Relaxation: The Art of Letting Go of Control

Yin yoga requires muscles to be relaxed to elongate the connective tissue. Thus, knowing how to relax is important, and the best time to practice how to relax is in the Pentacle, the Yin yoga relaxation pose.

Even though relaxation can help us fall asleep, relaxation does not mean falling asleep without awareness. Rather, it’s a mindfulness practice to cultivate the art of letting go of control. We like to see things under our control. Unfortunately, most of the time, things are out of our control. For example, in study, work, relationships, and health conditions, we cannot achieve our desired results by just putting our efforts in. On the other hand, a relaxed mind can help us become aware of the situation and choose the appropriate action for the moment. Yin yoga, especially Pentacle pose, gives us time to practice relaxation and learn to see clearly what we can do. And even if we can’t do anything, we can at least learn to enjoy the present moment with a peaceful mind, as a Zen story tells us.

Once, a man was walking in the forest. Suddenly, a hungry tiger jumped out. He ran as far as he could to escape from the tiger. But then, in front of him was a cliff! Thinking that by jumping off the cliff he might have a chance to survive rather than being gripped by the tiger, the man swiftly jumped down. Luckily, he was caught by a tree that had ripe fruit. Just as he settled down, he heard some noise. Two mice were chewing at the root of the tree! 

Hanging in mid air while a tiger was staring at him on top of the cliff and the mice were chewing the tree, the man knew there was no way to escape. Seeing that it was a dead end anyway, the man released himself from the desperation and noticed he was hungry. He picked a fruit and put it in his mouth. It was the best fruit ever! Just then, eager to fill its stomach, the hungry tiger jumped toward the man with a roar and fell off the cliff. And the two mice ran away in panic, hearing the roar of the tiger. Now that the tiger and mice were gone, the man carefully found his way up and continued his journey. 

Cultivate the art of letting go of control and accept that we cannot control a lot of things. Relax by observing our body, our feelings, and our mind with conscious breathing to dwell in the present moment. Simply observe and accept the result, whether we like it or not. When you make a conscious decision to practice this, you will enjoy relaxation with awareness!

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The Courage to Face Death

Death is not a topic that people like to talk about. It’s usually associated with sadness and grief, and it’s frightening to think about. However, avoiding conversation about the end of life may be the source of our anxiety when facing death unprepared. Since death is inescapable for everyone and can happen at any time, we should not ignore this subject. Instead of keeping away from knowing, we should learn more about death and let it be associated with the search for wisdom. Such wisdom gives us insights about death and what we can do to fearlessly face the inevitable end of life.

A classical text of Indian spirituality that helps understand death is the Katha Upanishad, which records the teachings of Yama, the Indian god of death. The Katha Upanishad is a dialogue between Yama and Nachiketa, a teenager who was offered to the god Death. Yama played the role of the teacher and answered questions raised by Nachiketa. During the conversation, Yama told Nachiketa the existence of a deathless Self and that “Those who realize the Self are forever free from the jaws of death” (Katha Upanishad I.3.15). According to Yama, people feel sorrow concerning death because they don’t understand the Self, and which is “formless in the midst of forms, changeless in the midst of change” (I.2.22). Just as the beauty of nature won’t be affected by the changing forms of the seasons, the blissful Self won’t perish when one dies.  

Nachiketa, after being aware of the results of Self-realization, next inquired how one could know that blissful Self. In response to his query, Yama mentioned yoga: “When the five senses are stilled, when the mind is stilled, when the intellect is stilled, that is called the highest state by the wise. They say yoga is this complete stillness in which one enters the unitive state, never to become separate again” (II.3. 10-11). The god of death commented that one could realize Self through sense-restraint and disciplined meditation practice (yoga). Even though the path is difficult and “sharp like a razor’s blade” (I.3.14), the reward is incredible: “Eternal joy is theirs who see the Self in their own hearts. Eternal peace is theirs who see the Self in their own hearts” (II.2.12-13). It can be seen that, traditionally, yoga plays an essential role in recognizing spirituality within oneself and exploring the mystery of death.

