3 CLEANSING STREAMS OF YOGA

Asanas (yoga poses) destroy diseases and

Pranayama (breathing techniques) destroy sins.

Pratyahara (withdrawal) helps the yogi remove impurities of the mind.

Yoga Chudamani Upanishad, mantra 109

There are eight steps in traditional yoga, viz. Yamas (observances), Niyamas (commitments), Asanas (physical practices), Pranayamas (controlling & lengthening of one's breath or Prana), Dharanas (concentration methods), Dhyanas (meditations) and Samadhi (absorption).

In the mantra above, we discuss the three in the middle as they pertain to cleansing.

The practice of Asana is divided into three parts:

The first is purely for physical fitness i.e. the strengthening, firming, flexing, controlling and cleansing of the body.

Along with the above benefits, the second part is meant especially for cleaning the nadis that make up the pranic nervous system and the chakras that act as the safety valves of the nadis. Here the mind subsides to an extent and Pratyahara (withdrawal) occurs naturally.

The third range of Asanas is meant for 'raising the Kundalini', which means moving of Prana in the middlemost nadi i.e. the Sushumna nadi.

This is auxiliary to later meditational practices.

Asanas are practiced because of their ability to provide a thorough cleansing of the internal organs, tissue, bone, marrow and blood - all necessary for the upkeep of good health.

Asanas thus liberate the body from excess phlegm (Kapha), which is considered the No. 1 enemy of our health. Excess phlegm arising from bad nutrition, stress, illness and generally from a mismanaged lifestyle, if not expelled soon, will solidify and become a hard toxic mass that envelops tissue, penetrates intestinal lining and poisons blood. Another unwanted side effect of this toxic mass is the cooling of the Pranas, concomitantly known as Vata, the airy property. This leads to derangements in the bone, marrow, nerves, brain and finally, in the mind.

Regular practice of Asana has a benevolent effect on body and mind.

Excess phlegm not only burdens the internal organs, but as indicated above, burdens Prana as well. Just as electricity in the body requires a nervous system to carry its impulses, Prana requires its own nervous system, viz. the nadis. Nadi means 'river' in Sanskrit; rivers carry water, nadis carry Prana.

The phlegmatic mass floating in the body obstructs the movement of Prana in the nadis too. Asanas (postures) are the remedy. Once this is done, we move on to Pranayama.

The Yoga Sutra claims the following result on Pranayama:

Tatahakshiyateprakashaavaranam

Dharanasu cha yogyatamanasaha

Thence the cover of light is destroyed and

the mind becomes fit for concentration.

Yoga Sutra 2.52-53

Pranayamas are many. There are thousands of breathing techniques applied by wise yogis. While just a few are deemed practical for the common person, others require profound dedication and withdrawal from the world. Moreover, Pranayama should be practiced with mudras (seals) as they help in sealing Prana in the pranic body for health and spiritual purposes. Else, Prana dissipates and one grows weaker in body and mind.

As stated in the Yoga Sutra above, Pranayama removes the cover of light (materialistic vision of the world) for the mind to be fit for concentration. Pranayama is a sure way of eradicating sins (malicious acts) thus rendering the mind pure. Mental impurities (vikara) are inherent and they continuously rise and fall with the relationship between the mind and the objects of the world i.e. attraction and revulsion. The mind, being a product of Jatharagni (the digestive fire) and food, is unstable due to the lack of awareness of the Self, Atman or the spirit. Malicious and grave acts are caused by an unstable and delusional mind, which sees itself as the lord of his immediate and extended creation.

Pranayama is an antidote to the mad mind, which needs to be tamed by regular practice. Fluctuations of the mind happen due to the instability of Prana which, when fanned by the digestive fire, is in no position to remain stable. When the mind is fixed, so is Prana; when the Prana is fixed, so is the mind. Therefore, yogis practice Pranayama regularly.

Pranayama deals with the nadis differently from Asanas. Asanas cleans them, whereas Pranayama, besides cleaning them also ushers Prana into them.

Of the 72,000 nadis (taken at face value from the yogic scriptures), three are vital - Ida (left, lunar), Pingala (right, solar) and Sushumna (middle, graceful). The first two represent the dualities of life wherein our karmas, past deeds, flow (they flow through the other thousands of nadis too), whereas the third is the stairway to liberation from worldly existence.

