttanasana is often used as a relaxing break after standing poses or as a rest during an intense vinyasa sequence. When performing the Standing Forward Bend, it is best to stretch the hamstrings on the back of your thighs and contract the quadriceps on the front of your thighs. In Uttanasana, positioning is important to allow the hamstrings to lengthen and relax into the stretch as opposed to holding on tightly and contracting.

To appreciate how your hamstrings work in Uttanasana, it is important to understand the three distinct forms of muscle contraction. In an isometric contraction, the muscle does not change length; a concentric contraction makes the muscle shorter; and an eccentric contraction lengthens the muscle.

If you start in Uttanasana with your knees straight and your pelvis tilted forward so that your head and spine are moving towards the floor, as you come up out of the pose, the hamstrings contract and pull down the sitting bones. The pelvis will then move upright and the upper body aligns with the legs. The hamstrings have performed a concentric, or shortening, contraction.

However, when standing and tilting the pelvis forward the hamstrings perform a lengthening, or eccentric contraction. If you stop halfway, the hamstrings will perform an isometric contraction. They are still working hard, but are neither shortening nor lengthening. Here is the problem for students with tight hamstrings: they cannot reach their fingers to the floor so when they bend over they end up sort of “stuck” halfway - and in an isometric contraction.

It is not recommended that Uttanasana be practiced with the fingers dangling towards the ground. This puts undue pressure on the muscles as well as the lower back. The hamstrings will not benefit and become more flexible, but remain rigid.

A simple solution is to put a yoga block or a folded blanket under your hands to support the weight of your body through your arms. The hamstrings will then no longer be required to support the torso and can lengthen and relax.

For proper alignment in this pose, ensure that the hips are over your ankles, not behind them. The knees should be straight. To offset the tendency to bend the knees, the quadriceps should be contracted. Since they are “antagonistic” muscle groups, the hamstrings will automatically relax when you flex your quads. This will allow for a fuller stretch of the hamstrings.

The Standing Forward Bend is also excellent work for the erector spinae, the group of small muscles that run up and down the spine. Just as with the hamstrings, the erector spinae will only benefit from this pose if the weight of the upper body is supported by placing the hands on the floor or a prop.

Remember to keep the quads working. With time and practice, the hamstrings will lengthen and release, allowing further release in the lower back and pelvic region.

Michael Russell
Your Independent guide to Yoga

The Paradox of Prana & Citta

One of the fundamental principles of Yoga/Qigong practice is that prana (energy, life-force, qi) follows citta (mind, intention, focus). You can experiment with this, right now, by closing your eyes (after you read the rest of this paragraph!), and then placing as much of your attention/focus into one of your hands (say, your left hand) as you can: as you inhale and exhale, think of sending waves of love or kindness or joy (or some other up-lifting quality) into your left hand. Breathe and focus in this way, on your left hand, for a minute or two, or longer ? and notice what happens, notice how the feeling in that hand begins to transform, as it ?fills? with love/joy/kindness. Perhaps you?ll notice it feeling a bit warmer, or notice a tingling sensation, or a feeling of heaviness, or a feeling of the fingers being a bit swollen. Perhaps that hand will begin to sweat, or feel cold or clammy. Each person?s experience will be different. But what our various experiences will likely have in common is that we?ll notice that our left hand has become, almost magically, more ?alive? ~ we?re able to feel it in a more clear and immediate way.

What we?ve just experienced is ?prana following citta?: we placed our mind/attention/focus (citta) on our left hand, which generated a flow of energy (prana) into that hand, creating new and more potent sensation, of some sort. We see this principle at work in every aspect of our lives: when we?re focused on something (a project, our work, a relationship), our energy flows into that activity, and it tends to grow ?

Part of the process of a Yoga/Qigong practice, then, is to become more & more conscious of this mechanism ~ of prana following citta ~ so we?re able to use it in ways that are supportive of our practice. One aspect of the ?paradox? of prana & citta is that while this relationship can serve us in powerful & pleasant ways, it can also ~ when it?s operating unconsciously ~ be our greatest nemesis. For energy flows not only into fields/patterns that we consciously choose to focus on, but also into fields/patterns of mind/citta which we are unconsciously ?focused? on, and hence perpetuating/giving energy to. These are the samskaras (past-life tendencies) which we work/play to unravel (make conscious) within the context of our practice.