Acceptance of death helps nourish life. When Nachiketa was given to Death by his angry father, he took it as an opportunity to seek the secret of death. Because of his determination and pure heart, Nachiketa not only overcame death but also brought about teachings from Death that have inspired thousands of seekers to start a journey to understand death and beyond. A person who takes death seriously will eventually come to understand and appreciate life.

Both the dying and the person who sees the death are involved in the death process, the process that causes physical and emotional suffering. Dealing with death is never easy. Perceiving ancient wisdom provides a chance to let go of the fear of death, and the actual spiritual practice gives us the courage and strength to go through the pain of loss. Let our understanding of death help us bring appreciation to life. 

Reference:

Quotations of the Katha Upanishad from The Upanishads, introduced and translated by Eknath Easwaran (Berkeley, CA: Nilgiri Press, 2008)

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Sleeping Well with Three Techniques

Have you ever rolled over and over in bed but couldn’t fall asleep? There are three simple yogic techniques you can try to overcome insomnia: legs-up-the-wall, Bumblebee breath, and body scan. These techniques are easy to apply and don’t need special training. Even just doing one of the approaches, you will receive the benefits.   

The first technique is called “legs-up-the-wall.” I learned this from Susi Hately, who has a BSc in Kinesiology and is a yoga therapist trainer. This inverted pose releases the back of my legs, and I receive a power nap from its relaxing effect.

As the name indicates, you need a wall as well as a place that you can lie on. Thus, finding an empty wall that you can put your legs on and a space on the floor is your initial step. You then lie on your back and let your heels rest on the wall, with legs extended and knees soft. Your pelvis doesn’t have to touch the wall; just locate it on the ground in your comfortable position. Now, place your arms by the side of your torso. After you settle down, stay in the position for 5–20 minutes. While you stay with your legs up, you can focus on normal breathing. To come out of the position, bend your knees and slide your legs to one side, and then come to the seated position.   

While legs-up-the-wall is a physical method for getting a good rest, the Bumblebee breath uses sound vibration as a tool to clear your mind. It’s perfect for the days when you feel overwhelmed with information. The Bumblebee breath (Bhamari Pranayama) is making a humming sound (M-M-M) like the murmuring of bees when you exhale. First, lie in bed on your back. Bring awareness to your breathing, making the sound as you breathe out. Repeat until you feel the thoughts in your mind are being cleared. For a greater effect while making the Bumblebee breath, you can combine it with closing up the sense organs in the face (Shanmukhi mudra). With the help of the mudra, what we hear is the humming sound only, which clears thoughts quickly and is very helpful for insomnia.  Here is the way to apply Shanmukhi mudra:

• Block the sounds by closing your ears with your thumbs.   
• Use your index fingers and middle fingers to cover your eyes gently.   
• Put the ring fingers in the grooves of the nose and bring awareness to breathing.   
• Put the little fingers at the corner of your mouth.   

 If you already sleep late and don’t want to bother others with the Bumblebee breath noise, you can try the third technique, the body scan. The body scan is a powerful relaxation yoga method. You can scan either from the head down to the feet, or reverse from the feet up to the head, whatever feels right for you. Since it’s for better sleep, you start the body scan lying in bed and cover yourself well. Next, bring attention to one part of your body and say to yourself, “Relax.” For example, think about your feet, and ask your feet to relax. Go through the whole body with this process and repeat when needed.    

Legs-up-the-wall, an inverted posture; Bumblebee breath, a sound vibration; and body scan, a relaxation. All three of these techniques are very helpful for sound sleep. You can use one of them or apply them all. Note that you not only apply these methods when you need to, but also implement them regularly. With consistent practice, you will continue to get a good sleep!   