The following description is meant for those who are completely dedicated and discussion herewith is not intended to compliment the practice. In the nutshell, Pranayama’s aim is to push Prana into the middle channel and up to the crown of the head inducing the state known as Samadhi that is absorption of the Self with the Supreme Self. At other times, Prana moves as directed by destiny (karma), hence control of Prana is essential to liberation from the shackles of the past.

Pranayama is a rather difficult practice if done for the sake of liberation from the pangs of worldly existence. It requires an introspective mind devoted to the search for the meaning and aim of life, certainly not a lifestyle for those engrossed in the pleasures and relationships of life. However, a few simple Pranayamas may be practiced by just about anybody wishing to keep a clean body and pure mind.

Pratyahara (withdrawal) is the last of the "cleansing" practices.

The Yoga Sutra sum it up nicely:

Svavishayaasamprayoge-chittasyasvarupaanukaraha

Iva indriyanampratyaharaha

Withdrawal is that by which the senses do not come into contact with their objects and follow them as it were the movement of the consciousness/mind.

Yoga Sutra 2.54

To restrain one's consciousness and mind, one must restrain the senses first. Our senses get attached to objects that are known (fancy car in the neighbors yard) or to objects that are yet to be manifested (hopefully I get a fancy car myself).

When consciousness is restrained, the immediate result is Self-awareness, which, in its essence, is one-pointedness. This removes any unwanted fluidity in our consciousness. The way to still our permanently flickering mind is given in the Yoga Sutra:

Abhyasa vairagyabhyamtan nirodhaha

They are stilled by the practice (of yoga) and detachment.

Yoga Sutra 1.12

Along with the practices discussed above, observing our own feelings and desires with a healthy sense of detachment and being able to renounce them if they are not conducive to the practice, is also essential.

Pratyahara removes impurities of the mind and the Shandilya Upanishad sums this understanding of the ultimate mind/consciousness withdrawal technique beautifully:

Contemplating everything that one sees as Atman (spirit)

is Pratyahara (disengagement), the fifth stage of yoga.

By seeing everything as the all-pervading spirit,

disengagements of the senses from the sense objects takes place effortlessly.

Just as the tortoise withdraws its limbs into its shell, the yogi withdraws his/her senses into the mind and the mind into the Atman (spirit).

Seeing Atman everywhere and in everyone is seeing Paramatman (Supreme Spirit).

These three streams of yogic practices will keep you pure in body, mind and spirit.

Om Tat Sat

7 SIGNS OF PROGRESS IN YOGA

Laghutvam-arogyam-alolupatvam

Varna prasadam svara saushtavam ca

Gandhaha shubho mutrapurisham-alpam

Yogapravrttim prathamam vadanti

Lightness, good health, non-covetousness,

Glowing complexion, sweetness of voice,

Sweet fragrance and scanty output of urine and feces

Are the first signs of progress in yoga.

Shetashvatara Upanishad 2.13

It is natural for a regular yoga practitioner to exude certain qualities and a glowing complexion is just one side effect. How to achieve and maintain this will be discussed below, but first it is important to understand the afflictions the yoga practitioner and every mortal in this world faces.

Avidya asmita ragha dvesha abhinivesha pancha kleshaha

Ignorance, egoism, attachment, aversion and fear of death are five afflictions.

Yoga Sutra 2.3

It is imperative for a yogi to circumvent the above five afflictions through correct understanding, regular practice of meditation, worshiping of Ishwara (the Lord) and by getting the guidance of a guru.

These obstacles bind us to the wheel of repeated cycles of birth and death (samsara) and are by no means easy to avert.

Another set of afflictions are adhyatmika, adhibhautika and adhidaivika.

As the ones mentioned above, Adhyatmika are mental and physical afflictions made by us alone. Mental afflictions constitute desire, anger, hatred, greed, regret, jealousy, misunderstanding, reaction to rebuke and faultfinding.

Physical afflictions include diseases of the head and lungs, fevers, stomach pains, ulcers, spleen disorders, edemas, fistula, breathing difficulties and vomiting; also eye diseases, skin diseases, indigestion and diarrhea among many others.

Adhibhautika are the kinds of sufferings afflicted on us by other living beings such as cruel people and animals.

Adhidaivika are sufferings caused by natural and/or extreme elemental forces that we do not control.

