People of Color Yoga for Resilience and Well-Being

by Nya Patrinos

(first printed in Yoga Therapy Today in the Spring 2019)

As an African-American woman I have encountered racism throughout my entire life. At various times these experiences of racism have left me angry, scared, disoriented, hopeless, and/or depressed. Whenever I feel imbalanced, I ask myself: How can I use my yoga tools for healing and transformation? People of Color (POC) Yoga has developed out of my personal quest to find yogic solutions to the stress and trauma of being a person of color in America.

My inspiration to teach POC Yoga developed from my participation in a half day intensive for people of color in mindfulness meditation led by Larry Yang. Through this experience, I recognized the healing power of being in a POC specialty group. I left the workshop feeling rejuvenated and optimistic and knew I had to somehow continue this work.

Many of us at the workshop were so inspired that we decided to form a bi-monthly POC sitting group. Because of my passion to make a difference in my life and the lives of others, I started teaching POC Yoga as gentle stretching between periods of meditation at the POC sit. Eventually, the class became its own offering.

Many of us at the workshop were so inspired that we decided to form a bi-monthly POC sitting group. Because of my passion to make a difference in my life and the lives of others, I started teaching POC Yoga as gentle stretching between periods of meditation at the POC sit. Eventually, the class became its own offering.

I have held POC Yoga at a meditation center, college rec room, various yoga studios, the park, and on the beach. The venue has changed many times depending on what was available. Sometimes I have rented the space. Sometimes the space was donated. But my intention to continue with the class has remained steadfast, and the feedback has been wonderful.

We people of color need yoga. We experience higher risks for physical health issues (cardiovascular disease, diabetes), behavioral health issues (substance abuse, cigarette smoking), and mental health issues (depression, post-traumatic stress disorder). Numerous studies cite racial discrimination as a major predictor of illness. Communities of color can be very different ethnically and culturally, but what we share is a history of prejudice, violence, racism, colonization, and/or genocide. I believe these experiences of historical, race-based, vicarious, and transgenerational trauma can be addressed in a trauma-sensitive yoga program for self-identified people of color where they can feel acknowledged, validated, safe, and supported.

“Self-identified” is my key concept. In the early days of the POC sitting group there were differing opinions as to who should be allowed to participate. I made a few mistakes myself by questioning someone’s race. Then I took on the model of self-identified. If someone was in the class, everyone was to assume they should be. No questions were ever to be asked.

I strive to create a safe container where people of color don’t have to worry about being hypervigilant, perfect, threatened, shamed, or exoticized. The space must feel safe for healing to occur. Participants are welcome to stop, alter, or modify any yoga poses, and even leave if they wish. I teach with a sense of welcome and gratitude. I realize people are sharing their most precious commodity— their time. In addition, they are trusting me and themselves with their bodies. POC Yoga is taught with empathy, genuineness, unconditional positive regard, and “wisdom-enhancing” techniques from all traditions.

Although the focus is people of color, I hope that the program is equally useful as a model for trauma-informed group yoga. POC Yoga offers an integrative therapeutic model to address collective trauma by applying yoga therapy techniques to increase resilience and well-being.

Cultivating Safety in a Therapeutic Yoga Class or Workshop through the Yamas and Niyamas

In the group setting, the first step in welcoming the participants is taking an interest, making eye contact, learning names, playing appropriate music, and having appropriate décor (i.e.g., flowers, candles, creating an altar or absence of one). The choices should feel authentic to the therapist and support the client’s feeling that they are valued. Being knowledgeable about cueing, assisting, offering many carefully considered variations in practice, and knowing when to (and when not to) touch will help create a safe environment.

In a therapeutic yoga class where people share, ask the group to come up with agreements to follow, or the yoga therapist can start with their agreements and ask the group to add to them. This creates an interactive environment and keeps people engaged. When finished, the therapist should double-check that everyone is satisfied with the agreements and ask if there are any more to add. For a longer workshop, the group can revisit the agreements at the start of each day in case something has come up that needs to be addressed with additional agreements.

The yamas and niyamas are a wonderful beginning for establishing agreements within a therapeutic setting. The first yama, ahimsa (reverence, love, compassion for all , non-violence, reducing harm ) is an important step for group safety. Everyone in the workshop must agree to treat each other with gentleness, kindness, and compassion. No putdowns or abusive language by students or teachers will be tolerated. No unsolicited fixing or counseling will be tolerated. In addition, there will be no stealing or borrowing of possessions without permission.

The therapist should have everyone introduce themselves and encourage them to try to learn each other’s names. When a person is called by their name, they feel more valued, respected, and engaged in the conversation. But, the yoga therapist should not call a student out by name in asana class to criticize or praise them. If a student is in an unsafe position, the therapist can gently go to them and, in a direct and quiet manner, offer a prop or modification or teach the whole group the issue without singling anyone out. “. . . The experience of having your name said aloud in a trauma sensitive class can be shaming.”  When modeling asanas for the students, the therapist should use the most basic version of the posture so they are not intimidated. Hands-on assists or adjustments are contra-indicated in trauma-sensitive yoga.

The second yama, satya (truthfulness, integrity ) is expressed in asana practice by respecting one’s body and not going to the point of harm. The yoga therapist who should never push an individual or class beyond their limits or require someone to do something that makes them uncomfortable. They must allow students to abstain from activities and take breaks. In group or one-on-one discussions, the students have the right to pass if they don’t want to contribute to a conversation. In addition, what people share at the class or workshop should remain confidential. Group participants should use “I” statements when sharing beliefs and agree that what is shared should only come from personal experience. When speaking, they should never speak for others or make sweeping generalizations about groups of people.

The third yama, astheya (generosity, honesty , non-stealing ) can be used to form an agreement that when a person is talking, everyone else will listen and not steal their time. The group should practice “the art of 'extreme deep listening’ . . . beyond the words . . . listening to the tones; to the inflections; to the inferences — each subtlety of the sound. It's through these subtleties that you actually connect to the root understanding — what a person truly means; where they’ve come from to speak their words; what they’re intending with these words . . . “ 

The fourth yama, bramacharya (balance and moderation of the vital life force  and appropriate use of one’s vital energy ) can be explored by agreeing to focus on dignity, decency, mutual respect, and equality for everyone. The therapist must be clear that harassment of any kind will not be tolerated. “Yoga teachers in a trauma sensitive context might want to dress conservatively to minimize any distractions and to minimize triggers.”

The fifth yama, aparigraha (awareness of abundance, fulfillment,  and non-possessiveness ) can be used to celebrate abundance and practice gratitude. The teacher should leave ample time for questions and concerns, and be open to suggestions.

When working with the first niyama, saucha (simplicity, refinement,  purity, and cleanliness ), the yoga therapist and students can both keep intentions for the workshop straightforward and pure. Intentions should be refined as the program goes on. The yoga room and personal space should be kept simple and clean. The yoga therapist should use trauma-sensitive language, “which tends to be concrete and gently brings attention to visceral experiences.”  They can focus on the language of inquiry using words like “notice,” “be curious,” “allow,” “approach with interest,” “experiment,” and “feel.” They can also use invitatory language that promotes choice and control and includes words like “if you wish to,” “when you feel ready,” and “if you like.”  When using Sanskrit for yoga poses, or Latin or Greek in anatomy, they should always include the layman’s definition; otherwise, the class may feel intimidating to the students who are not familiar with the terms.

