2008/06/27
2008/06/22
南懷瑾與彼得聖吉 談呼吸法修練
南師：昨天講安那般那，講息的道理，有什麼體會嗎？
聖吉：很有用！
南師：我知道你以前學過也會用呼吸法門，現在要懂息的道理。
聖吉：我就這個問題想請教老師，當我的呼吸全靜下來了，我是清楚知道的，一切都靜下來了。可是當我的鼻子呼吸停止時，我仍然覺得腹部的中心，大概就是丹田的位置仍然在呼吸，這是否就是老師在第一天所講的，細胞也會有的膨脹收縮功能？
南師：你問這個問題，代表你沒有把昨天講的聽進去，這個法門的確很難！我先回答你的問題，然後把安那般那法門講一次。你太注意在呼吸的一進一出上了，我教你的是個大的呼吸法門，你專著鼻子的呼吸成了練氣功了！我們現在講的是禪定，你打坐時先把念頭放鬆！什麼都不去管，過去、現在、未來都拋開！自然的呼吸，開始時用鼻子呼吸，當你靜下來，呼吸會變得很長，慢慢的自然會常委丹田呼吸，不用你去注意或者守住丹田的，密宗和道家會讓你去守丹田，我們現在講的是安那般那法門不用這個。
聖吉：我的經驗是它會自然發生，不可能人為產生。
南師：對，就像昨天告訴你的，你要知道呼吸變得深長。現在我為你重複一次安那般那的要點！這個法門依中國的天臺宗，是有為工夫配合無為工夫一起的，上座後身心都放掉，一切不管，先清淨一下，即使是假像的清淨也沒關係。
其次， 你調整清理身體內部。一般人飲食男女沒有斷的，身體都有毛病，就常為修行的障礙。天臺宗用“六字口訣”了來清理身體內部。這個法門最原始是跟著佛法傳到中國來的，不是天臺宗的祖師們所創造的。後來中國的道家也學著用。六個字和相對應的器官是：
呵（讀如“猴”）-----------------------心
呼------------------------------------胃
噓（讀如＂河威＂合音）----------------肝
吹------------------------------------腎
嘻（讀如＂河宜＂合音）----------------三焦（荷爾蒙系統，甲狀腺，胸腺，腎上腺）
呬（讀如＂斯＂）----------------------肺
（括弧內為國語發音）
這些字本身沒有意義，你每一口氣拉長讀一個字，但是不能讀出聲音來，你只是要借用他的發音的嘴型，以聽不見嘴中發音或呼氣的聲音為准。看我做（南師示範）
當你一口氣吐出來“呵”的時候，觀想在心臟部位的業氣、病氣都吐出來了。一口氣吐盡了，把嘴一閉，身體自然吸氣進來，完全不用你去指揮，也不用費力。如果你再吐完氣之後還拼命吸氣進來，是錯誤的做法！另外五個字也是一樣。
好，你每次練習安那般那，第一，把念頭都拋開，放鬆身體。第二，用六字口訣調整身體裏的器官，或者有其他不舒服的地方，也用呼氣的辦法清理。例如，你覺得胸口悶悶的，可能是心或肺的問題，就用“呵”或者“四”字。腰部不舒服可能是腎的問題，就用“吹”字。餘法類推。這裏面還可以配合特定的動作，可以練武功練劍，有一種功夫可以把吐氣練成嘴中的吹劍......我們這兒講不完的。
做完全部六字口訣也要用上不少時間，把內部打掃乾淨，氣路通暢了，就自然進入安那般那呼吸 ， 但不用特別去注意呼吸，我在第一天說過，風大是五大最重要的，所有的病都是因為氣不通而起的。
你做了清理，如果還有哪里不對，再用安那般那排除病氣業氣。你如果思想不能靜，能真練好了出氣，思想煩惱也會少了。我們人在大煩惱或者累極了的時候怎麼做？是不是長歎一口氣？對不對？歎出去就舒服了。男女在做完那事也會歎一口氣，然後睡得像兩條死豬，舒服了。人死的時候，最後一口氣是出去的。人出生時，第一口氣也是出去的。
講回靜坐，練完了六字口訣，自然地呼吸， 只有知性在看著呼吸，記得知性不是在腦中的。呼吸變得深長，你非常清楚；如果你的念頭此起彼落，你的呼吸是短促的，你也非常清楚；佛經講得很清楚，呼吸有長中長，長中短，有短中短，有短中長。為什麼如此？佛沒有說。那同你的身體健康有關係。如果靜坐時你的呼吸忽長忽短，這可能是你當天的情緒不定，吃的東西不對，乃至天氣變化都會有關係。
當呼吸粗重時，你會感到在鼻尖，漸漸、漸漸地，感覺到了眉心，最後才到了頭頂。當你還不能夠靜時，你好像感到有東西進出，其實並不是空氣真的進出你的頭頂，都只是你心裏的感覺。當你念頭定住了，就不會有這種感覺了，那就是息。
所以你在練習時，只是知道呼吸長短進出，只看這個，不要管念頭。好像在房裏看著一個小孩跑來跑去，你知道它在那裏，不用去幫助它，這也像是看著水中的魚游來遊去，你知道魚在那兒，你不用去碰它。看著呼吸的長短，進出，慢慢地，愈來愈深越長，到了不呼不吸就是止息。
止息後，知道全身充滿了氣，如果覺得哪裏不通，用意念觀，把那部位的業氣病氣送出去，甚至放個屁把它放出去。最麻煩的是氣到了性器官，這時候不要去管它，把這個看的念頭也去掉，他就沒有了。你越看它，就是越幫它，它就越來越強，直到你忍不住了，只得去尋求發洩。當這種問題來了，你要知道如何處理，懂嗎？
當你全身充滿了氣，把念頭都拋開，慢慢的氣也穩定了，這時就可以常駐不呼不吸中，其實也不是絕對的不呼吸，只是隔了許久才呼吸一次。如果此時有氣進來，把它放出去，身體就空靈了。這時身中就會升起光明，可能在頭部或者背上，或者最好的的情形是在下半身生起的。此時口水分泌會特別旺盛，不用吞咽，它自然會下去，這就是甘露，是最好的雙性荷爾蒙。慢慢的連身體的感覺也沒有了，進入了光明定中。
我只能為你講到這裏，講多了反而害你！
很多人以為吸氣能充實生命，就練吸氣，真的愚不可及！真正的秘法正好相反，要捨！把它放出去。大乘道叫佈施，把自己的氣乃至生命給一切眾生。
練習中最難的是腰部以下，到腳，到足趾。兩組是最難打通的，一旦通了，就會生起非常舒服的感覺，繼而產生樂感，比性的快感還要好。樂感右腿上升到頭，由腦所生的樂感時無比的歡喜，無法形容的。到了這一步，身體就不是障礙了。一般人打坐總還覺得身上還有這裏那裏的不舒服，就是覺得有身，所以身體就變成了障礙。身體不障礙，下一步就要修菩提了。否則會生起神通、特異功能。到這裏為止是共法，外道也可以修到的。至於身體上的各種感覺，疼痛脹麻癢等等，大類的有三十四種之多，我們下次再講。今天所講的足夠你消化一年了。
聖吉：的確，的確。
南師：你們有練瑜伽的，如果筋肉拉不開時，用呼吸的方法可以幫助你伸展開來，你氣習的越飽，越難伸展開來。氣跑到腦子裏是最難放的，比下半身的氣還難放掉。能把腦中的氣放掉了，頭都空掉了。什麼智慧都發起了。真正的問題是在上面，不是在下面。下面的問題都是假的，都是由上面來的。所以把頭砍掉就什麼問題都沒了。這不是笑話，佛陀教的白骨觀的修法，就有觀想把頭骨切掉，倒轉過來放進腹腔的空間中，如果你能觀的起來，什麼高血壓之類的，就沒有了。今天到此為止，去練習吧。
轉載自
http://blog.sina.com.cn/s/blog_4e00719501009mpv.html
無念——阿斯湯噶
聖吉：很有用！
南師：我知道你以前學過也會用呼吸法門，現在要懂息的道理。
