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ОглавлениеWhat Is Yoga?
There are many definitions of yoga, all of which depend on the context of what is being presented, especially in Hindu scriptures. There are schools, lineages, and unique practices. There are myriad interpretations of the original writings, with different areas of emphasis. For some, the term yoga refers exclusively to the physical practice, but for others the devotional aspects are of equal importance. I am going to keep it simple here and let the more in-depth explanations come later as we delve into our yoga practice.
Essentially, yoga is a philosophy that includes a system of physical postures, mindful breathing, and meditation intended to unify and balance the body, mind, and spirit in order to bring enlightenment, or an understanding of our true nature. In contemporary Western terms, it would lead to the understanding that we are not our ego but our soul, or higher self.
The Bhagavad Gita says, “Do thy work in the peace of Yoga and, free from selfish desires, be not moved in success or in failure. Yoga is evenness of mind—a peace that is ever the same.”1 Or, as Tav Sparks eloquently puts it in his book The Wide Open Door, “[Yoga] is the name used in India for the transformation of consciousness. Basically, yoga refers to the yoking, joining together, or union of the individual self with the Divine self, or Higher Power.”2
The term Higher Power as used in recovery is often seen as synonymous with a God of monotheistic religions. That definition works for some and alienates others. The concept of a single God can be incorporated into the practice of yoga. The underlying concept is that we all have a divine aspect within ourselves, within the illusions created by the ego-self. The journey is to remove these illusions to find the true, genuine, authentic self. To generalize, while Western religions search for an external source or authority to aid one in the search for the divine, Eastern religions look inward.
In discovering yoga and its philosophy, I found new ways of expanding this inner journey. I required some tools and methods to penetrate and dissolve the shell of ego, fear, insecurity, and denial that obscured my true nature. Yoga has a broad palette to choose from to help discover one’s true self, to reveal the selflessness, compassion, trust, and care in one’s core. To achieve this unveiling, there are yogas of devotion, duty, self-study, and physical practices for well-being. These can be incorporated into your life whether you believe in a monotheistic God or you are an adherent of an Eastern religion and are seeking alignment with the divinity within you. Your Higher Power can remain of your own choosing as you expand your tool kit to include additional practices to enhance your journey.
I will introduce several types and styles of yoga that are helpful in expanding recovery work. We are most used to hearing about the physical practice of yoga—the postures or asanas. Particularly in the last few decades, many new applications of hatha yoga have been designed, developed, and popularized in the West. There are systems and there are schools, and the majority of these focus on the poses; the philosophy is not usually a critical component in the studio or gym.
These styles are all variations of hatha yoga, and are developed, redesigned, or focused for a specialized approach to working with the body. The classical forms of yoga reach back to more basic poses performed in a style that focuses on integrating body, mind, and spirit. In that the true purpose of all hatha yoga is to unite body, mind, and spirit, to bring union to the entire true nature of a person it is helpful to be less focused on developing the body beautiful. My approach relies on the classical forms and poses and uses them in the furtherance of the original purpose—to “yoke” or bring together all aspects of ourselves—in the search for balance and peace for those in recovery. It is important to remember the seminal purpose of the hatha yoga practice: to bring oneself into balance in order to find union with the true inner core of one’s being. It is to prepare the body to be comfortable to sit in meditation. (See appendix I for a list of some more popular styles and lineages of practice.)
Types of Yoga
The major types of yoga include mantra yoga, bhakti yoga, jnana yoga, karma yoga, and raja yoga. Hatha yoga is a part of raja yoga.
Mantra Yoga
Mantra (mahn-truh) yoga uses sound or phrases as a meditation tool. The focus on a sound or phrase can bring the mind to stillness. It is also the yoga of sound and sound repetition. A specific word or phrase, often designed or assigned to a student by a teacher, is repeated in the mind both during meditation and throughout the day. It is not only the meaning of the words, but the actual sounds of the syllables that are believed to have power. The sounds and vibrations of the words, spoken silently or out loud, are likely to bring about powerful transformation: unity with the divine. Negative self-talk can poison our self-image and growth. Replacing this toxic mind-noise with a mantra can be very beneficial for those in recovery.