Connection to the second niyama, santosha (contentment, being at peace with oneself and others ), can happen by enjoying the workshop but not at the expense of others. Bullying, shaming, violence, harassment, or hate speech should never be tolerated. The yoga therapist must be aware of their position in the room when teaching and rarely turn their back to the students. “A trauma-sensitive yoga teacher does not move around during the class very much, and students know where to locate her or him (no surprises!)”  The room should be kept bright; “dark or dim rooms tend to be more triggering than bright rooms.”  In addition, students should not be instructed to close their eyes during savasana or meditation. The yoga therapist should consult students when setting up or making any changes to the room and give them as much control as possible over the environment.

The third niyama, tapas (igniting the purifying flame  and practice causing change or heat ), can be accessed by staying engaged. The therapist can encourage the group to do the work of the class or workshop, challenge themselves, an encourage students to safely move out of their comfort zone, on and off the mat.

The yoga therapist can work with the fourth niyama, svadhaya (sacred study of the Divine through scripture, nature and introspection  and self-study/observation ), by encouraging everyone to do the best they can. They should think of everything encountered as an opportunity to learn, and allow time for self-reflection, journaling, and getting out in nature when possible.

The yoga therapist can work with the fifth niyama, Isvara Pranidhana (wholehearted dedication to the Divine  and devotion, surrender to a higher force ), by seeing everything as a manifestation of the Divine. They should remember what a privilege it is to practice yoga. “Yoga takes back to the beginning of our journey of becoming human; we spark the memory that we are first and always an aspect of the Divine.”

The world we live in does not provide us with a safe container inside of which we to play the game of life. The reality of life is there will always be problems, adversity, sadness, disappointment . . . . The more we experience in ,life, the more difficulties we may encounter. As Ramakrisna said, “When the flower blooms, the bees come uninvited.” And Paramahansa Yogananda taught, “If you want to be sad, no one in the world can make you happy. But if you make up your mind to be happy, no one and nothing on earth can take that happiness from you.” As yoga therapist’s we can listen, advocate, educate, invite, offer, share, nurture, challenge, trust, hold space and honor our clients but we can’t fix them. We can’t do the work for them. Building resilience and creating safety is inside job, it begins with a desire, an inner longing to rise out of the mud of whatever adverse circumstances are holding us back and blossom the lotus of our being.

YOGA FOR LOWER BACK PAIN

Allopathic  View/Western Medicine
Causes of Lower Back Pain

www.spine-health.com/conditions/lower-back-pain/causes-lower-back-pain

Most commonly, mechanical issues and soft-tissue injuries are the cause of low back pain. These injuries can include damage to the intervertebral discs, compression of nerve roots, and improper movement of the spinal joints. The single most common cause of lower back pain is a torn or pulled muscle and/or ligament.

A low back sprain or strain can happen suddenly, or can develop slowly over time from repetitive movements. Strains occur when a muscle is stretched too far and tears, damaging the muscle itself. Sprains happen when over-stretching and tearing affects ligaments, which connect the bones together. For practical purposes, it does not matter whether the muscle or ligament is damaged, as the symptoms and treatment are the same.

Common causes of sprain and strain include:
a) Lifting a heavy object, or twisting the spine while lifting
b) Sudden movements that place too much stress on the low back, such as a fall
c) Poor posture over time
d) Sports injuries, especially in sports that involve twisting or large forces of impact

While sprains and strains do not sound serious and do not typically cause long-lasting pain, the acute pain can be quite severe. Pain is considered chronic once it lasts for more than three months and exceeds the body’s natural healing process. Chronic pain in the low back often involves a disc problem, a joint problem, and/or an irritated nerve root.

Common causes include:

a) Lumbar herniated disc. The jelly-like center of a lumbar disc can break through the tough outer
layer and irritate a nearby nerve root. The herniated portion of the disc is full of proteins that
cause inflammation when they reach a nerve root, and inflammation as well as nerve compression
cause nerve root pain. The disc wall is also richly supplied by nerve fibers, and a tear through the
wall can cause severe pain.

b) Degenerative disc disease. At birth, intervertebral discs are full of water and at their healthiest.
As people age over time, discs lose hydration and wear down. As the disc loses hydration, it cannot resist forces as well, and transfers force to the disc wall that may develop tears and cause pain or weakening that can lead to a herniation. The disc can also collapse and contribute to stenosis.

c) Facet joint dysfunction. There are two facet joints behind each disc at each motion segment in
the lumbar spine. These joints have cartilage between the bones and are surrounded by a capsular
ligament, which is richly innervated by nerves. These joints can be painful by themselves, or in
conjunction with disc pain.

d) Sacroiliac joint dysfunction. The sacroiliac joint connects the sacrum at the bottom of the spine
to each side of the pelvis. It is a strong, low-motion joint that primarily absorbs shock and tension
between the upper body and the lower body. The sacroiliac joint can become painful if it becomes
inflamed (sacroiliitis) or if there is too much or too little motion of the joint.

e) Spinal stenosis. This condition causes pain through narrowing of the spinal canal where the nerve
roots are located. The narrowing can be central, forminal, or both, and can be at a single level or
multiple levels in the lower back.

f) Spondylolisthesis. This condition occurs when one vertebra slips over the adjacent one. There are

5 types of spondylolisthesis but the most common are secondary to a defect or fracture of the pars
(between the facet joints) or mechanical instability of the facet joints (degenerative). The pain can
be caused by instability (back) or compression of the nerves (leg).

g) Osteoarthritis. This condition results from wear and tear of the disc and facet joints. It causes
pain, inflammation, instability, and stenosis to a variable degree, and can occur at a single level or
multiple levels of the lower spine. Spinal osteoarthritis is associated with aging and is slowly
progressive. It is also referred to as spondylosis or degenerative joint disease.

h) Curvature of the spine can include scoliosis or kyphosis. The deformity may be
associated with lower back pain if it leads to the breakdown of the discs, facet joints, sacroiliac
joints or stenosis.

i) Trauma. Acute fractures or dislocations of the spine can lead to pain. Lower back pain that
develops after a trauma, such as a motor vehicle accident or a fall, should be medically evaluated.
Compression fracture. A fracture that occurs in the cylindrical vertebra, in which the bone
essentially caves in on itself, can cause sudden pain. This type of fracture is most common due to
weak bones, such as from osteoporosis, and is more common in older people.

It is important to note that the presence of one or more of these conditions does not necessarily mean that is the cause of pain. For example, osteoarthritis or degenerative disc disease could appear on an imaging study but the person may not report pain.


Less Common Causes of Low Back Pain

While considerably less common, low back pain may also be caused by:

a) Infection. Also called osteomyelitis, a spinal infection is rare but can cause severe pain and is life
threatening if untreated. It can be caused by surgical procedures, injections, or spread through the
blood stream. Patients with a compromised immune system are more susceptible to developing an
infection in the spine.

b) Tumor. Most spinal tumors start in another part of the body and metastasize to the spine. The
most common tumors that spread to the spine start from cancer in the breast, prostate, kidney,
thyroid, or lung. Any new symptoms of back pain in a patient with a known diagnosis of cancer
should be evaluated for possible spinal metastasis.

c) Autoimmune disease. Back pain is a possible symptom associated with autoimmune conditions,
such as ankylosing spondylitis, rheumatoid arthritis, lupus, crohn’s disease, fibromyalgia, and
others.

YOGA AND BACK PAIN

- Yoga means union. Pain is a sign of separation.
- Everything we need to heal is inside of us.  Our goal is to remember our unity and wholeness.

