At the Heart is Yoga - 14th March 2008

A Yoga Blog

When I was told by the doctor who was re-setting the cast for my wrist that I was unable to return to work until sometime in April, my reaction was somewhat confused. Initially I thought “fantastic” 6 weeks to reconnect - with life, with my meditation practise, and with all that’s important to me without the demands of work eating up all of my time.

What I discovered was that when I took work out of the equation I just found other things to do. Instead of resting, I have busied myself following up things for work, chasing doctors, and organising paperwork for the accident claim. I don’t know when phrases like “I really should…” and “I just have to…” entered my vocabulary, but they have certainly made themselves at home. But most of my energy this past week has been devoted entirely to worrying. I felt like I had been swept up by an avalanche of “what ifs” that had gathered so much speed there was no stopping them. But life, in all of its wisdom had other ideas. On Tuesday, whilst my head hurried forward on in its self-important quest to control everything, my feet became entangled in computer cords, tripping me up. As I fell, I heard the words “be here now”. I laughed, I cried, and then promptly forgot. The avalanche of panicked ‘what ifs’ continued. A few days later, I stubbed my right big toe and as I watched the blood drip down my foot, I surrendered. I am Here. Here is Now. Now I Am.

Ishwara Pranidhana (ish-var-a Pran-i-dan-a) is one of the Niyamas or ethics for living our yoga, on and off the mat. In its simplest translation it means surrender. It is not about a passive supplication rather, it is a practise of discerning that which we cannot influence, from that which we can and knowing when and where to channel our energy. I realised (eventually…) that I had no control over whether I would receive a payment for the lost work hours due to this injury. I had done all I could do and now I just had to wait… surrender… and allow life to look after me. If the payment doesn’t come through then something else will happen that will provide me with exactly what I need to look after myself. Some of the greatest experiences in my life have come when something I thought I wanted didn’t actually work out the way I had thought it needed to.

At the Heart is Yoga - 4th March 2008

A Yoga Blog
I have often wondered about my relationship with my yoga practise for it seems I have been somewhat of a fair weathered friend. I remember reading articles and hearing friends talk about how their yoga practise had gotten them through some of the most difficult times in their lives. “Thank god for my practise..” or “I don’t know how I would have gotten through that without my practise” my friends would say. And I would smile and nod along with them and wonder why it was that my yoga practise seemed to disappear as soon as anything challenging would turn up in my life. Whenever things got tough, I invariably felt either “too busy” or “too tired” to practise.

But last week my life presented me with another challenge, and just like a reliable and trusted friend, my yoga practise was there in the background offering me support if and when I needed it. For the first week after fracturing my wrist, all thought of getting onto my mat was subsumed by the dull, but persistent aching that emanated from beneath the inches of plaster my doctor had carefully moulded onto my arm. With my daily routine disrupted by my general inability to do anything, I found myself craving a regular meditation practise. So every morning and every evening I would collect all my favourite cushions and set them up around me so that I could sit comfortably for 20 minutes or so. As my eyes closed, the chaos receded and my frustration ebbed away on the rise and fall of my breath. I luxuriated in that moment of having nothing else to focus on but my breath. As sure as the sun rises, thoughts would wander along demanding my attention but it was so delicious being able to let them go, trust that they would be there later if I needed them, and allow myself some mental space to rediscover the lost art of being - beyond doing.

I’m quite sure I can credit these few moments of mindful stillness as to having provided me with the equanimity to flow (for the most part) with each of the challenges I experienced this week. So it seems that perhaps my yoga practise didn’t actually disappear during the difficult times in my life, its just that I forgot that I could rely on my practise to get me through.

At the Heart is Yoga - 2nd March 2008

A Yoga Blog

Earlier this week it was my birthday, and in the spirit of giving, I gave myself something rather unexpected. As I was riding my bicycle to visit my mum, and start the birthday festivities, I came off my bike (in an attempt to avoid an accident with a car) and fractured my wrist. Ouch, yes I know, but what makes it worse is that I am right handed. And up until last Sunday I had had no idea just how much I relied upon my right hand to do, well almost everything. Gone now is the ease with which I was able to move through my life, and with it the speed with which I had become accustomed to doing things. I have been forced to slow down, become present, and not only ask for but also receive support. And as it turns out, it has turned out to be one of the greatest birthday gifts I received this year. All too often my fall back position in a crisis has been, to just get through it. Usually that has meant on my own, because well I’m too stubborn to let anyone else help me – something about feeling like a failure and never wanting to have to rely on anyone. But here I was, unable to wash my hair, unable to slice anything harder than a mushroom and definitely unable to drive. What has been inspiring though is the response from my family and friends, people wanting to visit, to cook meals for me, even wash my hair. Nothing, it seems, when approached by a few rather than on my own, is too much trouble. I don’t think I’d ever realised the loneliness or the sense of separation, I created when I insisted on “handling every challenge myself.” It seems the art of receiving extends much farther than just material gifts.

By Annie Holcombe

Generalised Anxiety disorder, also known as GAD, can be difficult to diagnose. The signs and symptoms of GAD are common to many people, we all worry about things , and most people have at some time or another found that worry can be hard to control. {Morrison, 1995}
Anxiety is an inevitable part of our life in modern society, we meet daily situations where it is appropriate and reasonable to react with some anxiety, if we didn’t feel any anxiety at all in response to everyday challenges involving potential loss or failure, something would be wrong. We all have our ways of dealing with our anxieties, helping us to remain or regain balance and keep things in perspective. {Bourne,1995,pg 4}
People who suffer generalised anxiety disorder, GAD, have certain symptoms that persist more often than not for a period of 6 months or longer. Criteria for diagnosing certain anxiety disorders have been established and are listed in a manual known as the DSM1V{ Diagnostic and statistical manual of mental disorders} The following description of signs and symptoms are based on this criteria
SIGNS AND SYMPTOMS
# Chronic, or excessive anxiety and worry that persists for a majority of days during a 6 month period. The anxiety is about several events or activities. {Eg finances, relationships, health, work performance}.
It is common for GAD clients to have a large number of worries, and to spend a lot of time worrying
To be given a diagnosis of generalised anxiety disorder, the client experiences excessive worry, that is not accompanied by panic attacks, phobias or obsessions.
#The client has difficulty controlling these feelings, and the intensity or frequency of the anxiety is out of proportion to the actual likelihood of the feared event happening.
#Additionally, GAD disorders involve having at least three of the following six symptoms {Symptoms present more days than not over the past 6 months
*Restlessness – feeling keyed up, edgy
*Being easily fatigued,
* Difficulty concentrating
* Irritability
* Increased muscle tension
* Difficulties with sleep
The symptoms experienced cause significant distress and/or interfere with your ability to function at occupationally, socially or in other important areas.
The disorder is not directly caused by a medical condition {hyperventilation, thyroid problems}, or by use of a substance or medication.
# GAD often occurs together with depression, a competent therapist can usually distinguish which disorder is primary, in some cases the distinction is difficult.
#GAD can develop at any age, in children and teenagers, the worry tends to be over school or sports performance. In Adults the focus varies. {Bourne,1995 }
Some symptoms of GAD that are listed on the anxiety network website include the following: feeling of unreality, breathing difficulties, hot or cold flushes, nausea, shortness of breath, fear of dying / losing control, sweating, dizziness, irritability and agitation, heart palpitations, chest pains, tingling sensations, trembling/ weakness, feelings of choking, feelings of going crazy, and sleeping difficulties{www.anxietynetwork.com cited June 10th 2007}.
Many people develop very poor coping mechanisms to decrease the high levels of anxiety, including smoking cigarettes, coffee, use of recreational drugs and alcohol. These coping mechanisms often exacerbate the already high levels of anxiety.