Words said to us as children, offhand comments tossed out in an unthinking manner by a relative or family friend, can reverberate their untruths in our minds throughout our life. Addicts can often perpetuate these “mantras” with our own pejorative phrases: “You are too (fat, stupid, lazy),” “You are not worth (saving, good health, escaping abuse or danger, having love, receiving compassion),” and so on. Repeating these phrases over and over can become a script, a self-fulfilling prophecy for our lives. Replacing these toxic repetitions with healthful mantras is the key to “right thinking.”
I used to refer to myself as “stupid” constantly. I would drop a pencil, and I was stupid; I would be late for an appointment, and I was stupid; I made a wrong turn while driving, and I was stupid. How foolish and harmful! I changed it to “silly,” from Winnie the Pooh, many years ago, and that has made a tremendous difference over time. It allowed me to refer to myself in kindness, with the hope that I would learn and grow, but with an understanding that this is how I am NOW. Working on the deeper habits of negative self-talk came from this revelation, and I have been able to change many other habits of thinking, resulting in a positive change in my outlook and an increase in self-acceptance.
What would you say if I told you this practice of mantra yoga is used in the rooms of recovery? It’s true: we use slogans and prayers in our daily lives to get us through difficult times and alter our reactions to situations; yoga made a science of it thousands of years ago.
Bhakti Yoga
Bhakti (bak-tee) yoga directs attention to our emotional natures, our passion, and our love, and dedicates these aspects of ourselves to our spiritual quest and union with the divine. The compassion and affection that all those in recovery feel for one another, which we hear about at meetings, is an aspect of devotional yoga. We search for that true relationship with our Higher Power, our inner being, in this quest. Coming to the realization that we can hold our Higher Power, our divine nature, close to us in every moment of everyday life is a breakthrough that helps recovering people as they work the steps and move toward health.
The yogic style of devotional music known as kirtan is a form of bhakti yoga. The ancient words of the songs, the call-and-response process of the singing, and the vibrations of the voices and instruments truly bring one closer to one’s Higher Power. Any form of devotional and inspirational music, such as gospel, classical, or instrumental, among others, can be seen as a yoga utilizing all our passions and directing them in a healthy and reverent manner. The various prayers recited at meetings and the choral readings of the Twelve Steps can be interpreted as a form of bhakti yoga; we are listening to our highest desires for ourselves, and through this repetition we align ourselves with our Higher Power and right thinking.
Jnana Yoga
Trying to discern the real from the unreal through the use of mental faculties is the practice of jnana (jan-ya) yoga. Using insight, knowledge, and wisdom, we search for the true self; jnana yoga leads us to our true self by removing all that is not our true self, or our false beliefs. This form of yoga relies primarily on the intellect.
Referring to the work of Tav Sparks, the study of jnana yoga and working the steps go hand in hand. Jnana yoga involves using our will “aligned with the Divine Will” and the skills of “discrimination, renunciation, the cultivation of our spiritual impulse” as well as “tranquility, self-restraint, abstention, endurance, concentration and faith.”3 The use of these tools underscores the fact that we must practice our program with a sponsor or another mentor in addition to practicing yoga, and thereby incorporate these yogic skills in the process of working the steps. The Twelve Steps take us through a process that is very similar to jnana yoga.
Once we have surrendered our addictive behavior and have established or developed a spiritual path, we begin looking at our deluded thinking. We evaluate our past behavior and try to see the themes and trends in our thinking and past values. From that point we work with our sponsor to get outside wisdom on what we are beginning to discern as modes of unwise, unuseful thinking. We use this process to “disrobe reality to find the divinity within.” Throughout recovery we return again and again to this process of thorough review as we become more and more perceptive about our behavior and motivations, both past and present. For ongoing issues we practice Step Ten, taking a daily inventory of both the good and the bad, the useful and the unhelpful, gaining insight and knowledge from that process. By practicing these principles we move toward integration with our authentic self.