Back pain is an epidemic in our country.  Here are some ways yoga can contribute to back health:

a) Yoga asanas correct posture, release areas of chronically contracted muscles, strengthen areas of weakness, increase supply of nutrients such as oxygen, remove metabolic waste, lengthen the vertebral column, and create space between the vertebrae.

b) Pranayama relaxes the musculature of the back, brings awareness and energy into the back, massages the back and spine, and increases the supply of nutrients.

c) Body awareness is perhaps the greatest ally in back care. Most people are not aware of the postural habits and areas of chronic tension that contribute to back pain. 

d) Guided imagery can be used to relieve and heal back problems.

e) Meditation can release the unconscious beliefs and holding patterns that may be at the root of back tension.

f) Relaxation allows the healing process to function optimally.

g) The following postures focus on overall wellness for the back and spine. Use only postures that are comfortable for you. Remember that your own body is the best guide to what is most beneficial.



 
YOGA, BACK PAIN AND THE PANCHAKOSHA SYSTEM

“Abdominal tension and stress are frequently at the root of lower back pain, for as the muscles in the belly tighten and contract, the begin to tug on the muscles that surround the spine, forcing them too become contracted and rigid.  The armoring and dis-ease can accumulate until chronic pain and recurring back injuries take control of the health potentials for this region.

Most people with lower back trouble report that they first experienced difficulty with their backs as a result of some injury or back-straining activity, such as lifting heavy weights, sitting in uncomfortable furniture, or sleeping on too soft a bed.  Yet it seems to me that the back disturbance does not begin at the time of the acute injury occurred because the muscles and emotions of the back had been chronically held and contracted for some time, thereby predisposing the area to injury.

Why do so many people have tension and stress in this portion of the body mind?  I believe the answer lies in the fact that this region, in addition to being directly connected to the feeling and power center, the belly, also acts as a mediator between the psychosomatic aspects of the top and bottom halves of the bodymind.” – Ken Dychtwald, The BodyMind

KOSHIC VIEW

1) Annamayakosha: Imbalance of muscular and or skeletal system (front/back split, top/bottom split). Top/Bottom split is characterized by a small top and large bottom physically or large top and small bottom. Front/Back split. Injury, strain, or trauma.  Postural Problem. Structural Issue (leg length, high hip)

2) Pranamayakosha: Imbalance of energetic body (root, sacral and/or solar plexus chakra imbalances. front/back split, top/bottom split).  The bottom half of the bodymind is concerned with stabilizing, moving, balancing, supporting, rooting and grounding.  The top half of the bodymind has to do with seeing, hearing, speaking, thinking, expressing, stroking, hitting, holding, communicating and breathing. Inability to breathe diaphragmatically. Paradoxical Breathing.

3) Manomayakosha:  Top/Bottom Split where bottom half is oriented toward privacy, support, introspection, emotional stability, dependency and motion/stasis.  The top half of the body is concerned with outward expression, socializing, interpersonal communication/manipulation, self-assertion, action and aspirations. Front/Back split.  The front side represents the social self and the conscious self. It is what we knowingly present to the world.  The back side is the private and unconscious elements of the self.  It sometimes becomes the storehouse of all the things in life we don’t want to deal with.  Back of the body is where a lot of “negative” emotion is stored.

4) Vijnanamayakosha: Acceptance of Self, Presence, Understanding the situation as a witness

5) Anandamayakosha:  Connecting to the things that bring you joy


 
1. INTAKE / CHECK-IN

a) What the nature of you back pain or injury.




b)  When did you first began to experience this pain /discomfort.




c) What medical care or treatment have you received for it.



d) Is the pain constant or intermittent?



e) On a scale from 1 to 10, what is the intensity of the pain?



f) What kinds of activities / situations seem to aggravate it?




If the injury is recent or if there is any swelling, inflammation, redness, numbness or tingling, difficulty with bowel or bladder functioning, or radiating pain, yoga therapy will begin with minimal movements as a way of directing awareness to the area and focus on pranayama, mudra, meditation and yoga nidra. Contact Nya 310/420-1682 or nyapatrinos@yahoo.com if you want to work on your back in a Yoga Therapy Setting.

2. BODY AWARENESS EXERCISE WITH BODY MAP

3. INITIAL SHARING

4. BREATH AWARENESS FOR THE BACK

Breath is one of the keys to optimal health and wellbeing, and the foundation of all the breathing techniques is abdominal or diaphragmatic breathing.

5. MUDRA MEDITATION

Anudandi Mudra

CORE QUALITY
Back Pain Relief

ESPECIALLY HELPFUL FOR
• Releasing tension from the back.
• Supporting optimal posture.
• Providing a massaging effect for the area of the kidneys and adrenal glands.
• Reducing stress.

INSTRUCTIONS
1.       Make the hands into fists, with the thumbs inside and the palms facing the body.
2.       Extend the little fingers and touch them firmly together at their tips.
3.       Hold the gesture below the navel or rest the hands on the lap.
4.       If there is discomfort in the seated position, use the restorative position, lying on your back.
5.       Relax the shoulders back and down, with the elbows held slightly away from the body and the spine naturally


Kanishtha Sharira Mudra

CORE QUALITY
Lower Body Breathing

ESPECIALLY HELPFUL FOR
• Connecting to the lower body.
• Activating the diaphragm, the main muscle of respiration, supporting fuller abdominal breathing. • Optimizing digestion.
• Releasing tension from the low back. • Instilling equanimity
centering.
• Building a sense of confidence.

INSTRUCTIONS
1.       Place the web between your thumbs and index fingers on either side of your waist, just below the ribs, with the thumbs facing backward and the fingers pointing forward.
2.       Keep the fingers together with the palms and forearms parallel to the earth.
3.       Hold the elbows out and away from the body, with the shoulders relaxed back and down and the spine naturally

Vittam Mudra

CORE QUALITY

Free Flow of Vital Energy

ESPECIALLY HELPFUL FOR
• Reestablishing the free flow of subtle energy.
• Nourishing the reproductive and urinary systems.
• Relaxing the lower back.
• Awakening vitality.

INSTRUCTIONS
1.       Hold the hands slightly cupped in front of the lower abdomen with the palms facing each other about twelve inches apart.
2.       Allow the hands to naturally expand away from each other on the inhalation and to rest gently back toward each other on the exhalation.
3.       Relax the shoulders back and down, with the spine naturally aligned.

6. WARM-UPS AND ASANA

We’ll now begin to stretch, relax, and bring awareness to every part of the body.
[The shoulder and neck movements can be done standing, seated in a chair, or seated on the floor. Allow all the initial movements to be exercises in awareness rather than physical exercise.

What to bring Awareness to
a) Notice all the sensations in the back and spine
b) Feel the spine lengthening and feel the space being created between the vertebrae.
c) Feel the spinal discs alive with fluid and filled with energy.
d) Sense the spinal cord being bathed in healing nurturing fluid.
e) Feel the blood filling the spine and back, bringing nutrients to every cell.
f) Notice the ability of each muscle to fully contract and then to completely let go.
(Work with specific tight muscle groups in this way).

