A Satsang at Ganga Darshan 1989

In California there was a centre for the rehabilitation of alcohol and drug-abused children aged from about twelve to twenty two years. I went there with a doctor who used to be our student. He felt that the practices of yoga, specifically yoga nidra, would somehow help a person to come out of their addiction. So one day he took me there and we spoke with the different people at the helm of administration.

We devised a yoga program without actually knowing what things would be beneficial, just by looking at the type of personalities and considering their nature; whether they were violent and how they might react to not having any kind of drugs, injections or medications. We considered what kind of reactions we might expect from them, what type of understanding they had about certain practices of yoga, about yoga itself and whether they would be willing to accept yoga. For the initial teaching, I had to go. I would go in my orange skin, so would they accept me as a teacher or not?

Keeping all these things in consideration we devised a plan which initially consisted of the normal talk to encourage addicts to come out of their addiction. This was given by the doctor, Todd Mekuria, himself. He used to give an introduction which would last fifteen to thirty minutes, depending on the mood of the addicts. Then he would invite me as guest speaker, but of course I would not speak, Instead I would say, ‘Let us do some things’.

Calming practices

We started off with practices in which we divided the whole group of children into two, one half having a violent nature and the other half a depressive nature. To the violent group we gave pranayamas:

1. Nadi shodhana: just the simple alternate nostril breathing was given.

2. Brahmari: we asked them to imagine they were driving a car and changing gear with the pitch of the brahmari sound.

3. Ujjayi: we asked them to touch the back of the throat with their tongue in khechari mudra, without telling them what khechari mudra was.

After six sessions which lasted about forty minutes on a daily basis, the doctors found that the addicts became very quiet, passive, in fact docile. They would listen to things, they would discuss their problems, their family matters, social conditions, the environment or situation which forced them to take drugs or alcohol. And this was after just six sessions of pranayama.

After the sixth session they stopped pranayama completely and we introduced the concept of willpower and sankalpa in one session and from the second session we started with the simple practice of yoga nidra. We continued with the practise of yoga nidra for six sessions again. After doing this, the doctors noticed that these people who used to be dependent on drugs, both nicotine injections, which would create some sort of stimulation in the system, and other kinds of drugs which they used to give, reduced their intake by 30-40% on a daily basis. Of course I do not remember the exact figures now because it happened seven years ago.

The next step: in order to further enhance their mental awareness, to focus the mind, to develop concentration, we started the practice of ajapa japa. We practised ajapa japa without mantra. We used to say that they should simply observe the breath while sitting in a chair with the eyes closed, the body upright and straight, and try to listen to the sound of the natural breath. They just had to keep listening to the sound of the natural breath. The introversion used to be so powerful for these people that after the class, many used to say that they could feel and hear the blood flowing through their veins. Listening to and talking about the heartbeat is quite obvious because it is a major movement within the body, but they used to talk about the flow of blood and that means that their concentration was quite intense. And their violent nature subsided; they became more accepting and understanding.

After the third week I had to leave so I do not know what the report is now or whether they even continued with the practices. In the three week course they had eighteen days of practice: six days each week with one day talking. During that time there was a very great change which was felt by the practitioners and also by the people who monitored them.

Stimulating Practices

With the other half of the group, the depressive group, it was slightly difficult to get them to do anything. They would simply not do anything at all. So with these people we started off with yoga nidra, and not the common practice of yoga nidra. Instead we created a story and asked them to visualize the story. Maybe once we visualized a hike in the mountains, another time a boat trip on the ocean. Like this we created certain short stones which helped to focus their attention and their minds.

In fact we considered that the practice was not a yoga nidra but more like visualization in shavasana.

Gradually we started introducing the concept of different sensations in the body along with the visualization. ‘The body is feeling light, so light that it is now flying, going up off the ground, flying. While you are floating up in the atmosphere, suddenly a bird passes you and you realize that you are actually floating. Then start to feel heavy, so heavy that you are sinking into the floor.’ Then we gave that Jules Verne story, ‘Journey to the Centre of the Earth’. As their bodies became heavier and heavier, we tried to describe parts from the story which they already knew and so could relate to easily. Then again we made the body feel light so that they came back to ground level.