Nevertheless, being on the path of yoga does usher a light that helps destroy those diseases, illnesses, ignorance and other afflictions, which in turn produces visible and comprehendible signs of success in the practice of yoga.

Lightness (Laghutva)

Lightness is the foremost characteristic of the practice of yoga; the body simply becomes light. It may be argued that regular exercise also brings lightness to the body but certainly not in the liberating sense that yoga does. This is due to the prime factor incorporated in yoga practice, Pranayama i.e. the lengthening of prana or life air.

Five major types of prana govern all major 'events' in the body.

Apana is the downward pushing air that helps eliminate stool, urine and menstrual blood. It also helps deliver babies and expel semen. Its seat is in the colon.

Prana moves inwards into the chest region and enhances confidence, gregariousness, and contentment. Its seat is in the heart.

The function of Samana air is to absorb the nutrients into the digestive tract and digest food. It moves around in the waist area. Its seat is in the stomach.

Udana air moves upwards and induces felicity and a sense of the ethereal. Its seat is in the throat.

Vyana air circulates around the body and is responsible for absorbing nutrients into the blood stream. It is also responsible for a glowing face.

Be assured that these Pranas have far more complex duties and many more benefits than the inadequate few mentioned above.

However, in relation to lightness we must understand the right pranic mix.

With the practice of yoga, the downward flowing air or Apana is forced to move up into the Prana air, which resides in the chest. The combustion of the two generates Udana, the 'flying up' air, which is responsible for the feeling of elation. Said simply, it makes you feel like being above the rest.

This long-term cultivation of Udana air is precisely what yogis master, bringing about a great sense of lightness. The following Yoga Sutra brings this understanding to the fore:

Udana jayat jala panka

Kantakadishu asangaha utkrantihi ca

When Udana air is mastered, there is disunion from water, swamps,

thorns and others; ascending happens too.

Yoga Sutra 3.40

Note the word “ascending”. Ascending happens at the time of death and the soul (Jiva) that was constrained by the physical body has, due to the practice of yoga, becomes liberated and is able to enter into the realm of ‘absolute freedom’ , Moksha in Sanskrit. The very disunion from water, swamps and thorns indicates the guidance of Udana air of taking us away from being earth bound.

The unanimous understanding of the yogis’ scripts with regard to liberation and lightness is in the knowing and manipulation of Udana air. Yoga is not only practiced in the realm of the asanas or yoga poses, it also especially focuses on Pranayama, the breathing exercises that manipulate all the airs. This is the actual beginning, middle and end of all yogic practices. Pranayama’s ultimate goal (in terms of liberation) is to raise Udana and keep it raised at all times.

Mantra invocation is another method of raising Udana air. Here, the whole being is energized by the mantra, which is sealed by the mudras (seals) thus fixing Udana air in the region above the throat.

There are other methods to raise Udana.

One is through meditation.

Another is the way of deep discrimination, with a sense of detachment from worldly affairs, of what constitutes eternity and what falls in the realm of impermanency.

In addition, the yoga of devotion and utter surrender to the Lord is also said to raise Udana air to the upper regions of the body.

These practices push and maintain the Udana air in the region of the throat and head. Over a longer period, natural discrimination sets in and what the Self is and is not becomes apparent.

Health (Arogya)

A natural consequence of regular practice of yoga is good health; indeed, it is the best lifestyle regulator. There are no better remedies than continuous and dedicated practice of yoga.

Health primarily depends on the state of inner organs. The liver, the seat of metabolic fire with its 500+ functions, together with the colon, the seat of the concomitant sum of all the pranas, are the two most vital organs, besides the heart, that need intensive care and should be cleansed prior to anything else.

The liver’s digestive fire either will or will not be able to metabolize food, break down fats and protein, produce enough anti-bodies and above all move the Pranas with the heat emanated in their respective directions.

The colon is mainly responsible for the elimination of stool, but is indeed more than that; it is also responsible for the flow of Apana air (downward pushing air) and with it, all the toxic impurities in the mind too.

Vata air that cannot move freely becomes cold and, at first dwells in the stomach and intestines, then it moves into the joints and further into the bones and marrow, lastly pushing towards the brain, inducing various mental disorders. Hence, the control of the Pranas, which as we said above, constitutes the Vata property of the body, is vital for the yogi and pretty much anybody wishing good and robust health.

