Reiki Kanji

Reiki Kanji is the way "Reiki" is written in Japanese. A Kanji is a Chinese pictograph, a picture that describes a certain word. The written Japanese language was imported to Japan from China a long time ago. It evolved, but essentially still remains either the same or similar to the original Chinese. That means that Chinese and Japanese people can, to a certain extent, understand each others written language, even though the pronunciation is totally different.
In the 1940's the Japanese government decided to launch a grammar reform, to simplify many of the very complicated Chinese Kanji. The Kanji are so hard to remember, even for Japanese people, that they have to constantly write and read them in order not to forget their own language. Of cource in the process some of the deeper meaning of the original, ancient Kanji was lost. Some of the ancient Kanji, the one for "river" and "mountain" for instance, resemble the thing they describe.

Dr. Usui did of course use the ancient version to write the word "Reiki"(and everything else), but the contemporary version is correct as well. Due to their eighty year old Reiki tradition, Japanese Reiki practitioners use both versions.
Kanji were originally written with ink and brush, or else printed, and only in recent times- for convenience sake- have they been written with pen and computer keyboards. When a Kanji is written by brush, it sometimes looks very different from the way the same Kanji is written with a pen or on a computer. Most of the people involved with Reiki in the West are non-Japanese. And so many Kanji that are said to mean "Reiki" in books on Reiki, in manuals of Reiki teachers and in their advertisements, are in fact misspelled or badly written.
Unfortunately, this goes for the Reiki Master Symbol as well.

The top characters stand for "Rei" and the bottom characters for "Ki". The word "Rei" means spirit, ghost or soul. The word "Ki" means energy, feeling or mood. Put together, these two words are usually translated as "universal life energy" or "cosmic energy". 

Article by Frank Arjava Peter

Restorative Yoga

In restorative yoga, props are used for support the body so that you can hold poses for longer, allowing you to open your body through passive stretching. The postures are usually adapted from supine or seated yoga poses with the addition of blocks, bolsters, and blankets to eliminate unnecessary straining. For instance, a seated forward bend (paschimottanasana) can be done with a bolster or several folded blankets on top of the legs so that your forward bend is fully supported with the entire torso resting on your props. Legs up the wall (viparita karani) is a classic restorative, with the wall used as a prop to support the legs.

What to Expect
Restorative classes are usually very relaxing and are a good complement to more active practices. The teacher will arrange for the necessary props to be available to you. The lights may be dimmed and if it is chilly, you may be covered with a blanket since you will not be warming up the body the way you would be in a regular class. After you are set up in a pose with all your props, you will hold the pose for an extended period, often up to ten to twenty minutes. Although you are supported, you will definitely still feel the stretch. It's a relaxing style of practice that leaves you feeling open and refreshed.

By - Ann Pizer

Benefits

Restorative poses help relieve the effects of chronic stress in several ways. First, the use of props as described in this book provides a completely supportive environment for total relaxation.

Second, each restorative sequence is designed to move the spine in all directions. These movements illustrate the age-old wisdom of yoga that teaches well-being is enhanced by a healthy spine. Some of the restorative poses are backbends, while others are forward bends. Additional poses gently twist the column both left and right.

Third, a well-sequenced restorative practice also includes an inverted pose, which reverses the effects of gravity. This can be as simple as putting the legs on a bolster or pillow, but the effects are quite dramatic. Because we stand or sit most of the day, blood and lymph fluid accumulate in the lower extremities. By changing the relationship of the legs to gravity, fluids are returned to the upper body and heart function is enhanced.

Inverted poses  dramatically alter hormone levels, thus reducing brain arousal, blood pressure, and fluid retention. also benefits aere like slowing of the heart rate and dilation of the blood vessels in the upper body that comes from reversing the effects of gravity.

Fourth, restorative yoga alternately stimulates and soothes the organs. For example, by closing the abdomen with a forward bend and then opening it with a backbend, the abdominal organs are squeezed, forcing the blood out, and then opened, so that fresh blood returns to soak the organs. With this movement of blood comes the enhanced exchange of oxygen and waste products across the cell membrane.

