Yoga Sagar

SR No.: 014011
Original Sutra Author: N/A
Author: Paramhamsa Satyananda
Publisher: Bihar School of Yoga Munger
Publication Year: 1994
Total Pages: 436
Language: English
Classification: Seminar & Articles
File Size: 24 MB

Page 241

The effect of these techniques could be slow in onset in many cases, but when it starts the results are marvelous.
Nadi shodan pranayama is very useful too in yogic therapy provided one can really work at the level of pranic and upapranic activity in the body. Otherwise most of us remain on the level of learning to manipulate breathing, as a muscular exercise only. Even this has tremendous benefits as the function of the brain, both voluntary and involuntary, is modified.
Dietary moderation and modification in other inputs, i.e. aahaar shuddhi, are useful and essential in most of the conditions.
Through pranayama, kumbhaka and asana one is expected to become aware of some kind of inner experiences while the tensions manifesting at the gross level are contracted and released. At this stage one can become aware of the mental tensions and conflicts etc. This can create a turbulence in the individual because something like confrontation starts taking place, and the individual can become hypersensitive for some period. We can call this the most critical phase in yogic therapy of psychosomatic disorders, where proper guidance from the yoga teacher is very important. Very often people do not reach this state, as they remain on the physical aspects of asana and some breathing manipulation under the name of pranayama. But if an individual could come up to this level and if one has a competent yoga teacher-cum-therapist-cum-guide then the possibility of getting a permanent cure of one's suffering is in the foreground.
Going into a meditative or reflective mood will unfold the cause or causative factors of one's suffering and one may then get inspired to change one's lifestyle, value system and attitude to one's life situation in order to remain contented, healthy, happy, satisfied and to remain in a balanced state. At this stage one realizes the importance of yama and niyama, as advocated for yoga practitioners, in comparison to the similar precepts and practices emphasized for good social and moral behavior in the educational system. It is expected that an individual will be able to realize and understand the impact of raaga, that is craving, and dwesha, aversion, on one's existence, and learn to deal with them properly. Then only will yogic therapy be completed in its real sense.
216