Control of the senses and desires through the discipline of self-study can help achieve this union with the atman, or self.
Karma Yoga
Karma yoga is the yoga of action and consequence. Action can be positive or negative. Good (positive) action can come from a clear space in the heart and be performed with no desire for recognition. This type of pure action can be thought of as action performed in dedication to the divine or Higher Power; the action itself is a channeling of the divine and the result is dedicated to the divine. There is no thought or condition of a personal benefit or reflection of that action. The Bhagavad Gita, the ancient Sanskrit text in which karma yoga is defined and discussed, states that “without concern for results, perform the necessary action: surrendering all attachments, accomplish life’s highest good.” This is the perfect definition of service: doing what is required and letting go of the results. This is a yogic way and it is the twelve-step way. In the programs of recovery, we perform service to the group by participating in meetings, doing hospital and institution (H & I) work, chairing, acting as secretary, or taking other vital positions, and we perform service to one another by speaking, sharing, sponsoring, and being sponsored. These activities keep us aligned with right action. Many of these do have the outcome of keeping us sober as well as keeping the organization thriving and vibrant. These are not the results for which we do these things; they are the outcomes.
Good action can also come from a well-meaning heart but may have some residual essence of self-seeking or reward. While the action is good, the motives are not as clear or “clean” as those of selfless service. Good or positive consequences may occur, but they are possibly not as beneficial as those of the purest actions. If we do a service for other than a pure motive, it does not bring us closer to our divine self or Higher Power. If I chair a meeting so that I can be known as “Ms. Recovery,” and I wish to get acknowledgment or praise for my participation, my good service may indeed benefit others; however, I do not receive as much of a spiritual benefit, as the action is taken to feed my ego. If it was not an offering to my Higher Power or the internal eternal divine, but to me instead, it lacks purity. If I chair a meeting exclusively to be a channel of recovery in action, to be the voice of the Twelve Steps, then I have performed an activity in pure karma action.
Raja Yoga
Raja yoga is also known as the royal yoga, or yoga of kings. Raja yoga was designed to bring the body, spirit, and mind into balance so that one can exist in peace and experience well-being. The path of raja yoga works with the body, mind, and spirit so that one would find ease in the practice of meditation. It was this integral form of yoga that drew me into its practice, that invited me onto the path of deeper self-discovery, and it is the path I have been following for many years. It is the practice of raja yoga in combination with the Twelve Steps that has brought me to a more profound level of recovery. It deepened my inner journey of self-acceptance, of right living, and of recovery of body, mind, and spirit. These benefits and my belief in the relapse-prevention value of raja yoga brought me to write this book and is its major focus.
Raja yoga was codified in writing for the first time by an ancient Indian sage, Patanjali, in the form of verses known as sutras. These verses documented the physical, emotional, mental, and spiritual steps that would lead to enlightenment: knowledge of our true selves. This is that part of us that is free from the disturbances of the ego and the confusion of self-centered thinking, speech, and action. Enlightenment comes as we know the innermost self, the divine center, our atman. There are eight limbs on this path that progressively lead to greater and greater degrees of integration. While these steps are sequential, they are not exclusive; one builds upon the other and each is repeated many times, just like those in a twelve-step program.
Sanskrit Terms
The original language of yoga is Sanskrit. The words used to identify the “eight limbs of raja yoga” are most commonly referred to by their Sanskrit names. While these terms are strange sounding, they are pronounced fairly phonetically. They are part of the parlance in many yoga magazines, texts, and some classes. Their use is not to alienate the “uninitiated” but to preserve and honor parts of this ancient tradition. To become familiar with these terms, I offer them to you here. The eight limbs are the yamas (restraints), the niyamas (observances), hatha (the physical yoga practice), pranayama (breath control), pratyahara (withdrawal of the senses to the internal landscape), dharana (concentration), dhyana (meditation), and samadhi (super-conscious state, union with the universe).