Once they became interested in this form of storytelling, visualization and imagination, then we started them off with some pranayama combined with bandhas. Bhastrika was practised for a few days and later we introduced agnisar without the bhastrika. We told them that instead of actually breathing rapidly in and out through the nostrils, they should imagine that they are doing the same thing, without breathing, through the stomach. So the contractions of the stomach started while they imagined that they were breathing in and out, but without actually breathing. Why did we introduce bandhas? To stimulate the blocked centres of energy, for example agnisar kriya and uddiyana bandha stimulate the vital pranic centre. Nadi shodhana was the last pranayama we introduced.

After they had completed this set of practices we started meditation. This was more in line with chidakasha dharana, for with the depressive group we tried using only the visualization techniques for example, imagining that they were writing on a blackboard-different symbols, names, numbers and colours, shapes and sizes. Later we practised the advanced form of chidakasha dharana, where the brain is viewed as a room, and you go into that room, deep down.

Achieving balance

I’m not sure of the end result, but during the time we were there, conducting the course, the children became more outgoing and communicative. The depressive group asked better questions in the question and answer sessions, as if they were constantly thinking, due to their introverted nature. It felt as though they were more aware of their feelings, emotions and need in life than the group who were just reacting to situations violently. So eventually the communication was better with the depressive group.

The last communication that I had from this doctor was that he had trained social workers in the system that we had devised. These people were being sent out to teach in different rehabilitation centres in the Bay area in California, and they were establishing this yoga program.

(Courtesy : Yoga Magazine, May,1990)

Many other yogis advocate only one form of yoga, such as raja, gyana, bhakti or kriya yoga. But Swami Sivananda daringly integrated all the yogas and created the yoga of synthesis or synthetic yoga, so that man’s personality could be developed as a whole without any side being either over or under developed. Definitely all the yogas lead ultimately to the one goal, but by combining them in the right way, the aspirant is able to utilize each minute of the day as active spiritual sadhana.

The actual motivating factor which inspired Swami Sivananda to combine the various yogas was a three-fold insight into man’s nature. He knew that (1) every being is evolving towards illumination; (2) man’s nature is made up of different types of temperaments and each one must be expressed during evolution; and (3) unfoldment of man’s nature cannot take place by the use of only one form of yoga. Each yoga supports the others, and each can become the starting point for any of the others.

It was Sri Krishna who first expounded this truth in the Bhagavad Gita (Ch, 18, v. 54-57). Krishna explains that “To behold the Self in all beings is wisdom, gyana; to love the Self is devotion, bhakti; to serve the Self is action, karma. When the gyana yogi attains wisdom, he is endowed with devotion and selfless activity. Karma yoga becomes the spontaneous expression of his spiritual nature as he sees the one Self in all.”

Four yogas or one?

In Swami Sivananda’s synthetic yoga system, the four yogas, karma, bhakti, raja and gyana, are intricately connected and intermingled, and give expression to the different aspects of an individual’s nature. The dynamic temperament is expressed through karma yoga. Bhakti yoga fulfils the requirements of emotion and devotion. Raja yoga expresses the mystic aspect in man and gyana yoga is for the intellectual aspect.

Ultimately all the paths converge into one. For Swami Sivananda, ‘Service is love in expression. Knowledge is diffused love, and love is concentrated knowledge. Karma yoga is always combined with bhakti and gyana yoga. Bhakti yoga is the fulfilment of karma yoga. Gyana yoga is the fulfilment of karma, bhakti and raja yoga.’ His system was like the blueprint for the construction of a building. Each component was an essential part of the total structure. Thus the entire building depends on the foundation of karma yoga being laid in the soil of bhakti yoga. Raja yoga is the superstructure and gyana yoga provides the dome.