YOGA THERAPY PRACTISES

It would seem that yogic techniques have already been bought into the mainstream in the treatment of GAD. After researching various websites and journals, it seems there is a general agreement that good Nutrition, appropriate physical exercise, relaxation techniques, breathing techniques and finding your Spirituality or purpose in life are effective tools in the management and healing of GAD clients. Techniques borrowed from Yoga are already part of the mainstream treatments for this disorder, along with Cognitive behavioural therapy and medication.
As the severity and presentation will vary from client to client, various yoga therapy techniques could be implemented upon research into the clients own set of symptoms. But generally speaking, a therapy comprised of asana, pranayama, relaxation, meditation and self inquiry would offer a balanced program directed toward healing of the client on all levels of their being.

ASANA

Being in a state of prolonged anxiety, the para sympathetic and nervous system would need to be attended to, along with the state of the Adrenal glands and the digestive system. A rejuvenating sequence would seem appropriate, but may need to come at a later stage when the client has moved from being totally in their minds, to being aware of the body and its sensations , and able to focus the mind on the body in the asana and stay in a supported relaxed position for sometime.
In readiness for this an introduction into mindfulness and awareness would seem appropriate, and a few simple strategies that could be implemented in daily life may be helpful. To start with we may need to stay very simple and avoid too much yogic philosophy and “thinking stuff”. We need to use tools that reengage the mind, with the body, in the moment,- perhaps using simple daily tasks; rather than introducing a program that in itself may cause more worry and anxiety .{ie:worry about ability to be able to follow the program, worry over not doing it.}
Therefore we could question the client on daily activities and what they enjoy doing, then starting with a simple daily task such as:

# When you are washing the dishes in the morning, lets really do the dishes….lets feel the sensations of the water on the skin, lets stay present with the task and as soon as you notice you are worrying or gone onto auto pilot bring your mind back to the task at hand, learning to be gentle and non judgemental when we have found the mind wandering back to a worry, and bringing the mind back to the task at hand, the different textures of the crockery, the colour, the size of the bubbles, just even for one moment staying present with the task at hand .Depending on the outcome , we could gradually try to increase the moments of awareness, especially with tasks that could more easily than others become relaxing { bathing, showering, or walking to the shops or walking the dog, eating meals }. Even a moments reprieve from chronic worry, will reintroduce the feeling of well being that is so drastically needed in dealing with this disorder.

# finding the right balance and guiding the client in physical asana practise will be extremely helpful, maybe using soothing music and aromatherapy oils to create an atmosphere conducive to relaxation. Constant worry leaves the mind fragile and the muscles constantly tensed, so gentle seated and lying postures may work well to start, of course some clients may be so wired they cant even sit, in which case we may need to work with the strengthening standing poses such as the warrior sequences. Empowering, chest opening and grounding they encourage us to open and stand firm in our life, they encourage our connection to both the Earth and our spiritual being.
We often notice people who worry excessively carry the world on there shoulders, so introducing gentle standing shoulder rolls and synchronised breathing would release pent up energies, as could Uttanasana done as a slow rollup-roll down sequence, with attention to letting go and the movement of the breath.
Generally we are looking for postures that will encourage emotional and physical release on a level that will be appropriate for the client- as this is a chronic anxiety disorder it has probably been going on for some time and it will take time to integrate the life changing skills that yoga offers. So, taking things slowly and remembering to stop and smell the roses.

# PRANAYAMA
As a skill to be used when symptoms of excessive worry become pronounced, and as a means to reenergise the pranayama Kosha , the nadis, the subtle nervous system and to lift depleted Prana levels. Already deep breathing techniques are being used in the treatment of GAD, as noted in E.J Bourne’s, “The anxiety and Phobia workbook”{1995,pg71}
“The Calming breathing exercise was adapted from the ancient discipline of yoga, it is a very efficient technique for achieving a deep state of relaxation quickly” and he goes on to describe Ujjaya Pranayama, with extended exhalations, extended inhalations and pauses between the breath.So, already we know we have a successful treatment on hand. Breath awareness and Pranayama practises would be the foundation of our therapy, the mind which rides on the breath will be immediately affected by Pranayama. Another practise that helps calm and settle the nervous system and thus quieten the mind is Nadi shodana Pranyama, or alternate nostril breathing, as this also requires movement of fingers, the mind must stay on the job, of course if this level of concentration brings difficulties, we can do a practise during relaxation where we don’t actively block the nostrils, just practise this Pranayama in the mind.
RELAXATION AND MEDITATION
Progressive muscle relaxation technique involves tensing and relaxing, in succession, sixteen different muscle groups of the body {Bourne,1995, pg 74}. If a person is so used to feeling anxious and uptight, all our coaxing and relaxation theories may serve no more than to make a client even more worried that they don’t know how to and therefore can never relax. This muscle relaxation exercise serves to allow the feeling of tensed muscles and the conscious letting go of the tension, thus relearning the feeling of relaxation, using this technique as an entry into the deeper practise of savasana or yoga nidra meditation may be useful. Of course, often after a yoga session, this letting go will spontaneously occur, and we should not underestimate the power of yogic techniques when used in a balanced holistic sequence to bring about profound changes to both mind and body.
Before Yoga Nidra is practised a Sankalpa or positive resolve is set by the client, in the case of GAD, a resolve of “just for this moment I will not worry”, or a conscious decision that peace of mind is important to your well being on all levels, and this time is especially for that, and not for other worries. Again depending on the nature of the client, we would have to find Sankalpas that resonate with the person, and help them to let go and find trust.
Hopefully, once a client became used to practising yoga nidra, we could use the practise to help release the stored emotions behind this disorder, we would have to be especially aware that this release is a possibility, as for some clients they may not be at all ready for such in-depth meditations.
For some clients, reciting a Mantra would be helpful. Sometimes keeping the mind occupied, especially with a meaningful phrase or healing Sanskrit mantra allows for deep relaxation and a much needed break from excessive thinking. Mantras such as OM, or RAM are calming and dispel fears, RAM especially brings down the divine healing force, and conquers worry, fear , anxiety and lack of faith.{Frawley,1999}. Using mantra at any time during the day when worrying became excessive is a helpful tool to shift the mind.
Many other guided visualisations of beautiful, calm places may be used to facilitate relaxation and for some clients perhaps constant instructions will be necessary to keep the mind engaged in the exercise so the necessary relaxation of the physical body can take place.
If a client has come to see you as a yoga therapist, it seems they must have made some commitment to wanting to implement change in their lives, recognising this and building on this foundation will help the client keep that commitment to self healing and growth. Where appropriate, we can introduce concepts such as the self, or the divine within us all, and gradually help to nurture a re -connection to their spiritual being, or the universal spiritual source.
. The most beautiful, but often forgotten truth, is that the peace and bliss of the heart are always with us, and even if we can help a client experience this connection for one second - when the mind stills and the heart speaks, it opens the entire being to a new knowledge, a new language and often that taste is enough to begin a personal transformation toward non separation, and embracing life as a divine gift, rather than something to be feared and controlled.
CONTRA-INDICATIONS
It seems that GAD contains an element of fear, we must be extremely careful to make sure our client’s boundaries are respected and that we move through the treatment at a pace that is in synch with our client. We must be sure to build trust and faith before leaping into therapies that may open cans of worms that the client or you as a therapist can’t adequately deal with.
Meditation of course starts to sharpen the mind, but with an unstable mind it can create a myriad of other problems, or if the patient is on medications adverse reactions may occur. Sometimes even the simple act of closing the eyes and being left with yourself is too much for a client. I would recommend moving slowly toward the silent, still types of meditation so as not to induce fear or experiences the client is not able to handle.
Touch, may also be an issue, some people may not be comfortable being touched and even though we know touch has potent healing qualities, be must be very careful that trust is established and we ask permission , always respecting boundaries.
If the client presents with GAD and depression, we would avoid forward bends and any practises that are overly internalising.
As a general rule, we must be very conscious of our own breathing patterns, as clients will often naturally fall into synch with the therapist. We must take care of our own grounding and centring, so we can maintain balance and not follow or take on our clients “stuff”.
Yoga therapy has a huge role to play in the future of mental health and well being, and as mental disorders seem to be a side effect of our fast paced modern society , a return to the knowledge and wisdom of the ancients firmly based in love and compassion can only help open the doors to healing .