Non-covetousness (Alolupatva)

Yes, when practiced properly yoga does diminish desires. Non-covetousness is the fifth restraint (yama) listed in the Yoga Sutra and it is imperative for the advancement in yoga. Again, the rising Udana air is responsible for the anchoring of oneself in the pure, undiluted Self and the detachment with worldliness. This happens when following the path of practice and detachment.

In yoga, we talk about three knots or granthis that keep us shackled to covetousness; they are the Brahma, Vishnu and Rudra granthis.

The first one, the Brahma granthi, denotes the knot of procreation, the base desire for sex, attachment to possessions and lordship over others.

The second, the Vishnu granthi, is the knot of mental attachments as well as covetousness of the heart. From a yogic point of view, whatever the attachment might be, it still is an attachment and hence it is counterproductive to the practice of yoga, which strives for freedom from good and bad deeds alike.

The third knot, the Rudra granthi, situated in the sixth Chakra is popularly known as the third eye. Here, the covetousness is with regard to intellectual and spiritual matters.

As said above, the rising Udana air, from the prolonged practices of Pranayama, as well as the other above explained practices will diminish the desire to be entertained in the lower parts of the body. The aspirant, mastering the practice and using the intellect to understand covetousness and, with it, the connected dangers will shine forth in every endeavor she/he undertakes.

Glowing Complexion (Varnaprasada)

Usually saints and sages are pictured with a halo around their head. It is but an indicator of the strength of their prana. The halo or golden shine itself is certainly an indicator of a pure nature.

Sage Patanjali clearly states in the very beginnings of his Yoga Sutras:

Yoga chittavritti nirodhaha

Tada drastuh svarupe avasthanam

Vritti sarupyam itaratra

Yoga is the restraint of movement in consciousness.

Then the seer stands in its own nature.

Otherwise, he identifies with movements in consciousness elsewhere.

Yoga Sutra 1.2-4

The above declaration forms the essence of yoga.

When consciousness is restrained, it reaches its eternal resting place in its own nature, termed Atman, the spiritual, shinning self. The more one restrains the senses and abides in one's Atman, the greater the shine produced. It is Indeed the practice of Pranayama, the yogic breathing exercises, which magnify this shine.

Tatah kshiyate prakasa avaranam

Thence the cover of light is destroyed.

Yoga Sutra 2.52

The control and lengthening of Prana is achieved not only through Pranayama but also through the practice of Mantra Yoga. The shine of the particular divinity invoked by the mantra will be embedded in the Atman of the practitioner.

Finally, the greatest shine produced is by seeing an equal self in all other beings. This is the highest yoga, the yoga of immense compassion and true divine nature.

Sweetness of Voice (Svarasaushtava)

It does not necessarily means that the practitioner will become a great singer though singing capacity may manifest. The voice becomes sweet and alluring; the words convey the truth.

How does this happen?

The remarkable Udana air pushes up and clears the Vishuddhi or throat chakra. The Vishuddhi chakra is composed of all vowels without which consonants have no power. Similarly, without the activation of the Vishuddhi by the rising Udana air, there is no sweetness of speech or the power of Atman behind the words.

Fragrance (Shubhagandha)

This body is mortal and once dead, it emits a foul smell.  Indeed the body does not need to be dead to emit a foul smell. It does so by the sheer mismanaged lifestyle by the body's owner. However, with the practice of yoga, the internal organs, especially the liver, intestines and colon are cleansed and food becomes less taxing on the body. The body becomes either fragrant or odorless as the toxic nature of the consumed food is diminished.

Yoga does require some dietary control and the food consumed should be of the same nature of Atman. Differentiating between pure and impure food is proof of yoga. Good fragrance can also be obtained by continence. The procreative power if not brazenly and indiscriminately lost will provide a pleasant fragrance to the body and pure love for the surrounding.

Scanty Urine and Feces (Alpamutra-purisha)

The practice of yoga in its various forms automatically decreases food intake as the upward pushing Udana air becomes more prominent, pushing the very Atman away succumbing to over eating. This increases digestive power, as the digestive fire, Jatharagni, has its way to metabolize food properly; improved digestion leave less toxic mass from undigested food. The main occupation of the world seems to be a constant search for food and sex. The power of yoga helps the sincere yogi transcend or at least diminish the cravings and urges of the tongue, stomach and genitals, incidentally all situated in one line.