Have time for all

It is not by living a life of extremes, austerity and narrow mindedness that one attains darshan of the Self. Rather, by following the middle path with a receptive mind, the goal can be achieved. Swami Sivananda explains that it is ‘not nakedness or matted hair; sitting motionless in padma or siddha asanas; nor living on neem leaves, potatoes, buttermilk and fruit; moving about without clothing in winter; or living in a solitary cave in the Himalayas, which gives one moral and divine virtues, or makes one a yogi, sage, devotee, saint or perfect man.’ Instead, it is in the performance of all the yogas, throughout each and every minute of the day, that fulfilment lies. Life itself becomes the sadhana.

It goes without saying that the average man cannot sit and meditate for hours on end contemplating the infinite, nor can he feel absolute devotion for the Supreme twenty four hours a day. Likewise, it is not possible for him to participate unceasingly in action without stopping to rest and reflect. Therefore, a little of each, applied in moderation, creates balance and harmony. This is the theme of Swami Sivananda’s ‘Song of a Little’:

‘eat a little, drink a little, talk a little, sleep a little, mix a little, move a little, serve a little, sing a little, work a little, rest a little, study a little, worship a little, do asana a little, pranayama a little, reflect a little, meditate a little, do japa a little, do kirtan a little, write mantra a little, have satsang a little, do a little, of each; you will have time for all. God –realization is thus brought within your easy reach, and you are saved from the fear of a fall.’

Guidelines for sadhana

For the development of the perfect way of life, Swami Sivananda offered three basic guidelines to help the aspirant persevere in the spiritual path. The background thought behind all three remains the same – the awareness of Brahman, the universal Essence. This is the central point around which all sadhana must revolve.

Constant remembrance of God

The first guideline focuses on the practice of bhakti yoga. The disciple makes the awareness of the Supreme Being his ideal. Whether he conceives Him to have form or no form, the ideal will manifest only through constant remembrance. Krishna advises in the Gita (Ch. 12, v. 8): “Fix your mind on Me and establish your reason in Me alone; thereafter you will abide in Me, there is no doubt about it.”

All throughout daily life the attitude of bhakti can be evoked, and all actions, karma, performed with the awareness continually dwelling on the Supreme. Apart from this, Swami Sivananda emphasized two other major practices: japa yoga and sankirtan. Japa is the continuous repetition of the Absolute’s name or one’s own personal mantra. It ‘purifies the heart, steadies the mind, destroys birth and death, burns sins and scorches the samskaras, annihilates attachment, induces vairagya, roots out desires, makes one fearless, removes delusion and gives supreme peace.’

To fulfil these requisites, Swamiji advises the sadhaka to get up an hour and a half before sunrise, during the period known as brahmamuhurta, and practise japa meditation. Especially when getting up and going to bed, he should think of God, and sing his name. He should also be prepared with a japa mala in his pocket or around his neck for times when the mind might be left idle.

The other important practice, sankirtan, is the singing of God’s name with feeling, love and faith. Of course, God is not implied here in a religious sense; it refers to the cosmic Self, and may take many forms. Kirtan was one of Swami Sivananda’s favourite antidotes for the suffering endemic in this modern age. He claimed it to be ‘the easiest method for attaining God-consciousness in the Kali Yuga. Kirtan gives pleasure to the mind, and at the same time purifies the heart.’

Spiritualizing daily activities

The second guideline encourages the aspirant to wholly transform all of the common mundane events of his daily life into spiritual sadhana. With the attitude of karma yoga, each action becomes an expression of Self, not merely an attempt at self-aggrandizement. Swami Sivananda said to ‘feel you are the instrument of the Lord’s hands and that the indriyas (senses) belong to Him. Repeat this formula: I am Thine, all is Thine, Thy will be done.’ This implies the automatic performance of karma yoga, entailing the renunciation of the idea of doership and sensual satisfaction. The Gita reiterates this theme:

“Man does not attain freedom from action without entering upon action, nor does he reach perfection by mere renunciation of action (Ch. 3, v. 4). He who, controlling the organs of sense and action by the mind, and remaining unattached, undertakes the yoga of action through those organs, Arjuna, he excels (Ch. 3, v. 7). Therefore, dedicating all actions to Me with your mind fixed on Me, the Self of all, freed from hope and possessiveness, and cured of mental fever, fight (Ch. 3, v. 30).”

