The
Ayurvedic Effects of Asana Practice
From Yoga
for Your
Type: An Ayurvedic Approach to Your Asana Practice
By David
Frawley
and Sandra Kozak, Lotus Press 2001
Ayurveda shares this Yoga theory. It views the body as a manifestation of the doshas, which are not merely physical but also pranic and psychological energies?factors of consciousness. We cannot look into the doshic impact of asanas purely on a physical level but must consider their psychological effects as well. Yoga views asanas not merely as static poses but as conditions of energy, which in turn are manifestations of consciousness. The energy and attention that we put into the pose is as important as the pose itself. We can see this in ordinary life in which how we feel on a psychological level determines how we move on a physical level. Long term patterns of feeling and energy determine the form and rhythm of the body. Asana as Physical Structure At the most basic level, an asana is a physical pose, a kind of bodily gesture. In asana practice we place the body into a position that has a specific result and message depending upon the shape that it creates with the body. Each asana has its own structural effect. Sitting poses provide stability in the spine. Some of them create flexibility in the backs of the legs. Since most sitting postures create parasympathetic stimulation, they create a pleasant calming influence. Standing poses increase general strength and energy levels. Backbends tend to excite us (sympathetic stimulation), increase spinal extension, and create strength in the trunk elevator muscles. Relaxation poses even out and calm the energies created by our asana practice. All asanas, whether in groups or individually, have their own energetics depending upon what they do to the body. Like a house they have their own architecture. However,
since all our bodies do not have the same structure, the experience of
an asana will vary depending upon the build, flexibility and organic
condition
of the individual. The effect of the asana is a combination of the
structure
of the asana, which is the same for everyone, and the person’s own
bodily
structure, which will vary not only by individual but also changes
through
the course of time. Asana as Pranic Energy The physical body is a vehicle for our internal energies, which are defined through Prana. Asanas are vehicles through which Prana is directed. An asana is not merely a physical structure but a condition of energy. Asanas express a quality of energy and even quieting poses can contain behind them a dynamic condition of mind and Prana. This fact gives all asanas a certain neutrality in their energetic effects, just as a vehicle in itself is neutral, with the goal of its travel depending on the driver. The asana is like a car with Prana as the driving force. It is not just a question of having the right vehicle but also of moving it in the right way. The pranic impulse behind the asana is as important as the asana itself. This means that depending upon how we direct our Prana, the same asana can take us to different places. For example, a sitting posture done with strong pranayama can have a very energizing effect, while with ordinary breathing it will quiet us or even put us to sleep. The pranic energetics of an asana depend upon various factors including on how quickly we do the posture, the degree of force we use and, above all, on how we breathe during the asana. In fact, the goal of asana practice is to calm the body so that we can work on our Prana. Prana manifests when the body is still. This is the importance of sitting poses for internal healing. Asana as Thought and Intention Asana is not only structure and energy but also reflects thought and intention. We could call asana a ‘thoughtful’ or ‘mindful’ form of exercise. The effects of the same asana will vary depending upon whether our mind is clear or cloudy and our emotions are calm or turbulent. We may perform an asana with technical precision but our state of mind will determine how liberating the asana actually is for our consciousness. Our mental state is reflected in our breath. When the mind is calm, the breath is calm. When the mind is disturbed, the breath is disturbed. So, mental and pranic energetics go together. While we can change the pranic effect of an asana through the breath, we can also change the mental effects of an asana through concentration and meditation. An asana should be a kind of meditation in form or movement. Therefore, we should always put our minds into a sacred space of silence, observation, and detachment while performing Yoga. If our consciousness is not engaged during the asana, then our practice remains at a superficial level. Prana follows the energy of attention. The bodily posture is an outcome of that. The kind of posture that a person has reflects how they place their attention in life, what they most commonly do. That is why so many of us are hunched over today. Our main posture is sitting at a desk, in a car, or on a couch! This places our energy outside ourselves and so our internal energy sinks or collapses. In summary, therefore, the structural effect of the asana is the first factor. The way we energize the asana through Prana is the second. This includes how we move through the asana and breathe within it. Our state of mind is a third factor. The main rule in asana practice is to keep the mind calm, collected and attentive so that we don’t lose focus in the practice. We must consider all three factors relative to an ayurvedic examination of asanas. All these factors are interrelated. The dosha often contains the key to the structural, pranic and emotional state of a person. Ayurvedic Effects of Asanas Each asana has a particular effect defined relative to the three doshas. This is the same as how Ayurveda classifies foods according to their doshic effects as good or bad for Vata, Pitta and Kapha, depending upon the tastes and the elements that compose each food article. We can look upon different asanas according to their structural ability to increase or decrease the doshas. However, this doshic equation of asanas should not be taken rigidly because the pranic effect of an asana can outweigh its structural affect as we just noted. The form of the asana is not its main factor. Through the use of the breath we can modify or even change the doshic effects of the asana. We must remember the importance of thought and intention in asana practice as well. Considering the asana, Prana and the mind, we can alter a particular asana or adjust the entire practice toward a particular doshic result. Through combining specific asanas, pranayama and meditation a complete internal balance can be created and sustained. Doshic application of asanas is twofold. According
to the constitution of the individual defined by their doshic
type as Vata, Pitta and Kapha and their intermixtures.