The powers of yoga are many, the benefits tremendous and the signs self- evident.

HOW ALLOPATHIC MEDICINE RUINS YOUR YOGA PRACTICE

In the many years of teaching yoga, I have seen several people who were and are on allopathic pills for extensive periods and they all suffer from stiffness, constipation and mental woes. 

Allopathic medicine aggravates the Vata (wind) and Kapha (phlegm/oily) properties of the body by suppressing Pitta (bile) and, with it, the functioning of the liver. Next to the heart, the liver is of most importance; it is the natural seat of metabolic fire, Jatharagni. A clean and strong liver promotes not just great digestion but also intelligence and cheerfulness. Intelligence is governed by the fire element, which has its seat in the liver and its outlet in the eyes. Therefore, we really can see the intelligence of a person in their eyes. 

Allopathic medicine is a natural enemy of the liver. With a host of chemical compositions, it attacks and cheats the liver into a submissive role. Its plan is to suppress our natural heat (metabolic fire) by force, thus engaging in combat against illnesses on its own. The metabolic fire is the giver of life and destroyer of diseases. By cleaning the seat of it, the liver, we actually make it burn brighter and lighter. Imagine fire that emits white smoke and not black; white smoke is the sign of healthy fuel whereas black smoke indicates pollutants. 

As mentioned above, metabolic fire is suppressed by allopathic medicine, so the medicine combats illnesses on its own. Because of this suppression, the natural warmth in the body disappears, phlegm increases and the result is a toxic liver. When the air in the body (Vata) cools down, the nervous system is impaired and the electrical signals become weak and sporadic. Since there is no heat in the body, the muscles become stiff and weaken. Stiffness is a symptom of excess Vata and it is attested by the takers of allopathic medicine. The toxic and non-functioning nervous system fails to send signals to the brain leading to mental impairment. People on allopathic drugs sometimes appear a bit slow in processing things mentally. 

Vata is the concomitant sum of the five ‘life-airs’ (viz. Apana, Prana, Samana, Udana andVyana) that governs all body functions. Whence this life-air (Vata) exits the body, the state of being is called death. In the practice of yoga, we put foremost attention on the expansion of this life-air and learn to manipulate it to our own advantage. The expansion and subsequent manipulation of life-air is Pranayama. Aggravate this and you will become sick; make it flow naturally and you will be healthy. 

It is important to note the increase in weight that happens due to the intake of allopathic medication; the reason is the same - weak metabolic fire. Due to the suppression of air, by now, cold, the phlegmatic mass increases, adding to one’s weight. The hard reality is that those on allopathic drugs truly have a hard time losing weight, but it becomes very easy once they are off the pills. 

Another problem with allopathic drugs is in their multitude side effects, some of which include the softening of marrow and bone and the increase in the toxic composition of synthetic ingredients. One can go on and on about it. 

Those on various allopathic pills will experience pain in the various joints and back during yoga practice, as the muscles and ligaments will not be soft enough to facilitate the stretch. No matter how hard they try to build health, they will not succeed in maintaining it long enough to enable muscle work i.e. bending and twisting. Herniated and/or slipped discs are very common among such people, occurring as the air tries to find a way out of the body. The joints are the greatest casualty. Warm air moves freely but cold air becomes stagnant and just stays there. As the cold air settles in the joints, it tends to push the discs out from the vertebral column in the short term and distort the joints in the long term. Injuries to yoga practitioners on allopathic drugs are far more common than in non-users as the pelvic area is stiffer than it should be and since the colon is the seat of air, the pelvic area and lower back is affected first. 

Over time, the cold, stagnant air, in trying to leave the body, moves towards the brain, thus not only causing great harm to the body and nervous system but also causing lasting psychological damage. 

Yoga students on allopathic pills are also slower in their practice for the reason mentioned above - the impaired brain signals. Sure, some cannot get off the pills right away and they will need time, perhaps even controlled reduction. Others simply have no choice, as it is their lifeline. However, there is always good reason to skip various antidepressants and avoid the regular intake of anti-pregnancy pills as they harm the body and mind and cloud our spiritual nature. The best way to control Vata are the four simple breathing exercises that are a part of my Slimmer in 60 Days online course. They will help in restoring your willpower to give up allopathic medication. 

