Get a grip on Panic Attacks

Jeff was sure he was having a heart attack. His heart was pounding faster than it ever had before. His chest ached and the pain radiated toward his left arm. He felt shaky. As he tried to focus on what was happening to him, the world grew distant and unreal. Anxiety welled up. Jeff managed to call his physician, who arranged for quick transport to the emergency room. There, however, a battery of tests failed to reveal the cause of his symptoms. A second attack occurred a few days later, and still no physiological cause could be found. Before long, panic attacks had become part of Jeff’s life.

Recognizing Panic Disorder
Everyone sometimes feels anxious for no identifiable reason. At these times we think, “Something is happening—I must stay alert.” Panic victims share these feelings, but for them the stakes are higher. Their distress is so overwhelming that the fearful possibilities take on mammoth proportions. “I’m having a heart attack,” they think, or “I’m losing my mind.” We all experience periods of vague anxiety, which often pass without our ever discovering or having to acknowledge the causes. Panic anxiety, however, is the cue for a determined (and often desperate) search for a source.

Panic attacks are characterized by rapidly escalating and overwhelming anxiety. In the beginning, panickers are rarely able to identify what has made them anxious, describing the episodes as occurring “out of the blue.” The attacks are triggered by frightening physical sensations that occur suddenly, much like an unconscious reflex. Among the most common are shortness of breath, a rapid heart rate, heart palpitations, sweating, trembling, a feeling of choking, chest pain, nausea, and dizziness. Frightened sufferers develop painfully sharp sensitivity to these sensations, often making several trips to the emergency room before they finally realize that their symptoms are panic-related.

Physical sensations alone are not the core of the illness. Fearful thoughts, unpleasant emotions, avoidant behaviors, disturbing sensations, and deteriorating relationships all collude with one another to maintain panic. Thoughts such as the fear of dying or of having a mental breakdown are common. Even mild anxiety can trigger an attack, and any disturbing emotion can be interpreted as a precursor to full-fledged panic.

Gradually, the fear of having an attack in public leads the panicker to avoid those places—a disorder known as agoraphobia. Problems in relationships, which may have been the original source of anxiety, become worse as panic episodes develop. Difficulty with self-assertiveness and with the resolution of conflicts increases. Friends and partners are often frustrated because they cannot understand what is happening.

The Road to Recovery
Fortunately, panic disorder can be treated successfully, frequently with a combination of psychotherapy and medication. Panic sufferers are now turning to yoga for help as well, for yoga offers a wide range of stress-reducing tools. An ancient model of recovery can be found in the Yoga Sutra of Patanjali, one which is also embodied in the Four Noble Truths of the Buddha. In its briefest form, this model is an outline of the stages in the healing process, presented here as four questions:

1. What is the nature of the pain that all humans experience?
2. What is the cause of that pain?
3. What will be experienced when the pain is removed?
4. How can the pain be removed?

Yoga tells us that before searching for a cure it is important to look deeply into the nature and causes of illness. It is also important to get an idea of how things will be when symptoms have been removed, because otherwise we may have illusions about what recovery will be like. For example, eliminating anxiety is not the outcome of treatment for panic—the outcome is the ability to manage anxious feelings.
If we rewrite the four questions of the ancient model, focusing on panic attacks, they might read:

1. What is panic disorder?
2. What causes it?
3. What will life be like for the person who has overcome panic attacks?
4. How is recovery accomplished?

Looking for a Cause
Biologically oriented physicians have tended to attribute panic symptoms to problems of the nervous system. Jacob DaCosta, a Civil War physician, set the tone when he wrote, “It seems to me most likely that the heart has become irritable from its overreaction and frequent excitement, and that disordered innervation keeps it so.” This focus on biochemistry and physiology led to the development of tranquilizers.

Not long afterwards, Freud identified a form of anxiety that appeared in discrete, time-limited episodes. “An anxiety attack of this sort,” he wrote, “may have linked to it a disturbance of one or more of the bodily functions—such as respiration, heart action, vasomotor innervation, or glandular activity.” Nearly one hundred years later, this focus on the emotional component of panic has resulted in the psychiatric diagnosis called Panic Disorder.

More recently, clinicians have been exploring the role of disturbed breathing in panic attacks. As early as 1950, the physician R. L. Rice maintained that anxiety attacks were often the result, not the cause, of disturbed breathing; now psychotherapies for panic that include breath training are state-of-the-art. (Even so, very little training in this area is available to clinicians.)

Those who are familiar with yoga will recognize the classic body-breath-mind triad in these three points of view. But if a single cause for panic disorder exists, it has yet to be discovered. Instead, these three areas seem to interact with one another, forming feedback loops that grow larger if not addressed in some way.

For example, if someone is afraid of going to public places, then self-esteem plummets, fears increase, opportunities for relationships are limited, and panic-prone factors such as the fear of being labeled “incompetent” grow. Conversely, if the fear has been overcome, then self-esteem improves, fearful thinking is reduced, opportunities for relationships expand, and panic-prone factors are undermined.

The First Steps to Recovery
We have already seen what panic disorder is and we have a general idea of what causes it. Our next step is to discover how yoga, coupled with clinical experience, can help panickers take the steps necessary to recover. The first priority is to manage the frightening physical sensations accompanying panic attacks, because they will make any other work impossible. Panickers walk on pins and needles attempting to avoid the sudden, uncontrollable symptoms of their disorder, and because these involve rapid arousal of the nervous system, it is imperative to find ways to strengthen the nerves and calm anxiety.