Notes:

1. Susi Hately Aldous,  Advancing Your Yoga Practice: The Art of Slowing Down (Functional Synergy Press, 2008), 34.
2. B.K.S. Iyengar,  Light on Yoga (London: Thorsons, 2001), 102, 378.
3. Swami Vishnu-devananda, The Complete Illustrated Book of Yoga (New York: Three Rivers Press, 1988), 199.

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Kuṇḍalinī: The Mysterious Power or Impurities

According to the Haṭha Yoga Pradīpikā (HYP), practicing Hatha yoga is to remove impurities in our body, mind, and energy channels. HYP mainly introduces āsanas, prānāyāma, and mudrās for purification. Matsyendrāsana (Matsyendra’s Pose) is one of the āsanas. Matsyendra’s Pose is named after Matsyendra, one of the founders of Hatha yoga. The complete form of Matsyendra’s Pose that is described in HYP is putting the body into a pretzel shape, and it’s said to practice this pose can activate Agni (fire) and increase appetite. Furthermore, Haṭha Yoga Pradīpikā states practicing Matsyendra’s Pose awakens kuṇḍalinī.

Kuṇḍalinī, known in its form as a coiled serpent at the base of the spine, is a fascinating word that can attract a lot of traditional yoga practitioners. However, different schools have different interpretations of kuṇḍalinī. Swami Sivananda tells us that “kuṇḍalinī, the serpent power or mystic fire, is the cosmic power in individual bodies”, and a yogi who ascends it to the crown of the head (Sahasrara Chakra) “reaches the highest rung in the Yogic ladder.” However, in his book Classical Yoga Āsana, Ante Pavlovic tells us that according to Sri Krishnamacharya, kuṇḍalinī is “an accumulation of impurities” and the energy that rises in the central channel is prāṇa instead of kuṇḍalinī. Different understandings of kuṇḍalinī can lead us in completely different directions when practicing yoga.

The way we understand kuṇḍalinī depends on many circumstances and conditions. However, understanding kuṇḍalinī as impurities can help us comprehend the Kundalini syndrome and help to grasp why Swami Sivananda says, “It’s easy to awaken the Kundalini, but it is very difficult to take it to Sahasrara Chakra through the different Chakras.” When we regard kuṇḍalinī as impurities, we know that a continuous practice is required since impurities can easily accumulate from our food, our emotions, such as anger and hatred, and even from powers attained from yoga practice. Awakening kuṇḍalinī is only the start of practice, and we need to continuously remove the impurities to prevent them from blocking our energy channels.

In spite of the different understandings of kuṇḍalinī, there is no objection to the importance of Agni (fire). When introducing Mula Bandha, Swami Sivananda says, “This Agni is very fiery. Through this there arises in the body the fire that rouses the sleeping kundalini through its heat.” On the other hand, Ante Pavlovic also introduces ways to consume and transform impurities (kuṇḍalinī) through the inner metabolic fire (Agni). With “cosmic power” rises like fire forging metal, one has to endure the ongoing heat. In the fire, is one like a moth to a flame that brings destruction upon oneself, or one rises from the ashes like a phoenix? Understanding kuṇḍalinī as impurities helps one endure the intense heat of the rising cosmic power.

Of course, we don’t have to be bothered about kuṇḍalinī and simply stay with fitness yoga, which is more suitable for the times now. Since the full Matsyendra’s Pose is too difficult, the half Matsyendra’s Pose and its variations (seated spinal twist pose) are usually practiced in a yoga class. These poses help us massage internal organs and maintain flexibility as well as mobility.

References:

1. B.K.S. Iyengar, Light on Yoga (London: Thorsons, 2001).
2. Sacred Texts, Haṭha Yoga Pradīpikā
3. Sri Swami Sivananda, Kundalini Yoga ( The Divine Life Society, 2013), p65, 111, 115, 116, 235.
4. Ante Pavlovic, Classical Yoga Asana: A teacher training manual and practice guide for classical yoga postures in the tradition of T. Krishnamacharya and T.K.V. Desikachar (Barlow Books, 2019), p24.

