Yin Yoga: Cultivate the wholeness of the heart

Viewed from Earth, the sun rises and sets. As the sun moves, day changes to night. From the apparent sun’s movement, the shining sun manifests on Earth as two appearances: Yin and Yang.

Yang: daytime, the sun is visible.

Yin: nighttime, the sun is invisible.

Like the sun dominating life on Earth, the heart is the monarch of the body. Be aware that the Chinese character “heart (Xin)” not only refers to the physical organ heart but also refers to the mind. And the health of the heart cannot be achieved by (Yang) physical cardio exercise alone but also needs the (Yin) stillness of the mind. Anyone who has had the experience of being sleepless at night will know the importance of quieting the mind. Yin yoga practice helps us explore ways to settle down and be calm.

As we know, instead of the sun’s movement, day and night are caused by the Earth rotating on its axis. Similarly, we cannot expect the restless mind to naturally settle down by itself. The heart-mind (Xin) corresponds to the element fire and has the characteristic of being upward and flickering like the fire. We, ourselves, need to do the initial work to calm down. Yin yoga is practiced without noticeable movement, but it’s not necessarily passive. During a long holding pose, we guide our mind to our chosen direction—to settle down. It’s a proactive process, even though it’s invisible to others.

One way to quiet the mind is through mindfulness breathing, which we have mentioned in Yin Yoga: What we can do while holding the pose. Besides mindfulness breathing, we can also practice loving-kindness (Metta), an ideal exercise for both the heart and mind. The practice of loving-kindness is simple: reciting Metta verses in mind, putting the whole heart into the verses. The following verses are from Biff Mithoefer The Yin Yoga Kit: The Practice of Quiet Power, my favourite verses.

May I be free of fear and harm
May I be happy just the way I am
May I be at peace with whatever comes 
And may I learn to live gently in the softness of my own heart. 

May all my family be free of fear and harm
May they be happy just as they are 
May they be at peace with whatever comes

And may they live gently in the softness of their own hearts. 

May all beings be free of fear and harm
May we be happy just as the way we are
May we all be peace with whatever comes  
And may we all live gently in the softness of our own hearts. 

A complete day consists of both daytime (Yang) and nighttime (Yin). A whole healthy heart includes a strong physical heart that is active (Yang) and a trained mind that is capable of quiet (Yin). Cultivate the wholeness of the heart, for a vibrant day and a restful night!

Note:

Biff Mithoefer, The Yin Yoga Kit: The Practice of Quiet Power (Rochester: Healing Arts Press, 2006), p77 -78.

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Monkey Play: the Mood

Enjoy every practice! A playful attitude makes exercise more enjoyable. It’s not a big deal if we forget the movement or are not doing the motions perfectly. It’s just play! The flow of Qi will be affected by our mood. When we know that, “anger drives Qi to flow upwards; joy slackens Qi; sorrow exhausts Qi; fear makes Qi sink; contemplation binds Qi.” And, “all diseases are caused by the disorder of Qi.” We know we better practice in a delightful mood!

Monkey Play is the fourth play in Five Animals Health Qigong. Monkeys are naughty and curious. Imitating monkeys’ funny acts helps reduce stress and makes us feel better. As we imitate monkeys’ play, our focus is on enjoying the fun of activities, either picking fruits or simply looking around for fruit.

The Hand Gesture: Monkey Hook

Five fingers pinched together at the fingertips. Flexing hands to form a hook shape.

Guidelines:

• Fingers swirl together quickly to make the hook shape 
• Hands up, shrug shoulders, engaging core and lift perineum. Then heels up and turning head to the side
• Breathing in as the body is lifting, breathing out as the palms are pressing down, and releasing the perineum

Benefits:

1. Hands quick movement helps enhance sensitivity of neuromuscular response 
2. Massage of the heart improves blood supply to the brain 
3. Strengthened legs improves balance 

Guidelines:

1. The eyes looking left and right, demonstrates the curiosity of the monkey 
2. When squatting with knees bent, the whole body is contracted. When picking fruit, extend the whole body 

Benefits:

1. The turning of neck improves blood circulation to the brain 
2. The complicated movement enhances physical and mental coordination. Visualizing the pleasure of a monkey picking fruit prevents nervousness and depression 

Notes:

1. 「怒則氣上，喜則氣緩，悲則氣消，恐則氣下，寒則氣收，炅則氣泄，驚則氣亂，勞則氣耗，思則氣結」Yellow Emperor’s Canon of Medicine: Plain Conversation [黃帝內經:素問], chapter 39, Discussion on Pains [舉痛論], translated into English by Li Zhaoguo (Xi’an: World Publishing Corporation, 2005), p480.
2. Health Qigong Management Centre of General Administration of Sport of China, Health Qigong – Wu Qin Xi [健身氣功 -五禽戲] (Beijing: People’s Sports Publishing House, 2005).
3. VCD, Health Qigong – Wu Qin Xi [健身氣功 -五禽戲] (Beijing: Beijing Sport University Audio & Video Press, 2005).

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The Fight to Keep My Tooth

It was early August. The sun was shining, the scenery was great; after three years of travel restrictions, we were at last on vacation in the west of Canada. However, a couple days later, following a hot and spicy Indian cuisine dinner, I was awake in the middle of the night in pain due to my tooth. The same tooth that bothered me just before COVID-19. And at that time, when I went to see the dentist because of the toothache, the dentist told me that the tooth needed to be pulled. Nothing would work except pulling the tooth. Even though I didn’t doubt his professional advice, I had my own decision-I wouldn’t pull the tooth! Since then, the fight to save my troubled tooth began.

The first step was daily care. I changed my toothpaste to Sensodyne. In addition to using Sensodyne in the morning and evening, I use salty water to rinse my mouth after lunch. It works! My toothache hasn’t bothered me for a long time. Even when it did give me pain one time, I used ginger and the toothache went away very quickly. The condition of the teeth was so good that I almost forgot that I had a tooth that was supposed to be pulled, until in the middle of the night, in the middle of vacation.

I couldn’t eat, and even though I didn’t eat anything, the aching was there. I bought a piece of ginger to sedate the pain. It helped when I had ginger in my mouth. I knew this time it was a serious toothache. Maybe I ate too much sugar in the summer, maybe I had too much sun, or maybe it was the full moon. I had to find some solutions to cure it. Otherwise, if I went to see the dentist, pulling my tooth would be his only solution.

With the help of ginger and medicine (Orajel) bought from the pharmacy, I survived the vacation. Just one day after coming home, I got a fever and tested positive for COVID. The toothache was still bothering me. I almost gave up the fight to keep my tooth and was thinking of seeing the dentist. But since I had COVID, I wasn’t able to go anywhere. I had no choice but to take care of myself! Based on my understanding, the cause of my tooth is the heat, or the rising fire (Shang Huo in Chinese). If I could bring the fire down, the toothache should go away. I used many approaches to bring the fire down.

First of all, I needed medicine when the toothache really bothered me; a medicine that not only acts as a pain killer but also a cure. In my cupboard, I found Watermelon Frost, a traditional Chinese medicine used to clear heat toxins and alleviate pain. I also used ice outside my mouth as I could only use Watermelon Frost a maximum of five times a day.

At the same time, I used home remedies to reduce the heat in my body. In the morning before breakfast, I would drink some salty water (around 3 mouthfuls), and I had plain rice porridge for breakfast, which would settle the fire. Further with regards to diet control, I cut out all sweet foods and ate more foods that are considered to have cool characteristics according to traditional Chinese medicine (TCM), such as watermelon and bitter melon. 

In addition to medicine and food therapy, I pressed the He Gu acupressure point (LI4), which aids in the elimination of heat and the relief of pain. One week later, when I was allowed to go out to see the dentist, I didn’t need to anymore.

Two months after this severe toothache, I am eating normally. The fight to keep my tooth was tough, and I don’t know how long the fight will continue. Self-care is not easy, nevertheless, the reward is satisfying: I still have my tooth that the dentist wanted to pull!