I have seen some of my students successfully getting off the drugs. I have seen numerous people deciding to forgo allopathic medication completely, or even cutting it down considerably, improving their mind and body movements in yoga and life in general. And, the shine returns on their faces, too…! 

PHLEGM – ENEMY #1

Truly, phlegm is the no. 1 enemy in our system.

Not so long ago, my neighbor in Bangalore died because of a mosquito bite. She caught dengue fever and, in less than three days, she was dead leaving behind two teenage children and a husband. Four months later, her 16-year-old daughter came to me and requested yoga classes to lose weight. She was very overweight.

And my work started.

I taught her no yoga at our first session. Instead, I explained to her the real cause of her mother’s death. I told her how it was phlegm and not dengue fever that killed her. The whole family was obese and ate plain rubbish.

Yes, rubbish! Almost every night they ate at fast food joints, indulging in fried chicken, burgers, pastas and what have you. Naturally, such a food cannot be digested.

The intestinal tract and the bile in the stomach simply refuse to absorb something that will not nourish the body let alone the mind. The intestinal tract is 8 meters long and has many small buds, which are responsible for the absorption of nutrients in to the system. Whatever cannot be absorbed is expelled out of the body in the form of stool, sweat, urine and as a coating on the tongue. Despite that, another item remains that does not leave the body and stays in the system for a long time to come.

That is phlegm.

What exactly is phlegm?

According to yoga and Ayurveda, phlegm is a natural component of our body. In Sanskrit, it is called Kapha. Kapha is not just phlegm; it is especially related to oil and the lubrication of our system. Lack of Kapha causes excess dryness, problems with the joints, mental instability, stress, fatigue and sexual weakness. Clearly, well-nourished Kapha is necessary for the body. However, excess Kapha causes symptoms in reverse: obesity, rudeness, greediness, excess mucus, heaviness and pallor, excessive sleep, cold sensations and cough. Therefore, excess phlegm is termed asKapha disorder and has severe consequences on an organism. In the long run, phlegm, that has no way to leave the body, solidifies and turns into a deep-seated toxic mass, gelling with tissue and becoming almost one with it.

How does that happen?

It happens in six stages:

First is Accumulation, wherein phlegm is accumulated in its home, i.e. the stomach, resulting in the above-mentioned disturbances.

The food that causes excess phlegm is usually yoghurt, milk, cheese, meat, fish, grains, lentils and beans, sweets, fried and baked foods, fruits like bananas, processed food, sugar and fructose; food that is consumed cold will cause excess phlegm too. In addition, unseasonal food, especially summer food consumed in winter will cause mucus. Tomatoes, cucumbers, eggplant and other summer vegetables and fruits are meant to cool the body in the summer heat. Consumed in winter, they cool the body excessively; the intestinal tract refuses to work on cooling food that would simply make it sick.

Hence, eat seasonal.

Finally, eating at the right time is crucial to maintaining a strong and effective metabolic fire. Meals eaten at night disturb sleep. At night, food needs to be metabolized, so do mental impressions. Stuffing yourself at night will cause pain in the lower back and mental dullness. At night, there is a lack of metabolic fire and thus, the production of mucus will be great. The best time to eat is noon, when the Sun is the strongest and so is digestion.

The second step is Aggravation, where phlegm increases its presence and, with it, the symptoms of disease.

The third stage is Overflow, where phlegm is not any more in its home (stomach) but spreads into the tissue and organs. Here, malfunctions are recorded in the form of coughs, fevers, swollen joints, mucus in the stool, swollen glands and pain in the chest, fatigue, headaches, etc…

The fourth stage is Relocation, where phlegm relocates to the lymphatic system, pancreas, liver and kidneys.

The fifth stage is Manifestation where we call a spade a spade. In this stage, full-blown diseases such as bronchitis, pneumonia, diabetes, etc. are identifiable.Needles to say, treatment will be more complicated.

The last, sixth, stage is Diversification, where the disease matures and begins to cause multiple problems, most notable amongst them is heavy congestion and swelling that causes intense pain either in the chest, lower back, joints or groin, or in all of them. This is the stage where phlegm, already transformed into a hard, toxic mass, cannot be expelled via normal cleansing and healing methods. It is here that the organism becomes addicted to certain kinds of foods. These seem to bring momentary relief but, actually, only push the toxic mass deeper in to the tissue often causing cancerous tumors or ulcerous growths. The organism stops responding to any normal healing methods and only shows improvement through heavy duty cleansing.