Arousal is subtle and is triggered in a number of ways, but the key to calming it is to learn how to “talk” to the nerves, how to communicate across the great divide between voluntary and involuntary functioning. Once the panicker has learned to manage involuntary reactions, the sense of being out of control is enormously reduced.

Yoga training can be particularly useful here, for yoga teaches us how to interact with the nervous system. If we want to soothe and strengthen it, we need to learn deep, relaxed yogic breathing. Regardless of the pathways of arousal, breathing is the language of nervous system balance and control.

To illustrate this relationship, imagine how you would react if you were walking along a dark street, and a pointed object were thrust suddenly into your back. You might gasp, then tense your whole body. Gasping is the natural reaction to sudden fear. If you discovered that the attacker was only a friend playing a joke, you might sigh with relief. Then your breath might become agitated as your fear turned to irritation. The way you breathe reflects how you feel.

This relationship between breath and nerves is a two-way street. Just as emotions create changes in breathing, so changing our style of breathing can alter the way we feel. Breathing is the only involuntary function that can be easily and voluntarily controlled. During times of panic, relaxed, controlled breathing will give us immediate access to the nervous system. This means that by changing our breathing, we can change the condition of our nerves when tension disturbs and frightens us. Then, when breathing is relaxed and the panic response has been calmed, the underlying anxiety can be gradually brought to conscious awareness for processing.

Learning Relaxed Breathing
Practicing yoga is a good way to learn breathing skills, for it is a gradual process, often needing considerable support over a period of time. Yoga teachers quickly recognize when a student is having trouble (as is often the case with panickers), and they know a wide variety of alternate practices that will help the student master breathing skills.

The ultimate goal of breath training is to make smooth, diaphragmatic breathing a twenty-four hour habit. The corpse pose (lying on the back) and the crocodile pose (lying on the stomach with arms folded under the forehead) are both helpful training postures. Breathing with a ten-pound sandbag on the upper abdomen while lying in the corpse pose will help to strengthen the diaphragm and serve as a reminder to focus on the abdomen as well. In addition, it is helpful if the panicker learns to pay attention to breathing as often as possible during the day. Notice when the breath stops, notice when it jerks, for once an irregularity is obvious, it can be corrected. This practice not only fosters awareness, it makes the relationship between stress and breathing abundantly clear.

Panickers will find that diaphragmatic breathing not only calms the effect of arousal at the time of panic, it also provides an alternative focus for attention, allowing them to focus on their breathing instead of on the panic symptoms. As diaphragmatic breathing becomes a habit, the nervous system is less susceptible to panic in the first place. It usually takes about two weeks to become accustomed to the feeling of diaphragmatic breathing, and about six months of regular practice to make it a habit.


Special Problems in Breath Training
There are a few potential problems that panickers may experience during breath training, and it is well for both student and teacher to understand them at the outset. The most common is that panickers have often developed a highly self-vigilant style that can lead to performance anxiety. (“Is it supposed to feel this way?”) Micro-managing has become a way of life to panickers. The teacher needs to be warm—reassuring but firm, letting the practice do the teaching, without becoming over-analytical. Breathing does not need to be perfect to be good enough.

Sometimes panickers carry a great deal of physical tension in their bodies, and in these cases the natural unblocking effect of yoga stretches and postures can be helpful. Releasing abdominal tension while resting between postures promotes deep breathing. Covering the body with a blanket during relaxation and breath training can ease the feeling of being exposed or vulnerable.

A knot may sometimes form in the abdomen during panic attacks, making breathing difficult. As the attack continues hunger for air increases, but despite the need for air the panicker may feel that holding the breath is the way to “catch” it. Relaxed, continuous breathing, on the other hand, releases the unconscious tension created by holding the breath, and with practice it is possible to actually breathe through the knot that forms in the stomach during periods of anxiety. As increased awareness makes it possible to recognize tension early, it becomes easier to remain relaxed. To establish a smooth, unbroken flow of breath, the teacher might say, “When you come to the end of the inhalation and your abdomen has fully expanded, simply relax and let the exhalation begin. When you come to the end of the exhalation and your abdomen has contracted, simply relax and let the inhalation begin. Let each breath flow into the next breath by relaxing.”

Beyond Diaphragmatic Breathing
Many therapists have begun to use breath training in their work with clients, but few have been trained to teach more than the basics of diaphragmatic breathing. Yoga, on the other hand, offers many additional breathing and relaxation skills that can help recovering panickers. Perhaps the most effective of these is nadi shodhanam (channel purification). As its name suggests, nadi shodhanam works to unblock tensions and resistance in the energy-conveying channels of the physical and subtle bodies, thus calming and strengthening sensitive nerves.

Normal breathing carries away wastes and brings in fresh energy with each breath. As energy is brought in, it must be assimilated and distributed efficiently in order to fulfill the purpose of breathing. That’s where nadi shodhanam comes in. The process of channel purification slows breathing down and focuses our attention on its flow. At the same time, according to yoga masters, this practice cleanses the subtle vessels through which physical and mental energy is passing. As these vessels become cleaner, energy moves with less effort, and its distribution and assimilation within the mind and body are improved. The result is reduced tension in the nervous system as well as a calmer mind.

Nadi shodhanam is not the only yoga tool for deepening relaxation. Techniques combining postures, breathing, and systematic relaxation kindle a sense of confidence in us no matter how much daily life seems to bend us out of shape. Exercises that relax both muscles and joints, as well as the 61-points relaxation exercise, lead further toward relaxed self-awareness. These techniques can be taught once students are familiar with the beginning practices. (For a detailed description of nadi shodhanam, see the Yoga International reprint “Balancing Active and Receptive Energies: The Practice of Nadi Shodhanam.”