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Managing the Triple Burner: Space

The first movement of Eight Brocades is “Hold up the sky with two hands to manage the Triple Burner.” The Triple Burner (Sanjiao) is a unique concept in Traditional Chinese Medicine (TCM), and it expresses the holistic idea of TCM. We know that the heart is important, and we know that the lungs, the kidneys, the spleen, and the liver are important. However, rather than look at an individual organ only, TCM looks at the relationships between organs and functional coordination. A disease is not always caused by a virus; it can also be caused by organ disharmony. The Triple Burner (Sanjiao) refers to the space inside the trunk of our body and relates to the ten internal organs, which are the liver, heart, spleen, lungs, kidneys, gallbladder, small intestine, stomach, large intestine, and urinary bladder.

TCM regards the human body as a micro universe, and understanding nature helps to understand the Triple Burner (Sanjiao). For example, in space, the planets in the solar system are independent as well as interacting with each other through the invisible force of gravity, and the sun is the main factor of influence. Similarly, inside the space of our body trunk, the internal organs are independent as well as interacting with each other through the invisible Qi, and San Jiao plays an integrative role in transporting the vital energy (Yang Qi) in our entire body and making the ten internal organs function as a holistic organ. 

Besides comprehending San Jiao through the fundamental interaction in space, even though the ten organ names are the same as Western medical organs, they are more than just an anatomical feature. For example, the heart not only pumps blood but also relates to joy. Thus, to maintain the wellness of the heart, cardio exercise is not enough; we also need to know how to take care of our moods. The movement of managing the Triple Burner combines the mind, Qi, and body in a content state, allowing the internal organs to collaborate with one another. 

The movements for managing the Triple Burner are straightforward: arms up over the head and down to the sides. At the same time, we breathe in when our arms are up and breathe out when our arms are down. In addition to synchronizing the breathing and arm motions, the legs also follow the arms: straight legs with arms up, softened knees with arms down. The legs are stable yet supple. 

After becoming familiar with the movement, we can practice in more detail: While the arms are up, concentrate on creating space between the arms and opening the trunk of the body. Power up through the base of the palm. While moving down, drop the elbows and sink the shoulders as well as the hips. Always keep the upper body centred. Furthermore, be aware that the Eight Brocades is not merely physical movement. As a big house filled with stuff does not necessarily have space, a big, sturdy body does not mean it has space inside for Qi to flow. A whole heart, which includes a light, relaxed mood, and an open mind can provide the space for the vital energy (Yang Qi) to flow smoothly.

We need space to rejuvenate. Begin with generating a space inside, then support the vast sky with two hands and manage Sanjiao, our energizer! 

Notes:

1. Health Qigong Management Centre of General Administration of Sport of China, Health Qigong – Ba Duan Jin (Beijing: People’s Sports Publishing House, 2005).
2. VCD, Health Qigong – Ba Duan Jin (Beijing: Beijing Sport University Audio & Video Press).

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Draw the Bow Left and Right: Time

The first movement of the Eight Brocades is “Hold up the sky with two hands to manage the Triple Burner,” with arms moving up and down. The second movement, “Draw the bow left and right like shooting a buzzard,” is arms extended to the left and right. Left and right are known as “the routes of Yin and Yang.” The ancient Chinese usually mark east on the left and west on the right while facing south. Thus, from the Earth, during daytime (Yang), the sun appears to be moving from east to west, to the right. Since the sun cycles back every day, logically, during nighttime (Yin), the sun moves from west to east, to the left. However, if the ancient Chinese limit their perspective to a two-dimensional surface or Earth-centred view of the universe, then the wisdom of Yin and Yang would not have had the vitality to last for thousands of years. In fact, Yin Yang is about the changes in space as time moves on.