聖吉：我就這個問題想請教老師，當我的呼吸全靜下來了，我是清楚知道的，一切都靜下來了。可是當我的鼻子呼吸停止時，我仍然覺得腹部的中心，大概就是丹田的位置仍然在呼吸，這是否就是老師在第一天所講的，細胞也會有的膨脹收縮功能？
南師：你問這個問題，代表你沒有把昨天講的聽進去，這個法門的確很難！我先回答你的問題，然後把安那般那法門講一次。你太注意在呼吸的一進一出上了，我教你的是個大的呼吸法門，你專著鼻子的呼吸成了練氣功了！我們現在講的是禪定，你打坐時先把念頭放鬆！什麼都不去管，過去、現在、未來都拋開！自然的呼吸，開始時用鼻子呼吸，當你靜下來，呼吸會變得很長，慢慢的自然會常委丹田呼吸，不用你去注意或者守住丹田的，密宗和道家會讓你去守丹田，我們現在講的是安那般那法門不用這個。
聖吉：我的經驗是它會自然發生，不可能人為產生。
南師：對，就像昨天告訴你的，你要知道呼吸變得深長。現在我為你重複一次安那般那的要點！這個法門依中國的天臺宗，是有為工夫配合無為工夫一起的，上座後身心都放掉，一切不管，先清淨一下，即使是假像的清淨也沒關係。
其次， 你調整清理身體內部。一般人飲食男女沒有斷的，身體都有毛病，就常為修行的障礙。天臺宗用“六字口訣”了來清理身體內部。這個法門最原始是跟著佛法傳到中國來的，不是天臺宗的祖師們所創造的。後來中國的道家也學著用。六個字和相對應的器官是：
呵（讀如“猴”）-----------------------心
呼------------------------------------胃
噓（讀如＂河威＂合音）----------------肝
吹------------------------------------腎
嘻（讀如＂河宜＂合音）----------------三焦（荷爾蒙系統，甲狀腺，胸腺，腎上腺）
呬（讀如＂斯＂）----------------------肺
（括弧內為國語發音）
這些字本身沒有意義，你每一口氣拉長讀一個字，但是不能讀出聲音來，你只是要借用他的發音的嘴型，以聽不見嘴中發音或呼氣的聲音為准。看我做（南師示範）
當你一口氣吐出來“呵”的時候，觀想在心臟部位的業氣、病氣都吐出來了。一口氣吐盡了，把嘴一閉，身體自然吸氣進來，完全不用你去指揮，也不用費力。如果你再吐完氣之後還拼命吸氣進來，是錯誤的做法！另外五個字也是一樣。
好，你每次練習安那般那，第一，把念頭都拋開，放鬆身體。第二，用六字口訣調整身體裏的器官，或者有其他不舒服的地方，也用呼氣的辦法清理。例如，你覺得胸口悶悶的，可能是心或肺的問題，就用“呵”或者“四”字。腰部不舒服可能是腎的問題，就用“吹”字。餘法類推。這裏面還可以配合特定的動作，可以練武功練劍，有一種功夫可以把吐氣練成嘴中的吹劍......我們這兒講不完的。
做完全部六字口訣也要用上不少時間，把內部打掃乾淨，氣路通暢了，就自然進入安那般那呼吸 ， 但不用特別去注意呼吸，我在第一天說過，風大是五大最重要的，所有的病都是因為氣不通而起的。
你做了清理，如果還有哪里不對，再用安那般那排除病氣業氣。你如果思想不能靜，能真練好了出氣，思想煩惱也會少了。我們人在大煩惱或者累極了的時候怎麼做？是不是長歎一口氣？對不對？歎出去就舒服了。男女在做完那事也會歎一口氣，然後睡得像兩條死豬，舒服了。人死的時候，最後一口氣是出去的。人出生時，第一口氣也是出去的。
講回靜坐，練完了六字口訣，自然地呼吸， 只有知性在看著呼吸，記得知性不是在腦中的。呼吸變得深長，你非常清楚；如果你的念頭此起彼落，你的呼吸是短促的，你也非常清楚；佛經講得很清楚，呼吸有長中長，長中短，有短中短，有短中長。為什麼如此？佛沒有說。那同你的身體健康有關係。如果靜坐時你的呼吸忽長忽短，這可能是你當天的情緒不定，吃的東西不對，乃至天氣變化都會有關係。
當呼吸粗重時，你會感到在鼻尖，漸漸、漸漸地，感覺到了眉心，最後才到了頭頂。當你還不能夠靜時，你好像感到有東西進出，其實並不是空氣真的進出你的頭頂，都只是你心裏的感覺。當你念頭定住了，就不會有這種感覺了，那就是息。
所以你在練習時，只是知道呼吸長短進出，只看這個，不要管念頭。好像在房裏看著一個小孩跑來跑去，你知道它在那裏，不用去幫助它，這也像是看著水中的魚游來遊去，你知道魚在那兒，你不用去碰它。看著呼吸的長短，進出，慢慢地，愈來愈深越長，到了不呼不吸就是止息。
止息後，知道全身充滿了氣，如果覺得哪裏不通，用意念觀，把那部位的業氣病氣送出去，甚至放個屁把它放出去。最麻煩的是氣到了性器官，這時候不要去管它，把這個看的念頭也去掉，他就沒有了。你越看它，就是越幫它，它就越來越強，直到你忍不住了，只得去尋求發洩。當這種問題來了，你要知道如何處理，懂嗎？
當你全身充滿了氣，把念頭都拋開，慢慢的氣也穩定了，這時就可以常駐不呼不吸中，其實也不是絕對的不呼吸，只是隔了許久才呼吸一次。如果此時有氣進來，把它放出去，身體就空靈了。這時身中就會升起光明，可能在頭部或者背上，或者最好的的情形是在下半身生起的。此時口水分泌會特別旺盛，不用吞咽，它自然會下去，這就是甘露，是最好的雙性荷爾蒙。慢慢的連身體的感覺也沒有了，進入了光明定中。
我只能為你講到這裏，講多了反而害你！
很多人以為吸氣能充實生命，就練吸氣，真的愚不可及！真正的秘法正好相反，要捨！把它放出去。大乘道叫佈施，把自己的氣乃至生命給一切眾生。
練習中最難的是腰部以下，到腳，到足趾。兩組是最難打通的，一旦通了，就會生起非常舒服的感覺，繼而產生樂感，比性的快感還要好。樂感右腿上升到頭，由腦所生的樂感時無比的歡喜，無法形容的。到了這一步，身體就不是障礙了。一般人打坐總還覺得身上還有這裏那裏的不舒服，就是覺得有身，所以身體就變成了障礙。身體不障礙，下一步就要修菩提了。否則會生起神通、特異功能。到這裏為止是共法，外道也可以修到的。至於身體上的各種感覺，疼痛脹麻癢等等，大類的有三十四種之多，我們下次再講。今天所講的足夠你消化一年了。
聖吉：的確，的確。
南師：你們有練瑜伽的，如果筋肉拉不開時，用呼吸的方法可以幫助你伸展開來，你氣習的越飽，越難伸展開來。氣跑到腦子裏是最難放的，比下半身的氣還難放掉。能把腦中的氣放掉了，頭都空掉了。什麼智慧都發起了。真正的問題是在上面，不是在下面。下面的問題都是假的，都是由上面來的。所以把頭砍掉就什麼問題都沒了。這不是笑話，佛陀教的白骨觀的修法，就有觀想把頭骨切掉，倒轉過來放進腹腔的空間中，如果你能觀的起來，什麼高血壓之類的，就沒有了。今天到此為止，去練習吧。
轉載自
http://blog.sina.com.cn/s/blog_4e00719501009mpv.html
無念——阿斯湯噶
2008/06/16
台中瑜珈workshop---呼吸法---梵唱---體位法---人體順位跟簡單的解剖學
時間:2008/7/12-13
地點:台中市文心路三段85-1號 yoga in 瑜珈館(玩具反斗城隔壁)
地點:台中市文心路三段85-1號 yoga in 瑜珈館(玩具反斗城隔壁)
研習課程內容
07月12日 (3 hrs) $1,600
9:00~12:00 a.m.