Expanding the Recovery Process
Along with breath training, panickers need to begin the process of resolving their fears. Sometimes they do this work on their own or with the help of friends and family members. Often, however, a period of psychotherapy is needed because the worries and stresses that initially contributed to the onset of panic require objective attention. Before treatment these factors are outside of the panicker’s awareness for some reason. As recovery continues, however, they become the proverbial elephant in the living room—there is no way to avoid noticing and dealing with them.

Often the stresses that are most difficult to recognize have to do with significant relationships. A question that can elicit awareness is, “Am I avoiding conflicts within myself?” As one panicker continued in recovery, for example, he was able to explain that his younger brother, who was in line to become a co-partner in the family business, was performing very poorly. Despite many signs to the contrary, the younger brother continued to imagine that he was doing well at his work. Addressing this problem raised many fears, for it would affect a complex web of family relationships. As a result, the older brother resisted speaking up and began having panic attacks instead.

There are many possible causes of panic attacks—stressful relationships, past traumas, fear of separation from loved ones are among the most common. One panicker’s attacks began when her husband’s promotion resulted in his being away from her and their infant twins at night. Pleased about the promotion, the husband had not been willing to see the effect it was having on his family, and the wife had not been able to express her fears directly. In the course of psychotherapy, this woman learned that finding practical ways to expand the scope of awareness and implement stress-reducing changes (ask for them, create them, or compromise for them in some way), although difficult, was the most satisfying process in the entire recovery.

There will inevitably be leaps forward as well as setbacks while recovery continues. This is natural, for the recovering panicker is learning to work with him- or herself in an entirely new way. Whether or not the panicker is undergoing psychotherapy, the psychological insights acquired through yoga can make a profound contribution to this process. A young student once remarked, “Yoga stands for You Oughta Get Aware,” because it provides such a wide range of tools to help everyone, including recovering panickers, do just that.

The Role of Meditation
In addition to the body and breath, yoga works with emotions, mental images, thoughts, and relationships, seeing them all as part of an integrated whole. During meditation, for example, a normally disturbing image arising in the mind is greeted by a very different reaction than might otherwise be the case. Now the body remains rested and still; the breath sends messages of steadiness and balance to the emotions and nervous system. Though the image might seem upsetting at another time, now the meditator can witness it with equanimity. This neutral reaction allows time and space for the image either to be processed or to pass through the mind without disturbance.

What is more, meditation seems to pace itself; it allows the mind to gradually gather strength before bringing up the images that might prove most frightening or challenging. Trivia can be dismissed, but the thoughts and images that persist are the ones that have important consequences to us. For instance, suppose I begin to recognize a deep-seated unhappiness with my work, but at the same time I see no other way to support my family. This conflict haunts me, affecting my work and frustrating my family relationships. Panickers may force themselves to push such conflicts out of awareness because they cause a discord that seems unresolvable. Meditation will allow them to recognize it with less fear so that they can see their way through the problem.

Conflict Resolution
Yoga psychology also suggests many techniques for resolving conflicts, including acknowledging and accepting the conflict in all its depth; recognizing the need for some kind of change; resisting the inclination to act out feelings or to do nothing; exploring alternatives; communicating with others without blaming them; accepting feedback from others; using discrimination in accepting or rejecting alternatives; surrendering to necessary losses; acting with determination; accepting outcomes with equanimity; working calmly on a problem even if a negative outcome, or no outcome, seems inevitable; and letting intuition suggest new possibilities. These strategies are derived from what in yoga are called the yamas and niyamas—the attitudes toward life that are the basis of all yoga practices.


Finding Refuge in Our True Nature
Ultimately, yoga provides a philosophy that places the relationships between body, mind, and spirit in a new perspective. The Bhagavad Gita, a classic yoga text, tells us that “No one has the power to bring to destruction this unalterable entity [our true inner self]. . . . The body-bearer in everyone’s body is eternally undestroyable.” Anxiety arises from attachment to passing and impermanent things, but the more we are aware of our own true nature, the less anxious we become.

Yoga gives us a practical tool for working at this level of awareness—the mantra. This is a word or phrase that can guide and protect us. It serves as a focus of attention in times of panic, and it is a resting place for awareness leading to our true nature. Through its connection to the deep spiritual resources that lie within us, the mantra pacifies fear and encourages us to persist in the face of disturbing thoughts and upsetting emotions.

We cannot prevent life from changing. Life is inherently unstable. But during periods of change we can have the courage to identify and express our needs. We can look for ways to surrender gracefully to the inevitable. We can trust, through our experience of yoga, that the essential Self within us will guide us through the emotions of change successfully.

Dr. Rolf Sovik is a licensed clinical psychologist in private practice in Buffalo, NewYork. He has been practicing and teaching yoga for more than twenty year

"I beat anxiety with yoga."

One woman's triumph over depression, a breast-cancer scare and infidelity

By Lesley Young - Best Health Magazine http://www.besthealthmag.ca

In the middle of a March afternoon, Geneviève Charette suddenly found herself struggling to breathe. The Montreal-based consultant was due to start a new contract the next day. Gasping for air, she waited for her husband to come home to watch their two young sons before heading to the walk-in clinic. The diagnosis? A panic attack.

That was ten years ago, and it marked the beginning of a rollercoaster of panic attacks and depression that even antidepressants and talk therapy couldn’t stop. Circumstances weren’t helping: in 2004, a business venture with two friends began to crumble, and the strains in her marriage turned into giant cracks. “I was crying all the time. I felt so lonely, and I couldn’t talk about it,” says the 41-year-old. “I hid it from everyone.”