As time passes, day gives way to night. As time passes, seasons change, and phenomena in nature change. At the same time, the rhythmic cycle remains during times of constant change. It can be a daily day and night cycle, a yearly season’s cycle, or a 12-year cycle of Jupiter’s revolution. Therefore, a Chinese proverb says, “Nature moves in cycles” (Tian Dao Xun Huan). Following the principles of nature, we move in a circular and coherent manner when we practice the Eight Brocades. Also, before practice, we hold the space in front of our bodies with palms facing up and the arms rounded like a circle. Furthermore, while drawing the bow left and right, one arm extends to the side, but the arm is not straight like a line. Instead, the extended arm has a little curve with elbow soft. In addition to rounding the arm, the legs stand in Horse stance (Mabu) like an arched bridge, supporting us as we move from side to side with stability.

While practicing the Eight Brocades with circular and coherent movement, keep the Tao (Dao) in mind! The Book of Changes says, “One Yin and one Yang are called Tao.” While nature moves in circles, Yin transforms into Yang, and Yang transforms into Yin. This indicates that a favourable circumstance (Yang) can become an unfavourable circumstance (Yin) as time passes, or vice versa. One who understands the Tao (Dao) in space, a four-dimensional space that includes time, will act in moderation—not with conceit or arrogance when things go well and not with anger or depression when things go wrong. Because as time flows silently, things will change. Cultivate an even mind with “Draw the bow left and right like shooting a buzzard”!

Everyone can practice the Eight Brocades. What is required is dedicated time and regular practice. Like shooting a flying buzzard, strong arms and steady legs are not enough; the only way to successfully shoot the fast-moving target in the sky is to spend time practicing and constantly strive for holistic health. A fun fact is that in ancient China, Qi was also a time measurement unit, and one Qi was 15 days. The Eight Brocades Health Qigong assists us in understanding Qi, the energy and time in space, and allowing Qi to flow smoothly in our bodies and around us for well-being.

Create a space of rejuvenation with “Hold up the sky with two hands to manage the Triple Burner” and spend time piercing through the space with “Draw the bow left and right like shooting a buzzard”! The time will come for us to see the results of our practice.

Notes:

1. “Left and right are the routes of Yin and Yang.” Yellow Emperor’s Canon of Medicine: Plain Conversation [黃帝內經:素問], chapter 5, The manifestation of Yin and Yang [陰陽應象大論].
2. “Five days is called one Hou, three Hou is called one Qi, six Qi is called one Shi, four Shi is called Sui.”「五日謂之候，三候謂之氣，六氣謂之時，四時謂之歲」Yellow Emperor’s Canon of Medicine: Plain Conversation [黃帝內經:素問], chapter 9, The Cycles of Nature and the Manifestations of the Viscera [六節髒象論].
3. Health Qigong Management Centre of General Administration of Sport of China, Health Qigong – Ba Duan Jin (Beijing: People’s Sports Publishing House, 2005).
4. VCD, Health Qigong – Ba Duan Jin (Beijing: Beijing Sport University Audio & Video Press).

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One Yin and One Yang Are Called Tao

As we know, yin yoga is derived from Taoist yoga, and the Book of Changes tells us that “one yin and one yang is called Tao (Dao)”. Yin yoga can be a practice to find balance between stretching the body and softening the mind, to learn to come to the edge but not go beyond it, and to know about Tao, which helps us to know different stages of ourselves and leads us to find a suitable way to take care of ourselves as time changes.

Static is Yin, while dynamic is Yang. Even though Yin and Yang are totally different, they can be in perfect harmony as long as we follow the Tao. Yin originally meant the shady part, and Yang meant the sunny part. We know that as time changes, the shady part can change to the sunny part and vice versa. Behind the constant change of Yin and Yang is the unchanging Tao, and one Yin and one Yang are called Tao. Our practice can also follow the Tao. Holding the pose for a certain period of time (Yin), we observe the changes in our body and the changes in our mind (Yang). In the midst of changes, we use the unchanging continuous conscious breathing to attain stillness and calm (Tao).

In Dragon pose, we extend one leg at the back with the pelvis down, and all three Yin meridians of the foot: the Kidney, Spleen, and Liver meridians, as well as the Stomach meridian, which runs along the front of the leg, can be activated. The stomach, together with the spleen, is associated with the earth element, the stable element that helps to ground us. The Book of Changes tells us that just as the earth is receptive and contains everything, a person with breadth of character and deep virtues is able to carry all things in the world with profound virtue. The yin yoga invites us to practice not only for body flexibility but also for cultivating the gentleness of the heart and a broad mind, just like the earth element. 