Finally, yoga teaches that the body is permeated with energy. Prana, the masculine energy, resides above the diaphragm, moves upward, and controls respiration and heart rate. Apana, the feminine energy, resides below the diaphragm, moves downward, and controls the function of the abdominal organs. Restorative yoga balances these two aspects of energy so that the practitioner is neither overstimulated nor depleted.

by Judith Hanson

Agni, the Fire of Life

What happens within this movement of prāṇa and apāna? According to yoga we have a fire, agni, in the body, situated in the vicinity of the navel, between the prāṇa-vāyu and the apāna-vāyu. The flame itself is constantly changing direction: on inhalation the breath moves toward the belly, causing a draft that directs the flame downward, just like in a fireplace; during exhalation the draft moves the flame in the opposite direction, bringing with it the just-burned waste matter. It is not enough to burn the rubbish; we must also rid the body of it. A breathing pattern where the exhalation is twice as long as the inhalation is aimed at providing more time during exhalation for freeing the body of its blockages. Everything we do to reduce the rubbish in the body is a step in the direction of releasing our blockages. With the next inhalation we bring the flame back to the apāna. If all the previously burned waste has not left the body, the flame will lose some of its power.
Certain physical positions are beneficial for the meeting of fire and rubbish. In all inverted postures, the agni is directed toward the apāna. This is the reason yoga attributes so much significance to the cleansing effects of inverted postures. Cleansing is intensified when we combine inverted postures with prāṇāyāma techniques.


All aspects of prāṇāyāma work together to rid the body of apāna so that prāṇa can find more room within. In the moment when waste is released, prāṇa fills the space in the body where it really belongs. Prāṇa has its own movement; it cannot be controlled. What we can do is create the conditions in which prāṇa may enter the body and permeate it.
The Yoga Sūtra describes the flow of prāṇa with this lovely image: If a farmer wants to water his terraced fields, he does not have to carry the water in buckets to the various parts of his fields; he has only to open the retaining wall at the top. If he has laid out his terraces well and nothing blocks the flow of the water, it will be able to reach the last field and the furthest blade of grass without help from the farmer.3 In prāṇāyāma we work with the breath to remove blockages in the body. The prāṇa, following the breath, flows by itself into the cleared spaces. In this way we use the breath to make possible the flow of prāṇa.
Understanding prāṇa as an expression of puruṣa, we have as little possibility for working directly on prāṇa as we have of influencing our puruṣa directly. The way to influence prāṇa is via the breath and mind. By working with these through prāṇāyāma, we create optimal conditions for the prāṇa to flow freely within.

TKV Desikachar

Developing Your Personal Yoga Practice

Almost any Yoga teachers will often refer to "your practice," which means your individual experience with yoga as it develops over time. Yoga, first and foremost, must be approached in accordance to your comfort zone. No pose, technique, or instructor behavior will instill any benefit if you are at all uncomfortable.

Because yoga is so diverse, there is plenty of room for interpretation from one person to the next, even within the same classroom. You need to work at your own pace; not mine, not the neighbor's, not even your own of a week ago.


Don't ever let anyone physically push your body into a position beyond that which you are able to assume by yourself; don't let anyone coax you to go further than you wish to go.
This is your practice; only you have the wisdom to dictate where your practice goes. Although the poses themselves do not change, your relationship to them will.
Anyone can start a yoga practice, even if you don't feel like you are very flexible or very strong. These things will develop over time.
Another great thing about thinking of yoga as "your practice" is that it encourages the noncompetitive spirit of yoga. One of the most difficult, but ultimately most liberating things about yoga is letting go of the ego and accepting that no one is better than anyone else.
Everyone is just doing their best on any given day. The amazing thing about yoga is that your practice is always evolving and changing so it never gets boring.

Yoga Nidra: Guided deep relaxation

 

Experience Extreme Relaxation of Conscious Deep Sleep

 

Yoga Nidra, which is derived from the tantras, is a powerful technique in which you learn to relax consciously. In yoga nidra, sleep is not regarded as relaxation. People feel that they are relaxing when they collapse in an easy chair with a cup of coffee, a drink or a cigarette, and read a newspaper or switch on the television. But this will never suffice as a scientific definition of relaxation. These are only sensory diversions. True relaxation is actually an experience far beyond all this.

Yoga Sutras of Patanjali - 8 Limbs Of Yoga

In Hindu philosophy, yoga is the name of one of the six orthodox (which accept the testimony of Vedas) philosophical schools. founded by Patanjali. Karel Werner, author of Yoga And Indian Philosophy, believes that the process of systematization of yoga which began in the middle and Yoga Upanishads culminated with the Yoga Sutras of Patanjali.Scholars also note the influence of Samkhyan and Buddhist ideas on the Yoga Sutras.The yoga school accepts the samkhya psychology and metaphysics, but is more theistic than the samkhya, as evidenced by the addition of a divine entity to the samkhya's twenty-five elements of reality.The parallels between yoga and samkhya were so close that Max Müller says that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."The intimate relationship between samkhya and yoga is explained by Heinrich Zimmer:
These two are regarded in India as twins, the two aspects of a single discipline. Sāṅkhya provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state of bondage ("bandha"), and describing their state of disentanglement or separation in release ("mokṣa"), while yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or "isolation-integration" ("kaivalya").
—[78]
Patanjali is widely regarded as the compiler of the formal yoga philosophy.The verses of Yoga Sutras are terse and are therefore read together with the Vyasa Bhashya (c. 350–450 CE), a commentary on the Yoga Sutras.Patanjali's yoga is known as Raja yoga, which is a system for control of the mind. Patanjali defines the word "yoga" in his second sutra, which is the definitional sutra for his entire work:
yogaś citta-vṛtti-nirodhaḥ
- Yoga Sutras 1.2