The breaking point

In addition to the turmoil in her personal and business life, a cancer screening in 2005 revealed cysts in her breast. A terrifying five weeks passed before they were determined benign. “That was an awakening,” says Charette. “Luckily, I was OK—but I needed to take control of the things that were making me unhappy.”

The challenge

To find a healthy way to take control of her constant worry and anxiety.

The plan

Twice-weekly yoga sessions in a friend’s living room studio. (Charette didn’t want to start with a large, intimidating class.) A few months ago, she also joined Weight Watchers to shed the 35 pounds she’s put on during her separation.

The biggest obstacle

At Christmas 2006, Charette discovered her husband was having an affair. “I was having panic attacks about how to support myself and my boys.”

The results

Within a month of starting yoga with friends, she stopped having panic attacks, and she recently dropped 11 pounds off her frame. With a newfound sense of control over her life, Charette re-entered the work world, taking on a part-time role as executive director of the Anxiety Disorders Association of Canada in Montreal. “It’s so rewarding, and most important, it’s helped me realize I am not alone.”

The tips

• Be bad at something. Charette didn’t love yoga at first. “Because I had knee and shoulder problems, I couldn’t do certain yoga movements and I felt inadequate.” She pushed past her need to excel and focused on getting better, one session at a time.


• Talk it out. “I’m fortunate to a have an amazing group of girlfriends who support me. I had hid my depression from them for years. Now I have a standing breakfast date with them every Friday morning. It really helps, knowing that when I walk into the restaurant, there’s someone waiting there to spill my guts to.”


• Make space for yourself. “My yoga mat is my little piece of heaven. Just to take an hour and half for myself and relax and shut out the outside world is what helps me keep it together in the day.”

Pranayama Breathing

We all know breath is life. In fact, in yogic philosophy one believes we are allotted a pre-determined number of breaths for our time here on Earth. If breathing is done hurriedly, instead of slowly and relaxed, one’s life is ended prematurely. The breath in yoga is called prana, which means life force or energy. It is stored in the solar plexus and sent through the body to recharge the various parts. Yogic breathing is called pranayama.



"The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes."

The origins of yoga are thousands of years old. Stone carvings that depict yoga postures have been found by archeologists dating back about 5000 years. The word yoga means “union” or “to unite.” In yoga we unite the mind, body, spirit and breath. It can be practiced by anyone, regardless of age, gender, religion, or fitness level.

There are very few prerequisites to practicing yoga. Bare feet are essential, as well as loose comfortable clothing. Slow, controlled movements make sure that each posture is performed only to the farthest comfortable depth. Eating a few hours before practice, ensures that you do not have a full stomach nor an empty one. It is important to remember that you should never feel pain. Pain is your body’s way of telling you to STOP. Always respect it.

Be mindful of your breath. Your breath should be comfortable and steady while holding postures. During vinyasa (flowing movement) asana (postures), the breath should still be comfortable and steady, but may take on a more forceful quality. If you cannot breathe rhythmically, that is a sign that you are practicing too strenuously. Take a step back and slow down. Do not compete - with yourself or anyone else. This is your practice and your time. Do only what you are comfortable with and hold each posture, or practice each breath, only for as long as you remain in your comfort zone. I’ve heard a saying many times that I particularly identify to yoga. “Do not worry about your destination, enjoy the journey.” Your perfect posture is what you can do today, right now, this minute. Relax...and enjoy your journey.

As we learn to breathe properly it is important to note we are required to use our lungs correctly. Many of us use only 1/5 to 1/3 or our lung capacity, breathing only into the upper portion of our lungs. As we age and acquire more stress and tension in our lives, our breathing becomes less and less integral. Take note of your breathing pattern the next you are anxious, scared, angry or frustrated. Compare it to a time when you are feeling relaxed, joyful or content. You can affect your emotions with the rhythm of your breath. Slow, relaxed breaths promote harmony and tranquillity.

The diaphragm is the major muscle used for respiration. As the lungs fill during inhalation, the diaphragm descends toward the abdominal organs. During exhalation, the lungs deflate and the diaphragm relaxes. Slow deep breathing allows for a good massage of the abdominal organs as well as strengthening and toning the abdominal muscles.

Each of the following breaths can be performed on its own or along with an asana. If combining the breath with asana, hold the asana for as long as comfortable. If you are a complete beginner, start with about 10 seconds. Gradually increase your holding time. If you are practicing the breath on its own, begin with 5 to 10 breaths. Again, increase the number of breaths as you become more comfortable with it.

The first breath we will look at is the COMPLETE BREATH. It is the basis of all other breathing techniques. In it we learn to slow our breath from a usual 15 to 20 breaths per minute to about 6 breaths per minute. Here we begin to understand how to correctly and completely fill our lungs with the much needed life force or prana. The Complete Breath is an excellent way to begin to reduce tension.

Let’s begin by performing a few Abdominal Breaths, just to see what it feels like to use the lower portion of our lungs. Sit comfortably with your shoulders relaxed and your chin level with the floor. Your back should be erect, but not rigid. Inhale through your nose letting your abdomen expand. Allow your ribs and chest to remain soft and relaxed. Exhale, through your nose, contracting the abdomen and relaxing the diaphragm. Practice this a few times. Be aware of how you feel. With your next breath, begin expanding the abdomen then continue to inhale and expand your rib cage and then fill your chest with breath. Begin to exhale by contracting your abdomen, then squeeze your ribs together and lastly, relax your chest. Continue to breathe in this fashion. This is the Complete Breath and along with reducing stress, it improves the quantity and quality of oxygen that enters your body. It helps to combat shortness of breath, calm the nervous system and the mind, and improve digestion. This is the breath to practice when feeling angry, impatient or nervous. It lowers the blood pressure and massages the heart. As you continue to breathe, notice if you can take the breath into not only the front of your body, but into the sides and back of your body as well.