Perfection in one’s daily household duties thus curbs the assertive ego, and leads to renunciation – sannyasa. Sivananda emphasized the importance in this respect of an organized and achievable program of daily sadhana, and of recording one’s daily progress in a spiritual diary. He recommended that the disciple first resolve to practise a definite amount of pranayama, japa and asanas, and to develop specific virtues and habits. These can cover sleeping and waking times, diet and fasting, study of scriptures, etc. Then both the successes and the failures, the periods of regularity and tranquillity, and the times when negativity has overpowered the mind, can all be entered into the diary. Over the months it can be reread and one’s progress gauged.

The practitioner of synthetic yoga must plan the day’s routine correctly so that no time is wasted and each moment is dedicated to some element of sadhana. Swami Sivananda constructed various programs depending on one’s individual situation in life. For the average ‘busy person’ he suggests a total of six hours of formal sadhana per day. This is divided into three hours for the practices of hatha and raja yoga and three hours for self-reflection, study and kirtan. The rest of the day is left free for karma yoga in household duties and business, thus leaving six hours for sleep.

Cultivation of virtues

Finally, the aspirant must have a framework of specific observances which develop positive aspects in his nature and lead to the disintegration of the strong identification with the ego. Raja yoga provides (his framework through the practices of the yamas, niyamas, concentration and meditation. The five yamas are non-violence, truthfulness, honesty, sensual abstinence and non-possessivencss. The five niyamas are cleanliness of body internally and externally, contentment, austerity, self-analysis and surrender to God. Perfection in yama and niyama leads to samyama, perfect control, where the mind is equipoised. Thereby meditation is deepened and we are brought closer to the inner being, thus developing the virtues of humility, generosity and compassion. Gyana yoga further develops these virtues through the practices of discrimination, detachment, control of the senses and a keen desire for liberation.

Swami Sivananda compiled a list of twenty instructions, which was widely distributed by the Divine Life Society to all its members, and has been used by thousands of yogic aspirants all over the world. Covering all aspects of daily life, it reminds everyone to be charitable, serve sadhus and poor and ailing persons, to be self-reliant, not to depend on others, and to keep one’s lifestyle simple in all respects. Swami Sivananda advised kindness to all, not to be injurious or offensive at any cost, to speak the truth, and to speak only when necessary. Fasting and a sattwic diet help to quiet the mind and purify the body, and unclean habits such as smoking should be avoided. For inspiration and understanding, one should read scriptures like the Gita and Upanishads.

Obstacles in the spiritual path

Swami Sivananda considered the three main obstacles and causes of disturbance in man’s spiritual life to be: the trickery of the lower mind; the profound feeling of ‘I’, ego; and the identification with the stimuli received through the senses. The first obstacle, the lower mind, is like an uncontrollable, boisterous monkey, and most people are swayed by its mischievous tactics. However, if one merely watches its games without reacting, after some time control comes. Swami Sivananda likened the mind to a ‘menagerie of wild animals, each pursuing the bent of its own nature and going its own way.’ To pacify its wild tendencies, he suggests that the aspirant ‘purify and control the itching mind by uninterrupted, undaunted, regular practice of sadhana, meditation, devotion, selfless work, wisdom and self-analysis.’

Secondly, because of his involvement with ego, or ‘I-feeling’, man imagines himself to be a separate entity from the rest of creation. Of course, on a gross level, the physical body is separate, and everybody has a unique vehicle for expression in this world. But consciousness is much deeper than this; it is only our experience which is limited. The intellect, or buddhi, tends to identify only with the body and the mind. Swami Sivananda explained that ‘the ego is like a steel wall that separates man from the immortal Atma. This world is a play of ego. If you can understand the nature of ego, you have understood the whole mystery of creation… Scrutinize and study the nature of ego.’