The restraints (yamas) are five activities we refrain from performing. The observances (niyamas) are five activities we attempt to incorporate into our daily lives. In summary, the eight limbs are:
| English Equivalent | Sanskrit Term |
| The Don’ts—Restraints | The Yamas |
| The Dos—Observances | The Niyamas |
| Body Control | Hatha/Asana |
| Breath Control | Pranayama |
| Detachment | Pratyahara |
| Concentration | Dharana |
| Meditation | Dhyana |
| Enlightenment—Pure Consciousness | Samadhi |
We practice nonharming, nonlying, nonstealing, nonexcess, and nonattachment of the yamas in our daily life. We also incorporate the niyamas of cleanliness, contentment, discipline, self-study, and surrender. Further along we add attention to our physical health and breath. We learn to clear our minds and concentrate, and also to meditate. The result of these practices is gaining samadhi, a close relationship with our Higher Power, our spiritual awakening, and our “spiritual experience,” and we use “these principles in all our affairs.”
Learning about the guiding principles of raja yoga may feel familiar to those active in a recovery program. Many of these suggestions are similar to those of twelve-step programs. They are also similar to the teachings from other spiritual or religious belief systems, both Eastern and Western. The philosophy of yoga reframes and strengthens the ethics we are incorporating into our lives as part of our recovery. We are seeking union with our Higher Power, with the divine inside and out.
The various types of yoga can support multiple aspects of a program of recovery. Every yoga practice leads to an enlightening process or discipline that enhances and is enhanced by the Twelve Steps. As we practice the principles of a recovery program in our daily lives, so, too, the daily practice of yoga “yokes” us to a path leading to our true selves.
Other Schools of Yoga
There are many traditions and lineages of yoga with unique names. They all embrace one or more practices of the other types of yoga to varying extents in defining and creating their unique teachings. Some of these are yantra, tantra, kriya, and kundalini yogas. Yantra yoga is a Himalayan/Tibetan discipline that employs defined and rigorous breath work which, in combination with rhythmic asana practice and meditation, brings one to a higher state of consciousness. Tantra yoga focuses on the energies and energetic paths in the body. The yoga practices utilize these energy resources to effect spiritual liberation and rebirth. Kriya yoga uses extensive breath practices combined with a study of astrology and other cosmologies to bring about liberation of the self; its adherents maintain that it can provide liberation from one’s addiction. Under the guidance of a certified or realized master, a student of kundalini yoga uses practices from the other types of yoga to increase self-knowledge, intuition, and higher consciousness. There are other lineages and heritages of this centuries-old practice; finding one that fits with your own needs, curiosity, and character is a uniquely personal quest.
EXERCISE
Author’s note regarding hatha yoga: In the practice of any style of yoga, it is strongly suggested that you seek a well-qualified teacher to instruct you. This will benefit you in many ways: your postures will be properly modified for you to achieve maximum benefit, the discipline of a regular practice with proper sequencing will be enhanced, and you will discover a yoga community that will reinforce and inform your journey.
JOINT AND GLAND RELEASES
Joint and gland movement and rotations promote release of trapped energy or tension and increase healthy circulation. Movement of the joints and glands in an intentional way each day brings the body and mind into union. Maintaining flexibility in the joints will rejuvenate the body and support a hatha practice.
MOVEMENT OF THE FEET, LEGS, HANDS, ARMS, NECK, AND HEAD
Take up a supported dandasana, or staff, position (sitting with legs outstretched and arms on the floor in line with hips).
Toe bending (flexing and spreading toes to maximum capacity)—ten times per foot. Ankle bending (pointing and flexing foot)—ten times per foot.
Ankle rotation—ten times per foot in each direction.
Bend one knee and support the leg with hand under the thigh just above the knee.
Pull knee to chest, straighten leg to the air, lower it straight to the ground with the support of the hands and arms, and begin again. Do ten times per side.
Sit in any comfortable, sustainable position with back straight.