The UJJAYI BREATH (Victorious Breath) is another traditional yoga breath. It too, richly oxygenates and purifies the blood, lowers blood pressure and is beneficial to those who suffer respiratory problems such as asthma. The Ujjayi breath helps to remove phlegm from the throat and improve digestion. It calms the nervous system and helps to draw the mind’s attention inward allowing the practitioner to stay focused.

The Ujjayi Breath takes the Complete Breath one step further becoming a more dynamic breath. This time as you inhale through your nose, the breath passes across the roof of your mouth to the back of your throat with a hissing sound. It sounds like the flow of the ocean tide. As you exhale, the air is pushed out past the back of your throat, then across the roof of your mouth, out your nostrils. The epiglottis is slightly restricted to obtain the hissing sound. This one is a little tricky and may take some time to perfect.

The third breath is called the KAPALABHATI BREATH (Skull Shining Breath). It is not recommended for those who suffer with emphysema, blood pressure problems or women who are pregnant. This is a very strong abdominal breath. Slowly and fully inhale through your nose. Exhale very quickly through your nose, as though you have been punched in the stomach, by contracting the abdominal muscles back toward your spine. Relaxing the abdominal area, begin another breath repeating the same forceful action for the exhalation. The inhalation should take slightly longer than the exhalation. Many of the benefits attributed to the Complete Breath and Ujjayi Breath pertain to the Kapalabhati. The strong pumping action of this breath also stimulates the liver, spleen and pancreas and helps to relieve constipation.

By Sheri Kauhausen at http://www.rapunzelgifts.com/

Relaxation

Relaxation

Just as it is necessary to release the tensions in the muscles, it is also essential to release the tensions in the mind. Usually, mental tension is caused by preoccupations about the past or desires for the future. If we would live completely in the here and now, it would be very easy to stay relaxed and happy. Meditation helps bring us into this state, but we must relax, at least partially, before we can begin to meditate effectively.

- "How to Meditate", Jyotish Novak

Sitting still might seem easy, but it actually makes a tremendous demand on the body and mind. Most of the time our bodies are in motion, so much so, we hardly notice it. But once we stop moving, it can be very hard to maintain stillness. Allow for the fact that it takes time, each time you meditate, to go from motion to stillness, from outwardness to inwardness. This is true on every level of our being. Every moment of our lives we are usually active, unless we are asleep, and even then there is a certain level of movement of the body and mind. Meditation is being, not doing. Think of a lake, turbulent on the surface, but the depths are still and calm. To get to the depths you must dive through the restless surface.

An important rule in life is: Don't be impatient. This rule is doubly important for meditation, for whereas the general stricture against impatience gives hope of finding inner peace in meditation, that hope is demolished if one applies to meditation itself attitudes that we've developed in the "rat race." To find God, it is better to be a long-distance runner than a sprinter. Today's meditative efforts will have to be renewed tomorrow, and again the day after tomorrow, and the day after that, and so on for as long as it takes to achieve the consciousness of the Eternal Now.

Don't let your approach to meditation be so achievement-oriented that you end up mentally tense. Yogananda, noting my own tendency toward impatience, once said to me, "The principle of karma yoga applies to meditative action also. Meditate to please God. Don't meditate with desire for the fruits of your meditations. It is best, in the beginning, to emphasize relaxation."

The more you seek rest as the consequence of doing, rather than in the process of doing, the more restless you will become. Peace isn't waiting for you over the next hill. Nor is it something you construct, like a building. It must be a part of the creative process itself.

Learn to be restful, even in the midst of activity, and you will be able to relax better when you sit to meditate. As Paramhansa Yogananda put it, "Be calmly active, and actively calm."

Mantra Meditation - Unlocking the Mystery of Om

Om (also written Aum) is the oldest and most sacred sound found in yoga, Hinduism and Buddhism. Not only does Om represent the entire universe, known as Brahman, it is also said to be the source of all creation. Om represents all time: past, present, and future; and is beyond time itself. Om represents the eternal oneness of all that is, and thus represents the ultimate goal of yoga: to become unified in body, mind and spirit. Chanting the mantra Om is perhaps the oldest of yoga’s spiritual practices. In the Mandukya Upanishad we find this beautiful passage: “The body is the bow, Om is an the arrow, the arrow’s tip is the focused mind, and the ultimate Mystery is the target.” Thus, meditating on Om is used to guide one to discovering the higher Self, and the true nature of the universe. The Yoga Sutras of Patanjali instructs one in contemplating the meaning of Om as a direct path to enlightenment. “The repetition of the sound of Om, along with a deep contemplation of the meaning of what it represents, brings both the realization of the individual Self (Atman) and the removal of obstacles that normally block this realization” (Yoga Sutras 1.27-1.29).

Om is said to be the essence of all mantras, and is used as the mula-mantra, the root and beginning of most mantras. Om is the bija (seed) mantra of the sixth chakra or third eye and chanting Om activates and opens this energy center. Om is also known as the adi-bija, the primary seed mantra. Om is used within sacred chants to increase their power and potency as well as to draw the practitioner into a deep internal state.