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No Death, No Life

Even though human beings’ lifespans are getting longer and longer, for me, it’s a blessing if I can die before I get all the age-related diseases, such as depression and dementia. I was sick a lot when I was young. Thus, health is always my main concern. However, as I become older, I realize that no matter how well I take care of my body, disease and death will come sooner or later. It’s simply a law of nature. Just as the elixir of life cannot make us immortal, science and technology cannot make us live forever. In fact, a life without death can be a disaster. As there is no death, there is no life. I learned this from a kid’s fiction book. 

When my son was five years old, his grandfather passed away. To help him go through the process of losing a loved one, I borrowed a few books from the library. One of them, even though I forgot the name of the book, impressed me with a clear message: no death, no life. The story talked about a preteen boy in a small town, and his mother was very sick. One day, when the boy was wandering outside his home, he saw a man in black walking toward his home. Knowing that he is the god of death and is going to take his mother’s life, the boy was so upset and angry that he squeezed the god of death into a shell. 

When the boy went back home, he was happy to see that his mother looked much better. However, when he tried to cook some food for his mother, the boy found out that he couldn’t cut vegetables from the garden or break an eggshell. Furthermore, the next day, when he tried to buy some meat from the butcher, he was told there was no meat available because knives would not be able to cut animals. The boy suddenly realized that when death is contained, life is also gone. He released the god of death from the shell, and the god of death allowed the boy’s mother to live longer. Many years later, when the god of death came again, the boy was able to accept the death of his mother in peace. 

The fictional kid’s story tells us that death is needed for life, a reality for kids to understand. However, I think we all need to understand this reality, as everyone has to face death when the time comes, even gods. In yoga, the warrior pose is named after Virabhadra, who rose as a result of Shiva’s suffering over his wife Sati’s passing. And Shiva is known as the god of destruction. Shiva, also known as the first yogi (Adiyogi), in mourning for Sati, meditated at Mount Kailash. Practicing yoga can be more than just strength and stretching; it can become a journey for spiritual warriors to go through the fire and rise from the ashes; go through death and find peace!

Notes:

1. World Health Organization (WHO), Ageing and health, 1 October 2022.
2. B.K.S. Iyengar, Light on Yoga (London: Thorsons, 2001).

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Toe Squat: Healthy Living Begins with the Feet

Coldness is one of the main causes of illness. According to traditional Chinese medicine (TCM), the effects of the cold start at the foot. And exercise on the foot helps to prevent and relieve illness.

Foot exercise is useful to maintain wellness as six meridians are related to the foot.

The upper part of our body is Yang and the lower part is Yin. Yin yoga has many poses that work on the lower part (yin) of our body, and the toe squat is one of the poses. The toe squat pose can stimulate all six meridians mentioned above. Like the rock pose, the toe squat can be an intense pose, and we need to be patient with our bodies.

To get into the pose, you can start with the table pose. Then tuck your toes under. Gradually move your hips backward to put more weight on your toes until you come to your edge—the edge where you can still breathe at ease. When this step becomes comfortable, you can sit on heels completely.

Start holding the position for one minute and slowly increase the time period to three minutes. While in the position, allow yourself to reduce the intensity by moving forward at any time.

Know some traditional Chinese medicine and discover more benefits of Yin yoga practice. Yin yoga is not only for deep-stretching connective tissues. It can also be a way for illness prevention and well-being maintenance. Keep practicing!

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Eternal Peace is Theirs Who See the Self in Their Own Hearts

“Eternal joy is theirs who see the Self in their own hearts. Eternal peace is theirs who see the Self in their own hearts” (Katha Upanishad II.2.12-13). Reading this sentence from the Upanishad, the face of yoga master Tan Runhua (譚潤華) comes to mind. My understanding of yoga was strongly influenced by Mr. Tan, my first yoga teacher.