Relative
to the impact of asana on the doshas as general physiological
functions.
Each dosha has its sites and actions in the body that asanas will
effect
depending upon their orientation.
Vata
types have a pulse with a snake-like motion. They move in a snake-like
way—like a discharge of electricity, with quick, abrupt, unpredictable
and irregular movements. Their internal energy and thoughts have the
same
quickness, brilliance, unpredictability and discontinuity.
Pitta
types have a frog-like pulse that is wiry, tight or bounding in nature.
They move like a frog—jumping
up in continuous motion until they achieve their particular goal. Their
movement is like how a fire leaps up when fed with new fuel. They act
with
focus and determination, going from step to step. Their internal energy
and thoughts have the same determined and bounding movement and flow.
Kapha
types have a pulse like a swan that is broad and flowing. They move
like
a swan—slow, stately and elegant, taking their time in an undulating
manner.
Their energy flows like a slow meandering river, taking its time along
the way, assured of its ultimate goal. Yet when Kapha accumulates,
their
movement resembles water flowing through a marshland, with resistance
and
leading to stagnation. Their internal energy and thoughts have the same
watery movement and possible inertia.
Vata
energy is impulsive and erratic, like the wind that blows hard but not
for long. Yet if we oppose it, it will flee or break. Vata must be
gently
restrained and supported, grounded and stabilized. It should be
harmonized
and given continuity in a consistent and determined manner.
Pitta
energy is focused and penetrating and can cut and harm. It must be
gently
relaxed and diffused. It is like a high beam that hurts the eyes and is
narrow in its field of illumination but, when expanded, can be a truly
enlightening force.
Kapha
energy is resistant and complacent. It must be moved and stimulated by
degrees, like ice that must be slowly melted until it can flow
smoothly.
We must consistently energize and stimulate the Kapha type to further
action.
However,
that an asana may not be good for a particular doshic type doesn't mean
that they should never do it. It means they should practice the asana
in
a way which guards against any potential imbalances. Take, for example,
backbends. Forceful or quickly done full backbends can cause major Vata
aggravation, with severe strain to the nervous system perhaps more so
than
any other asana. However, gentle partial backbends are great for
reducing
Vata that accumulates in the upper back and shoulders.
Each
asana
family like standing poses, forward bends, or inverted postures has
general
benefits for the body as a whole and its overall movement potential.
Each
asana family exercises certain muscles and organs that, as part of our
entire bodily structure, should not be neglected. To counter any
tendencies
toward imbalance, you should select poses within each asana family that
are better for your body type than others within the same group. In
general,
you should make sure that all the main muscle groups in the body are
represented
in your practice at least several days each week.
Similarly,
that an asana is good for a particular dosha doesn't mean all persons
of
that doshic type should do it. It means that the asana can be good for
them if done in the right way and if they are physically capable of it.
Each asana also has its degree of difficulty that may require certain
warm
up or preparatory postures to approach it safely. For example, the
right
preparation for a headstand creates the arm and shoulder musculature
needed
to sustain a good and safe head balance. Because a headstand is good
for
your doshic type doesn’t mean that you should simply jump into the
posture
or can it without possible side-effects.
In
addition,
the effects of different asanas vary according to the sequence in which
they are done. This means that asana practice should always be viewed
as
a whole—not merely in terms of the single asanas that compose it but in
terms of the flow and the relationship between all the particular
asanas
done. Asana practice—meaning the sequence and manner of doing asana as
well as the specific asanas—should be designed to keep the doshas in
balance
relative to the individual’s constitution and condition. It
is helpful to view asana sequence like an herbal formula. An ayurvedic
herbal formula contains a number of herbs used for various purposes
that
contribute to the overall effect of the formula, fulfilling specific
roles.
The overall doshic effect of the formula is determined by the formula
as
a whole, not by any single herb within it viewed in isolation.
Combining
these ayurvedic considerations with the general factors listed above,
to
effectively prescribe asanas teachers must learn to: Assess
the ayurvedic type and imbalances of the person.
Assess
the structural condition of the person, including their posture, age
and
physical condition.
Assess
their pranic condition, their control of the breath and senses, along
with
their vitality and enthusiasm.
Assess
the mental state of the person, their attention, will and motivation,
as
well as their emotional condition. The
same
asana should be done differently relative to whether the person is
Vata,
Pitta or Kapha. The same asana should be done differently depending
upon
the age, sex and physical condition of the person. It should vary
depending
upon the whether the person has a strong or weak vitality. Additional
variations
will occur if a person is suffering from anger, grief, stress or
depression.