It is very important when repeating Om to pronounce the "O" sound correctly. In Sanskrit, the sound "O" is a diphthong-- a subtle speech sound that begins with one vowel and changes to another vowel within the same syllable. This “O” sound begins with an “A” sound as in “law” and ends with a “U” sound as in “put.” When these two vowel sounds are combined in this diphthong, it produces a single, pure vowel sound. Thus, when you pronounce Om it should sound like “home” without the beginning “h” sound. When pronouncing Om the sound should emanate from the navel, with a deep and harmonious vibration, and gradually rises upwards to resonate in the nostrils.

Though indivisible, Om has four subtle sounds that correspond to four levels of consciousness. The first sound of "A" represents Vaishvanara, the conscious waking state. The second sound of "U" represents Taijasa, the subtle, unconscious dream state. The third sound of "M" represents the Prajna, the casual, subconscious deep sleep state. The fourth sound is the silence that follows the sound of Om which represents Turiya, the absolute consciousness that illumines and pervades the three prior states.

When chanting Om, equal measure should be given to both the “O” and the “M” sounds, i.e. “oooommmm” and not “oommmmmm” or “oooooomm.” The mantra Om may be chanted aloud, whispered, or repeated mentally. The chanting of Om should be easy and natural, without strain. Usually when Om is chanted out loud it is long and when chanted mentally is it short, but experiment and do what feels most comfortable for you. When chanting Om you can also focus your gaze on the third eye center, the sixth chakra. If using Om as a mantra meditation you may wish to use a mala to count repetitions of 108.

Energization Technique by Yogananda

Experience Some of the Energization Exercises




“We are beings of energy…Our bodies, our health, our happiness, our very thoughts are determined by the level and direction of our energy.”

—Jyotish Novak, Ananda Course in Self-Realization, Part One

The Energization Exercises are comprised of thirty-nine exercises. Once you become familiar with the routine it takes about ten to twelve minutes to practice. To learn this technique effectively, however, requires that you see the exercises demonstrated, either by an Ananda Meditation Teacher, or through our video, book and audio resources. If you live in an area where instruction is unavailable, you can still learn the Energization Exercises through our comprehensive aids. You can order these online by visiting

For now, let’s practice three exercises from this system. Although it’s only three you will be learning, practicing them will give you many of the benefits of the technique: increased energy; an awareness of its flow in the body; and a sense of well-being. Doing these exercises before you meditate will also help to release any stored, bodily tension and enable you to sit still longer and more comfortably.

The best way to relax the body in meditation is consciously to withdraw the energy from it. These exercises will help you bring greater will power and deeper awareness to this practice. When you meditate, it is suggested that you first do the Energization Exercises, then the preparatory meditation techniques of tensing and relaxing and regular, even-count breathing, then the Hong Sau meditation technique.




Energization Exercises




Begin with this prayer:“O Infinite Spirit, recharge this body with thy cosmic energy, this mind with thy concentration and this soul with thy ever-new joy. O eternal youth of body and mind, abide in me forever and ever.”




1. Double Breathing (with palms touching)




With your arms straight out to your sides at shoulder level, exhale with the double breath, bend your knees slightly and bring your arms to the front until your palms touch. With a double inhalation, bring your arms back out, straighten your legs - and tense the entire body upwards in a wave. Relax the body down in a wave in reverse order with a double exhalation. Repeat 3-5 times.

Double breathing is a short and long inhalation through the nose and a short and long exhalation through the nose and mouth. This double breath allows you to inhale and exhale more deeply and to oxygenate the blood. To practice a “double breath,” begin by inhaling strongly through the nose with a short, sharp inhalation followed directly by a long, strong inhalation - completely filling the lungs. Then, without pause, exhale twice through the nose and mouth with a short, then a long exhalation - making the sound: “Huh, Huhhhhhh.” Feel cosmic energy flowing into the medulla oblongata with the breath.




2. Body Recharging (first phase)




Stand upright. Inhale slowly, and gradually tense the whole body (with low, medium, and then high tension) to the point where it vibrates. Gaze upward at the point between the eyebrows, and with concentration feel the energy flowing into the body through the medulla oblongata. Hold the tension for a few moments, and consciously fill the whole body with energy. Then exhale and slowly relax (medium, low, completely), feeling the energy as it withdraws from the body parts. Always tense with will, then relax and feel. Repeat 1-3 times.




3. Double Breathing (without tension)




Relax completely. With elbows bent, draw your hands towards your upper chest and shoulder area. Exhale with a slow, relaxed double breath, and let your arms extend slowly in front of you with the breath. Enjoy the pauses between the breaths, and with a slow double inhalation draw your hands back in. Close your eyes and bring your attention to a focus at the point between the eyebrows. Feel relaxed, peaceful, and energized. Mentally affirm: “I am free, I am free!” Repeat 6-10 times.

The Energization Exercises of Paramhansa Yogananda. - More Information on the topic

Yoga for Anxiety And Panic Attacks

Anxiety and anxiety related illnesses have been on the rise. Between the stresses of home, work, school, children, war and the economy anyone would feel pressure. When enough anxiety builds, it can cause a lack of mental alertness, mental illness, physical illness and a whole host of other issues. The core issue however starts out as anxiety. It is therefore necessary to find ways to relieve anxiety before it can build. On way is through the practice of Yoga. Yoga poses, breathing techniques and the benefits of yoga can help relieve anxiety and promote a positive and calm outlook.

In recent years, yoga therapy and anxiety has been a topic of conversations for many people both professionals and those who are looking for ways to relieve anxiety. Some professionals have even created specific yoga for anxiety programs. These yoga for anxiety programs use specific yoga poses for anxiety, that is to say they contain a grouping of poses, which have the yoga benefits of anxiety relief. These various programs use yoga equipment for many of them some do not.

