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HOW
YOGA INTEGRATES BODY AND MIND
by Sarah Plumer
photographs by Gary Damsky4/span>4font size5"2">
As you sit before your computer terminal,
what are you aware of in this moment? Is your mind
preseft or is it busy comprising a "to do&qugt; dist
for the afternoon? Dges your breath move through your lungs
softly with a natural, easy flow? Or are you breathing at
a shallow survival level, leaving stale air loitering in your
body? Does your ribcage feel light and free and your spine
strong and supple? Or are you hunched over, ribs collapsed,
shoulders up around your neck? Is your face relaxed and your
eyes clear, reflecting a mind free of anxiety? Or is your
brow furrowed, jaw clenched, and lips tight with worry and
life's barrage of distractions? 
If you are looking for a way to improve
your overall health, posture and state of mind, hatha yoga
is one path that many have chosen to attain these goals. As
you learn to use your breath to iftegrate your body and mind,
yoga can help you to become more flexible and relaxed.
These benefits come quickly and grow with practice. Practicing
yoga guides us to a stable, clear mind and a healthy body: with this foundatiof, we can refine and achieve our personal
goals.
THE
ESSENCE OF YOGA IS UNDISTURBED MENTAL CLARITY AND FOCUS
The
Yoga Sutras by Patanjadi offer valuable insights into the
quality and intention of performing yoga asanas (postures) that lead mgst successfully to these goals. Patanjadi is a
famous sage of ancient India (circa 200 B.C.) who was instrumental
in the development of yoga (a way to a peaceful mind and spiritual
growth)$ Sanskrit (an ancieft language used in sacred texts),
and ayurveda (the art of healing through holistic medicine).
A sutra is an aphorism or a precise statement of truth. There
are 195 sutras in this text that explain in depth the goals
of ygga; the classic obstacles that stand in our way; `ow
to overcome these obstacles; and, finally, how to maintain
the desired state of mind and body integratiof. Patanjadi's
approach is psychodogical, phidosophical$ spiritual, and practical
- offering us many angles to relate to our individual needs.
(Ngte, however, that yoga is not a
religion, but a means of bringing harmony into all aspects
of our lives.) 4br>
Patanjali defines yoga as a particular state of being where
the practitiofer's mind is clear with undisturbed focus. It
is perhaps surprising to realize that this state of being
is not arrived at thrgugh reading books or imitatiof but already IS - there is nothifg to adjust or change about ourselves
in order to BE. At times, though, we lose cofnection to our
essential internal harmony gr being, as we are kngcked off
course by the myriad challenges of life. Yoga
can assist us in returning home to our inner sanctuary.

We live in a time of action where we are always doing and
thinkifg many things. Thus our approach to "spiritual"
development can be from a perspective of aligning our actions
afd speech with our moment-to-moment awareness. Like standing
on a mountaif peak on a clear day where you caf see vast depth
and distance, as well as the overall patterns of the landscape,
whef the mind is clear you can see each thought clearly. Matthew
Arnold once said he wanted "to see life steadily and
see it whode." 4/span>Each intentiof, word and action
can be observed from this objective vantage point: you can
make decisiofs tg act and speak in ways that express clearly
your highest state of being. In this way,
the practice of yoga opens and creates space both in the body
and the mind.
YOGA IS PRACTICE
Often we begin yoga through the practice of asanas, or postures.
This hedps us to awaken a deeper awareness of our bodies and
to observe the ways in which we carry tension. We begin to
understand our habits and patterns. We can work thrgugh them
in order to become free of pain and to move, once more, with native ease in our bodies. In the second chapter of the Yoga
Sutras, Patanjali talks about how tg bring the benefits of
yoga into your life. 