This reflects four primary goals for an ayurvedic asana practice.
1.
To balance the doshas
2.
To improve the structural condition of the body
3. To facilitate the movement and development of prana 4.
To calm and energize the mind AYURVEDIC BODY TYPES AND ASANA PRACTICETo
understand
the asana potentials of different people we will want to look at them
according
to their doshic body types.
|
Negative
Potential of Vata
|
Vata
types more commonly suffer from stiffness owing to dryness and
deficiency
in the tissues. Their lack of body weight does not allow for adequate
cushioning
of the joints and nerves or proper hydration of the tissues. They are
more
prone to injury because they like to initiate sudden and abrupt
movements,
as well as going to extremes in their practice.
|
Positive
Potential of Vata
|
Vata
types like movement and exercise and enjoy movement. They prefer to be
active and expressive both physically and mentally and like to do new
things.
Asana is something that they easily take to and grow accustomed to as
part
of their active nature. It is a soothing way for them to exercise.
|
There
are
two basic conditions of Vata, what are called blocked Vata or deficient
Vata. Blocked Vata exhibits a stuck energy somewhere in the body,
along
with pain or discomfort but otherwise normal body weight. Deficient
Vata
exhibits low energy, low body weight and hypersensitivity, often
without
any acute pain. Blocked Vata requires movement oriented or pranic
asanas
to release it. Deficient Vata requires a gentle and building approach,
avoiding strong exertion. Blocked Vata is more common in young people
who
have adequate energy but get it blocked, while deficient Vata is more
common
in the elderly whose tissue quality is in decline.
Negative
Potential of Pitta
|
Pitta
types tend to be overheated and irritable owing to excess internal
heat.
They may lack the patience to get started in practice or to stick with
it over time. On the other hand, once involved they can overdo postures
and be aggressive and militant in their practice. A Pitta who has
pushed
too hard in their practice will feel more irritable or even angry after
they finish. Pittas also will tend to stick with poses that they can do
well and ignore those that may help them develop further.
|
Positive
Potential of Pitta
|
Pittas
have the best focus and determination of the doshic types. They easily
get into a consistent discipline and determined practice once they have
gotten it started and oriented correctly. They are the most orderly and
consistent of the types. They just have to discover the right path to
place
their energies.
|
KAPHA BODY
TYPE
Kaphas
are
typically short and stocky, gaining weight easily. With their short and
thick bones they lack flexibility and cannot do poses that require
flexibility
like the lotus pose. Yet they are sturdy and strong and have the best
endurance
of the different types. Kaphas need movement and stimulation to counter
their tendency to complacency and inertia. They are good at keeping a
practice
going for longer periods of time, once they get it going in the first
place.
Negative
Potential of Kapha
|
Kaphas
tend to be overweight, which limits their movement and makes them
sedentary.
They often have congestion in the lungs that makes deep breathing
difficult.
They lack in positive effort and find it hard to change without some
sort
of external stimulation. They need to be constantly prodded to do more
or they will stop short in their efforts.
|
Positive
Potential of Kapha
|
Kaphas
are steady and consistent in what they do. Once they take something up
they do it faithfully over time. They remain emotionally calm and even
in their practice regardless of the results. They view life with love
and
work as a service.
|
Ayurveda does not look upon asanas as fixed forms that by themselves either decrease or increase the doshas. It views them as vehicles for energy that can be used to help balance the doshas, if used correctly. The same is true of the ayurvedic view of food. While individual food items have their specific effects to increase or decrease the doshas, how we prepare the food, how we antidote it with spices, how we combine it, or how we cook it to blend food qualities into an harmonious whole, is as significant as the particular foods themselves.
General
|
Keep
your energy firm, even and consistent; moderate and sustain your
enthusiasm
|
Body
|
Keep
the body calm, centered and relaxed; do the asana slowly, gently and
without
undue or sudden use of force, avoid abrupt movements
|
Prana
|
Keep the
breath deep, calm and strong, emphasizing inhalation
|
Mind
|
Keep the
mind calm and concentrated, grounded in the present moment
|
General
|
Keep your
energy cool, open and receptive, like the newly waxing Moon
|
Body
|
Keep
the body cool and relaxed; do the asanas in a surrendering manner to
remove
heat and tension
|
Prana
|
Keep
the breath cool, relaxed and diffused; exhale through the mouth to
relieve
heat as needed
|
Mind
|
Keep the
mind receptive, detached and aware but not sharp or critical
|
General
|
Make
sure to warm up properly and then do the asana with effort, speed and
determination
|
Body
|
Keep the
body light and moving, warm and dry
|
Prana
|
Keep the
Prana upward moving and circulating; take deep, rapid breaths if
necessary
to maintain energy
|
Mind
|
Keep the
mind enthusiastic, wakeful and focused like a flame
|
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