 
Series 1: Gentle Postures for Back Care – Integrative Yoga Therapy

1. Tadasana (standing or supine): Lengthening the spine
2. Shoulder Girdle Movements: shoulder and spine flexibility
3. Neck Movements: Neck Flexibility
4. Cat Movements: Spinal flexibility and strength
5. Hip Circles: hip and low back flexibility
6. Child’s Pose: Back flexibility and Length
7. Cobra for Back strength
8. Sphinx for Spinal flexibility
9. Half Locust for Low back strength
10. Abdominal Strengthening
11. Constructive Rest
12. Pelvic Lifts: Spinal flexibility and strength
13. Knee to Chest: Hip, quadriceps, and psoas
14. Hamstring Stretch:
15. Supine Spinal Twist or Standing w/ Chair:  Flexibility in rotation
16. Half Shoulder Stand
17. Savasana




 
Series 2: Postures for Back Care – Integrative Yoga Therapy

1. Cat or Other Warm Ups: Spinal flexibility and strength
2. Tadasana: Spinal alignment
3. Ardha Chandrasana Series:
a) Lateral Bend:
b)  Supported Back Arch (Sphinx):
c) Forward Bend (Uttanasana): Spinal flexibility
4. Triangle (modified): Lateral bending, hip flexibility
5. Lateral Angle (modified):  Hip, spine, and shoulder flexibility
6. Tree: Balance, alignment
7. Chair: Leg strength, hip flexibility
8. Child’s Pose: Flexibility of knees, hips, back
9. Cobra: Spinal strength
10. Half Locust: Lower spinal strength
11. Abdominal Strengthening: Abdominal strength
12. Leg Stretch: Hamstring flexibility
13. Bridge: Gluteal strength, hip and back flexibility
14. Knee to Chest: Hip, knee, and iliopsoas flexibility
15. Knee Down Twist: Hip and low back flexibility
16. Half Forward Bend: Flexibility on one side
17. Forward Bend:  Flexibility of back and backs of legs
18. Half Shoulder Stand: Inner balance
19. Fish: Flexibility of thoracic and cervical spine
20. Savasana: Inner calm

7. YOGA NIDRA / GUIDED IMAGERY

8. SILENT RELAXATION

9. MEDITATION
 [Sit 1 to 5 minutes.]

10. FINAL SHARING AND AFFIRMATION





GUIDE TO ASANAS FOR SPECIFIC CONDITIONS – GHOSH LINEAGE

Ankylosing spondylitis: an inflammatory disease involving the spine and sacroiliac joints, and is therefore also a form of spondylarthritis. A combination of spondylitis and inflammation of the intervertebral disc space is termed a spondylodiscitis. Spondylitis is one of the most common causes of back and neck pain, and results from inflammation of the vertebral joints.
- No sukasana  (easy pose), No ardha chandrasana (1/2 moon), No boat, No camel, No bhadrasana (butterfly), No sarvangasana (bridge)
Spondolithisis
- No warrior 1 or 2, no janusirshasana (seated head to knee), No pawanmuktasana (wind removing pose)

Lumbar spondylosis
- No halasana (plough),  ardha kurmasana (half tortoise),
- Yes Makrasana

Lumbar Spondylosis
- Yes Warrior 1, Yes Locust, Yes Leg pulling lying down
- No sarvangasana (bridge), No Janusirshasana (seated head to knee), No supta vajrasana (saddle), No sasangasana, No vipariti Karani

Back Ache
- Yes Sarvagasana (Bridge), Yes Prone postures

Back Injuries
- No utkatasana (awkard/chair pose)

Back Pain
- Yes lifting of shoulder joints with pulling of shoulder blades, Yes Sarvagasana/Bridge (especially upper back pain), Yes Prone leg press (not supine), Yes Lifting of knee joints pillow under the knee, Yes Knee rolling lying down (upper back pain),Yes Ardha Chandrasana/Ghosh Lineage ½ Moon (upper back pain), Yes Pelvic lateral tilt lying down, Yes Cobra with cross legs, Yes Locust (lower back pain)
- No toulangasana (balancing stick, warrior 3), No SURYA namaskar

Herniated Discs
- no sasangasana (rabbit), No boat

Low back pain/Lumbago
- Yes crocodile
- No paschimottanasana (seated forward fold), no camel

Slipped Discs
- Yes Ardha Matsyendrasana/ ½ Lord of the Fishes but contra-indicated with postural arthritis, pedeledema and spine fractures.
- no sarvangasana, No paschimottanasana, No sasangasana
- Yes Makrasana (crocodile), Yes locust, Yes Knee rolling - lying down

Spine Flexibility
- Yes halasana/plough (if flexibility is there), Yes Marjasana/cat (gently)

Spine Fratures
- No Matsyendrasana (fish), No camel, No trikonasana

Spin detoxification
- Trikonasana (triangle)

Spinal Deformity
- Jastiasana

Spinal Injuiries
- No utkatasana, no halasana , No pashimottanasana, No suptapadagustasana, No toulangasana, No ardha Chandrasana, No locust

Spinal Nourishment
- Yes Brishasana (Ram), Yes Crocodile, Yes Prone postures, Yes halasana, yes Sukasana, Yes Supta padagustasaana, Yes Camel, Yes Cobra

Spine rejuvenation
- Yes bow, Yes paschimottanasana, Yes UTTANAPADASANA (leg raises)

Kyphosis
- Yes sukasana

Nephritis.
Nephritis is inflammation of the kidneys and may involve the glomeruli, tubules, or interstitial tissue surrounding the glomeruli and tubules.
- no DHANURASANA (bow)

Osteomyelitis
- no vajrasana (hero) , No padmasana (lotus)

Osteoporosis

Osteoporosis causes bones to become weak and brittle — so brittle that a fall or even mild stresses such as bending over or coughing can cause a fracture. Osteoporosis-related fractures most commonly occur in the hip, wrist or spine. Back pain can be a symptom caused by a fractured or collapsed vertebra
- No utkatasana, No brishasana, No supta bhadrasana, No supta vajrasana No vajrasana No padmasana
No singhasana (lion),  No bhadrasana
Sciatica

Yes Parsa Savasana, Yes Brishasana, Yes Back kicking, Saralbhujangasana (seal pose with curls turned under), Yes Lifting of knee joints pillow under the knee, Yes Makrasana, Yes janu sirshana,

Yes Supta vajrasana, Yes Vajrasana, Yes pelvic lateral tilt, Yes Cobra resting on hands (sphinx) with leg twisting


Sciolosis
- Ardha matsyendrasana (contra-indicated with postural arthritis, pedaledema and spine fractures.
- Yes Sukasana, Yes Bhadrasana (butterfly)






Simple Yoga Poses for Back Pain

Here are some simple things for lower and middle back back.  Spend 1 to 5 minutes in each position.

CONSTRUCTIVE REST - ARDHA SAVASANA
with slow deep breaths concentrating on breath in belly and then 360 degree breathing all in and out of your nose.

PELVIC TITLS

SUPPORTED BRIDGE POSE - YOU CAN USE A PILLOW OR TOWEL UNDER YOUR SACRUM

SUPPORTED SHOULDER STAND - SHOULDER STAND - OR LEGS UP THE WALL

LOW CROCODILE POSE

SPHINX - EVEN BETTER IF YOU CROSS YOUR ANKLES AND TURN SIDE TO SIDE

LOOKING AT YOUR TAIL BONE

SAVASANA - SUPPORTED SAVASANA

Notes on Protecting the Sactoiliac Joints in Forward Bends, Twists and Wide Legged Poses


Movement of the sacroiliac joints can be a source of back pain.