The Dragon pose can be done with the upper torso folded forward and/or backward. When we practice with a back bend like the crescent moon, the Bladder meridian that runs along the spine, is also activated, and the bladder, together with the kidney, is associated with the water element. Water is soft, and the Tao Te Ching says, “The greatest virtue is like water, which benefits all things and does not compete with them.” In Yin yoga, we practice creating space for breathing, softening the heart, and cultivating a non-competitive attitude, just like the water element. In a world that is full of competition and stress, Yin yoga practice provides a chance to cultivate a different perspective and attain peace.

Made of the same elements as nature, we naturally have the same virtues as nature. Yin yoga practice remind us of our true nature and helps to restore our naturalness. One Yin and one Yang are called Tao. Let the naturalness guide us through the path between the contradictory Yin and Yang, and discover the best means of looking after ourselves at different times.

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Tone the Spleen and Stomach: Interaction

The concept of the Five Elements is as important as Yin and Yang in Chinese culture, especially in traditional Chinese medicine (TCM). The five tangible elements are: wood, fire, earth, metal, and water. Our ten internal organs are related to these five elements, and their correspondences are as follows:

The five elements have two basic interactions: generating and restraining. The generating interaction is helpful or causes something to happen. For example, metal is produced from a mine inside the earth; thus, the earth generates metal. The restraining interaction is holding back or restricting. For example, water can be held by an earth-made dam. Thus, earth restrains water.

Generating and restraining interactions cannot be separated. We can see that inside the generating circle is the restraining pentacle, and inside the restraining circle is the generating pentacle.

If we look at the generating interaction as Yang and the restraining interaction as Yin, then we can see inside of Yin is Yang and inside of Yang is Yin. The interactions of all things in nature are mutually generating and restraining, and Yin and Yang need to be balanced.

The internal organs are related to five elements, and they also have generating and restraining interactions. For example, when the liver is functioning well, the heart will work well; when the heart functions well, the spleen will work well, so on and so forth. All internal organs are interdependent. Health conditions are not only affected by exercise but also by sleep, food, and our mood. For example, if one doesn’t eat well or is always worried too much, which will affect the spleen’s function, then all the internal organs will be affected.

The spleen and stomach, which are related to the earth element, are considered in traditional Chinese medicine (TCM) as the foundation of one’s acquired health. We can nourish our health by balancing our diet as well as practicing Qigong Eight Brocades, which is beneficial for the spleen and stomach. The third movement of the Eight Brocades is “Lift one arm to tone the spleen and stomach.” In this movement, we raise one arm and push up through the palm heel; we put the other hand by the side of the hip and press down also through the palm heel. By pushing and pressing the palm heels, we create the internal force between the two diagonal hands. These internal forces help to tone the spleen and stomach inside. The outside movement is simple—just an alternative arm up and down. However, by creating internal force, we will receive the desired result.

Qigong needs to be considered as an internal art, and practicing it requires our full attention and should be repeated a number of times. Cultivate the internal work while moving in the simple movement, and we can let the vital energy (Qi) flow smoothly in our body. The harmonious interaction of Yin and Yang, and the harmonious interaction of ten internal organs form our healthy, holistic body.

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Hatha Yoga and Its Classical Posture Practice

In the Yoga Sūtra eight limbs of yoga are explained, and āsana is the third limb. The word āsana means “sitting in various postures, seat in general, a posture.” However, the Yoga Sūtra doesn’t mention too much about āsana. Later, asanas are described in more detail in the Haṭha Yoga Pradīpikā that dates from the fifteenth century. 