REFERENCES
Bourne,E.J {1995}, The Anxiety and phobia workbook, New Harbinger publications,Oakland, CA.

Frawley,D{1999} Yoga and Ayurveda,Lotus press, Wisconsin

Morrison,J.M {1995} DSM1V made easy, Guilford press, New York

By Annie Holcombe

Describe Yogic Physiology, including how it differs from western physiology and how it correlates. Discuss how knowledge of Yogic physiology supports the therapeutic application of yoga.

Yogic physiology displays an ancient, holistic depth that no other system of physiology seems to equal, even though we can learn much about the physical and chemical levels of the body from modern western physiology, yogic physiology offers us the science of the life force which sets it apart even from other natural healing methods.{frawley pg 35}
Yogic physiology as indeed yoga itself, developed as a path to lead us back toward divinity, directing us toward our true nature of selfless undying love, with the ultimate goal being no less than total freedom - liberation from suffering and the continual cycle of birth and death, leading us to an undying union with truth, with God, with the Self.
When we set out on the Yogic path, most of us are seeking some peace of mind, a little relief from the pains that arise from our bodies and minds in life, and with remembrance of that fact, and an understanding of yogic physiology{and consequently the nature of the mind, body and Soul} a solid base is created that underpins and totally supports yoga therapy.

Let us firstly grasp an understanding of Purusha, a Sanskrit word meaning the indwelling being, also known as Atman or the inner or higher self. This is totally distinct from the ego, or the idea that “I am the body”.Purusha is the underlying conciousness or pure conciousness through which the mind and body arise. .
The purusha is not a part of creation, it is not composed of any form of matter, gross, subtle or mental, and it is the substratum or inner light that allows the mind and body to function. {Frawley pg 22, 23}.
For some yogic paths, such as Jnana yoga, and schools of thought such as Advaita Vedanta- the teaching of non-duality, self realisation is direct experience of this consciousness or Brahmin-nature, there is no ego, no body, no mind, all these concepts are described as Maya, or illusion.
In the Ribhu gita an ancient Indian text, the Sage Ribhu describes to his disciple all that is non-brahmin, or forever unreal… ”In the absence of mind, there is no thinking: in the absence of the body, there is no ageing. With the conviction of there being only Brahman, be of the certitude that there is no non-self {Ribhu Gita}
So, we have Purusha or the inner self, then we have Prakriti, or Primodial nature, this is the basic substance of the universe, it is understood that Prakriti exists to provide experience for the Purusha,
Prakriti is composed of three qualities or gunas, which are Sattva, rajas and tamas; these are more subtle than the five elements of ether, air, fire, water and earth.
Sattva is the quality of harmony, stability and virtue, it is light and has an inward and upward motion. It brings about awakening and development of the soul, it is the principle of Intelligence.
Rajas is the principle of energy it is the quality of activity, it is mobile and motivated, and it possesses an outward motion.
Tamas is the quality of dullness, inertia and darkness; it is heavy and has a downward motion. It is the principle of materiality.{frawley , 1996, pg27}
Unmanifest Prakriti, or consciousness at rest has these qualities in equilibrium, in manifestation, they differentiate, with Sattva becoming mind, rajas the life force and tamas form or substance, the body.
THE COSMIC PRINCIPLES
In the Sankkhya system, which is the uderlying philosophy of the classical system of yoga, 24 cosmic principles or Tattwas are recognised. They are the responsible for the structure of the universe. Prakriti, the basic substance of the universe is the first .
2. Mahat/ cosmic intelligence. Mahat meaning the great, and refers to the great principles behind life, it transcends time, and is the noumenal as opposed to the phenomenal realm. Mahat is the divine mind, Mahat, in the individual becomes ‘buddhi’, the power of intelligence whereby we can discern truth from falsehood, the real from the unreal. In Avdaita vedanta, it is this mind that is developed by constant rememberance of what is real, always inquiring into the true nature of any thought or action or phenomena that arises in the phenomenal world, and thus leading us back to truth, or pure awareness, by direct experience.
3.Ahankara / Ego
The “I” fabrication, the ego is a process, not a true reality, it is the power of division inherent in nature, a stage in evolution, but does not represent the underlying truth.
From this point, the basic qualities of nature are able to diversify as 3 groups of five –the senses, the organs of action and the five elements
4.Manas / conditioned mind
manas means the formulating principle and is the principle of emotion or imagination, it is the underlying mind that allows for coordination of energy and activity.{Frawley, 1996, pg 18,19}
The five tanmatras- sensory potentials
The root energies of sound, touch, sight, taste and smell, they are neceassay for the coordination of the sense organs with the sense objects.They are emitted on a subtle level by all things.
1.Shabda tanmatra –sound
2.Sparsha Tanmatra- touch
3. Rupa Tanmatra – sight
4. Rasa Tanmatra – taste
5. Ghandha Tanmatra – smell

The five sense organs { Pancha Jnanendriyani}
Thes are the potentials for mental experience in the outer world , they become differentiated and sensitized through the process of evolution. Subtle versions of these organs also exist beyond the limitations of the physical body, as in ESP. these organs are receptive only, their activity is through there corresponding organ of action.
1.The ears, sense of sound, element of ether
2. The skin, the organ of touch, element of air
3.The eyes, the organ of sight, element of fire
4. The tongue , the organ of taste, element of water
5. The nose, the organ of smell, element of earth