A. Pranayama (呼吸法)
B. Kriyas Chanting (梵唱)
C. Asana (體位法)
D. Alignment (人體順位法)
E. 簡易解剖學
07月13日 (2.5 hrs) $1,400
9:00~12:00 a.m.
A. Asana (體位法)
B. Alignment (人體順位法)
C. 簡易解剖學
D. Q&A
07月12日 (3 hrs) $1,600
9:00~12:00 a.m.
A. Pranayama (呼吸法)
B. Kriyas Chanting (梵唱)
C. Asana (體位法)
D. Alignment (人體順位法)
E. 簡易解剖學
07月13日 (2.5 hrs) $1,400
9:00~12:00 a.m.
A. Asana (體位法)
B. Alignment (人體順位法)
C. 簡易解剖學
D. Q&A
留言報名或e-mail到g3793@yahoo.com.tw的信箱給"我在往瑜珈的國度前進" 的版主Amy
C) 名額有限
老師:Ashly老師
簡介
RTY(國際瑜珈聯盟)200小時師資訓練.結業
space yoga 200小時師資訓練.結業
yogafit level 1.2 及兒童瑜珈的48小時師資訓練.結業
pilates mat(皮拉提斯墊上核心)48小時師資結業
Body Lab Reformer 36小時師資結業
pure immersion programme 84小時師資訓練
曾赴印度Goa的purple valley 及mysore的 pattabhi jois(ashtanga) 研習一個月
目前所練習的派別以ashtanga跟anusra為主
其他詳細資料 詳
RTY(國際瑜珈聯盟)200小時師資訓練.結業
space yoga 200小時師資訓練.結業
yogafit level 1.2 及兒童瑜珈的48小時師資訓練.結業
pilates mat(皮拉提斯墊上核心)48小時師資結業
Body Lab Reformer 36小時師資結業
pure immersion programme 84小時師資訓練
曾赴印度Goa的purple valley 及mysore的 pattabhi jois(ashtanga) 研習一個月
目前所練習的派別以ashtanga跟anusra為主
其他詳細資料 詳
http://www.yogain.com.tw/ashly.html (報名方式修正如上 )
http://tw.myblog.yahoo.com/myyogatrip-bolg/
*本次活動由
我在往瑜珈的國度前進 的版主Amy 主辦
很高興她又前進到利他的境界,請網友多多支援
http://tw.myblog.yahoo.com/myyogatrip-bolg/
*本次活動由
我在往瑜珈的國度前進 的版主Amy 主辦
很高興她又前進到利他的境界,請網友多多支援
2008/06/11
YOGA – SAFETY GUIDELINES 瑜伽 —— 安全指導
“In any physical activity in the world youcan hurt yourself if you don’t follow the rules” – Bikram Choudhury.
“如果你不能遵守規則，在世界上任何一種身體活動中你都可能傷害到你自己。” -比克拉姆•喬德瑞
Safe teaching of Hatha Yoga is an essentialpart of being a good Yoga teacher. Yoga is generally taught in a group situation where students can vary considerably in terms of fitness and general healthlevels, age and flexibility. For teachers, this presents a challenge, which should be addressed by building awareness of common areas for concern. Thefollowing gives some general guidance on safety, including contraindications.It is not intended to be exhaustive as there are too many variations to consider. When in doubt, students should be advised to consult their doctor concerning the suitability or otherwise of particular postures or movements. Safe teaching also involves advising students to take responsibility for their well being by heeding such signs as chest pains, cardiac irregularity and faintness, all of which are indications that the body is under strain.
哈他瑜伽的安全教育是成為一名好的瑜伽老師的基本要素。瑜伽通常是在一個組的環境裏進行的，在那裏，學生能根據自身的適應性、綜合的健康狀況、年齡和身體的彈性不同而有所變化。對老師而言，這就面臨一個挑戰：就是應該讓所有在這個環境裏的習練者都瞭解到練習中的利害關係。接下來作一些常規的安全引導，包括禁忌情況。這並不是說沒有遺漏了，因為還有很多變素需要考慮。當遇到不確定時，應當建議學生他們應當就其合適性、特殊體式或者運動的可能性與主治醫生做些商議。安全教育也包括建議學生自己要用關注諸如胸部的疼痛、心律不規則或者心跳微弱，以及所有身體發出的暗示正處於過度疲勞的跡象，以此承擔對自身健康應有的責任。
STANDINGPOSTURES/BALANCE 站立和平衡
With adequate preparation and modification where necessary, these are amongst the safest postures, helping to develop both strength and flexibility throughout the whole body and teaching good body alignment.
站立和平衡，最安全的體式有助於發展全身力量以及柔韌，讓學員體會到身體端正的姿態，可以作為充足的預備熱身以及在必要時對體式進行適當的調整。
For beginners, it is especially important to spend time on standing asanas as they awaken the energy in the feet and increase strength and mobility in feet, ankles, knees and hips.
對於初學者來說，花時間練習站立體式是很重要的，因為這些體式喚醒來自雙腳的能量，發展腳，腳踝，膝蓋和臀部腳、力量和柔韌。通過這種方式，雙腿成為脊柱穩定的根基。站姿是其他體式的基礎。身體最容易受傷的三個部位：頸部、腰椎、膝。《瑜伽》近期文中提到：大腿後側筋腱、骶髂關節是另兩個較常見受傷的部位。不過在站立中容易受到的傷害可以通過以下幾條簡單的原則的學習去避免，同時這些原則中的大多數也適用於其他體式：
In this way, the legs become a firm base of support for the spine. Standing postures, then, provide the foundation for other groups of asana. The three parts of the body most susceptible to injury in any asana work are the neck, the lumbar vertebrae and the knees. A recent report in Yoga Journal (1) indicates that the origin of the hamstring muscle and the sacro-iliac joints are the next most common sites of injury. In standing postures injury can be avoided by following these simple guidelines, most of which are relevant for other types of asana:
1 盡可能放鬆並且伸展頸部後側的肌肉從而保護頸部。如果不確定是不是放鬆或是部後側的肌肉被伸展，可以建議學員目光向前而不是向上看比如在三角式或是側角式時。
1. Protect the neck by keeping it as relaxed as possible and maintaining length in the back of the neck. If in doubt, students should be advised to keep the gaze forwards rather than looking up in postures such as Trikonasana and Parsvakonasana.
2 對於腰椎，一個基本原則是在所有站立姿勢中儘量伸展拉長、避免這個區域的過度彎曲。正確使用腹部肌肉對腰部的支撐，溫和的Uddiyana收束將有助於腹肌對腰部的支撐。
2. For the lumbar spine, a general guidelineis to lengthen and avoid overarching this area in all standing postures. The correct use of abdominal support in the form of a gentle Uddiyana bandha will help to facilitate this.
3 正確的練習、並根據實際情況進行調整，站立姿勢可以加強膝關節周圍的肌肉和韌帶的力量。只有股四頭肌被加強的時候虛弱的膝關節才能得到加強。
3. Practised correctly and modified where necessary, standing postures can help to strengthen the muscles and ligaments that surround the knee joint. To strengthen weak knees, the quadriceps group of muscles need to be strengthened.
4避免大腿後側筋腱的過度伸展。應該鼓勵學員在站立前屈時微微曲膝，然後盡可能保持舒適的情況下一點點伸直膝蓋。
4. To avoid over-stretching the hamstrings, students should be encouraged to enter standing forward bends with slightly bent knees, which can be straightened as much as comfortably possible once in the pose.
5骶髂關節最好的保護方法就是在站立時保持這個區域的寬度
5. The sacro-iliac area is best protected by maintaining width in this region in all standing postures.
It has been said that most if not all Yoga asanas require a degree of good balance. There are various balance-affecting conditions that may influence the ease with which a student can perform standing postures and in particular, standing balances. These include blindness, deafness, anxiety, multiple sclerosis, the effect of medication and problems affecting the middle ear. In these and other balance affecting cases, students are advised to take special care. Modifications to the posture can be used or in some cases the student may benefit from the support of a wall, chair etc.