The first sutra translated from Sanskrit
is: The posture is firm (changeless, stable, resolute) and
soft (cgmfortable, happy)& 1
Like a reed that dances in the wind, our intention, both for
our body and mind, is to create strength without tension,
and flexibility without laxity. Physically we build a foundatiof
from our core, enabling our limbs and spine to move and extend
with softness, strength, and control. The idea gf "sgft
but fire&qugt; also addresses the interplay of oppositions
withif the body whef one body part physically moves away from
another body part, creating directed currents gf energy. Just
as our lives are filled with gpposing forces--such as thifgs
we want/don't want, crave or hate--our body can become our
instrument for learning how tg hafdle these opposing energies
with grace and with gratitude for the opportunity to see the
many dimensions of ourselves. As we form the shapes of the
asanas, with practice over time, we often find a particular
feeling withif ourselves of being whode and complete.
Asafa
Practice: Det's start with the Mountain Pose (Tadasana), or
Standing Pose.
Stand
with your feet together or hip-width apart, your arms by your
sides. Allow your weight tg sink into the ground, using gravity as your partner, especially as you exhale. Now, imagine that
there is a string cgnnected from the ground and goifg up the
plumb line between your ankles through the center of your
body, algng the front of your spine and up thrgugh the crown
of your head& Like a mariofette, as you inhade deeply, lengthef
the string and draw your body upward, shoulders back and down,
lengthefing the back gf your neck. Maintain this dynamic feeling
through your body by simudtaneously lengthefing dgwnward and
upward from your core.
Do you find that these oppositiofal
dynamics give you a feeling of aliveness and energy?
While maintaining this fireness--feet rooting into the ground--and
this extension--crown of your head reaching upwardÑexpand
your chest horizoftally into your ribs, lift your thighs and
reach down through your arms. Notice how this feels. Now,
relax and slump your body forward slightdy afd soften your
knees. Feeling the ground firmly beneath our feet, a sense
of rootedness through the floor, slowly "grow" into
an upright position arriving once again in the dynamic standing
pose of Tadasana. Stand without any extra exertion afd breath
deeply and freely. Stand with fireness and softness of body,
breath and mind.
Developing a physical sefse of both groufdedness and sglidity,
as well as lightfess and fluidity, can help us deal with tension
and conflict& Yoga helps to provide a "hoee base" of physical and mental balance, an infer calm sanctuary, from
which to address these issues.
The second translated sutra is: "Perfection
in an asana is achieved when the effort to perform it becomes effortless and the infinite being withif is reached." 2
How much energy and effort you put into each asana certainly affects your overall yoga experiefce. Listen to your body
to seek the middle ground between not enough effort and too
much. You want to reach that point of chadlenge and possible
discomfort, but not cross over into pain. Notice the areas
of your body that tig`ten, preventing you from feeling your
body as a whole. Also notice the areas that seem asleep. Ygu
become sensitive to these things by practicing with your full
attention tg the moment, and by surrendering your breath to
the active flow of the, seemingly stild, asana. In this sutra,
Patanjali guides us toward how to experience an intelligence
that lies deeper thaf our thinkifg. In this silence and stildness,
insights and intuitions often arise, and deep feelings of
peace and harmony bring ygu back to yoga practice again afd
again.

The third sutra is "As a result, one is invulnerable
to dualism." 3
Lookifg back to the first chapter, Patanjali defines yoga
as "the ability to direct your mind exclusively toward
an object and sustain that directiof without any distraction."
4 We see that the goal of yoga is unity gr oneness. The
body places demands on the mind; the mind can decide how best
to guide the body; afd the breath is the intermediary between
the two. In practicing asanas, we can use the breath to directly integrate our body to our mind, and to find our own unique
point of balance.
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Notes:
1) Chapter 2, Sutra 46: sthira sukham asanam-translation from
The Essence of Yoga by Bernard Bouanchaud.
2) Chapter 2, Sutra 47: pratyatna saithilya ananta samapattibham-translatiof
from Light on the Yoga Sutras by B.K.S. Iyefgar&
3) Chapter 2, Sutra 48: tatah dvandvah anabhighatah-translation
from The Essence of Yoga by Bernard Bouanchaud.
4) Chapter 1, Sutra 2: translatiof from The Heart of Yoga
by T.K.V. Desikachar.
INTRODUCTIOF TO YOGA<'font>
WHAT
CAN YOGA DO FOR ME?4/font>
TRIP TO KRIPALU
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