This terse definition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as "Yoga is the inhibition (nirodhaḥ) of the modifications (vṛtti) of the mind (citta)".The use of the word nirodhaḥ in the opening definition of yoga is an example of the important role that Buddhist technical terminology and concepts play in the Yoga Sutras; this role suggests that Patanjali was aware of Buddhist ideas and wove them into his system. Swami Vivekananda translates the sutra as "Yoga is restraining the mind-stuff (Citta) from taking various forms (Vrittis).
Patanjali's writing also became the basis for a system referred to as "Ashtanga Yoga" ("Eight-Limbed Yoga"). This eight-limbed concept derived from the 29th Sutra of the 2nd book, and is a core characteristic of practically every Raja yoga variation taught today. The Eight Limbs are:

-Yama (The five "abstentions"): Ahimsa (non-violence), Satya (Truth, non-lying), Asteya (non-covetousness), Brahmacharya (non-sensuality, celibacy), and Aparigraha (non-possessiveness).
-Niyama (The five "observances"): Shaucha(purity), Santosha(contentment), Tapas (austerity), Svadhyaya (study of the Vedic scriptures to know about God and the soul), and Ishvara-Pranidhana (surrender to God).
-Asana: Literally means "seat", and in Patanjali's Sutras refers to the seated position used for meditation.
-Pranayama ("Suspending Breath"): Prāna, breath, "āyāma", to restrain or stop. Also interpreted as control of the life force.
-Pratyahara ("Abstraction"): Withdrawal of the sense organs from external objects.
-Dharana ("Concentration"): Fixing the attention on a single object.
-Dhyana ("Meditation"): Intense contemplation of the nature of the object of meditation.
-Samadhi ("Liberation"): merging consciousness with the object of meditation.

In the view of this school, the highest attainment does not reveal the experienced diversity of the world to be illusion. The everyday world is real. Furthermore, the highest attainment is the event of one of many individual selves discovering itself; there is no single universal self shared by all persons.

The Forms of Prāṇa

There are five forms of prāṇa, all having different names according to the bodily functions with which they correspond. These forms of prāṇa are:
*udāna-vāyu, corresponding to the throat region and the function of speech
*prāṇa-vāyu, corresponding to the chest region
*samāna-vāyu, corresponding to the central region of the body and the function of digestion
*apāna-vāyu, corresponding to the region of the lower abdomen and the function of elimination
*vyāna-vāyu, corresponding to the distribution of energy into all areas of the body

We will concern ourselves with two forms: prāṇa-vāyu and apāna-vāyu.
That which enters the body is called prāṇa and that which leaves it is called apāna. The term apāna also refers to the region of the lower abdomen and all the activities that take place there. Apāna describes that part of prāṇa that has the function of elimination and provides the energy for it, and it also refers to the lower belly and the rubbish that collects there when the power of prāṇa is not in a state of equilibrium. When a person is slow and heavy we sometimes say that he has too much apāna. Apāna as prāṇic energy is something we need, but apāna as refuse left from activating this energy actually prevents prāṇa from developing within. All forms of prāṇa are necessary, but to be effective they must be in a state of balance with each other. If someone has a lot of rubbish in the region of the lower abdomen then he or she consumes too much energy there, and this imbalance should be addressed. The goal is to reduce apāna to an efficient minimum.
Apāna as waste matter accumulates because of many factors, some of which lie within our control. The practice of yoga aims to reduce these impurities. People who are short of breath, cannot hold their breath, or cannot exhale slowly are seen as having more apāna, whereas those who have good breath control are considered to have less apāna. An overabundance of apāna leads to problems in all areas of the body. We have to reduce the apāna so that we can bring more prāṇa into the body.
When we inhale, prāṇa from outside the body is brought within. During inhalation, prāṇa meets apāna. During exhalation, the apāna within the body moves toward the prāṇa. Prāṇāyāma is the movement of the prāṇa toward the apāna and the movement of the apāna toward the prāṇa. Similarly, holding the breath after inhalation moves the prāṇa toward the apāna and holds it there. Holding the breath after exhalation moves the apāna toward the prāṇa.