正如已提到的，大部分而不是全部的體式要求有好的平衡程度。有各種各樣的平衡和影響平衡的條件可能會影響到一個學生在練習站立體式時是否可以毫不費力，特別是站立平衡。這包括有視力問題、耳疾問題、憂鬱、多發性硬化、藥物治療和問題導致的對中耳的不良作用。在這些合其他一些平衡體式的作用案例中，學生應當被告知需要特別的照顧。幫助他們適當調整姿勢，或者在個別案例中學生會從借助於牆、椅子來完成體式並從中受益。
As standing postures are rather strenuous, some may need to be adapted for those with heart and blood pressure conditions.For example, Warrior I and II can be practised with hands on hips rather than with arms raised. Severe heart and high blood pressure conditions may mean avoiding standing forward bends altogether or bending only from the hips with a level spine so that the heart is never lower than the hips. This modification may also be given in cases of spinal disc problems and hernia. Glaucoma, detached retina, inner ear discharge and severe sinus infection are all contraindicated for standing forward bends, as are any spinal conditions where a forward bend produces pain rather than mere discomfort.
因為站姿是相當艱苦的練習，有些體式需要因為那些患有心臟病、血壓不正常的學生而有所改變。舉例：戰士I式和II式，可以把手放在臀部上相當於把手舉起來。有嚴重心臟病和高血壓的症狀的學生意味著他們要儘量避免站立並前彎體式同時進行，或者僅僅是向前彎到臀部線以上保持脊柱水準，這樣心臟就不會低於臀部。這些體式的改編也可以教授給那些脊柱有問題和有疝氣的學生。患有青光眼、視網膜脫落、內耳有液體流出和嚴重的鼻炎等症狀的學生，做前彎的體式都不是很適合，因為任何一個脊柱前彎都會很容易比平時的不適更容易招致疼痛。
SEATED POSTURES 坐姿
Almost all seated postures require good mobility of the hip and knee joints.
幾乎所有的坐著的體式都需要臀部和膝關節有良好的靈活性。
Where there is a history of knee problems,students should be discouraged from attempting classical postures such as Padmasana, although with work on improving hip flexibility the posture may beat tempted in due course.
過去，膝蓋曾有問題的，學生應該被勸阻去嘗試做那些傳統的體式，諸如蓮花式，儘管隨著不斷提高臀部的柔韌性，這個體式最終可以嘗試在適當地時候安排到課程裏。
Generally, pressure on inflamed knees must be avoided. Arthritic knee conditions should be treated with caution. Padding can be used to support knees and ankles, for kneeling postures such as Vajrasana.
一般來說，應該避免對有紅腫發炎跡象的膝蓋施加壓力。膝蓋部位有關節炎的情況需要被十分慎重地對待。在膝蓋和腳踝下加上墊子，會對膝蓋起到很好的保護作用，對那些跪下的體式比如雷電坐。
In cases of varicose veins, short periods of sitting in postures such as Vajrasana may be beneficial. However, students should discontinue the practice if a reaction occurs. Generally, longer periods of sitting in tight cross-legged or kneeling postures are inadvisable.
如果有靜脈曲張的情況，縮短坐的體式的時間會比較有益，諸如雷電坐姿。無論如何，當一些反應發生時，學生應當停止繼續練習。通常，長時間的雙腿交叉背部挺直的坐姿或者跪姿是不合適的。
For students with limited flexibility, the use of a folded blanket or block placed under the sitting bones can help to lower the knees to below hip level and create better alignment of pelvis and lumbar area.
對於柔韌性有限的學生而言，用折疊起來的毛毯或者瑜伽磚放在坐骨下面，可以幫助時膝蓋低於臀部的高度位置和使骨盆與腰部的區域建立起更好的結合。
FORWARD BENDING POSTURES 前屈
See comments above on standing forward bends.
請參考上文中關於站立前屈的部分。
Exercise extreme caution in the case of students who present with any form of prolapsed disc in the lumbar area, annulus fibrosis (inflammation of fibres of spinal discs), ankylosing spondylitis (inflammation of vertebral joints), sciatica and any degenerative condition of the lower spine or sacro-iliac joint. Other prohibitions include recent abdominal surgery and inflammation of liver or spleen.In the later stages of pregnancy, extreme forward bends are contraindicated
針對腰椎間盤突出、椎間盤的纖維外環感染炎症、強直性脊柱炎（脊椎炎）、坐骨神經痛以及下脊椎或髖骶關節發生退行性疾病的學員（在作這樣的體式時）需要特別謹慎。不適宜作這個體式的人還包括：近期作過腹部外科手術，肝、睥的炎症。另外，針對懷孕後期的准媽媽們，過度的前屈也是不適當的。
For all above conditions a modified seated forward bend with legs apart and the use of a yoga belt to encourage lengthening of the spine may be suitable.
針對以上提到的學員情況，可以將坐立前屈進行適當的調整從而將體式變成更適合：雙腿分開、利用伸展帶增加脊椎的長度。
Students with tight hamstrings should be advised to either bend the knees slightly to facilitate increased movement in the lower spine or else use a folded blanket or block which will tilt the pelvis forwards.
針對大腿後側筋腱較為僵硬的學員可以建議：雙膝微微彎曲從而使下背部得到伸展；另外可以將瑜伽磚或是毯子折疊後放在臀部下方，使得骨盆前傾。
LATERAL BENDING AND TWISTING POSTURES 側彎和扭轉體式
Prohibitions include extreme heart and blood pressure conditions, late pregnancy and inflamed liver or spleen. In cases of pregnancy and recent abdominal surgery, stronger side-bending and twisting postures may not be suitable and a modification should be given. For those with arthritic or rheumatic conditions, side-bending and twisting postures should be gentle and modified. Special care should also be taken in the case of hiatus hernia where pressure on oesophagus and stomach could cause acidic juices to flow back into the gullet.
有嚴重的心臟和血壓問題，孕晚期以及肝、脾炎症的學員禁做。如果懷孕或者近期做過腹部外科手術的學員，不適宜練習強烈的側彎和扭轉體式，體式要有所調整。對於那些有關節炎或者風濕病的學員，側彎和扭轉體式就要柔和些並有所調整。有疝氣的學員尤其注意，在這些體式中，體式帶給食道和胃部的壓力會導致胃酸倒流到咽喉。
In side-bending postures such as Trikonasana, students should be discouraged from going too far down until they have developed the necessary internal support and strength in the lower body to enable them to safely exit the posture. With regards to twists, it is important that students are able to lengthen the spine before twisting and to maintain that length once in the posture. Again, the use of a folded blanket or block under the buttocks in seated twisting postures will help less flexible students to achieve a better alignment of pelvis and lumbar, enabling optimum spinal length and rotation.
在側彎體式如三角伸展式中，不提倡學員過分向下彎曲，除非他們身體下部具有必要的內部支撐和力量以保證他們安全收回體式。在扭轉體式中，學員在扭轉之前能夠伸展脊柱並且在扭轉體式中還保持脊柱伸展，這一點非常重要。在坐姿扭轉體式中，柔韌度欠佳的學員可以在臀部下方使用折疊毯子或者瑜伽磚，這樣會更好地保持骨盆和腰椎的協調，保證最大限度地伸展和扭轉脊柱。
INVERTED POSTURES
Prohibitions apply for those with high blood pressure and those with heart conditions. Inverted postures can increase pressure in the eye and so are dangerous for those with eye problems such as glaucoma and detached retina. Inverted postures are unsuitable for those suffering from degenerative hypnosis, osteoporosis or anyone with a severe arthritic neck condition. Contraindications also apply to menstruation and inner ear problems. Hiatus hernia may be aggravated by inversion. Those with enlarged thyroid should be given a modification in the case of Sarvangasana(Shoulder Balance) and Halasana (Plough) where full chin lock would be inadvisable.