Stretch fingers wide and then clench into a fist in a slow, smooth fashion—ten times per hand.
Flex and contract each wrist with intention—ten times each hand.
Make a loose fist and rotate each wrist ten times in each direction.
Elbow bending—with arms outstretched, bend one arm to touch fingertips to the opposite shoulder. Return to a straight arm. Repeat with the other arm. Alternate ten times, then bend both arms together ten times.
Head and neck movements—while seated in an upright position, on an exhale bring the chin to the chest. On an inhale return the head upright. Exhale and stretch the chin toward the ceiling, elongating the throat rather than dropping the head back. Inhale to upright position. Repeat chin to chest, then chin to ceiling, ten times.
On an exhale, turn the chin to the right shoulder, inhale to center, exhale chin toward the left shoulder, inhale to center. Repeat ten times.
On an exhale, slowly lower the right ear to the right shoulder, inhaling to center.
Exhale, moving the left ear to the left shoulder, and inhale to center. Repeat side to side ten times.
Sit in stillness for several minutes.
ASANA
Standing practice for full body movement, incorporating the breath.
“One Hundred Breaths Before Breakfast” Sequence
This is a daily exercise that you can do when you first get up—it can take between seven and fifteen minutes. It can also be done at any time during the day. Pose details are given at the end of the book. Before you begin this or any other practice, take a moment to set an intention—a wish or prayer for yourself. This is conventionally a long-term goal or aspiration such as developing patience, self-acceptance, compassion, or gratitude. Find something that suits you and incorporate that into your breath and movement.
Tadasana (standing mountain) See Appendix III for this and all pose details. Get centered, bringing the folded hands in front of the heart. Breathe four rounds of full, three-part dirga breaths.
Heart opening. Arms stretch wide on the inhale, ease head back, looking up if comfortable. Return to prayer position, hands before heart; gaze down on the exhale. Repeat ten times.
Hands go above head in upward salute on the inhale; exhale into forward fold. Keep knees bent and soft for the first few times. Do this ten times and end with arms overhead.
Left arm returns to the side. Exhale arching to the left, right hand extended overhead, inhale to upright ten times. Right arm returns to the side; left arm extends overhead; exhale, arching to the right; inhale to upright ten times.
Bring hands to waist. Inhale and exhale smoothly while twisting from side to side rhythmically, sixteen times total.
Right leg back, preparing for warrior II: inhale left arm forward, right arm back, both arms parallel to the ground. Bend left knee to ninety degrees on the exhale, straighten left knee on the inhale and drop right arm to right thigh. Exhale, looking back to right ankle, stretching the left arm up to the ceiling and then back, reaching the body back to the right leg in reverse warrior. Inhale and come up to arms parallel to floor, both legs straight, gazing forward. Repeat, moving between warrior II and reverse warrior ten full breath cycles.
Legs return to tadasana. Repeat for left side, bringing left leg back and lifting the right arm forward. Continue for ten full breath cycles.
Right leg back, preparing for warrior I: inhale arms forward and up overhead, bending left knee to ninety degrees. Exhale and straighten left leg, folding forward into pyramid pose, bringing arms forward reaching for knee, shin, ankle, or foot. Each successive time, arch back in warrior I with more intention and fold forward in pyramid pose with more vigor. Do this ten times. Repeat for left side ten times.
Return to tadasana. Give yourself a few centering breaths in this pose. Recall your intention and lie in sivasana/corpse pose for a few minutes or more.
chapter two notes
1 The Bhagavad Gita, translated by Laurie L. Patton. London, Penguin Books, 2008, verse 2.48.
2 Sparks, Tav. The Wide Open Door: The Twelve Steps, Spiritual Tradition, and the New Psychology. Center City, MN: Hazelden Educational Materials, 1993, p. 158.
3 Ibid., p. 161.
4 Bhagavad Gita: A New Translation, translated by Stephen Mitchell. New York: Three Rivers Press, 2000, p. 65, verse 3.19.