The third obstacle is the lure of the senses. It is only through his identification with the knowledge received through the senses that man gets caught by them. We always seek pleasurable sensations and avoid unpleasant ones. Swami Sivananda reminds us that both will always exist, so why not accept both without hankering for one and running from the other? Rigorous austerities are not necessary. In fact Swami Sivananda writes that ‘repression and suppression bring vehement, turbulent, boisterous reaction and the senses become formidable. The senses are strong and impetuous; they should be controlled gradually by intelligent methods, enquiry and discrimination.’

‘Plod on with patience’

Therefore, once the sadhana is established, constancy is required to bring it to fruition. For without regularity, the mind becomes uncontrolled, irregular and wavering; regularity makes it systematic and brings firmness to one’s efforts. Sivananda said,/ ‘Regularity in sadhana is of paramount importance. He who meditates regularly, gets samadhi quickly. That man who acts with fits and starts cannot reap the fruits of his efforts. Sadhana is the real wealth. It is the only thing of real and everlasting value. Just as there is buttermilk which can only be got after the churning, in the same way to realize the Self, do sadhana and worship constantly in true earnest.’

He cautioned the disciple to remain unperturbed, no matter what may befall him on his journey. A relative may die, a business venture collapse, or some psychic experience may occur. Whatever the situation, it is vital to carefully analyze the mind and not to fall prey to sorrow, laziness or ignorance. Sadhana then becomes automatic and sustaining: ‘If one is eager to do sadhana it will be impossible to find any excuse not to do it; and if you persist in your sadhana diligently, if you are regular, systematic and punctual, you will achieve success.’

The use of ethics for spiritual sadhana

The system of synthetic yoga may seem idealistic and philosophical at first, but in fact it is highly practical, and given in language any layman can understand. It is actually a system of ethics, or rules of spiritual living, which leads to sublation of the lower ego and base instincts into awareness of a higher mind. Therefore, spiritualized ethics form an integral part of sadhana. To quote Swami Sivananda, ‘Ethics lead to wisdom of the Self, where all duties, diversely practised, find a final satisfactory goal.’

However, after the final goal is reached, one inevitably comes to the realization that ‘moral principles are not absolute; there is a state which transcends moral restriction. Nevertheless moral laws cannot be neglected. All duties, domestic, social and the like, are only relative. The ultimate, chief duty of every being is the attainment of truth – God-realization. The discharge of all duties qualifies man to do this highest duty.’

Practising what is preached

To Swami Sivananda these were not just philosophical ethics; they were a reality which he taught primarily by example, for the enlightenment of his disciples. The yoga of synthesis was a sadhana which he himself practised throughout his daily life. Truly he had developed all the divine qualities of Siva in every part of his being, diffusing them into the whole universe. The eyes of Siva are made of a substance which sees good in everything. The power emanating from his hands serves all with love and compassion. Through his direct example may many more aspirants be inspired and guided in their search on the spiritual path.

(Courtesy Yoga Magazine, Sep,1981)

Slipped disc and sciatica are two closely related conditions occurring in the lumbosacral spine. The human spinal column consists of more than 33 individual bones called vertebrae, stacked one on top of the other and surrounded by the thick spinal muscles, the strongest muscles in the body. Lying between the vertebral bodies are cushion-like fibrous pads which act as shock absorbers, protecting the brain, spinal cord and internal organs from damage as we walk, just as the shock absorbers of a car protect the passengers from the shock of a rough, bumpy road. These are the spinal discs. They are filled with a thick jelly-like fluid and are held in position by strong ligaments attached to the bones above and below. Slipped disc occurs when excessive strain is brought to bear upon the lower back region, causing one of these discs to rupture so that the fluid inside herniates and escapes backwards. This injury usually occurs while bending forward with the knees straight to shift a weight from the floor or while shovelling or weeding in the garden. It has also occurred simply when releasing the clutch pedal while driving a car.