Here we apply the yogic methods of cleansing. The first ones are definitely the Shat Karmas or the six cleansing actions of yoga, described in Yogapedia on www.franzandrini.com.

The breathing exercises (Pranayama) follow; this stabilizes and heals the vital airs that govern all movement in the body.

Shatkarmanirgata-sthaulyaKaphamedho-maladikahaPranayamamtatahaKuryadanayasenasidhyati
“The practice of Pranayama brings about an easy success, after removing impurities such as fat and phlegm, through the practice of Shat Karmas.”(Hatha Yoga Pradipika  4.2)

It is these Pranayama methods that do most of the healing. Once the airs inside the body are vitalized and balanced, they automatically start purging toxins out. The whole thing is followed by certain asanas, yoga poses, ordained in a specific order to bring prana into a desirable place in the body with the help of heat. Here the work of the revitalization of the inner organs, glands and intestinal tract start full- fledged. In the beginning stages of Yoga Therapy, we actually ignite the metabolic fire in the liver, which in turn carries the Pranas all over the system, thus invigorating the inner organs to their potential. Of course, the feeling is absolutely sublime. How can it not be? Metabolic fire starts melting the hard toxic mass into a more liquid form enabling mucus to be expelled.

Over the prolonged practice of this specific yoga method, the inner organs and glands regain their liveliness and the ability to function without hindrance. With it develops a fine tuned taste that abhors and eschews toxic loaded food.

To go back to the above story, excess phlegm in the form of toxic mass in the body proved fatal for my neighbor. Once toxic mass becomes a part of tissue, it offers unconditional support to virus entering the body. Due to its prolific nature, the virus had an easy way to bypass any immunity (which by now is extremely weak) and it grandly enters into the most sensitive parts of our body – the vital organs. Once the vital organs (viz. the kidneys, liver and heart) are weakened, the rest of the system is neutralized with ease.

As mentioned earlier, certain type of foods should not be consumed on a regular basis. In fact, fried and, to a good extent, baked food should be given up.

Every time I do a workshop or course, I recommend reducing the intake of foods like yoghurt, cheese (especially heavy cheeses) as they really tend to clog the system and exacerbate the joint and lower back pains. Always and I mean always, someone asks, “But where will we get our calcium from?” Anticipating the inevitable, I smile inwardly before I answer. “YOU SHOULD ONLY EAT WHAT YOU CAN DIGEST. What is the point of stuffing yourself with food that creates so much phlegm and fails to nourish you?”

Often, food like yoghurt is simply too clogging (especially if eaten cold) as the intestinal tract will not be able to absorb vitamins and minerals out of it. That is wasted Calcium, only resulting in more phlegm. To diminish joint pains, cut yoghurt and heavy cheeses out. In my experience, people suffering from joint and back pains, have been avid yoghurt and cheese eaters. However, I do not say that there should be no yoghurt consumption at all, but one cut down on it considerably, so that during metabolism calcium and vitamins can be extracted in a more efficient way.

Other heavy foods are also the same. For example, grains. It is better to soak them for 15 to 24 hours before steaming them, to extract the mucus out of them. Steaming food is crucial as it helps to, first, expel air and second, to destroy mucus. Contrary to the populist perception, the raw food is not the ultimate answer to our dietary needs. It is steamed food that promotes vitality and longevity. Even cooked food creates a lot of mucus.

A tip: While cooking, add salt at the very end, once the dish is ready. Food cooked with salt increases the formation of Kapha.

A great way to destroy phlegm and phlegmatic disorders is the usage of herbs. In Yogapedia’s “Kitchen of Yoga”, I have enumerated various herbs, the best ways of using them and their benefits. Herbs are essential as they help extract nutrients from food and aid their absorption into the system. Indeed, herbs by themselves are a great source of nutrients.

Once food is prepared correctly and ingredients chosen carefully, the feast can begin.

For avid yoga practitioners who are inclined to keep their Nadis (pranic paths) clean for spiritual practices, the aforementioned precautions are essential for them.

Say no to phlegm and begin a transformation that will not only better your health but also increase spiritual and material prosperity in your life as well.

Om Tat Sat