Don’t confuse what we are calling SI pain with other types of back pain, because, in most cases, the explanations and suggestions for back pain caused by the SI can't are not the same for people with
other types of pain.

The cardinal symptom of SI pain is an ache on or around the posterior superior iliac spine (PSIS), on one side of the body only.

The PSIS is the rear-most point of bone on the pelvis. In most students you can palpate it by pressing your fingers into the back of the pelvis above the main mass of the buttock, about two or three inches to the side of the center line of the upper sacrum.

Most students with SI problems will tell you that long periods of sitting and most types of forward bends aggravate their pain, but this is also true for students with sciatica and other back problems.

Those with SI pain are often particularly aggravated by wide-legged (abducted) poses, such as Baddha Konasana (Bound Angle Pose), Upavistha Konasana (Wide-Angle Seated Forward Bend), Prasarita Padottanasana (Wide-Legged Forward Bend), Utthita Trikonasana (Extended Triangle Pose), Virabhadrasana II (Warrior II Pose), and Utthita Parsvakonasana (Extended Side Angle Pose). They also have trouble with twists, such as Marichyasana III (Pose Dedicated to the Sage Marichi III), and side-bends, such as Parivrtta Janu Sirsasana (Revolved Head-to-Knee Pose). For many, the worst pose is a combination of twisting, abduction, and forward bending, namely Janu Sirsasana (Head-to-Knee Pose).

A joint is where two bones come together. The sacroiliac joint is where the sacrum bone and the ilium bone join one another.

The sacrum and the two ilium bones often merge into a single bone but this is not always the case.

Many health professionals who have worked with yogis believe that the cause of their sacroiliac pain is excessive movement of the joint, leading to misalignment, ligament strain, and, possibly, eventual deterioration of cartilage and bone on the auricular surfaces. Another hypothesis is that the source of SI pain is sprained or torn ligaments, rather than injury to the joint surfaces themselves.
Backbends can be good or bad for the SI joints, while forward bends usually spell trouble. Postures that spread the thighs wide apart (into abduction), like Baddha Konasana, Upavistha Konasana, and Virabhadrasana II are also big time troublemakers.

commentary on the Article: What Can Be Learned From Rwanda About Battling Depression

I really enjoyed this article.  It made a big impression on me.

For the key paragraph of the whole article is:

“We had a lot of trouble with western mental health workers who came here immediately after the genocide and we had to ask some of them to leave. They came and their practice did not involve being outside in the sun where you begin to feel better. There was no music or drumming to get your blood flowing again. There was no sense that everyone had taken the day off so that the entire community could come together to try to lift you up and bring you back to joy. There was no acknowledgement of the depression as something invasive and external that could actually be cast out again. Instead they would take people one at a time into these dingy little rooms and have them sit around for an hour or so and talk about bad things that had happened to them. We had to ask them to leave."

~A Rwandan talking to a western writer, Andrew Solomon, about his experience with western mental health and depression.  From The Moth podcast, 'Notes on an Exorcism'.
http://themoth.org/posts/stories/notes-on-an-exorcismhttp://themoth.org/stories

Why was so transformative me?   I have been to talk therapy many times:  once my parents put me in therapy as a teenager, twice in graduate school trying two different therapists in my 3 year tenure, a few sessions with my husband in my thirties, and twice as a woman in my 40s.   Accept for one special therapist in graduate school where I had two sessions at a time of huge crisis I never felt like therapy was working.  Now I have words why.  The environment was sterile, forced, controlled and did not bring me joy.  I thank this article for bringing me language to express what I could not express before. 

Yoga is my therapy now.  Maybe it is not the modality for everyone but for me it has been a game changer in my life.

This statement is also very important from the article.

“western mental health workers,” however well-intentioned, are not significantly different from the “Christian missionaries” who beheld “the white man’s burden” in Africa and attempted to “enlighten” them into Western ways. Less generously, it’s a form of cultural imperialism based on a spurious notion of Western cultural superiority that can be seen in every area of our culture.”
We have to be careful that we are not coming from a place of imperialism and privilege when we reach out to help individuals or communities. I even I (especially I) have to check myself with my volunteer work with at risk youth and Latino elders.  A higher degree doesn’t mean I/we have the answers and know what’s right for everyone.  Expensive education and/or skin color doesn’t justify paternalism.

As I understand it, research is moving toward explaining that trauma does not store in the pre-frontal cortex which is the verbal part of the brain.  This explains why movement modalities that do not deal with language are so effective in treating depression.  Bessel Van der Kolk author of The Body Keeps the Score will not treat patients with talk therapy unless they are doing yoga or some other form of contemplative movement.   I believe this too.  I believe in the healing power of the body.  Everything we need is already within us.  Let’s move!!!!!!!!!!!!! Let’s get outside! Let’s heal in community!

In addition, I related to this statement:
“. . . you can only get Obamacare for western mental health care; they don’t cover “body workers” such as cranial sacral, chiropractors, and masseuses, who have done more good for me personally (and many others) than pharmaceuticals have.”

I come against this all the time as a Yoga Therapist.  People want to be able to bill my care to insurance but they can’t.  I often think of getting a degree in Social work or Marriage and Family Therapy so I can bill my yoga services.  Why with so much evidence behind these non-western modalities can we not change the paradigm and cover these services?

Meeting the Rajasic State

Question:

How might you begin the third session with a 40-year-old client (either yoga or psychotherapy) who arrives in a rajasic(anxious) state? Her speech is rapid, her thoughts are racing and she’s fidgeting. Think about the language you might use to invite her to try something different.


- I would begin to set up the safe and sacred container by lighting a candle when she comes in. Maybe we could chant an opening mantra as a centering practice if there is something she likes or that we have been working with.  It’s important that I meet her rajasic mood and not try to force calming practices on her right away. I would meet her where she is right now. I want to establish an opening ritual that would occur each time between us.  This ritual would offer a moment of transition from whatever she was doing or experiencing before entering the yoga room to the therapeutic yoga private session experience.  I would make sure my eyes are always open.


- I would check in with her verbally asking if she wanted to share anything. I would make sure that she knows all feelings and emotions are welcome and she has permission to be who she is right now.  I would also let her know she has permission not to share.  I would affirm that I am here for her.  I would check myself to make sure I am actively listening.  I would stress that she has permission to modify, stop and or redirect the conversation or any yogic practice at any time.

- I would begin some pranayama first with just watching the breath without trying to change anything.  Then, I would offer Stair Step Breathing with bhavana as a way to meet her rajasic mood. state.  I could also use breath of joy.

- I would suggest a grounding mudra after the breathing like adhi or bhu

- At some point in the beginning maybe after the breathing when she’s settled down some I would ask her to set an intention for class. If she wanted to share the intention we could talk about it. I would make sure she also could keep it private if she wanted. If she wanted help with the intention we could formulate it together.  I could also introduce this as part of the opening ritual if I felt she was ready for it then.

- I would begin asana with an energizing practice like Joint Freeing Series, Cat Cow Variations, or ½ Sun Salutes to meet her anxious mood with the intention of moving and meeting the rajasic energy. Working under the principle “meet the rajasic state with vigor, then move to a more calming practice.”  The whole time it would be important that I cue to direct sensation (hands, fingers, feet, etc…).  It is equally important that I pause and check in from time to time.  I would make sure she knows that there is no way to get it wrong. I would also cue breath awareness.