高血壓和心臟不好的學員禁做倒立體式。由於倒體立式會增加眼部壓力，因此對於有眼疾的學員，比如說青光眼和視網膜脫落， 倒立體式也是很危險的。針對患有退行性催眠（不知道怎麼翻，哪位高人指點？）、骨質疏鬆或者嚴重的頸部關節炎症學員，倒立體式也不適合。經期和內耳疾的學員也禁做倒立。倒立還會加重間隙疝氣的症狀。甲狀腺腫大的學員在做肩倒立或者犁式體式時要適時調整體式，不要做完全的鎖喉。
Inverted postures may also be unsuitable in the case of certain rheumatic and arthritic conditions, pregnancy (where the centre of gravity is constantly changing) and balance-affecting conditions such as Multiple Sclerosis, blindness or deafness. However, in some cases modifications may be given.
患有風濕和關節炎、孕期（孕婦重心位置不定）以及不利平衡的病症如多發性硬化、視力問題、耳疾等，不適合做倒立體式。不過，可以根據具體情況作適當調整。
Students suffering from neck injuries such as whiplash should be advised to wait for some time before attempting inverted postures such as Sarvangasana(Shoulder Balance) and Sirsasana (Head Balance).These postures should only be attempted when there is no longer any inflammation and the neck has been strengthened by other posture work.
學員如果有諸如頸部扭傷之類的情形，最好不要著急作倒立體式如肩倒立或者頭倒立。除非沒有任何炎症或者頸部經由其他體式的鍛煉已得到加強。
The ability to enter and exit these postures with control is essential. Those who lack the necessary internal and external strength should be actively discouraged from attempting inverted postures such as Sarvangasana (2) and Sirsasana. Those who are overweight are particularly vulnerable to injury if they try to force themselves into these postures. Inmany cases, modified postures such as Half Shoulder stand, Viparita Karani (Legs-up-the-Wall Pose) and Half Head balance will be safer alternatives.
做好倒立體式的關鍵就是要有控制地開始和結束體式。如果學員的內在和外部力量欠缺，教師要勸阻他們不要做肩倒立2和頭倒立。體重超標的學員如果勉強做倒立體式，會很容易受傷。上述情形的學員可以根據情況選擇做半肩倒立，倒剪式和半頭倒立。
YOGA BREATHING
The progression in teaching breathing techniques should be very gradual. Students should have developed , the ability to make full use of lung capacity, and have practiced synchronising breath and movement before moving to the more demanding techniques involving breath retention. Holding the breath for more than 4seconds is inadvisable for people with high blood pressure, heart or chest problems or during pregnancy.
瑜伽呼吸
呼吸技巧的習練應該是循序漸進的，學員最好培養呼吸意識以及充分利用肺活量的能力，在練習需要屏息的高級呼吸法之前必須習練如何將呼吸和動作相結合。高血壓、心臟或胸部有問題以及處於孕期的學員，不要屏息超過4秒。
RELAXATION
Savasana (Corpse pose) is contra-indicated for pregnant women beyond the 30-week stage as uterine pressure
on the interior vena cava may lead to fall in blood pressure and dizziness. (see Pregnancy Guidelines) As a general point, care should be taken if using guided visualisation as the particular visualisation may create a disturbing experience for some students. During deep relaxation emotional problems can be brought to the surface thus causing distress, so a teacher need to be fully aware of his/her students. It is important to end the relaxation practice by ensuring that students are ‘grounded’ – aware of the physical body and the contact of the body with the floor, the room and the wider environment, prior to sitting in Sukhasana (or other seated posture) with upright spine and firm base.
放鬆
孕期超過30周的孕婦禁做挺屍式，因為子宮會擠壓內部腔靜脈從而導致血壓降低和暈眩。如果使用導引詞想像，要注意這種想像可能會對某些學員產生干擾。在深度放鬆時，某些心理問題會浮現出來，因此老師要充分瞭解自己的學生。在結束放鬆進行坐姿散盤（或其他坐姿）之前，一定要確保學員“躺在地上”---學員意識到自己的身體以及身體和地面的接觸，所處的房間以及周圍的環境。之後進行坐姿時要脊背挺直，穩穩坐住。
原文FROM:
www.yogascotland.org.uk/documents/asana_safety.pdf
中譯FROM: (採用無私多人接力翻譯方式,令人敬佩,感謝聞風博士的主持)
http://www.sino-yoga.com/ShowPost.asp?PageIndex=1&ThreadID=194
“如果你不能遵守規則，在世界上任何一種身體活動中你都可能傷害到你自己。” -比克拉姆•喬德瑞
Safe teaching of Hatha Yoga is an essentialpart of being a good Yoga teacher. Yoga is generally taught in a group situation where students can vary considerably in terms of fitness and general healthlevels, age and flexibility. For teachers, this presents a challenge, which should be addressed by building awareness of common areas for concern. Thefollowing gives some general guidance on safety, including contraindications.It is not intended to be exhaustive as there are too many variations to consider. When in doubt, students should be advised to consult their doctor concerning the suitability or otherwise of particular postures or movements. Safe teaching also involves advising students to take responsibility for their well being by heeding such signs as chest pains, cardiac irregularity and faintness, all of which are indications that the body is under strain.
哈他瑜伽的安全教育是成為一名好的瑜伽老師的基本要素。瑜伽通常是在一個組的環境裏進行的，在那裏，學生能根據自身的適應性、綜合的健康狀況、年齡和身體的彈性不同而有所變化。對老師而言，這就面臨一個挑戰：就是應該讓所有在這個環境裏的習練者都瞭解到練習中的利害關係。接下來作一些常規的安全引導，包括禁忌情況。這並不是說沒有遺漏了，因為還有很多變素需要考慮。當遇到不確定時，應當建議學生他們應當就其合適性、特殊體式或者運動的可能性與主治醫生做些商議。安全教育也包括建議學生自己要用關注諸如胸部的疼痛、心律不規則或者心跳微弱，以及所有身體發出的暗示正處於過度疲勞的跡象，以此承擔對自身健康應有的責任。
STANDINGPOSTURES/BALANCE 站立和平衡
With adequate preparation and modification where necessary, these are amongst the safest postures, helping to develop both strength and flexibility throughout the whole body and teaching good body alignment.
站立和平衡，最安全的體式有助於發展全身力量以及柔韌，讓學員體會到身體端正的姿態，可以作為充足的預備熱身以及在必要時對體式進行適當的調整。
For beginners, it is especially important to spend time on standing asanas as they awaken the energy in the feet and increase strength and mobility in feet, ankles, knees and hips.
對於初學者來說，花時間練習站立體式是很重要的，因為這些體式喚醒來自雙腳的能量，發展腳，腳踝，膝蓋和臀部腳、力量和柔韌。通過這種方式，雙腿成為脊柱穩定的根基。站姿是其他體式的基礎。身體最容易受傷的三個部位：頸部、腰椎、膝。《瑜伽》近期文中提到：大腿後側筋腱、骶髂關節是另兩個較常見受傷的部位。不過在站立中容易受到的傷害可以通過以下幾條簡單的原則的學習去避免，同時這些原則中的大多數也適用於其他體式：
In this way, the legs become a firm base of support for the spine. Standing postures, then, provide the foundation for other groups of asana. The three parts of the body most susceptible to injury in any asana work are the neck, the lumbar vertebrae and the knees. A recent report in Yoga Journal (1) indicates that the origin of the hamstring muscle and the sacro-iliac joints are the next most common sites of injury. In standing postures injury can be avoided by following these simple guidelines, most of which are relevant for other types of asana:
1 盡可能放鬆並且伸展頸部後側的肌肉從而保護頸部。如果不確定是不是放鬆或是部後側的肌肉被伸展，可以建議學員目光向前而不是向上看比如在三角式或是側角式時。
1. Protect the neck by keeping it as relaxed as possible and maintaining length in the back of the neck. If in doubt, students should be advised to keep the gaze forwards rather than looking up in postures such as Trikonasana and Parsvakonasana.
2 對於腰椎，一個基本原則是在所有站立姿勢中儘量伸展拉長、避免這個區域的過度彎曲。正確使用腹部肌肉對腰部的支撐，溫和的Uddiyana收束將有助於腹肌對腰部的支撐。
2. For the lumbar spine, a general guidelineis to lengthen and avoid overarching this area in all standing postures. The correct use of abdominal support in the form of a gentle Uddiyana bandha will help to facilitate this.