Another paradoxical aspect of this relationship is that the inverse of the original ?formula? can also be true, i.e. not only can ?prana follow citta? (the basis, for one, of Yuen Method work), but it?s also the case that citta/mind can follow (be influenced or shaped by) prana/energy. Which is why asana practice, as well as any form of energy-body ?healing? (e.g. acupuncture or Reiki), can work not only to transform our physical & pranic bodies, but can also, in the process, transform mental patterns ~ can shift our whole outlook or ?attitude? in a way which then (cycling back to the original formula) has new effects on our energy-bodies ?

So once we?re able, as practitioners, to bring body, mind & breath (like a beautiful golden braid) into a conscious relationship, what is the most skillful way to use this yogic axiom: prana follows citta (and citta follows prana)? And here, once again, we find paradox ? On the one hand, wouldn?t we want to choose, always, to focus on and therefore support/?feed? only the ?positive,? only what is ?good? or balanced or healthy? ?Keep your mind focused on the positive? is advice that forms the core of many a yogi/yogini?s daily life and practice. Yet if this is our only technique, how will those ?negative? patterns (that are wreaking havoc from the unconscious planes of our existence) ever be transformed?

The Vietanmese Zen Master Thich Nhat Hanh gives the following advice to his students, on this point ? When we?re beginners, he says, it?s most skillful for us to give energy to, to nourish & support, what is healthy & balanced within us. Especially valuable to cultivate is what in Buddhist language is called the ?energy of mindfulness? ~ a spacious, vibrant ?awakeness? (a fully-awakened citta). We use this energy of mindfulness, then, to ?touch? or nourish (to pay loving attention to) those ?positive? qualities which we wish to augment. And if, on a regular basis, we?re able to focus our attention on the positive, what we?ll notice happening also is that many of our ?negative? qualities will ~ simply by not being given our attention, not being ?fed? ~ quite naturally dissolve ?

But not all of them! Which is why as we become more advanced in the practice, and our energy of mindfulness becomes strong, it is appropriate to begin to use our energy of mindfulness to ?touch? (or invite into our conscious mind) not only the ?positive? within us, but also the more ?negative? or ?stuck? aspects of our bodyminds. So, for instance, at this point ~ once our ?mindfulness? is strong ~ we could choose to embrace, with our mindfulness, the mental/emotional pattern called ?anger? ? And to the extent that our mindfulness is strong, its energy will begin to transform, unwind, release those ?anger? patterns. Eventually, when our mindfulness is quite bright ? merely shining its light onto these dark/stuck patterns will be enough to ?liberate? them, instantaneously. (Much like the ?darkness? of a room is gone completely once we turn on a light!)

And as our practice becomes quite advanced ~ our energy of mindfulness very bright, the braid of body, mind & breath quite coherent, fluid & fluent ~ our Presence (awakened prana/citta) will begin to have affects not only on our ?own? bodymind, but also the bodyminds of those with whom we interact ? a wonderful (though not always immediately ?pleasant?) gift we?re able to give to ?others? ~ a lovely form of service ? Grown out of the resolved & un-resolved paradoxes of ?.

prana follows citta

Elizabeth Reninger holds Masters degrees in Sociology & Chinese Medicine, is a published poet, and has been exploring Yoga ~ in its Taoist, Buddhist & Hindu varieties ~ for more than twenty years. Her teachers include Eva Wong and Mingyur Rinpoche. For more yoga-related essays (and other wonderful things!) please visit her website: http://www.writingup.com/blog/elizabeth_reninger

What is Patanjali’s Ashtanga Yoga Part-III

As described earlier, Ashtanga Yoga has eight limbs or parts. So far Yama, Niyama, Asana, Pranayama has been described. In the present article Pratyahar, Dharana, Dhyana and Samadhi shall be described.