Some of the positions and poses that research shows to work with yoga and anxiety are the standing prayer breath, Seated Yoga Mudra, and Breathing Meditation. These three poses are the basics that will promote the relief of anxiety. The best time to learn these poses is when you are already relaxed. Breathing needs to be steady, slow and deep, this will help promote the feeling of relaxation and help your body to relax. The standing prayer breath pose, in order to perform this pose stand with feet hip width apart and bring your hands together in a prayer position. As you raise your hands, inhale relaxing your shoulders into your back. Then exhale as you do, move your hands from the prayer position and sweep them down to your sides then back up to the original prayer hand position. Repeat somewhere between three and ten times depending on how much you want to do and how much time you have. Then reverse the breathing order and make each breath longer while your movements become slower.

The seated yoga Mudra pose consists of kneeling on the floor, keeping your spine straight, then sit back onto your heels. This can be slightly uncomfortable, if you find it so, place a pillow on your calves. You arms need to behind your back, you can either clasp them or hold something if clasping is not something easy for you, squeeze your shoulders together and lower towards your back. The next step is to exhale and bend forward as you exhale from your hips, keeping your back straight until your forehead touches the floor, hold for three to ten steady breaths.

The breathing meditation, this works great for relieving anxiety and creating a peaceful moment. Sit in a chair or on the floor, place your hands on your knees, close your eyes and breathe through your nose.

Trianga Mukhaikapada Paschimottanasana :

Trianga means three limbs or parts thereof. In this posture the three parts are the feet, knees and the buttocks. Mukhaikapada corresponds to the face touching one leg. In Paschimottanasana the back of the whole body is intensely stretched.

Technique :

Sit on the floor with the legs stretched straight in the front.

Bend the right leg at the knee and move the right foot back. Place the right foot at the side of the right hip joint, keep the toes pointing back and rest them on the floor. The inner side of the right calf will touch the outer side of the right thigh.

Balance in this position throwing the weight of the body on the bent knee. In the beginning body tilts to the side of the outstretched leg, and the foot of the outstretched leg also tilts outwards. Learn to balance in this position, keeping the foot and toes stretched and pointing forward.

Now hold the left foot with both the palms, gripping the sides of the sole if you can then extend the trunk forward and hook the wrists round the outstretched left foot. Take two deep breaths.

Join the knees, exhale and bend forward. Rest first the forehead, then the nose next the lips and ultimately the chin of the left knee. To achieve this widen the elbows and push the trunk forward with an exhalation.

Do not rest the left elbow on the floor. In the beginning one looses the balance and topples over to the side of the extended leg. The trunk should therefore be slightly bent towards the side of the bent leg and the weight of the body should be taken by the bent knee.

Stay in this position from half a minute to a minute, breathing evenly.

Inhale, raise the head and trunk, release the hands, straighten the right leg and come to the position.

Repeat the pose on the other side, keeping the right leg stretched out on the ground, bending the left knee and placing the left foot by the left hip joint. Stay for the same length of the time on both the sides.

Soham Meditation

Background of So Hum Mantra Meditation

The simple, yet profound, So Hum Meditation technique is probably one of the most popular Mantra Meditations. It emerges from the Yoga school of Hindu Philosophy and belongs in the category of Japa Meditations (Meditations that require the chanting of Mantras).

The So Hum (aka So Ham, Soham or Sohum) Mantra Meditation, done sincerely, is very effective in bringing about a complete transformation of individual consciousness. So Hum literally means “I am That” (So = “That” or “Thou” or “Divinity”; Hum = “I am”) and the mantra’s aim is to bring about this union (yoga) between your individual consciousness and Divine Consciousness. Another way to interpret this purpose, is that the meditation brings about the realization that all that you see is yourself — The Observer is the Observed.

Benefits of So Hum Mantra Meditation Technique:

Primary Benefits:

• Realization of your Divine Nature.


• Realization of the non-dual Nature of Reality.


• Stress Reduction, Relaxation, Peace and Tranquility.


• Spontaneous Joy and Happiness.

Secondary Benefits:

• Promotes Self-Healing.


• Builds mental focus and concentration.

Guided So Hum Mantra Meditation Technique:

Follow the step by step guided meditation below to practice this technique.

• Sit in a comfortable cross legged position. You may also sit on a chair or lie on your back to practice this meditation.


• Set your alarm or other time device for 10 to 20 minutes. If using a Mala do an appropriate count (for a traditional 108 bead mala its about 1 full cycle through the mala)


• If sitting, elongate your spine upwards, lengthen your neck and subtly bring your chin back and in, like a soldier at attention. This will align the spine with the back of your head.


• Place your hands in Gyan Mudra (Gesture of Knowledge). Which is thumb and index finger lightly meeting, wrists resting gently on the knees and palms facing upward. The other 3 fingers are extended.


• Take 5 deep, slow breaths though the nose. This will oxygenate your blood and relax you.


• Try to remain as still as possible.


• Now inhale slowly while saying the sound “Soooooooo” mentally and then slowly exhale while silently saying the sound “Hummmmmm”.


• After spending about half the time in meditation as described above, start with every cycle to feel your awareness expanding and merging with the Universe Consciousness. So as you continue to chant silently the mantra in rhythm with your breath, feel its real meaning acting upon you.


• Continue for the duration of the meditation.


• As the end of the meditation, try to remain with the all inclusive awareness and the sense that all is included in you.