I met Mr. Tan at my first yoga class in November 1996. Quietly sitting on a chair was a small, healthy-looking man, around 70 years of age. He acknowledged me with a smile and invited me to join the others for the meditation. After the sitting, Mr. Tan demonstrated the Neck exercise and told us it would help us relax and prepare for further practice. I was interested to know that, even at his old age, he was still demonstrating  challenging poses, such as the Plough and Shoulder Stand, at ease. We finished the class with relaxation. I left the class in a spirited and light mood and have been hooked on yoga ever since. 

I attended Mr. Tan’s class twice a week. The meditation practice was difficult without any movement for half an hour. First, the cluttered thoughts would make me question if I was “good” at meditation; second, the knees and back would complain. I wanted to stand up and stretch. I looked at Mr. Tan. He was sitting in stillness, eyes open, gently looking at us. Seeing that I was restless, he didn’t say anything, just encouraged me with a smile. I felt reassured by the warmth and brought my attention to the music that was playing. Every time I was thinking of giving up meditation, Mr. Tan’s silent glance would keep me going. I believed that was his spiritual power. 

My favourite part of the class was relaxing in Corpse pose. ​Listening to the soothing yoga music or body scan guidance, I had no trouble falling asleep. Even though the relaxation took only 10-15 minutes, it felt like a whole night’s sleep. When I asked Mr. Tan why the relaxation was so powerful, he simply told me that I needed it. He wouldn’t talk too much about theory, but he was able to lead me to experience the tranquillity of the heart. And I assumed only a peaceful person could bring serenity to others. 

Although he wasn’t talkative, Mr. Tan’s understanding of life had attracted many people, and he enjoyed very lively pursuits. For instance, Mr. Tan liked to travel. Together with young adults, his age was never a hindrance to our outings. We would climb the mountain, go to the beach, and practice yoga in nature. Because his vitality was no less than ours, one of the students ​called him “Little Tan”. Looking at the old photos, I will always remember Mr. Tan for his calm, yet lively demeanor.

Just a few weeks before he passed away in 2006, I visited Mr. Tan in the hospital. Now that he was 93, he knew it was time to say goodbye. He comforted us by saying that everyone dies; it was just a natural phenomenon. I was so impressed by his undisturbed attitude that I even didn’t feel sad about his passing. For a person who was empowered with wisdom, nothing could take that peace away.​

Meditation, posture practice, and relaxation—these are the foundations that Mr. Tan laid for my yoga practice, and his peaceful attitude towards death inspired me to look into yoga’s philosophy, which has profound information and discussion about spirituality. What Mr. Tan had said might be forgotten, but his peace won’t fade in my memory.

Note:

Quotation of the Katha Upanishad from The Upanishads, introduced and translated by Eknath Easwaran (Berkeley, CA: Nilgiri Press, 2008).

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Yoga Vedanta Meditation vs. Mindfulness Meditation

Both yoga vedanta meditation and mindfulness require concentration, but the focus is different. As Swami Vishnu Devananda states, “Yoga is restraining the activities of the mind”. Thus, meditation is the “path of mind control”. Like water being dammed in a reservoir, the activities of the mind are being curbed. In contrast, mindfulness is “caring for and liberating the mind” through observation: observation of the body, observation of feelings, observation of the mind, and observation of the objects of the mind. While concentrating on breathing, instead of trying to stop the activities of the mind, a practitioner is just aware of them coming and going, like watching the flow of a river, and the attitude of letting go is an important part of meditation.

In addition to yoga vedanta meditation focusing on control and mindfulness focusing on observation, yoga vedanta regarding meditation has a lower or higher level. According to Swami Vishnu Devananda, once a practitioner has reached the destination, the “long wearisome journey terminates”. On the other hand, mindfulness is practiced moment by moment; in the present moment, the practitioner is either in a meditative state or not. And mindfulness can “turn the endless path to joy.” Mindfulness is a teaching from the Buddha, who teaches how to invite peace and joy into the present moment.