Pratyahar(withdrawal)

Before Pratyahar one should lie in Sukhasana comfortably and motionlessly. Then one should practice Pranayama by keeping mind on the movements of breath across the nostrills. After half an hour in Pranayama, there is cut off in inhalation and exhalation. Mind and Pranabreath for practical purpose) become one and motionless. In this state one should practice Pratyahar.

Patanjali describes - when senses leave their objects of enjoyment and get engaged in realising true self(svarup), it is called Pratyahar(II>54). So far Yoga is concerned, there are two directions - one is outside and the other is inside. Outside there is enjoyment(bhoga) and enjoying(ahara) and inside there is Yoga and Pratyahar(withdrawal from enjoyment). So long as senses are fixed on the objects of enjoyment, there is enjoying(ahara); but as soon as senses withdraw from them, there is Yoga and Pratyahar.

In enjoyment there is loss of energy; whereas in Yoga there is conservation of energy. Inside there is treasure of energy, happiness, knowledge, health and longivity; but outside there is loss of energy, pain, ignorance, disease and death. as people take their earned money from home and spend them outside, so people earn energy, happiness inside, but spend them outside. People who spend more and more money outside, get bankrupt and people who spend more and more energy outside get diseased. So a true Yogi earns more and more energy inside, but spends less and less outside to remain happy, knowledgeable and healthy.

Pratyahar is practiced after Pranayama in the same posture(sukhasana). It is a mental excercise only. In the legs there are six sets of joints and in the body there are six Chakra. From the tip of fingers in the legs one should rise upwards joint by joint and Chakra by Chakra. In each joint or Chakra one should remain for a while and feel that lower parts from that joint or Chakra have gone senseles. In this manner one should reach Ajna Chakra in between eyebrows. At Ajna Chakra one should feel that there is no sensual feeling of the body. One should see nothing, hear nothing or feel nothing. There is neither the feeling of the body nor of the material world.

Dharana(to hold), Dhyana(meditation)and Samadhi(total concentration)

Dharana means to hold. After one withdraws oneself from the gross body and senses, one should hold mind firmly. One can enter into Samadhi through this mind only. The saints and sages of Ancient India first realisd that nothing is as great as mind in the whole universe. Mind is the cause of everything; creation, maintenance and destruction of this universe goes on because of this mind only. It is also the cause of bondage and liberation of all. Mind can be a good servent, good friend as well as good master. So in Dharana one learns how to hold mind firmly for own liberation.

After Dharana comes Dhyana(meditation). In Yoga meditator, meditation and the object of medition are one. Because the aim of Yoga is to realise the true self. In Dharana and Dhyana mind should be fixed at Ajna Chakra in between eyebrows(trikuti). Eyes should be closed in practicing all the limbs of Yoga starting from Asana to Samadhi. However religious masters teach to meditate upon some symbols or pictures of Gods and Goddesses with eyes open. Through such meditation mind does not come inwards and so no Yoga shall be practised.

Through regular and sincere practice of Pranayama, Pratyahar, Dharana and Dhyana, one may enter into Samadhi one day. Only a true and rare practitioner achieves this state, also called Turiya. Normally all men experience three states - waking, dreaming and deep sleep. The state of Turiya, which is the fourth state of a being, is experienced by a Yogi alone. This is such a dreaming state, where one is awake while sleeping. This is such a waking state, where one does not use one’s body and senses. This is such a deep sleep where one is fully concious. As without sound sleep a man cannot remain healthy and peaceful, so without Turiya a man cannot be healthy and peaceful completely. For complete peace and bliss, for complete knowledge, freedom and liberation, every individual should practice Yoga and try out to reach the state of Turiya or Samadhi.

Author is an Indian and a desciple of Late Munisvar Shiv kumar Shastri. Those who are in the quest for true spiritualism and yoga and want freedom and bliss should go through his book ‘Quest for Truth: the spiritual and yogic way’ and email to him.
http://www.bookstobelievein.com/questfortruth.php
premansu_chand@rediffmail.co