This painful experience usually occurs when a person with weak spinal muscles and ligaments applies an excessive strain to the back. It seldom occurs in seasoned labourers or manual workers, but is frequently seen in sedentary workers who are unused to regular exercise. Its incidence would be greatly reduced by daily practice of a few yogic asanas to preserve the strength and flexibility of the spinal muscles and ligaments, and with more widespread knowledge of the correct way to lift a heavy weight from the floor. The crouching position with knees bent protects the vulnerable lower back from excessive strain.

The onset of slipped disc is sudden and immediate. Something is felt to ‘go’ or ‘tear’ in the lower back, followed by a sharp, well localized pain which may be agonizing. The individual is left incapacitated- either unable to straighten up at all, or else unable to bend the spine forward again, even slightly, as this gives rise to immediate severe pain. He or she is usually brought to bed or for X-ray examination soon after.

In the next few hours the back pain continues to worsen until it is constant and unremitting. This occurs as the ligaments and tissues around the injured disc become engorged with blood and tissue fluids. The protective covering of the spinal muscles rapidly goes into tight spasm to prevent further painful movement of the area, and the delicate pain fibres supplying the torn disc ligaments become increasingly irritated. The whole area becomes inflamed, hot and swollen and is very tender to touch.

Sciatica refers to a sharp, lightning-like pain which shoots down the back of the leg. It occurs if the herniated material from a ruptured spinal disc in the lower back presses upon the delicate nerve roots emerging from the spinal cord at that level. These nerve roots pass from the spinal column and converge to form the sciatic nerves, which run down the back of each leg. These nerves run right down to the feet, supplying the skin and muscles of the back of the legs. This is why sciatic pain may be experienced in the buttock, in the back of the thigh or in the calf, even though the root problem lies in the lower back region. In response to this pain, the muscles of the back of the leg go into a tight spasm, especially if the sufferer continues to walk, because every step further stretches and irritates the injured nerve roots.

Initial recovery from slipped disc and sciatica

Slipped disc with accompanying sciatica is a painful, incapacitating experience which demands immediate immobilization on a hard bed. Absolute bed rest is necessary while the ruptured disc heals and inflammation subsides. In the acute situation of the first few days, pain relief can be provided by applying alternating hot/cold fomentations over the inflamed area, and adopting a suitable yogic posture such as makarasana which minimizes strain on the lower back region. Aspirin also proves useful in this period. It is important that the spine be kept immobilized as far as possible. No attempt should be made to leave the bed for any reason. For toilet purposes, a bed pan should be available. The patient should rest in a quiet room with minimal disturbance until healing is complete. This commonly requires 10 days or even longer, if the injury is a severe one.

Long term complications and problems

Many slipped disc and sciatica sufferers have a long history of recurrent bouts of crippling incapacity stretching back for many years. Any slight sudden strain, twisting or bending movement is often enough to initiate the whole process once again. As a result they are no longer able to enjoy a full, active life. They often become dependent on analgesic drugs for relief and are frequently forced to take time off from work or household duties in order to rest in bed. Often their employers, family and friends begin to regard their problem as a psychological one, for they are unable to comprehend a life punctuated by continual incapacitating bouts of back pain. Sufferers often develop personality disorders as well – becoming depressed, niggardly and irritable. They are often labelled as ‘whiners’ or ‘complainers’ and others avoid their company. Marital, family and social relationships commonly deteriorate as the problem continues to recur.

Surgical procedures

Long term slipped disc sufferers frequently come to surgery for removal of the troublesome disc and permanent fusion of the vertebral joint. Whenever two bone surfaces are permanently opposed to one another they quickly fuse together so that all movement ceases. The surgeon induces this process wilfully by removing the damaged disc and obliterating the intervening joint contents. This procedure which renders the spine permanently stiff and unable to bend, nevertheless provides welcome relief after many years of suffering. Yoga, however offers an effective and far simpler way out of this painful predicament.