TKV Desikachar - The Heart of Yoga

Pranayama

The word prāṇāyāma consists of two parts: prāṇa and āyāma. Āyāma means “stretch” or “extend,” and describes the action of prāṇāyāma. Prāṇa refers to “that which is infinitely everywhere.” With reference to us humans prāṇa can be described as something that flows continuously from somewhere inside us, filling us and keeping us alive: it is vitality. In this image, the prāṇa streams out from the center through the whole body.
Ancient texts such as the Yoga Yājñavalkya (see appendix 1) tell us that someone who is troubled, restless, or confused has more prāṇa outside the body than within. The amount of prāṇa outside the body is greater when we feel unwell; at those times the quality of prāṇa and its density within the body is reduced. Too little prāṇa in the body can be expressed as a feeling of being stuck or restricted. It can also show as a lack of drive or motivation to do anything; we are listless or even depressed. We may suffer from physical ailments when prāṇa is lacking in the body. And finally the Yoga Sūtra mentions disturbances in the breath, which can take very different forms.1 On the other hand, the more peaceful and well-balanced we are, the less our prāṇa is dispersed outside the body. And if all the prāṇa is within the body, we are free of these symptoms.

If prāṇa does not find sufficient room in the body there can be only one reason: it is being forced out by something that really does not belong there— let’s call it rubbish. What we are trying to do when we practice prāṇāyāma is nothing more than reduce this rubbish and so concentrate more and more prāṇa within the body.
Our state of mind is closely linked to the quality of prāṇa within. Because we can influence the flow of prāṇa through the flow of our breath, the quality of our breath influences our state of mind and vice versa. In yoga we are trying to make use of these connections so that prāṇa concentrates and can freely flow within us

TKV Dasikachar - The Heart Of Yoga

BUTT OUT - KICKING YOUR SMOKING HABIT

BUTT OUT - KICKING YOUR SMOKING HABIT - by Shannon Sexton

Did you know that smoking is No. 1 preventable cause of death in U.S.? According to the Centers for Disease Control and Prevention, nearly 1 in 5 deaths in this country is tobacco related.Statistics show that tobacco kills more Americans than AIDS, drigs, homicides, fire and auto accidents combined and it causes more health problems and early deaths than all illegal drugs.
About 46 Million Wmericans - nearly 25 percent of the population - smoke and even though 70 % would like to quit, only about 5% actually succeed each year.

DOSE REDUCTION.Although a short-term smoker can probably quit cold turkey, cronic smokers should wean themselves gradually.Otherwise, a 'stressful withdrawal syndrome' can occur.
Ayurveda DR.LAD'S ADVISE: In the first 3-6 months, reduce to the number of cigarettes you smoke per day to a 50%.In the next 6 months, slowly reduce the number of sigarettes you smoke to non.


HERBAL CIGARETTES.This smoke mix, DHUMAN, will satisfy your desire to smoke, says DR.LAD, 'while slowly neutralizing the addictive aspects of nicotine so that the body starts detoxifying gradually.'
Ayurveda DR.LAD'S ADVISE: Remove one-half of the tobacco from your cigarette(at the end of the light), and fill the paper with an equa; propotion of the following ingredients: whole rose petals, whole chamomile flowers, calamus root (or ajwain seeds, if calamus is not available),brahmi powder, and jatamamsi powder.Smoke the cigarette until the moment the tobacco starts burning, then snuff it out.

NASYA.Thats the nasal administration of the herbal oils, ghee, or fine powders for medicinal purposes.Ancient ayurvedic texts say that doing nasya with brahmi ghee helps to eliminate depression-one of the main reasons that people smoke.

Ayurveda DR.LAD'S ADVISE:try this at home version of nasya:after washing and drying your hands, dip your little finger into a container of brahmi ghee.Lightly massage the liquid into the inside of each nostril, then sniff to gently inhale the ghee upwards. (you can alsi do nasya with plain ghee).

DE-STRESS WITH YOGA AND EXERCISE

"people who smoke are under stress," sais DR.Lad."and what is stress? Stress is unsolved emotion. Smokers have some deep-seated greaf, sadness, frustration, enxiety, or lonliness, but they dont want to look at it.Instead, they start smoking."

DR.LAD'S ADVISE:Whenever you feel the desire to smoke, take a walk in the fresh air, go swimming, or do another form of aerobic exercise.Incorporate sun salutations, alternate nostril breathing and so bring meditation into yoyr health regiment. " Exercise and yoga practise - especially pranayama - minimise stress," he says.

SMOKING MEDITATION

DR.LAD'S encourages his patients to practise a "smoking meditation" where they " delay their desire to smoke by bringing awarness to their actions."
DR.LAD'S ADVISE:Look at the cigarette box. Bring it to your nose and smell it. Look at the row of cigarettes. Pull a cigarette out and tap it against the pack, listening to the sound it makes.Than smell your cigarette.Place it between your lips and toy with your lighter,Flicking it on and off several times before lighting the cigarette. Ask yourself, "What makes me smoke?" (Dr.Lad predicts that no answer will come.) Finally, he says, light the cigarette and "take a long, lovely puff. Suddenly you will realize how stupid it is to smoke!"