4 Ways Yoga Can Support Other Therapies

1. Yoga assists in the creation of the therapeutic bond, the safe and sacred space where therapy will take place. (Yoga offers rituals and practices including the lighting of a candle, the use mudras, breath techniques called a pranayama, imagery of sanctuary or of peace called a bhavana, soothing universal tones called a mantra, or cleansing breathing techniques called a kriya).

2. Yoga provides a slow invitation to move back into a felt sense of living in the body. (This begins with the subtle cueing the teacher or therapist offers to her client, allowing him to acknowledge sensation in his face, for example, or his hands after guiding a practice, without ever saying, “It’s safe to feel your body,” a concept your client’s mind may immediately resist).

3. Yoga begins to still and focus the mind for the work of therapy.

4. Yoga has a tradition of holding poses, sometimes until the body begins to tremble. (The ancient yogis believed vigorously shaking released tension and intrinsic memory stored in the body-mind).
Adapted from Amy Weintraub - Yoga Skills for Therapists

10 Qualities of a Yoga Therapist

(inspired by notes from Integrative Yoga Therapy Module 2)

Life is very short.  Our time is this incarnation is fleeting.  When we die our possessions will mean nothing, All we can take with us from this life is who we are as a person.

And who are we as people? What is our intention for this life?  These are things we need to work on and discover on and off the mat.  How do we discover? I suggest body maps, morning pages, dream journaling, yoga nidra, meditation, pranayama, asana, intuitive art making, and music,

My intention as a yoga therapist is to heal myself and  guide others to their own personal healing through art and yoga.  My intention feels very clear to me.

I believe we should not let life push us around like leaves in the wind.  Let's make a difference in our own lives and the lives of others.  Let is contribute to individual and global healing.

Our life is a reflection of our own healing.  One way to approach life is to focus on healing and the intention towards health.  Maybe all we really need to do is this life is to heal. Life is in fact a healing journey.

My journey of healing includes healing from rape, molestation, depression, missed opportunities, lost loves, betrayal, false starts, injuries and chronic pain.

When I decided to become a Yoga Therapist I chose this profession to work towards my own personal healing as well as be of assistance in the healing of others.

One definition of a yoga therapist is:
"A yoga therapist receives fair compensation but also cultivates an attitude of selfless service: a vision of healing larger than their own personal goals, wants and needs. Through this vision, the therapist recognizes their contribution to the healing of other beings, as well as, to community of all humanity."


Seva/Selfless service helps us sand off our rough edges.  I think it wasn't until I became of service by teaching yoga did my low level depression fall away.  Being of use, doing things of meaning is what keeps me loving life.

Because Life is so short we need to spend every moment we can moving towards total health (personal and global). In order to achieve this degree of health we need tremendous compassion in life.  This Compassion is not just for others but includes compassion for ourselves.

One of the most compassionate things we have can do in life is our own practice of Yoga.  This Yoga with  a capital Y includes all 8 limbs - Yamas, Niyamas, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

Another act of compassion is to share Yoga Therapy with those who are interested and not push it on those who are not.

What do I think are the qualities of a Yoga Therapist

1. Ability to Deeply Listen
2. Compassion
3. Selfless Service
4. Therapeutic Application of Asana, Pranayama, Pratyahara, Dharana, Dhyana and Scripture (Yoga Sutras, Gita, Vedas etc..)
5. Gratitude
6. Presence
7. Patience
8. Sadhana - A Yoga Practice of one's Own
9. Integrity
10. Love

Recent Mudras that I like

I had to go through a series of mudras for my IYT internship and find ones are the most meaningful to me.

Firstly, the issues that I am working with are:

What to do with my career

Fear of Change
Body Acceptance
Self-Confidence
Knee Problems (both sides)
Plantar Fascitis
Shoulder Issues
Cravings for Sweets
Posture Issues
Neck Pain
Lack of Clarity
My dosha is Pitta-Kapha


ANGUSTHA MUDRA

I like the way it feels in my hands.  Good for Kapha Dosha.  Releases tension from the shoulders, throat and neck.  It is easy to use in some Yin Poses.


HAKINI MUDRA
.

I have been using this mudra for a long time in meditation and yoga.  It is easy to teach and easy to use. It will help me with body awareness and hopefully acceptance.  It helps with a sense of wholeness and integration. Good for my two Doshas and Pitta and Kapha.


KANISHTHA MUDRA

This is good for self-confidence.  It helps for Pitta dosha.  It's good for lower body - which is good for me because of my problems with my knees and feet.


JYESHTHA SHARIRA MUDRA

Good for enhancing enthusiasm and creativity. Awakening to infinite possibilities. Good for Kapha.  I can use this in Hatha Yoga practice or Yin.


ADHI MUDRA

Good for Stillness. Good for Pitta Dosha. Instilling a sense of grounding.  I like to start yoga practices with this mudra or between postures.


URDHVAM MERUDANDA MUDRA

Good for Kapha.  Good for optimism.  Releasing tension from the upper back especially the shoulder blades.

Family of Mudras - Adhi, Adho Merudanda, Merudanda, and Urdhvam Mudra

I exploring using Adhi, Adho Merudanda, Merudanda, and Urdhvam Mudra together as a family. The four mudras are complaimed  to worked with function at an energetic and physiological level like the gearshift of a car, moving from low gear to high.


My observations:

Working with these mudras together was a very powerful experience. Working from ADhit to Urdhvam felt like the growing of a flower. Adhi as the seed, Adho Merundanda as the suckling, Merudanda as the stem and Urdhvam was the flower blooming.  So beautiful that words can't express.  A secret from the divine about the creation of the universe.

Working with Urdhvam to Adhi was like the decline of life to death.  Urdhvam was the child, the teenager, openness of youth.  Merudanda was the pinnacle of life, success - adulthood being on your two feet. Adho Merudana was shutting down, getting frailer, slowing down, retiring. Adhi felt like a return to earth and death.  I got teary eyed.

Urdhvam Merudanda Mudra

 "In this mudra, the thumbs are turned outward in a gesture of complete openness to universal energy. The palms of the hands are turned upward where they can receive and radiate strong currents of energy through and beyond the body. These energies strongly open the breath throughout the lungs, especially the upper lungs. The circulatory system is also activated, and heart rate and circulation
are increased. The psychological focus is opening the heart in order to explore and heal all issues of love and forgiveness."

My observations:

I like this mudra a lot.  My tremor is not activated.  My spine seems to get straighter my pelvis feels like it is widening to support me seated.  My breathing became very full and grounded.  My posture felt better, the mudra invited me to roll my shoulders back and down.  My lungs expanded.  I felt like this is a good calming mudra for me supporting my breathing, my posture and my ability to ground and stay calm.  One of my favorites so far.  It is very interesting how the body wants to mirror the hands.

Merudanda Mudra

"In this mudra, the thumbs, representing the fire element, are extended and turned upward in a gesture
of receiving and generating energy. The closed hands are the batteries for storing this energy, which can then be used in the transformation process. This mudra is therefore heating and energizing, and
focuses on the area of the solar plexus and diaphragm. The symbol for this mudra is the sun. The rays of the sun represent the distribution of energy through all the channels of the body. The psychological
focus is tapas or inner purification. The physiological focus is the digestive system along with the kidneys, adrenal glands, and diaphragm. The solar plexus is the energetic zone where some of our deepest core issues and attachments are held, exposed, and transformed." - Joseph Le Page

My observations of Merudanda Mudra for 20 breaths:

I felt that the pointing up of the thumbs in Merudanda Mudra signaled by back to be straighter.  I remember giving this mudra to a client with sciolosis.  I really felt the affect on my spine.  It wanted to mirror the thumbs.  As the  energetic zone of the solar plexus was pulling up I felt the digestive and eliminatory organs pulling down.  I am having some digestive problems right now. I am working with constipation as well as menstrual camps.  But for me today this mudra really was about posture and the spine.