The Five organs of action {Pancha Karmendriyani}
The five organs of action that correspond to the five sense organs and five elements, these organs are expressive only, not receptive.
1. The mouth, expression, ether and sound
2. The hands, grasping, air and touch
3. the feet, motion, fire and sight
4. the penis, emission, water and smell
5. the anus, elimination, earth and smell

The Five great elements { Pancha Mahabhutani}
Earth, fire, water, air and ether, which represent solid, radiant,liquid, gaseous and etheric forms of matter that make up the outer world of experience. These elements work on both gross and subtle levels
1. prithi,form, EARTH,solid,stable, gives resistance in action
2. Aap, life, WATER, liquidity, flowing motion, allowing for life
3. Agni, light,FIRE, allowing for perception and for movement
4. Vayu, time,AIR, subtle movement, manifesting ides of directions,velocity and change, giving the basis for thought
5. Akash, space, ETHER, manifests the idea of connection, allowing for interchange between all material mediums, communication and self expression.
Ether is thought to be the original element, through movement it becomes air, air through repeated movement becomes friction, then fire. Fire through densification becomes water, hence all the elements are different forms of the one great element which is ether, and the one great idea which is space or location. Modern scienific research has confirmed this ancient insight in its discovery that atoms are compose mainly of empty space, and that solid form is really an illusion, in fact only an energy or vibrational field.{ Frawley,1996, pg 19,20,21}

The three bodies and five sheaths

In the yogic system of physiology, there are three bodies that function as vehicles for the Purusha, they are commonly known as the mind, body and soul. Firstly there is a physical or gross body, the one that we are all aware of, next an Astral or subtle body, the energetic base of the physical body; this is where we will find the mind, the ego and Intelligence. These two bodies are encased in the Causal body ,or karmic sheath, an even subtler body, it is Egg shaped and is said to be the source of the other two bodies, it is said to store the seeds of karma that motivates our actions in this lifetime, and to the next birth, hence the name karmic sheath, it is the part that reincarnates.
The purusha is encased in five sheaths, and they are composed of subtle forms of the five elements that make up the manifest universe.
1. Annamaya kosha or the food sheath, otherwise known as the physical body/Earth
2. Pranamaya kosha or the breath sheath/Water
3. Manomaya kosha or the lower mental/emotional sheath/Fire
4. Vijnanamaya kosha or the sheath of Intelligence/Air
5. Anandamaya kosha or the bliss sheath/Ether
The three bodies and five sheaths interconnect, the Annamaya kosha makes up the physical body, the Manomaya kosha the Astral body, and the Anandamaya kosha or the bliss sheath makes up the causal body, the Pranayama kosha mediates between the Astral and Physical bodies, and the Vijnanamaya kosha between the astral and causal bodies.{course notes, frawley 1996}
In yogic physiology we recognise that there are three biological doshas or humors, being Vata-air, Pitta-fire and Kapha-water. These dosha’s manifest in the physical body and are different combinations of the five great elements, Ether, Fire, water, Earth and Air. They rule various organs and systems in the body and mind, and keeping these humors in equilibrium with there original levels which are unchangeable from the point of conception {An Individual’s prakriti} is a formative goal in Ayurvedic healing and yoga.

PRANA, OJAYS AND TEJAS
On a more subtle level, these doshas manifest as Prana, Ojays and Tejays, these three forms exist in the mind.They are the essence of their three forms in the brain and they fulfil similar functions but on a more subtle level.{Frawley,1992,pg 62} The mental form of Vata is Prana, the mental form of Pitta is Tejas, Tejas is the fire of the mind, and the mental form of Kapha is called Ojays, ojays is the essential vital fluid of the body in subtle form in the mind. These three forms function through the thirds eye or the 6th Chakra and regulate our mental nature. They also control Vata, Pitta and Kapha in the body, bbut unlike the doshas, which are factors in disease, they promote health, creativity and wellbeing and provide us with the support we need for deeper yoga practises.
Prana gives mental adaptability, capacity to communicate, coordination of ideas and breadth of comprehension. It provides the will to live, to grow and get well. It is the basic life force or vitality of the mind. Tejay gives intelligence, reason, passion to learn or discover, zeal, power of self-discipline and capacity to perceive. It is the basic clarity of the mind. Ojays gives mental strength, contentment, patience, fortitude, calm and the capacity for good memory and sustained concentration. It is our basic mental and psychological stability and endurance in life. Ojays is essentially our peace of mind {Frawley,1992,pg63,64,65}Ojays is not a physical substance a such, but is the essential energy reserve in the body, it is the subtle essence of the reproductive and all the vital secretions .It exists on a subtle level in the heart charka, when it is sufficient there is health, when not, there is dis ease, In today’s terms, we would say that it is the essential energy of the immune system. Many factors may cause imbalances in our Prana, ojays and Tejays, and basically all the excesses of modern culture and unregulated technology will lead to excesses or deficiencies, generally speaking too much Ojays is less of a problem than high prana or tejays, which are the main factor in many mental disorders. For Ojays, tejays and Prana, Yoga therapy practises like meditation, pranayama, mantras like Om, and sexual moderation are helpful,as are the right use of colors, aromas, insence and gems. As Ojays is essentially satvic in nature, purification of the heart and positive attitudes of faith, peace, love and compassion are strengthening, as well as proper rest and relaxation. Time spent in nature, and communion with the cosmic life force, will particularly strengthen Prana. . {Frawley, 1992,pg 44,45,46}
The Five types of Vata, Pitta and Kapha.
There are five forms of Vata, Pitta and Kapha in the body, through these we can understand the humors more specifically , of these, the five Pranas or forms of Vata are the most important , as Prana is the life force underlying all our activities.{Frawley,1992pg 53}
Prana has many levels of meaning from breath to the energy of consciousness itself.
“All that exists in the three heavens rests in the control of Prana. As a mother her children, Oh Prana, protect us and give us splendour and wisdom” {Prashna upanashad 11.13, cited in Frawley 1999 pg 119}.
Five types of Vata
1.PRANA
Prana governs the INTAKE of energy, via food, breath, impressions, emotions, thoughts and consciousness. It resides in the head and moves inward and downward allowing for the reception of all energy sources. The breath is the key action of Prana. In breathing we not only take energy from the air, we can also connect with subtler sources of energy through the consciousness. Conscious breathing feeds both energy and consciousness. What brings about right function of Prana is right receptivity in life, openness to the divine and the cosmic life.
2.UDANA
Udana means upward moving air. It is located in the chest and centred in the throat
Udana governs the output of energy via our expressions, through speech, through physical effort, emotional enthusiasm and mental judgements. It is responsible for our creative use of energy. Right aspirations in life and right values bring about right functioning of udana.At death it is said to rise up from the body and then directs us toward various subtle worlds according to the power of our will and karma that move through it. When fully developed it gives us the power to transcend the outer world, and can give psychic powers. In yoga, we are primarily involved with developing Udana.3.SAMANA
Samana governs the absorption of energy via the digestive system. If our minds and emotions are not in balance {sama}then we will not be able to absorb nutrients on any level. Samana means the equalizing air; it is centred in the small intestine, and is the nervous force behind the digestive system. What brings about right function of Samna is peace and balance, harmony and equilibrium within ourselves and within our natural environment.Samana also controls Tejays as not only the digestive fire, but all others fires in the body and mind.
4.VYANA
Vane governs the diffusion of energy via the circulatory system {physical body}, and through it the movement of joints and muscles and the discharge of impulses and secretions,Vyana mainly has a outward action and allows us to express ourselves in action.It also works diffusing the e energy through the breath, the senses, emotions, thoughts and conciousness.It is centred in the heart and distributed through the whole body