Yogic management of slipped disc and sciatica

The following yoga program, when followed diligently, has been found to restore disc health and prevent recurrences of both slipped disc and sciatica. The program is based on the backward bending asanas, which strengthen the posterior ligaments and muscles that hold the damaged disc in place, and promote the circulation of pranic energy to the whole region. They should be practised each day so that spinal stability and function can be restored and a full range of activities can be re-adopted. In this way surgical intervention usually proves unnecessary.

1. In the acute stage of immobilizing pain, a prone (facedown) posture on a hard bed should be adopted. Resting in makarasana (crocodile pose) for long periods reduces tension on the disc and nerve roots, providing relief from pain and promoting healing. Sleeping in advasana (reversed corpse posture) or jyestikasana (best posture) is recommended. In sciatica, matsyakridasana (flapping fish posture), with the affected leg drawn up to the chest, to relieve pressure on the damaged nerve roots, will bring relief. These postures should be adopted for relief of pain in the acute situation, so that as much rest as possible can be gained.

2. The following backward bending asanas should be adopted, according to capacity, as healing proceeds and pain diminishes. The first asana attempted should be the simple version of bhujangasana (cobra posture) known as the sphinx posture. Do not strain, and stop if pain develops. Once sphinx is mastered, the following asanas should be adopted gradually, in this order: bhujangasana, ardha shalabhasana, saral dhanurasana, poorna shalabhasana, dhanurasana. Ultimately this program should be practised in full each morning, before any food has been taken. Each asana should be practised a maximum of 5 times, followed by complete relaxation in advasana. The session should conclude with deep relaxation for 15 or 20 minutes, initially in advasana and later shavasana can be adopted. Daily practice should continue indefinitely to avoid recurrence.

3. All forward bending asanas should be absolutely avoided for 4-6 months, as they can precipitate a recurrence of the original condition. They may then be re-introduced gradually, under guidance, after recovery is complete, beginning with shakti bandha series, shashankasana, majariasana and shashank-bhujangasana.

4. During the recovery period, cross-legged sitting postures should not be adopted, as they increase nerve root tension in the lower back. They can be resumed after a few months. Pranayama and meditation in vajrasana are highly recommended.

5. Ajapa japa, movement of breath awareness in the spinal passage from mooladhara chakra in the perineum up to ajna chakra at the top of the spinal column, is very effective in all spinal disorders, including slipped disc and sciatica. Awareness of So-ham should be practised in conjunction with the psychic breath, drawing the breath up from mooladhara to sahasrara with inspiration and the mantra So, and taking the awareness down from ajna to mooladhara with expiration and the mantra Ham. This can be practised in any prone relaxation posture with the spine straight. In the beginning, advasana can be used, followed by shavasana once the supine resting pose can be comfortably adopted. Awareness of the natural abdominal breath can also be added in shavasana. Ajapa japa can be practised as frequently and for as long as desired. It promotes the flow of pranic energy in the spinal column, facilitates healing and brings deep mental and physical relaxation. Finally, the practice should be continued in vajrasana, then in a cross legged posture.

The effects of ajapa japa can be intensified if ujjayi pranayama is practised in the meditative postures with an upright spinal column. The tongue is turned back onto the upper palate (khechari mudra) and the throat region is contracted to produce a gentle snoring sound. This automatically increases the depth and duration of respiration and concentration.

6. Dietary recommendations. In the beginning, a light, semi-solid diet should be taken, commencing with vegetable soup. This will preserve digestive energy which can then be redirected towards the healing process, and also prevents constipation, a major problem for patients confined to bed. As the condition improves, vegetables and rice can be taken and later pulses and whole bread should be added. Avoid heavy and constipating foods such as meat and oily preparations indefinitely. Dairy products and eggs should be reduced during this period, as extra protein is not required. Highly processed and richly spiced foods are best avoided indefinitely as well.

(Courtesy Yoga Magazine, 1981)