The HaṭhaYoga Pradīpikā gives descriptions of 15 asanas, and the asanas that we are practicing now in a yoga class, such as Gomukhasana (Cow Face Pose), Veerasana (Hero Pose), Kurmasana (Tortoise Pose), Matsyendrāsana (Seated Spinal Twist Pose), Paścimottānāsana (Seated Forward Bend Pose), Śavāsana (Corpse Pose), and Simhasana (Lion Pose) are explained in the Haṭha Yoga Pradīpikā. Maybe that is why when we practice asanas, it’s considered to be practicing Hatha yoga. Nevertheless, the Haṭha Yoga Pradīpikā doesn’t mention any standing postures at all. Rather, postures that are usually used for meditation, such as Siddhasana (Accomplished Pose) and Padmasana (Lotus Pose), are on the list.

According to the Haṭha Yoga Pradīpikā, practicing āsana and prāṇāyāma helps to cleanse the impurities in the body, which leads to a clear path for energy (prāṇa). There are three energy channels (Nāḍī) that are good to know about: the left channel Ida, the central channel Sushumna, and the right Pingala. And T. K. V. Desikachar tells us that Ida is also named ha, and Pingala as ṭha. Ha and ṭha make up the word Haṭha, and Haṭha yoga is “yoga in which the aim is to unify the two energies of ha (the left) and ṭha (the right), and merge them into sushumna in the centre of the spine; the merging of prana and apana into the centre of the body, at the heart.” Here, prana and apana refer to prana-vayu and apana-vayu, which are forms of vital energy (prāṇa).

Let the āsana practice, the practice of Haṭha Yoga be an integration of physical posture with the cultivation of the breathing. For example, while practicing the Seated Forward Bend Pose (Paschimottanasana), as suggested by T. K. V. Desikachar, we can start the practice dynamically by breathing in and stretching arms overhead, breathing out, and folding forward a few times. After the dynamic preparation, we hold the posture for a few breaths.

Seated Forward Bend Pose (Paschimottanasana) stretches the back of the body. T. K. V. Desikachar points out that this asana means not only to stretch the muscles but also to work within, at the energy level. If our body is tight, allow our knees to bend. We feel the energy flow at the back rather than forcefully stretching both the leg and back. This pose, known as the Caterpillar in Yin yoga, works at the bladder meridian, the energy pathway that runs along the spine and the back of the leg. Either in a regular yoga session or a Yin yoga session, practice this classical asana to understand prāṇa, the energy, as well as Nāḍī, the energy channels!

When we look deeply at an asana, we will discover more interesting aspects of the asana, and layers of the body will unfold to us. We will understand more about yoga as well as our own bodies. The exploration of an asana will give us insight into ourselves. Enjoy the exploration!

References:

1. B.K.S. Iyengar, Light on Yoga Sūtras of Patanjali (London: Thorsons, 2002).
2. Sacred Texts, Haṭha Yoga Pradīpikā
3. T.K.V. Desikachar, The Heart of Yoga: Developing a personal practice (Rochester: Inner Traditions International, 1995).

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Caterpillar: A Practice for Detoxification and Nourishment

Caterpillar is the Yin yoga form of Paścimottānāsana (Seated Forward Bend Pose). To practice Caterpillar, we extend both legs in front and fold forward with the back rounded and head relaxed. A regular and skillful practice of Caterpillar gives us a two fold benefit: detoxification and nourishment.

First, the caterpillar pose activates the longest meridian in our body, the bladder meridian. This meridian begins at the inner corner of the eye, crosses the top of the head, descends along the spine, and then continues to the outer side of the little toe. The bladder corresponds to the element water, and the bladder meridian holds the largest detoxification channel in the body. A blocked bladder meridian is like a clogged sewer where waste water and toxins cannot drain, which will tend to lead to many physical ailments. Caterpillar pose helps to open up the bladder meridian, allowing Qi (energy) and blood to flow in this meridian smoothly.

The release can be enhanced by massaging the acupuncture point of the bladder 40 (Wei Zhong) while holding the Caterpillar posture. Bladder 40 is located directly behind the knee cap, in the depression of the knee. This is the point where dampness and heat gather in the bladder meridian and the flow of energy is easily blocked. Blockages can cause back problems. Tension and stiffness in our backs can be relieved by gently pressing on the point with our fingers (watch the video demonstration below).