5.APANA
Apana governs the elimination of waste energy via all energy sources. These include sex, urination, defication and exhalation. Apana is like a plug on the energy in the body. It can be opened to let waste out, but if kept too open it will drain the prana from the body altogether. As Udana, the ascending air carries our life force upwards and brings about the evolution or liberation of consciousness, Apana as descending air, carries it down and brings about the devolution or limitation of conciousness.Apana supports and controls all other forms of vata, as it rules the large intestine. Derangements of Apana are the basis of most Vata disorders {Vata rules the large intestine}. We therefore must always consider normalizing Apana in the treatment of any disease. Apana is our natural tendency to decay as part of our connection to the earth. Apana also governs ojays, which develops through the reproductive tissue.

In ancient texts , such as the Upanishads, two primary forces of Prana are recognized, Prana and Upana , as inhalation and exhalation, with Samana in between as the balancing or metabolic factor, Udana develops as the positive side of exhalation, the capacity to extract energy that follows from inhalation. Vyana develops as our capacity to express energy, which usually follows exhalation. Hence the five pranas are different stages of the breathing process, Prana is inhalation, Samana the equalizing air is retention or the point between inhalation and exhalation.Udana, the upward moving air, is the first part of exhalation,Apana the downward moving air, is the second part of exhalation, Vyana , the outward moving air, is the retention between exhalation and inhalation. Through practising breath control, {Pranayama} at these different points we can strengthen the Pranas { Frawley 1992, pg 55,56,57}
FIVE TYPES OF PITTA {Agnis, forms of fire}
1.Sadhaka Pitta
- functions through the nervous system and senses, located in the brain and the heart and is the fire that helps us determine what is truth or reality

2.Alochaka Pitta
-governs visual perception, located in the eyes and is responsible for the reception and digestion of light from the external world, like Udana vayu, it has an upward movement and causes us to seek light, clarity and understanding. The quality of the soul is always visible through the eyes
3.Pachaka Pitta
This is the form of Pitta most of us are familiar with; our power of digestion, the primary source of heat is the digestive fire, Agni, to which this form of Pitta is intimately bound. It is located in the small intestine and from it come the bile salts and acids that digest our food, it also governs the regulation of our body temperature and helps maintain the power of circulation. Like Samana Vayu is has an equalizing/balancing action, it is responsible for destroying any pathogens that have entered the body with the food.
4.Bharajaka Pitta
This is the form of Pitta that governs the lustre or complexion; it is located in the skin and maintains skin color and complexion. It governs our digestion of sunlight and warmth, which we absorb through the skin, through it we can read the heat and warmth of the body generally, the glow of the Aura. Like Vyana Vayu it is involved in the process of circulation and has an outward moving energy.
5.Ranjaka Pitta
Ranjaka pitta is the form of pitta that imparts colour; it is located in the liver, spleen, stomach and small intestine and gives the colour to blood, bile and stool. It is like the warmth of the blood and the circulatory system. Like Apana Vayu it has a downward moving energy and colors the waste materials of the body, primarily urine and feces.

THE FIVE FORMS OF KAPHA
!. Tarpaka Kapha
Located in the brain and the heart as the cerebro-spinal fluid, it gives strength, nourishment and lubrication to the nerves. Yoga practises increase this mental form of Kapha as contentment and bliss, like Prana it has an inward motion and allows us to feel happiness in our own nature, meditation promotes its secretion, wher in it becomes soma, the nectar of immortality.
2.Bodhaka Kapha
The form of water which gives perception, located in the mouth as saliva, it is the first part of digestion, and it governs our sense of taste in life and like Udana has an upward moving action and gives us knowledge.
3. Kledaka Kapha
The form of water which moistens, located in the stomach, as the alkaline secretions of the mucous lining and the mucous lining of the digestive tract, it liquefies food for digestion. Like Samana it has a balancing action and mediates between the contents of the G.I tract and our internal tissues, it also regulates the moisture content in the digestive tract.
4.Sleshaka Kapha
the form of water that give lubrication, located in the joints as synovial fluid and is responsible for holding them together and affording ease of movement, like Vyana Vayu it has an outward moving action and affords us strength and stability in outer movement. Its impairment occurs in Arthritic conditions.
5.Avalambaka Kapha
This form of water gives support, located in the heart and lungs and gives lubrication to the chest. It is the storehouse of Kapha {phlegm} which corresponds to the basic plasma {rasa} of the body. Like apana it has a downward action and gives support but may render us heavy and attached, most forms of emotional clinging cause it to increase and it causes overweight and many pulmonary disorders. The dysfunction of Avalambaka kapha is behind most accumulations of phlegm in the body, and the main form of kapha to address in the treatment of dis ease.

Generally with yoga, we are trying to increase the power of the subtler forms of the humors and decrease that of the grosser forms, the mental and etheric forms, above all if exercised and nourished will help to regulate and harmonize the rest.{Frawley, 1992 pg 53-61}

KUNDALINI , THE CHAKRAS AND NADIS

Reverence to the Sushmna Nadi, to the Kundalini, to the nectar born of the moon, to the state in which the mind id dissolved, reverence to the Goddess, the great Shakti, who is the self of conciousness
{HATHA YOGA PRADIPIKA 1V.64 cited in Frawley 1996, pg 135}

Awakening Kundalini, the higher evolutionary force that is hidden within us, releases our spiritual potential, and Yoga in its deepest sense, with the ideal of liberation requires the activation of this serpent power. These latent energies exist as energy centres in the subtle body, or the seven charkas. Chakra is Sanskrit refers to a wheel or moving circle of energy. The awakening of Kundalini requires that Prana or life force enters into the sushmna nadi or central channel.{Frawley 1196,pg 140-143}
The seven Chakras originate in the etheric body; these charkas are connected to each other and to portions of the physical-cellular structure by fine subtle energetic channels called nadis, in our subtle anatomy.

{Frawley,1996,pg 140}
The above diagram shows the seven charkras and there relationships.