3 正確的練習、並根據實際情況進行調整，站立姿勢可以加強膝關節周圍的肌肉和韌帶的力量。只有股四頭肌被加強的時候虛弱的膝關節才能得到加強。
3. Practised correctly and modified where necessary, standing postures can help to strengthen the muscles and ligaments that surround the knee joint. To strengthen weak knees, the quadriceps group of muscles need to be strengthened.
4避免大腿後側筋腱的過度伸展。應該鼓勵學員在站立前屈時微微曲膝，然後盡可能保持舒適的情況下一點點伸直膝蓋。
4. To avoid over-stretching the hamstrings, students should be encouraged to enter standing forward bends with slightly bent knees, which can be straightened as much as comfortably possible once in the pose.
5骶髂關節最好的保護方法就是在站立時保持這個區域的寬度
5. The sacro-iliac area is best protected by maintaining width in this region in all standing postures.
It has been said that most if not all Yoga asanas require a degree of good balance. There are various balance-affecting conditions that may influence the ease with which a student can perform standing postures and in particular, standing balances. These include blindness, deafness, anxiety, multiple sclerosis, the effect of medication and problems affecting the middle ear. In these and other balance affecting cases, students are advised to take special care. Modifications to the posture can be used or in some cases the student may benefit from the support of a wall, chair etc.
正如已提到的，大部分而不是全部的體式要求有好的平衡程度。有各種各樣的平衡和影響平衡的條件可能會影響到一個學生在練習站立體式時是否可以毫不費力，特別是站立平衡。這包括有視力問題、耳疾問題、憂鬱、多發性硬化、藥物治療和問題導致的對中耳的不良作用。在這些合其他一些平衡體式的作用案例中，學生應當被告知需要特別的照顧。幫助他們適當調整姿勢，或者在個別案例中學生會從借助於牆、椅子來完成體式並從中受益。
As standing postures are rather strenuous, some may need to be adapted for those with heart and blood pressure conditions.For example, Warrior I and II can be practised with hands on hips rather than with arms raised. Severe heart and high blood pressure conditions may mean avoiding standing forward bends altogether or bending only from the hips with a level spine so that the heart is never lower than the hips. This modification may also be given in cases of spinal disc problems and hernia. Glaucoma, detached retina, inner ear discharge and severe sinus infection are all contraindicated for standing forward bends, as are any spinal conditions where a forward bend produces pain rather than mere discomfort.
因為站姿是相當艱苦的練習，有些體式需要因為那些患有心臟病、血壓不正常的學生而有所改變。舉例：戰士I式和II式，可以把手放在臀部上相當於把手舉起來。有嚴重心臟病和高血壓的症狀的學生意味著他們要儘量避免站立並前彎體式同時進行，或者僅僅是向前彎到臀部線以上保持脊柱水準，這樣心臟就不會低於臀部。這些體式的改編也可以教授給那些脊柱有問題和有疝氣的學生。患有青光眼、視網膜脫落、內耳有液體流出和嚴重的鼻炎等症狀的學生，做前彎的體式都不是很適合，因為任何一個脊柱前彎都會很容易比平時的不適更容易招致疼痛。
SEATED POSTURES 坐姿
Almost all seated postures require good mobility of the hip and knee joints.
幾乎所有的坐著的體式都需要臀部和膝關節有良好的靈活性。
Where there is a history of knee problems,students should be discouraged from attempting classical postures such as Padmasana, although with work on improving hip flexibility the posture may beat tempted in due course.
過去，膝蓋曾有問題的，學生應該被勸阻去嘗試做那些傳統的體式，諸如蓮花式，儘管隨著不斷提高臀部的柔韌性，這個體式最終可以嘗試在適當地時候安排到課程裏。
Generally, pressure on inflamed knees must be avoided. Arthritic knee conditions should be treated with caution. Padding can be used to support knees and ankles, for kneeling postures such as Vajrasana.
一般來說，應該避免對有紅腫發炎跡象的膝蓋施加壓力。膝蓋部位有關節炎的情況需要被十分慎重地對待。在膝蓋和腳踝下加上墊子，會對膝蓋起到很好的保護作用，對那些跪下的體式比如雷電坐。
In cases of varicose veins, short periods of sitting in postures such as Vajrasana may be beneficial. However, students should discontinue the practice if a reaction occurs. Generally, longer periods of sitting in tight cross-legged or kneeling postures are inadvisable.
如果有靜脈曲張的情況，縮短坐的體式的時間會比較有益，諸如雷電坐姿。無論如何，當一些反應發生時，學生應當停止繼續練習。通常，長時間的雙腿交叉背部挺直的坐姿或者跪姿是不合適的。
For students with limited flexibility, the use of a folded blanket or block placed under the sitting bones can help to lower the knees to below hip level and create better alignment of pelvis and lumbar area.
對於柔韌性有限的學生而言，用折疊起來的毛毯或者瑜伽磚放在坐骨下面，可以幫助時膝蓋低於臀部的高度位置和使骨盆與腰部的區域建立起更好的結合。
FORWARD BENDING POSTURES 前屈
See comments above on standing forward bends.
請參考上文中關於站立前屈的部分。
Exercise extreme caution in the case of students who present with any form of prolapsed disc in the lumbar area, annulus fibrosis (inflammation of fibres of spinal discs), ankylosing spondylitis (inflammation of vertebral joints), sciatica and any degenerative condition of the lower spine or sacro-iliac joint. Other prohibitions include recent abdominal surgery and inflammation of liver or spleen.In the later stages of pregnancy, extreme forward bends are contraindicated
針對腰椎間盤突出、椎間盤的纖維外環感染炎症、強直性脊柱炎（脊椎炎）、坐骨神經痛以及下脊椎或髖骶關節發生退行性疾病的學員（在作這樣的體式時）需要特別謹慎。不適宜作這個體式的人還包括：近期作過腹部外科手術，肝、睥的炎症。另外，針對懷孕後期的准媽媽們，過度的前屈也是不適當的。
For all above conditions a modified seated forward bend with legs apart and the use of a yoga belt to encourage lengthening of the spine may be suitable.
針對以上提到的學員情況，可以將坐立前屈進行適當的調整從而將體式變成更適合：雙腿分開、利用伸展帶增加脊椎的長度。
Students with tight hamstrings should be advised to either bend the knees slightly to facilitate increased movement in the lower spine or else use a folded blanket or block which will tilt the pelvis forwards.
針對大腿後側筋腱較為僵硬的學員可以建議：雙膝微微彎曲從而使下背部得到伸展；另外可以將瑜伽磚或是毯子折疊後放在臀部下方，使得骨盆前傾。
LATERAL BENDING AND TWISTING POSTURES 側彎和扭轉體式
Prohibitions include extreme heart and blood pressure conditions, late pregnancy and inflamed liver or spleen. In cases of pregnancy and recent abdominal surgery, stronger side-bending and twisting postures may not be suitable and a modification should be given. For those with arthritic or rheumatic conditions, side-bending and twisting postures should be gentle and modified. Special care should also be taken in the case of hiatus hernia where pressure on oesophagus and stomach could cause acidic juices to flow back into the gullet.
有嚴重的心臟和血壓問題，孕晚期以及肝、脾炎症的學員禁做。如果懷孕或者近期做過腹部外科手術的學員，不適宜練習強烈的側彎和扭轉體式，體式要有所調整。對於那些有關節炎或者風濕病的學員，側彎和扭轉體式就要柔和些並有所調整。有疝氣的學員尤其注意，在這些體式中，體式帶給食道和胃部的壓力會導致胃酸倒流到咽喉。
In side-bending postures such as Trikonasana, students should be discouraged from going too far down until they have developed the necessary internal support and strength in the lower body to enable them to safely exit the posture. With regards to twists, it is important that students are able to lengthen the spine before twisting and to maintain that length once in the posture. Again, the use of a folded blanket or block under the buttocks in seated twisting postures will help less flexible students to achieve a better alignment of pelvis and lumbar, enabling optimum spinal length and rotation.