Breathing Exercises - Ghosh Lineage

These are some amazing breathing exercise I learned in Calcutta at the Ghosh College. I am using them when I am teaching and practicing them. I made these cards on my dorm bed in Calcutta.  These breathing exercises are done first in the class or private session.  Choose 1,2 or 3 to use.

I used all of them for my Prana Vidya class a few weeks ago.

Deep Breathing - Normal
In and Out of the Nose
Arms by the side
Relaxed Stance

Abdominal Breathing
Inhale stomach rises, exhale stomach falls
press finger into navel
good for constipation

Deep Breathing - Normal
(inhalation through nose, exhalation through mouth with ha brath

Yoga Breathing
Palms Face Each other
2 sets of ten

Deep Breathing - Front
Palms Face Down the entire time
Breathing through the nose

Deep Breathing - Side
Palms Up on Inhale
Palms Down on Exhale

Deep Breathing with Chest Expansion and Calf Raises
Exhale Palms close together feet on the floor
Inhale on Tippy Toes arms wide

Standing Deep Breathing
Different from Bikram Breathing - head does not go back
Breathe in and Out of the Nose
No "Ha" Breath like in Bikram

Quick Inhalation and Exhalation
Arms can be by the side or Hands on the Belly
Breath is in the Chest
Good for Snoring

Deep Breathing with Chest Expansion
Like you are flapping the arms
Breath in and out of the nose

Blowing
Checks are big when you blow out
Good for Asthma and Lung Problems
Leave room in fist for air to go through
Inhale through nose and exhale through fist

IDA MUDRA

The entire universe is composed of two forces: consciousness and energy.  They are independent and opposite and complementary. Pingala is the positive polarity, the solar force.  The Qualities of Pingala are: hot, physical vitality, dynamic activity and tension.  Sympathetic Nervous System is represented by Pingala. Mantra is Ham.

Ida is negative polarity, the lunar force. The Qualities of Ida are:  cold,relaxation, passivity and sedentary activity. Parasympathetic Nervous System. Some mantras are Tham/Ksham. Ida predominates at night.  She is an Introverting Force and is active while we are relaxing, reading, thinking, viewing television or sleeping.

Ida and pingala dominance are directly related to the flow of breath in the nostrils. When the flow of breath is stronger in the left nostrils it indicates ida is dominant (Right Brain). When flow of breath is stronger in the right nostril then pingala is dominant (Left Brain). When one is sleepy the left nostril will be more dominant.

The Right Hemisphere of the brain is connected to Ida and the left nostril.  The right brain governs the left side of the body.  It processes information in a diffuse and holistic manner and controls orientation in space.  The right hemisphere is sensitive to the vibrational realm of existence.  It stimulates creative, artistic and musical abilities. Is responsible for mental, psychic and extrasensory perception

Ida is linked with manomaya and vijananamaya kosha

I have been using Ida Mudra on a regular basis in my Lunar Hatha Class

INSTRUCTIONS
1.       Touch the tips of the ring fingers to the tips of the thumbs of the same hand and extend the other fingers.
2.       Place the left hand just below the navel, with the palm facing upward.
3.       Place the right hand slightly above the left, palm down, so that the joined fingertips of the right hand are directly above the joined fingertips of the left hand, but not touching them.
4.       Relax the shoulders back and down, with the elbows slightly away from the body and the spine naturally aligned.

"Ida, which means "comfort," is the name for the lunar nadi, the subtle channel of cooling energy that runs along the left side of the spine, from Muladhara chakra at the base of the body up to the third eye, and then down to the left nostril. Ida nadi is associated with chandra, meaning "moon," and with calming colors such as light blue or silvery moonlight. Ida nadi encompasses our receptive, feminine qualities, includingsoftness, self-nourishment, fluidity, sensitivity and the ability to find pleasure and joy in simply living. As we deepen our connection to Ida nadi, our awareness is naturally drawn inward, cultivating the intuition and inner listening that help to guide our life journey. With enhanced intuition and sensitivity, our powers of creativity awaken naturally, inspiring art, dance, painting or poetry that express the depths of our being. Moonlight energy also awakens us to the power of community in which decisions are made collectively. As we embody all of these lunar qualities, we live each moment of life with greater serenity and equanimity. 

Ida mudra activates the free flow of energy within Ida nadi, naturally supporting us in connecting with our lunar, receptive qualities. This gesture brings breath, awareness and energy to the left nostril, left lung and left side of the body. Ida mudra calms and slows the breath while lengthening the exhalation, activating the parasympathetic nervous system, promoting deep relaxation and restoration, thereby reducing blood pressure. As relaxation deepens, our senses naturally turn inward, awakening intuition. This gesture cultivates a sense of self-nourishment, which promotes inner healing while releasing stress and anxiety. The rhythmic abdominal breathing supports the optimal functioning of the reproductive and urinary system."

Le Page, Joseph; Le Page, Lilia. Mudras for Healing and Transformation (Kindle Locations 5907-5917). Integrative Yoga Therapy. Kindle Edition. 

I used the recording today to work with it.  I had a lot of problems with the tremor in my left hand. I loved hearing the words "bathed in moon light and receptivity."  The music was beautiful and Lilian's voice was very peaceful.

The affirmation is:
"Bathing in soft moonlight energy, I flow with the rhythms of life more easily."

My affirmation is:

"I connect to the Kali and Lalitha. I connect to the lunar goddess and all her aspects and forms.  I connect to she who is me."

Important Mudras for Me to use in Lunar Practices of Yoga

These are the most important mudras for me in my development of a Lalita-Kali Lunar Sadhana. These mudras come from two books  Mudras for Healing and Transformation and Mudras of India.  I have been using them in my Lunar Hatha Classes.

I use them with these affirmations for the Goddesses of the Moon which are called Nityas. There are 15 Lalita Nityas and 15 Kali Nityas.  The Lalita and Kali Nityas themselves can be meditated upon and worshipped in different forms and colors for the attainment of different ends. In daily worship (puja) of the Nityas, each has her own nyasa and ritual sequence and they are to receive puja on the lunar days associated with them. are the vowel letters associated with each Nitya and day of the Moon.

As a sterotype and over-simplication Kali Nityas are dark and forbidding, and  the Lalita Nityas are bright and  positive. But it is not always the case.  We will find in this lunar practice that sometimes Lalita’s nitya is fierce and sometimes Kali’s nitya is gentle.

In this Lalita-Kali Sadhana we look at each day of the lunar cycle as an expression of a different aspect of the goddess and then an aspect of ourselves because we are also the goddess and we are always changing, evolving and transforming.

Yoni Mudra - Gesture of the Womb
For PMS and Female Reproductive Health

Bhagamalini – Nitya of the Flowering Yoni
"I honor my sensuality"

Trimurti Mudra - Gesture of the Trinity
For Menopause and All Life Transitions

 Virodhini - Goddess of Self Acceptance
"I honor my True Self"

Matangi Mudra - Gesture of the Goddess of Transformation
For Activating Samana Vayu

 Virodhi - Nitya of Self-Acceptance
"I honor my True Self"

Matangi Mudra - Gesture of the Goddess of Transformation
For Activating Samana Vayu

Kali Mudra - Gesture of the Goddess of Spiritual Purification
For Balancing the 5th Chakra

Nilapataka - Nitya of Celestial Power
"I honor my spirituality."