{Gerber,2001,pg130}
Dr Gerber in his book Vibrational Medicine, notes associations with major nerve plexus and endocrine glands of the physical body. being a medical doctor, his ground breaking research into the vibrational medicene brings yogic physiology and anatomy into the western medical arena. His recognition of these subtle high vibrational energies and the way they filter down through our various subtle energetic systems such as the Chakras and the nadis, to eventually affect the physical body creates the closest links I have managed to find between Eastern/Western medical physiologies.
The total balance and health of the human organism is a product of a balanced and coordinated functioning of both the physical and higher dimensional homeostatic regulatory systems if there is a system failure at any level of the physio energetic hierarchy, physical breakdown and illness may occur. Health is therefore a function of proper alignment, balance and co ordination of the higher subtle forms and forces with the physical vehicle. When energetic disturbances occur at the etheric and higher frequency levels of structure, pathological changes eventually manifest at the physical/cellular level.{quote Dr Gerber,2001,pg 420-421}

{Frawley,1999,pg 152}

{Gerber,2001,pg 420}
As illustrated by this diagram, we can see the intricate, interwoven system that the Chakra and Nadi system form integral parts of – a knowledge of yogic physiology therefore supports yoga therapy totally, it underpins the whole idea of using yoga as a therapy rather than a spiritual path to freedom or enlightenment. When we are dealing with yoga as a therapy, we can step out of the constraints of time and space and wellness as the end product. We can initiate what may be many lifetimes work towards the evolution of the soul, we can help to light the fire of inner knowledge that often indirectly leads to healing of various physical and emotion diseases we may manifest.
References

Gerber,Richard,2001,Vibrational Medicene, Canada
Frawley, David, 1999, Yoga and Ayurveda, lotus press, Wisconsin
Frawley, David, 1992,American Institute of Vedic studies, correspondence course material,Santa Fe N.M
Transaled by Dr Ramamoorthy.H, The Ribhu Gita, from Sivarahasaya,1995, Pondicherry, South India

Annie Holcombe- Yoga teacher, Yoga therapist, Intuitive healer.
Annie is currently completing her Graduate Diploma of Yoga Therapy thesis
researching Yoga therapy and Learning difficulties in Children.
Compelled to find answers and a deeper understanding of this life, Annie
travelled and lived in India and Japan for 12 years. She became a student of
Sri H.W.L Poonjaji, the realised Jnani Yogi from Lucknow, U.P. After his
passing, Annie, her partner and young son moved to the town of
Tirruvanamalai in Tamil Nadu, the home of the holy mountain of Arunachalla
and the Ashramam of Sri Ramana Maharishi,{ Sri Poonjajis teacher}. she
continued to follow the path of Jnana yoga , through Self Inquiry and self
study. She studied Yoga Asana and Mantra at the Yoga Panchakarma centre in
Pondicherry under the guidance of Meena and Vibha Shah.
Annie first started teaching in 1996 in Kyoto Japan, and after becoming a
Reiki Master around that time dedicated her time to mothering and the
healing Arts.
Annie returned to Australia in 2004, and formalised her qualifications as a
Yoga teacher by completing her teacher training at Byron Bay Yoga with John
Ogalvie and Liz Costello. Last year she embarked on further Yogic studies
{grad cert of Yoga therapy} aimed at bringing together her yoga background
and skills as a reflexologist, reiki master and Intuitive healer. Annie is
constantly attending workshops with senior teachers, including Frank Jesse,
Peter Scott, Peter Thompson, Pixie Lillas,and later this year Judith Hanson
Lassater and Donna Farhi.
Annie now teaches Yoga at Resonate and Children’s classes in Clifton Hill.
She is available for private yoga therapy sessions, where she will offer
yogic lifestyle advice and draw from many aspects of Yoga to find the
personalised practise that is right for you.
Annie has worked with the Royal Women’s Hospital on numerous occasions,
offering Yoga and Menopause workshops.
“Yoga is constant, it is present in every moment..It is a beautiful process
of becoming aware of your true nature….of observing the disturbances of
mind and stresses of life and watching them dissolve, as you discover the
truth that lies beyond the mind, beyond the body…. Yoga allows you to find
that quiet, peaceful resting place that is within us all. Once you have
experienced this peace, this truth, there is no where else to go… You are
truly here, present in the beauty of this very moment. This essence of peace
lies in the heart of all of us, and when we recognise this place within
ourselves , we start to recognise this place within all others , and
judgement of ourselves and others falls away and we are left with a feeling
of unity, a oneness, and this becomes our truth….because in the
end….love is all there is”

Annie Teaches the following classes at Resonate Yoga

Monday 1:30 - 3:00
Thursday 1:30 - 3:00

Articals By Annie

• Tri-dosha theory and principles
• Yoga Physiology
• Generalised Anxiety Disorder