Second, practice caterpillar pose in the sun to nourish yang energy. The bladder meridian is a yang meridian, and sunbathing replenishes the yang energy in our body with nature’s solar energy (yang qi). The abundance of yang energy protects us from external influences such as cold and wind, as well as calming the mind.

The bladder meridian is not only the longest meridian, but it also has the most acupuncture points in our body. On the back, there are points on this meridian that are connected to internal organs. As impurities are removed from the energy channels, the energy (yang qi) in the bladder meridian flows like a river, and the yang qi nourishes all these internal organs, just as the river nourishes the areas along its path. Be conscious of the time you spend in the sun. Back sunbathing is recommended in the Fall, before 11 am or between 3 pm and 5 pm.

Detoxification promotes nourishment , and nourishment makes detoxification easier. Practice the Caterpillar with patience, and transformation can happen!

References:

1. Stefanie Arend, Be Healthy with Yin Yoga: The Gentle Way to Free Your Body of Everyday Ailments and Emotional Stresses (SHE WRITES PRESS, 2019).
2. Lin Wan-jun (林婉珺), Seasonal Adjustments for Wellness: Suggestions from a Chinese Medicine Practitioner [女中醫的24節氣美麗調養], Hong Kong: Enrich Publishing Ltd. 香港 : 天窗出版社有限公司, 2016.

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Dwelling in the Moment, Experience the Stillness of Time

In the 15 poses that are described in the Haṭha Yoga Pradīpikā, śavāsana is the pose that is applied the most in a yoga class. Lying on the floor with arms by the sides and feet apart, each yoga class finishes with śavāsana, the Corpse pose, to relax and give time for the body to restore. Obviously, only the physical form of the Corpse pose alone cannot lead us to relax. Otherwise, those who try to settle the mind while trying to fall asleep or those who suffer from insomnia will definitely like to do śavāsana every night. In a yoga session, śavāsana is usually practiced with a guided relaxation, such as a body scan by the instructor, so our mind has an anchor and can lead us to relax. 

To relax and rest in peace when there is no instructor to guide us, we need to learn to help ourselves. The Corpse pose is not an active physical exercise. Rather, it requests that we work on our minds. And the Haṭha Yoga Pradīpikā IV-29 says, “Mind is the master of the senses, and the breath is the master of the mind.” Mindfulness breathing can be a way to bring calmness to our minds. Mindfulness breathing is simply observing our own breathing. When we are breathing in, we know that we are breathing in; when we are breathing out, we know that we are breathing out. Focusing on breathing lets us actually dwell in the moment and starts the connection with ourselves within—the inside that only we can see.

A corpse won’t take anything in. In the Corpse pose, our body is not moving, and our mind can imitate a corpse not taking anything in by focusing on breathing. We simply observe the breathing, not trying to change it or taking in judgements, worries, or wishes. We observe our breath in, our breath out, and the pause between breath in and breath out. We don’t have to try to look for peace and calm, as any expectation will actually prevent us from relaxing. When the mind dwells on the breath, peace and tranquility naturally can come to us.

Yoga is not necessarily for pretzeling the body; it can be as simple as lying on the ground like a corpse. Physical strength goes away with age, disease, or stress. Don’t let inner strength go when the physical body doesn’t function well! Consider śavāsana as a mental exercise when the body is not moving, like a corpse. Let the Corpse pose be a time to understand how to lead our minds in the direction we would like them to go, either relaxing or being calm instead of wandering like an uncontrolled wild horse. Practice the basic breathing awareness exercise in the stillness of śavāsana and experience the stillness of time!

There are times when we cannot rely on anyone but ourselves; there are times when we have to take refuge in ourselves. May śavāsana, the most prarcticed pose in a yoga session, be a pose to transform our yoga practice from focusing on the physical body to focus on the mind. Be with our breathing and dwelling in the moment, the moment that brings peace and calm!

References:

1. Sacred Texts, Haṭha Yoga Pradīpikā
2. Thich Nhat Hanh, Awakening of the Heart : Essential Buddhist Sutras and Commentaries (Berkeley, CA: Parallax Press, 2012).

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