Ida Mudra - Gesture of the Lunar Nadi
For Balancing the Lunar Channel of Energy

 All the Nityas and all the Affirmations

 

Pranidhana Mudra - Gesture of Surrender
For Learning to Let Go

Shivaduti - Nitya of Communication
"I honor my truth."

All goddesses with the Last Quarter Moon

Ushas Mudra - Gesture of the Dawn
For Opening to New Possibilities

All goddess with the New Moon and Waxing Crescent Moon

Pushnapanjali Mudra - Gesture of Offering Flowers
For Cultivating Non-grasping - Aparigraha

Bhagamalini - Nitya of the Flowering Yoni
"I honor my sensuality"

Nityaklinna - Nitya of Wetness
"I honor my receptivity"

Sakshi Mudra - Gesture of Witness Consciousness
For Cultivating Self-Study - Svadhaya

 Jvamalini - Nitya of Flames
I honor my brilliance

Kulla - Nitya of Reflection
"I honor my insights."

Dipa - Nitya of Illumination
"I honor my inner light"

Sakshi Mudra - Top View

Chin Mud"Ira - Gesture of Consciousness
For Cultivating Surrender to the Divine - Ishvara Pranidhana

Kulasimdari - Nitya of Inner-Knowing
"I honor my intuition"

Nilapataka - Nitya of Celestial Power
"I honor my spirituality"

Ugraprabha - Nitya of Introspection
"I honor my insticts."

Dipa - Nitya of Illumination
"I honor my inner light."

Dirgha Svara Mudra - Gesture of Expanded Breath
For Expanding Life Force Energy - Pranayama

 Kameshvari - Nitya of Desire
"I honor my desires."

Dipa - Nitya of Illumination
"I honor my inner light"

Vipracitta - Nitya of the Subconsious
"I honor my dreams."

Mandala Mudra - Gesture of the Circle
For Attaining Spiritual Union - Samadhi

 All goddesses having to do with the full moon

Avahana Mudra - Gesture of Invocation
For Cultivating Heartfelt Acceptance

Kali - Nitya of Emotions
"I honor my emotions."

Sarvamangala - Nitya of Good Fortune
"I honor my good fortune"

Shakti Mudra - Gesture of the Goddess
For Awakening Spiritual Energy - Shakti

All goddesses and moon phases

Shakti Mudra - Side View

Shakti Mudra - Top View

Uttarabodhi Mudra - Gesture of Highest Wisdom
For Cultivating Self-Mastery - Vashitvam

Medha Prana Kriya Mudra - Gesture of Mental Vigor
For Welcoming Thoughts and Feelings

 Matra - Nitya of Self Knowledge
"I honor my inner knowing"

Abhaya Hrdaya Mudra - Gesture of the Fearless Heart
For nourishing the heart and lungs, bringing vitality and calm

 Kapali - Nitya of Skulla
"I honor my dark side."

Abhaya Hrdaya Mudra - Top View

Abhaya Hrdaya Mudra - Side View

Ardhachandra Mudra - Gesture of the Half Moon

All goddesses having to do with the half moon

Bhairava Mudra - Mudra of Ferocity and Terror

 Mita - Goddess of Fearlessness
"I honor my Fearlessness."

Ugra - Goddess of Fierceness
"I honor my Fierceness."

Bherunda - Goddess of Ferocity
"I honor my ferocity."

Chandra Mudra - Mudra of the Moon

 All nityas and goddesses for all moon cycles

Chandrakala Mudra - Mudra of the Crescent Moon

 All goddesses having to do with crescent moon

Lolita Mudra - Gesture of Moving Hither and Thither

 Tvarita - Goddess of Swiftness
"I honor my agility."

Padma Mudra - Gesture of the Lotus Flower

 All goddess/nityas

Rudra Mudra - Gesture of Roaring or Howling

 Kali - Nitya of Emotions
"I honor my emotions"

Shakti Mudra - Gesture of the Creative for or Goddess of Vitality

 All goddesses/nityas

Shakti Mudra

Yoni Mudra II  - Gesture of Origin or the Vulva

All goddesses/nityas

I have written these affirmations to go with the Lalita Nityas

LALITA  NITYAS - WAXING MOON - START AT THE NEW MOON

1. Kameshvari – Nitya of Desire

"I honor my desires"

2. Bhagamalini – Nitya of the Flowering Yoni

"I honor my sensuality."

3. Nityaklinna – Nitya of Wetness 

"I honor my receptivity."

4. Bherunda – Nitya of Ferocity

"I honor my ferocity."

5. Vahnivasini – Nitya of Fire  

"I honor my passions"

6. Vajreshvari – Nitya of the Thunderbolt

"I honor my intensity"

7.  Tvarita – Nitya of Swiftness 

"I honor my agility."

8.  Shivaduti – Nitya of Communication 

"I honor my truth."

9. Kulasundari – Nitya of Inner Knowing 

"I honor my intuition."

10. Nitya – Nitya off Internal Presence  

"I honor my courage."

11. Nilapataka – Nitya of Celestial Power 

"I honor my spirituality."

12. Vijaya – Nitya of Victory

"I honor my accomplishments."

13.Sarvamangala – Nitya of Good Fortune

"I honor my good fortune."

14.Jvamalini – Nitya of Flames

"I honor my brilliance."

KALI - WANING MOON - START THE DAY AFTER THE FULL MOON

1. Kali –  Nitya of Emotion

"I honor my emotions."

2. Kapali – Nitya of Skulls 

"I honor my dark side."

3. Kulla  - Nitya of Reflection 

"I honor my insights."

4.Kurukulla – Nitya of Enchantment

"I honor my attractiveness."

5. Virodhini – Nitya of Self-Acceptance

"I honor my true self." 

6. Vipracitta – Nitya of the Subconscious

"I honor my dreams."

7. Ugra – Nitya of Fierceness 

"I honor my fierceness."

8 Ugraprabha – Nitya of Introspection 

"I honor my instincts."

9. Dipa – Nitya of Illumination 

"I honor my inner light."

10. Nila – Nitya of Contemplation

"I honor my thoughts"

11.Ghana – Nitya of Destruction 

"I honor my strength."

12. Balaka – Nitya of Self-Indulgence

"I honor my needs."

13. Matra – Nitya of Self-Knowledge

"I honor my inner knowing." 

14. Mudra – Nitya of Expression 

"I honor my creativity."

15.Mita – Nitya of Fearlessness

"I honor my fearlessness."

New Moon Nityas

Mudra, Mita, Kameshvari and Bhagamalini

Waxing Crescent Nityas

Nityaklinna, Bherunda, Vahnivasini and  Vajreshvari

Waning Crescent Nityas

Nila, Ghana, Balaka, Matra and Mudra

1/4 Quarter Moon Nityas

Tvarita, Shivaduti and Kulasundari 

Waxing Gibbous Moon Nityas

Nitya, Nilapataka, Vijaya and Sarvamangala

Waning Gibbous Moon Nityas

Kapali, Kulla,Kurukulla and Virodhini 

Full Moon Nityas

Jvamalini, Chitra and Kali

Last Quarter Moon Nityas

Ugra, Ugraprabha and Dipa