By Annie Holcombe

In 1992, whilst travelling and studying in India, I was lucky enough to come across a book, “Ayurvedic healing” written by a western Ayurvedic practioner by the name of Dr David Frawley. As I had embarked on a spiritual journey and had began studying various yogic practises and philosophies, this book became indispensable in my daily life -at last I could visit and talk with ayurvedic doctors and take an active role in my own wellness, rather than just consuming various potions with no understanding of there inner workings .
An advertisement for a correspondence course in Ayurvedic Healing in the last page of this book took my eye, and I swiftly enrolled and received the various workbooks from Dr Frawleys school in Santa Fe, America. I failed to complete that course in the traditional academic sense, but I gradually worked through the material in my own time, developing an understanding of basic Ayurvedic concepts and integrating various lifestyle and dietary changes that I became aware were appropriate to my type , or in Ayurvedic terms my dosha.I gained a wealth of valuable information, and Dr Frawleys work became the bridge I needed to lead me to a deeper, richer experience of traditional Indian health and wellbeing.
According to Ayurveda, there are 24 cosmic principles or tattwas, these are part of the Sankhya system or philosophy, which yoga also embraces. Included in the Tattwas are the five great elements {pancha Mahabhutani}, they are earth, water, fire, air and ether. They represent the solid, liquid, radiant, gaseous and etheric types of matter which go into the making of the outer world of experience, including the human body.
Another of the Tattwas that we need to grasp an understanding of is Prakriti, it is actually the first of the Tattwas, and translates as Primordial nature or “the first power of action”. Prakriti is the source of creation; she is the manifestation of the creative power of Purusha which is pure spirit or consciousness.
When these five elements become manifest in the human body, they become the three biological humors, the three primary life forces that are behind all the physiological and psychological functions in the body. They produce the body, and are also the causative factors in the disease process. They are called the doshas in Sanskrit and the science of the three humors is known as “tridosha”.{Frawley,1992 pg 18-23}
There are three doshas, Vata, Pitta and Kapha, and each dosha is comprised of a mixture of two of the fundamental elements, hence each dosha shares some characteristics with another.
Vata, is the biological air humor, it comes from the Sanskrit root “Va”, meaning to blow, to flow, to direct or command. It is the motivating force behind the other two humors. Vata is the primary force of the nervous system, it governs our balance,both mental and sensory, it gives mental adaptability and is said to be the basic vital or life force{prana}, deriving from the breath which is the energizing force of the whole body. Vata resides in the empty spaces in the body, like the colon and the pores in the bones, it also fills up the subtle channels of our nervous system. Ether is the secondary element in which vata is contained, it is said to be its medium or vehicle for its manifestation in the body. Vata is also the force that moves in the mind.
Pitta, is the biological fire humor, it comes from the Sanskrit “ tap”, meaning to heat, cook or transform. Pitta is responsible for all the chemical and metabolic transformations in the body. It also governs our mental digestion, our ability to perceive reality and understand things as they are. Pitta primarily derives from our power to digest food. Pitta, fire exists in the body in water or oil, and is said to contain an aspect of water. It exists mainly in acid form, as obviously fire cannot exist in the body without destroying it. Pitta exists in the fluids of the digestive system and the blood.
Lastly, there is Kapha, the biological water humor, which means “phlegm”. It gives nourishment, provides substance and gives support making up most of our bodily tissues. It also provides our emotional support in life and governs positive emotional states such as love and compassion, patience and forgiveness. Kapha serves as a vehicle for the other two forces. Kapha, or water exists in the medium of earth, which is said to contain it. Our body is mainly water and is contained within various boundaries of our skin and other tissue linings{earth}.
The three humours are contained largely by earth and ether as the physical and mental boundaries of our vital energy {Frawley, 1992, pg35-38}
Prakriti
All of us are made up of our own individual combination of the doshas, this is how we are born and is known as our Prakriti, our individual balance. Our prakriti is fixed , it is our natural state of equilibrium. There are seven different major constitutional types, some people, who may be strongly predominant in one humor, would be known as pure vata, pure pitta or pure kapha types.
Dual types also exist, where two or more humors are in almost equal proportion, there are three different dual types, vata-pitta, vata-kapha and pitta-kapha. An even balance of all three is a VPK, or vata,pitta,kapha type. Our individual prakriti is fixed , during our lifetime this will never change.{Frawley,1992, workbook 2, pg 2-4}
Vikruti
Due to a myriad of factors, at certain times we can experience an imbalance or derangement in our doshas. This is known as our Vikruti.
Quite often it will be our dominant dosha that accumulates and arises as our vikruti, but due to our health and lifestyle it is possible that any of the dosha may become imbalanced. Keeping our doshas in balance which means to be in tune with our natural Prakriti , not an even balance of all three doshas, we can look at various issues, including diet, exercise, ways of thinking, seasons, and many other factors.
In Ayurvedic medicine, a person is treated more by their dosha than by the disease they manifest, even though two people may have the same disease, the treatment will depend on there Prakriti and their vikruti.{Frawley, 1992}
What I find most inspiring about this base, is that treatment has a very broad scope, Ayurvedic gives specific gems, mantras, dietary specifications, so our individual healing can touch all areas of our life. We are no longer treating just a disease, we are addressing the imbalance in our lifestyle that has lead to this manifestation in the the physical body.
Attributes
Each dosha has its prime qualities, As stated by Vagbatta, a great Ayurvedic commentator in the Ashatanga Hridaya 1. 11-12
“Vata is dry{ruksha}, light{laghu}, cold {shita}, rough {khara}, subtle {sukshma} and mobile or agitated{chala}”.
“Pitta is a little oily {sasneha}, is sharp or penetrating {tikshna}, hot {ushna}, light{laghu}, unpleasant in odor{visram; a sour or fleshy smell}, mobile {sara; but not agitated} and liquid {drava}.
Kapha is wet{snigdha; unctuous or oily}, cold{shita}, heavy{guru}, dull{manda;also meaning slow}, sticky {slakshna;gelatinous}, soft{mritsna} and firm {sthira; steady or stuck} {Frawley 1992, pg38}
As stated previously, each dosha shares some qualities with another, due to the fact that they arise from the three gunas and the thus the five great elements. There are 20 main attributes, they are the positive/ negative forces that exist in nature and are present in all forces of nature both mental and physical.
They are
1. Hot/cold {shita/Ushna}
2. Wet/dry {snigdha/ruksha}]
3. Heavy/light {guru/laghu}
4. gross/subtle {Sthula/sukshma}
5. dense/flowing {Sandra/Drava}
6. Static/mobile{Sthira/chala}
7. Dull/sharp {manda/Tikshna}
8. Soft/hard {mridu/ kathina}
9. Smooth/rough {Slakshna/khara}
10. cloudy/clear {Picchila/vishada}
{ Vagbhatta, cited in Frawley,1992 pg45}
Each biological humor has its own collection of distinguishing attributes,
Vata- cold, dry, light,subtle,mobile,sharp,hard,rough,clear
Pitta – hot, a little wet, light, subtle, flowing, mobile, sharp, soft, smooth,clear
Kapha- cold, wet,heavy,gross, dense,static,dull,soft,smooth, cloudy
Each humor displays thes attributes in greater and lesser degrees, for example both Kapha and Pitta have wet as an attribute, but for Kapha it is a primary attribute, and for Pitta it is secondary, not so strong as in Kapha. From this we can learn how to balance the doshas without aggrevating another, and how to distinguish between conditions that may arise in the body and display attributes that are common to two doshas, for example, Vata and Kapha both have cold as an attribute, myself being a Pitta/kapha type usually mainifest cold in the body in a kapha type way, thus displaying other kapha attributes like wet {excess mucus, phlegm}. A Vata imbalance , when cold arises in the body, would probably display other vata attributes like dry, hence a dry type cough and cold.{Frawley, 1992, pg 46,47,48}
It is through observing these attributes, that we can differentiate and hone in our treatment of the doshas to be more effective.
As a general rule, it seems that “like increases like” and that opposites will help to reduce an increase in an attribute, thus reducing the chance of an imbalance in the dosha and disease manifesting.
In practical terms, this means that as a pitta/ kapha type, factors like a hot,humid summer, a stressful, aggresive fast paced work environment, a volatile, argumentative home environment , hot, spicey food and a driven yoga program with little relaxation, would most likely lead to me displaying a pitta imbalance, a pitta vikruti, or an aggrevated Pitta dosha.
If I were to embark on lifestyle changes to help balance myself , I would do well to apply the opposite, which is Kapha type practises. The one precaution here is that I must be careful not to aggrevate my Kapha, because being a dual dosha, I do not want to swing too far the other way and become Kapha imbalanced therefore I would be mindful of the attributes displayed by both Pitta and Kapha, like wet and smooth, and maybe concentrate on reducing the purely pitta qualities first.
If I were an extremely temperamental type, it may be wise to treat the attributes one at a time so as not to cause any imbalances in the other attributes. In the above example, enducing or enhancing Kapha type qualities such as calmness, coolness,groundedness would be appropriate, so perhaps a slower yoga asana program with emphasis on forward bends and correct breathing would help reduce Pitta, lunar and shitali pranayama may be helpful. Also, dietary changes, replacing coffee at work with a more appropriate beverage, the nuturing properties contained in a milk chai tea come to mind, perhaps even doing laps in a cool swimming pool would help the need to move and exerte oneself ,rather than attending vikram yoga : cooling evening walks after the heat of the day has subsided also would be beneficial.
I could try to introduce more fun and play into my life to reduce the striving and aggression associated with Pitta, and maybe even taking my lunch out of the office under the shade of a tree or near cooling waters, which in our inner city life may be as simple as making an effort to sit out of the sun near a water feature or at least near some greenery, even if it a potted plant.
There will always be related signs and symptoms that will signify that one of the doshas need balancing.
The classical symptoms of aggravated humors according to Vagbatta in his revered ayurvedic text “Ashtanga Hridaya,XII. 49-54 are as follows
VATA
Vatas actions when aggrevated are collapse, spasm,piercing pain, numbness, depression, breaking, striking and biting pain, constipation, cracking of the joints, contraction, retention of waste materials in the body, excitability, thirst, trembling, roughness of skin, porosity of tissues, dehydration, agitated movement, stiffness, astringent taste in the mouth, and dark or reddish brown discolorations.
PITTA
Pittas actions when aggrevated are burning sensation, redness, feeling hot, boils, sweating, pus formation, bleeding, necrosis, exhaustion, fainting, inebriation, pungent and sour taste in the mouth and all colors but white and brown.
KAPHA
Kapha when aggrevated creates phlegm, hardness of tissues, itching, cold sensations on the skin, heaviness, congestion, obesity, edema,
indigestion, excessive sleeping, white color, and sweet and salty tastes in the mouth which take time to notice
{Vagbhatta, cited in Frawley 1992 pg 56, 57}
In all the above descriptions you can recognise the attributes of the various humors , but in an unbalanced way.
Vata , Pitta and Kapha types have distinguishing features that determine their individual dosha, which of course maybe a pure type or one of the combinations. There are many questionaires that can be answered to help determine your prakriti, but the most accurate method is to have an ayurvedic pulse reading.
VATA TYPES
Amongst other things a Vata type constitution will be thin, maybe unusually tall or short,they may display prominent veins and bones and their weight is generally low. The skin texture willtend to be thin, rough, cracked and hair tends to be dry, course and slightly wavy.Vata types often have thin lips, which they may tend to bite, and be shapped or dry.Vata types often have prominent joints, which maybe unsteady and cracking.
Vata types tend toward constipation, gas and painful or difficult bowel motions and the appetite is variable and erratic. They are generally quick, fast, unsteady,erractic or hyperactive and often have poor circulation, with cold and dry extremities.Vata types have a great sensitivity to the elements and a variable often weak immune system. Their disease tendencies are toward nervous diseases, pain, arthritis and mental disorders. Vata types are flexible and adaptable, they notice many things, but often easily forget as well. They tend toward the fearful, anxious and nervous emotions.{Frawley, 1992, pg 5-21}
PITTA TYPES
A pitta type body structure is medium, moderately developed physique, they have a red, ruddy, flushed or glowing complexion, and a warm moist, pink skin, with moles, freckles and acne, they sunburn easily and can suffer from skin rashes and sores, they tend toward bald or early greying hair and the eyes can be red {easily inflamed}, thin, piercing and penetrating. The bowel motions tend toward diarrheal, abundant, loose and with burning sensations. Pitt types often have a strong body odour, and tend to sweat a lot. They are motivated, purposeful and confident. Pitta types have an intelligent, penetrating, critical capacity and their speech is often argumentative and aimed at convincing others of their point of view. They demonstrate a sharp, clear memory and have angry, irritable, firey emotional tendencies. Pitta types are prone to infections and inflammatory diseases as well as diseases of the blood and the liver. Pitta types enjoy competition, energetic sports, and politics and love to see results and revel in achievements.{Frawley, 1992,pg 5-21}
KAPHA TYPES
Kapha types are stout, stocky, big, and have, well developed physiques, they are heavy and have a tendency toward obesity. Their complexion is often white and pale, and they have thick moist, smooth skin. Kapha type hair is thick, very wavy, lustrous and abundant and a large, round face. Kapha types have wide prominent attractive eyes, lashes and brows, they also cry easily.Kapha types will have moderate, solid bowel motions, sometimes accompanied by mucus or a pale color.They have a constant , low appetite and slow, steady circulation. They are strong and have good endurance, but often slow in starting, and they enjoy outdoors, especially relaxing in the sun. A good, strong immune system is a kapha trait, but have a tendency toward diseases of the lungs and congestion. They have a pleasant voice with good tone and their speech is slow and definite, they have a slow, steady, dull mental nature, and are slow to notice things, but once they do will not forget. They tend toward the sentimental, attached emotions, but are also calm and content. Kappa types generally like to relax, or be lazy, love flowers, gardens and water.{ Frawley 1992 pg 5-21}
The tri-dosha theory gives us an extremely thorough perspective of the different types. there are actually five forms of Vata, Pitta and kapha that reside in different sites and serve different functions, of these Vata, in the form of Prana, or our Primary life force is the most important. The theory also extends to embrace the more subtle versions that manifest on more subtle levels, for example Ojas and Tejas. The three doshas also have Sattvic, Rajasic and Tamasic variations and moving from there rajasic or tamasic side , toward the sattvic is a very beneficial way to balance the doshas. {Frawley,1992}
As yoga practioners, in understanding the tri-dosha theory, we can be more effective in our practises, as well as gain insight to the various contributing factors that may lead to unrest and disease in the body and mind. We can move toward balance and equilibrium with greater understanding and clarity.