Secret of So Hum Mantra Meditation Technique:

Where did this Mantra come from? That is the secret of this Mantra. It is actually the sound of the breath during inhalation and exhalation. Inhalation sounds like “Soooooo”, while exhalation sounds like “Hummmmm”. So this is the music of life and by practicing this meditation we can learn to dance in tune with it.

Hatha Yoga - Real story of a Depression patient

Yoga: Not Just an Exercise
Yoga can help you beat depression. How hatha yoga saved the life of one manic depressive.

When Jenny Smith was 41 years old, her mental illness became so severe that she could barely walk or speak. After days of feeling wonderful one moment and hallucinating that spiders and bugs were crawling on her skin the next, she landed in the hospital.

Smith is a victim of bipolar disorder, an illness characterized by oscillating feelings of elation and utter depression. And though she had tried 11 different medications for relief, some in combination, nothing seemed to work. Upon leaving the hospital, Smith was told that she could expect to be in and out of psychiatric hospitals for the rest of her life. Soon after her release, Smith decided to learn hatha yoga, which incorporates specific postures, meditation and pranayamas, deep abdominal breathing techniques that relax the body. As she practiced daily, Smith noticed that her panic attacks—a symptom of panic disorder, a disease that some bipolar disorder sufferers also contend with—were subsiding. She has since become a certified hatha yoga instructor, and with the help of only Paxil, an antidepressant that she’d taken before without effect, Smith’s pattern of severe mood swings seems to have ended. She even taught her 11-year-old daughter—who had experienced panic attacks since age 7—the simple breathing technique of inhaling to the count of four and exhaling to the count of eight; as a result, her daughter’s panic attacks subsided.

Key to reaping hatha yoga’s mental benefits is reducing stress and anxiety. To that end, Jon Cabot-Zinn, Ph.D., of the University of Massachusetts, developed the Stress Reduction and Relaxation Program (SRRP), a system that emphasizes mindfulness, a meditation technique where practitioners observe their own mental process. SRRP has been the focus of several scientific studies in the last 20 years, and has been shown to significantly reduce anxiety and depression, and thus alleviate mental illness.

To date, the most persuasive evidence of the benefits of hatha yoga, and in particular pranayama, stems from research conducted by the National Institute of Mental Health and Neuroscience in India. New studies have shown a high success rate—up to 73 percent—for treating depression with sudharshan kriya, a pranayama technique taught in the U.S. as “The Healing Breath Technique.” It involves breathing naturally through the nose, mouth closed, in three distinct rhythms.

According to Stephen Cope, a psychotherapist and author of Yoga and the Quest for the True Self, hatha yoga’s postures improve mood by moving energy through places in the body where feelings of grief or anger are stored. “Hatha yoga is an accessible form of learning self-soothing,” he says. “These blocked feelings can be released very quickly, [creating a] regular, systemic experience of well-being.” Yoga students may also benefit from their relationship with the yoga instructor, Cope said, which can provide a “container” or a safe place for investigating, expressing and resolving emotional issues. The instructor’s encouraging and accepting words may also help students defeat self-limiting notions.

Not all mental health practitioners are convinced of yoga’s healing powers, but many agree it can be helpful when combined with more traditional treatments. Zindel Segal, Ph.D., a University of Toronto psychiatry professor, recently studied SRRP when used in conjunction with cognitive therapy. He asked 145 people who were at risk for depression to undergo cognitive therapy either alone or with the SRRP. Segal found that after eight weeks of treatment, those participants who received both types of therapy were much less likely to relapse into depression. “This means that people can learn about their emotions not just by writing down their thoughts, which is what cognitive therapy is all about, but also by paying attention to the way their emotions are expressed in their bodies,” he says. “Both approaches allow people to observe their experience without judgment, an important first step in stepping out of depression.”

While yoga’s therapeutic capabilities are still under scientific scrutiny, Smith isn’t waiting for more proof. Having lost her grandmother to depression—she was one of many bipolar sufferers who take their own life due to the disease—Smith is determined not to let the disorder get the best of her. Since 1994, she has practiced and taught hatha yoga to depression sufferers—passing on what she believes has literally saved her life.

Psychology Today Magazine, Nov/Dec 2000
Last Reviewed 13 Jul 2007
Article ID: 117 ——— >>>> http://psychologytoday.com/

Trataka Meditation

Trataka eradicates all eye diseases, fatigue and sloth and closes the doorway creating these problems. It should carefully be kept secret like a golden casket” .- Hatha Yoga Pradipika The pracitse of this mediation can be a cure for Eye diseases, eyesight, fatigue, sloth, concentration, will power, anxiety, depression, insomnia, memory, allergies - especially of psychosomatic origin - such as asthma, bronchitis. Practise on empty stomach. Before you start the practise, palm your eyes (pictures will be added shortly).
Practise on empty stomach. Before you start the practise, palm your eyes (pictures will be added shortly).

Palming is done by opening the palms fully with spread fingers - so that the central portion of the palm is slightly depressed (so it wont touch your eyeballs) and the bony areas of the palm surrounding this will protrude slightly (so that it will come in contact with the bony areas of the eye socket around the eyeballs. Press your palms against your eyes and so that the bony areas of the palms give a gentle massage to the bones surrounding the eye-sockets. No portion of your palm should touch or apply pressure on the eyeballs. Do for about 20 seconds and repeat again. Trataka should always be performed in a dark room, free of insects and without any draft whatsoever (close all windows and any ventilation sources which could produce a draft). Practise when it is dark (either early morning or late evening when it is quite dark. Make sure you have thick curtains which shut out the light completely. Place a candle on a candle stand about 3-4 feet away from where you will sit, such that the flame of the candle will be approximately at eye level when you sit down in a cross legged position.