To further understand yoga vedanta, and mindfulness meditation, we can look at the breathing exercises. In yoga, breathing exercises known as pranayama, which means breath control, are a preceding step to meditation. The practitioner will be given specific instructions on how to expand the capacity of control. For example, for Alternate Nostril Breathing (Anuloma Viloma Pranayama), Swami Vishnu Devananda gives three stages: the first is a preparation with single nostril breathing exercises, then is alternate breathing, and at last is full alternate nostril breathing. As practice progresses, the length of inhalation and exhalation will increase. And breath retention is added in full alternate nostril breathing. In contrast, instead of focusing on capabilities, mindfulness pays attention to the act of breathing itself, without the intentional change of the breath. A sample of a mindful breathing exercise is “Breathing in a long breath, I know I am breathing in a long breath. Breathing out a long breath, I know I am breathing out a long breath. Breathing in a short breath, I know I am breathing in a short breath. Breathing out a short breath, I know I am breathing out a short breath”. If the breath is long, one should be aware of it. If it’s short, one should be aware of it.

Given that the purpose and techniques are different, yoga vedanta meditation and mindfulness lead to different results. Just as a magnifying glass concentrates sunlight creating heat and starting a fire, the power of yogic meditation can be tremendous. In the yoga doctrine, the Yoga Sutras of Patanjali, there is a whole chapter describing the powers that can be attained through meditation. And Swami Vishnu Devananda states, “Concentration plumbs the depths of profound knowledge and intuition, and leads to communion with God”. In contrast to all these gains from yoga vedanta meditation, mindfulness can let us lose. In a story, Buddha was asked what he gained in meditation. Buddha told his questioner he gained nothing, but he lost “greed, hatred, and delusion”. Yoga Vedanta meditation is like the sun in the summer—bright and hot, and the outcome of practicing mindfulness is like the winter sunshine—nice and warm. 

Each meditation has its pros and cons. While a practitioner can be motivated, uplifted, and enchanted by yoga vedanta meditation, mindfulness aids the practitioner in looking deeply and achieving true understanding, a practice that brings about the acceptance of oneself and, most importantly, the connection with life.

Notes:

1. Thich Nhat Hanh, edited by Arnold Kotler. Peace Is Every Step: The Path of Mindfulness in Everyday Life (Bantam Books, 1992).
2. Swami Vishnu-devananda. Meditation and Mantras (Motilal Banarsidass Publishers, 2001), 140, 139, 259, 33.
3. Thich Nhat Hanh. Awakening of the Heart: Essential Buddhist Sutras and Commentaries (Parallax Press, 2012), 31, 103, 143, 35.
4. Swami Vishnu-devananda. The Complete Illustrated Book of Yoga (Three Rivers Press, 1988), 241 – 245.
5. Bodhipaksa. January 21, 2013, Buddha was asked: “What have you gained from meditation?” The Buddha replied, “Nothing at all.”

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Neck Exercise

Neck exercise is a good way to keep our neck healthy and happy. I learned the practice in China from Ying and she learned from Sri Teri Tan, her first yoga teacher. At some point when we returned to Canada, I was having some pain in my neck and I went to see a chiropractor. I showed him the neck exercise that I was doing and he suggested the angle position looking toward the leg. So, I added the angle position to the exercise sequence. Soon after, my neck had no pain and to this day pain free. 

To practice the neck exercise, sit comfortably on a chair, or on a mat in easy pose or rock pose. Keep the spine long and when sitting on a chair sit like there is no back on the chair. I also added to this practice, conscious breathing as we move into a neck position. For example, breathe in, breath out head forward and hold the position, keeping breathing.

Treat this practice as a meditation. I do this practice at the beginning of a yoga class, to relax and settle in and focus the breath and mind. So, I suggest a daily practice of neck exercise with conscious breathing to maintain a healthy and happy neck and mind. 

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