REFERENCES

- Frawley , D. 1992, Ayurvedic healing correspondence course material,American Institute of vedic studies, Santa Fe.

Other Articals on Tri-dosha theory

A brief introduction to ayurveda and the tri dosha theory - by Rachael Freeland

by Nina from mamashnti yoga

When should I start practicing?  To give your body time to adjust to the changes of pregnancy, its best to take the first trimester of pregnancy very easy.  It’s always advisable to discuss with your GP/ midwife your intention to start any exercise program during pregnancy.  Once you’ve got the all clear that your pregnancy is well established, prenatal yoga is safe to practice from the start of the second trimester, through to labour.
Try to take each day as it comes and cultivate a sense of acceptance and contentment with the physical, energetic and emotional changes you are experiencing.  Your experience of pregnancy is unique; on any given day your energy levels and range of movement may vary, try to accommodate these changes.
Listen to your body’s and your baby’s messages and feel empowered to act upon these messages as you are the best judge of how you are feeling.  If you feel uncomfortable during any of the practices, please stop.  If you need to rest…  please rest!
Remember to breathe each breath you take nourishes your growing baby; try to avoid holding your breath.
Move with care be mindful of moving within your body’s range of physical capabilities, try to resist the urge to over stretch.
Protect your mid and lower back confine movements of the spine to the upper half of your back, this area often over compensates for changes to body shape, with tension/ slumping through the shoulders and neck.  Generally try to avoid strong twisting; deep lateral stretches; strong abdominal work and back arching.
Balance effort with comfort while aiming to sustain good levels of strength and fitness through pregnancy, try respecting your body’s range of movement and adapting your practice to suit where you are at any given time.  As a general rule, less is so much more!
Wear comfortable, stretchy lightweight clothes, you may like to bring an extra layer and pair of socks to wear during relaxation.
Help manage your energy and blood sugar levels eat a light meal no more than an hour before class and drink plenty of water.  Bring a bottle of water to drink during class and a light snack to eat immediately after class.
Practice, practice practice regular practice of even the “simplest” stretches will help you to keep open and flexible.  Talk to your instructor for a program of yoga to practice at home.
Talk to your yoga instructor if you experience any discomfort during or after class, and or to help adjust your practice to suit your needs.
Relax this is your time to nurture yourself and your growing baby.  Conscious relaxation will restore and energise your body and mind as you consolidate the benefits of your yoga practice.  By practicing prenatal yoga you’ll nurture yourself physically, emotionally, spiritually and energetically to help prepare for the months of pregnancy, childbirth and motherhood beyond.
It’s all about consciously moving, breathing, standing, sitting, stretching.  It’s about choosing to make your experience of pregnancy more comfortable and more joyful.
Please note this information is offered as general guidelines to the practice of prenatal yoga and should not be used as a substitute for medical/ healthcare advice