在側彎體式如三角伸展式中，不提倡學員過分向下彎曲，除非他們身體下部具有必要的內部支撐和力量以保證他們安全收回體式。在扭轉體式中，學員在扭轉之前能夠伸展脊柱並且在扭轉體式中還保持脊柱伸展，這一點非常重要。在坐姿扭轉體式中，柔韌度欠佳的學員可以在臀部下方使用折疊毯子或者瑜伽磚，這樣會更好地保持骨盆和腰椎的協調，保證最大限度地伸展和扭轉脊柱。
INVERTED POSTURES
Prohibitions apply for those with high blood pressure and those with heart conditions. Inverted postures can increase pressure in the eye and so are dangerous for those with eye problems such as glaucoma and detached retina. Inverted postures are unsuitable for those suffering from degenerative hypnosis, osteoporosis or anyone with a severe arthritic neck condition. Contraindications also apply to menstruation and inner ear problems. Hiatus hernia may be aggravated by inversion. Those with enlarged thyroid should be given a modification in the case of Sarvangasana(Shoulder Balance) and Halasana (Plough) where full chin lock would be inadvisable.
高血壓和心臟不好的學員禁做倒立體式。由於倒體立式會增加眼部壓力，因此對於有眼疾的學員，比如說青光眼和視網膜脫落， 倒立體式也是很危險的。針對患有退行性催眠（不知道怎麼翻，哪位高人指點？）、骨質疏鬆或者嚴重的頸部關節炎症學員，倒立體式也不適合。經期和內耳疾的學員也禁做倒立。倒立還會加重間隙疝氣的症狀。甲狀腺腫大的學員在做肩倒立或者犁式體式時要適時調整體式，不要做完全的鎖喉。
Inverted postures may also be unsuitable in the case of certain rheumatic and arthritic conditions, pregnancy (where the centre of gravity is constantly changing) and balance-affecting conditions such as Multiple Sclerosis, blindness or deafness. However, in some cases modifications may be given.
患有風濕和關節炎、孕期（孕婦重心位置不定）以及不利平衡的病症如多發性硬化、視力問題、耳疾等，不適合做倒立體式。不過，可以根據具體情況作適當調整。
Students suffering from neck injuries such as whiplash should be advised to wait for some time before attempting inverted postures such as Sarvangasana(Shoulder Balance) and Sirsasana (Head Balance).These postures should only be attempted when there is no longer any inflammation and the neck has been strengthened by other posture work.
學員如果有諸如頸部扭傷之類的情形，最好不要著急作倒立體式如肩倒立或者頭倒立。除非沒有任何炎症或者頸部經由其他體式的鍛煉已得到加強。
The ability to enter and exit these postures with control is essential. Those who lack the necessary internal and external strength should be actively discouraged from attempting inverted postures such as Sarvangasana (2) and Sirsasana. Those who are overweight are particularly vulnerable to injury if they try to force themselves into these postures. Inmany cases, modified postures such as Half Shoulder stand, Viparita Karani (Legs-up-the-Wall Pose) and Half Head balance will be safer alternatives.
做好倒立體式的關鍵就是要有控制地開始和結束體式。如果學員的內在和外部力量欠缺，教師要勸阻他們不要做肩倒立2和頭倒立。體重超標的學員如果勉強做倒立體式，會很容易受傷。上述情形的學員可以根據情況選擇做半肩倒立，倒剪式和半頭倒立。
YOGA BREATHING
The progression in teaching breathing techniques should be very gradual. Students should have developed , the ability to make full use of lung capacity, and have practiced synchronising breath and movement before moving to the more demanding techniques involving breath retention. Holding the breath for more than 4seconds is inadvisable for people with high blood pressure, heart or chest problems or during pregnancy.
瑜伽呼吸
呼吸技巧的習練應該是循序漸進的，學員最好培養呼吸意識以及充分利用肺活量的能力，在練習需要屏息的高級呼吸法之前必須習練如何將呼吸和動作相結合。高血壓、心臟或胸部有問題以及處於孕期的學員，不要屏息超過4秒。
RELAXATION
Savasana (Corpse pose) is contra-indicated for pregnant women beyond the 30-week stage as uterine pressure
on the interior vena cava may lead to fall in blood pressure and dizziness. (see Pregnancy Guidelines) As a general point, care should be taken if using guided visualisation as the particular visualisation may create a disturbing experience for some students. During deep relaxation emotional problems can be brought to the surface thus causing distress, so a teacher need to be fully aware of his/her students. It is important to end the relaxation practice by ensuring that students are ‘grounded’ – aware of the physical body and the contact of the body with the floor, the room and the wider environment, prior to sitting in Sukhasana (or other seated posture) with upright spine and firm base.
放鬆
孕期超過30周的孕婦禁做挺屍式，因為子宮會擠壓內部腔靜脈從而導致血壓降低和暈眩。如果使用導引詞想像，要注意這種想像可能會對某些學員產生干擾。在深度放鬆時，某些心理問題會浮現出來，因此老師要充分瞭解自己的學生。在結束放鬆進行坐姿散盤（或其他坐姿）之前，一定要確保學員“躺在地上”---學員意識到自己的身體以及身體和地面的接觸，所處的房間以及周圍的環境。之後進行坐姿時要脊背挺直，穩穩坐住。
原文FROM:
www.yogascotland.org.uk/documents/asana_safety.pdf
中譯FROM: (採用無私多人接力翻譯方式,令人敬佩,感謝聞風博士的主持)
http://www.sino-yoga.com/ShowPost.asp?PageIndex=1&ThreadID=194
2008/06/10
寶貝，我的精神導師 Mindful Parenting
你是否在抱怨，因為每晚給孩子講故事，而沒有更多的時間將肩倒立做得再漂亮一些，其實，當一個人有了孩子之後，就沒有比做好父母更重要的精神修行了。
有人說，撫養孩子雖然很辛苦，但讓人開心。也有人說，撫養孩子是一件危險的事情，因為結果無法預知，充滿變數和險情。不管怎麼說，為人父母絕不僅僅是看著幼兒每天長胖長高這麼簡單。也許，你正發現自己面對帶孩子和瑜伽之間的衝突，好比魚而熊掌不能兼得。但你可能沒有意識到的是，你已陷入將為人父母與瑜伽分裂成兩件事的煩惱。
溫柔而神聖的"儀式"
Haji和Jasmin Shearer是對瑜伽伴侶，住在麻塞諸塞州，有個8歲的兒子和5歲的女兒。從1985年開始，這對伴侶就一直堅持哈他瑜伽的習練，每天早上或晚上，都會留出時間冥想，忙得實在脫不開身時，也會隨機應變，比如在臨睡前練練挺屍式，排隊等候時練練山式。對於這一四口之家來說，瑜伽已經不再是有意為之的必修功課，而是變成了日常生活自然而然的一部分。
"平和"是這個家庭的常用詞，就像Haji代表全家四人所言："我們有一個共同的理想——平和是可能實現的。"要是他們碰巧不在家，你會聽到很特別的留言電話："只要你能想到，每一刻都是一個奇跡，謝謝致電，我們將儘快給您回電，平和與您同在！"
聽Jasmin談到全家人每天晚餐前唱梵文祈禱歌（bhajans）的固定節目，聽她娓娓敍說全家人臨睡前的儀式時，你會情不自禁地想起自己的孩提時代：蓋著柔軟舒適的被子，眼睛睜得大大的，聽著神秘旋律的古老音樂，還有母親甜美的聲音。"孩子們輪流挑選歌曲，這種方式把全家人的能量很好地聚合在一起。此時，每個人的感覺都格外放鬆。"
Bo Lozoff和妻子Sita也是一對瑜伽伴侶，曾在北卡諾萊州的Durham附近發起過一個著名的幫助囚犯的活動，他們在獄中教冥想，與他們懇談，通過書信往來提供建議。Bo Lozoff認為，與孩子們一起每天例行的儀式是名副其實的家庭修行。他目前正著手寫一本關於每日精神修行的書——《有意義的生活：日常修行》（《A Meaningful Life: It Just Takes Practice》）。從兒子4歲時開始，Bo就每天在兒子醒後為他朗讀印度最著名的兩大史詩《羅摩衍那》（(Ramayana）和《摩訶婆羅多》（Mahabharata），以此迎接新的一天。Bo說，這樣的"家庭功課"會使孩子有足夠的時間去思考和理解故事。
在Bo家裏，看電視也是一件嚴肅認真的事情。兒子滿5歲後，全家達成一致，有三人都喜歡看的節目時才打開電視。Bo說："看電視對我們來說，是一種有意識的選擇，而不是因為無聊才去看的。如果家裏有孩子喜歡看的節目，對大人來說，這就成為審視自身的一個良機。"
Bo也從不忽視睡前哄孩子入眠的時光。兒子小的時候，睡前給他唱過各種各樣的歌，從最愛的民謠，到流行歌：Mr. Bojangles、Sweet Baby James、Bob Dylan的 Forever Young……BO至今耳熟能詳。他說："影響孩子的關鍵是以一種溫柔而神聖的時刻開始和結束每一天，這就好像與孩子一起定期進行瑜伽體式的習練和冥想，有助於凝聚家庭核心力，並使孩子養成井井有條的生活習慣。要知道，讓完整的週期變成一件天衣無縫，自然而然的事情，是需要誠意和堅持的。想要不花時間而敷衍這樣的時刻，結果不會是你所期待的。"
全神貫注於每一件小事
Marcia Miller一直在俄亥俄州的Columbus市區教整體瑜伽(Integral Yoga)。去年夏天，她在內部季刊上向學生宣佈："以後，我將減少部分課程，以便留出更多時間洗衣服、料理家務，照顧幼兒。雖然大家普遍認為零星小事沒那麼重要，但所有的大事都是由細節組成的，沒有了零星小事，任何大事也就失去了它的意義。"Marcia的觀點是卡瑪瑜伽（karma yoga）教義的邏輯延伸，即全神貫注地投入到我們所做的每一件事當中。
"當你疊衣服時，其實就是在完成一項任務，因為此刻你正在家裏營造和諧、整潔和秩序感。能不能在清晨第一時間找到自己的內衣，對家庭感情生活的影響看上去很微小，但往往結的果卻是巨大的。"
"在家陪孩子時，我敢保證他們根本不在乎我能不能做10個漂亮的後彎，只在乎我的身體和情感跟他們在一起，可以聽他們講話，擦去他們臉上的眼淚，臨睡前給他們講故事，隨時安排好家庭生活，給他們一個安全的環境。"
Marcia在季刊裏不多的幾段感言，收到的正面回饋之多，遠遠超過了她以往所寫的文字。作為母親，Marcia的淡定讓她看上去比一般母親放鬆許多。雖然孩子們不在乎媽咪的後彎做得是不是完美，不可否認的是，每天清晨的瑜伽習練給了Marcia處亂不驚的平和氣質。但同時要認清的一個事實是，平和的心境絕不僅僅是瑜伽體式的功勞。
作為父母，都有這樣的體會，日常生活就是由洗衣服等瑣碎的日常小事，以及每天臨睡前的親吻和搖籃曲這類溫柔而神聖的儀式感所組合的。對有些家長而言，在家常瑣事和神聖的儀式感之間協調不是什麼難事，最大的挑戰倒是處理好帶孩子和瑜伽修行之間的衝突。這是為人父母普遍面對的困境，還是個別人的過份焦慮？對此，精神境界不同的父母自然會有不一樣的回答。
Marcia的一名學生已是兩個孩子的媽媽，有一天，突然決定退學一學期，理由非常簡單：她不願錯過孩子睡覺前的寶貴時光。"多麼完美的卡瑪瑜伽心態！從另一種意義來說，她的選擇體現了真正的瑜伽精神。我鼓勵她，陪孩子睡覺比做肩倒立重要得多！"
Bo Lozoff 也持有相似的看法："當一個人有了孩子之後，就沒有比做好父母更重要的精神修行了。如果你還認為修行只能與別的成年人一起才能完成，那麼，早晚你會意認到，這種觀點需要重新思考。無疑，這是一個錯誤的分別，只有偏執的人才會說些什麼不得不為了孩子而犧牲了時間，等等。總之，要點就是把自己的事跟孩子對立起來談論。"
孩子也是精神導師
你有沒有意識到，當孩子看見父母練習瑜伽體式，或是聽見他們在用《瑜伽經》中的指導來談論生活原則中的"可以"或"不可以"時，這些看似平常的情節可能成為孩子們"生活工具"的一部分。
有一次，Jasmin對我說："腹式深呼吸對管教孩子很有用，當我心裏不安時，會坐下來，深呼吸，心裏默念一句頌語。當孩子們鬧得過火，快要失控時，我也會叫他們坐下來做深呼吸。"Jasmin承認，孩子做出的反應各不相同，但她相信，他們在某種程度上領會了她的核心技巧。有一次，她偶然聽見她家兩個寶貝女兒正在對別的小朋友們說："來來來，坐下，深呼吸！"
當孩子把核心技巧也用在成人身上時，說明他們已經能夠很好地理解這種技巧的力量。對此，Haji深有體會："我跟Jasmin因意見不同發生爭執時，兒子就會嚷嚷，爸爸，您應該對媽媽好一點。聽到兒子這樣說，我就會停下來，意識到他是在提醒我遵守我們的生活原則。儘管對兒子來說，我是他的好榜樣，但好榜樣並不意味著永遠正確，而意味著誰願意去遵從正確的，我們當中哪一個願意放下自尊，承認錯誤。如果以為大人是全家唯一的師長，以為大人知道所有問題的答案，那無疑是不折不扣的年齡岐視。"
對此，在加利福尼亞執教的瑜伽教練Robin Gueth也深有同感："孩子就是我們的精神導師，他們完全可能決定我們的將來會怎麼樣。" 從女兒5年前出生起，Robin Gueth已經意識到這一點了。就在最近，女兒還教給媽媽一種減輕心情壓抑的辦法。
"我帶著女兒去拜訪一位朋友，不巧，朋友和我因為一件事情爭執不休，越演越烈。一氣之下，我帶著女兒一走了之。回家的路上，我一邊開車一邊痛哭，眼淚裏邊，一半是委屈，一半是悔意。哭著哭著，突然意識到女兒還從未見過媽媽流眼淚，很擔心她無法接受。出乎意料的是，她平靜地看著我說，媽媽，您知道嗎，我想念某個人時，會像野狼一樣號啕大哭。"大哭絕對不是經得起時間考驗的精神傳統，但總能引起共鳴。於是，Robin和女兒一起使勁兒大哭，直到眼淚盡消。
沒有依戀的愛
冥想的時候，老師通常會告訴我們，任由起心念來去，不要加任何判斷，也不用躲避。
然而，很多時候，明白和做到是兩回事。對父母而言，還有什麼比面對失去孩子更令人恐懼的？我問過身邊一些為人父母的瑜友，每個人或多或少都會擔心孩子因疾病或死亡離開自己，只是困擾程度不同而已。但是對Marcia Miller和丈夫來說，這還不僅僅是恐懼中的精神考驗。兒子出生前的6、7年，Marcia曾生過一個女兒，3天就夭折了。1年後，第二個女兒出生，可惜只活了短短3個月，兩個女兒都因為先天性心臟缺陷早夭。
"每次失去繈褓中的嬰兒，我都覺得自己好像跟整個世界失去了聯繫。" Marcia和丈夫都是整體瑜伽教練。孩子的兩次死亡考驗著他們對世界的理解，包括瑜伽經驗。"眼睜睜地看著孩子的靈魂離開身體，對我和丈夫來說，這是很大的對於依戀的教訓。經過那些折磨人的痛苦，我和瑜伽的聯繫轉向一種更深的方式。雖然從生理和心理上來說，依戀孩子合情合理，但這種依戀會帶來痛苦。
《瑜伽經》告訴我們：越是我們抗拒的東西，比如失去親人，越容易帶來痛苦。因此，我們必須學會沒有依戀的愛。"
"在經歷那兩次痛苦之前，我的想法過於簡單，現在回頭想想還覺得不好意思。我以為，只要人們修習瑜伽，生活便會圓滿。但我沒有理解到，這裏的圓滿並不表明凡事都以順境的形式出現。外在地看，所愛的人依然會逝去，會讓我們失落。內在地看，瑜伽賦予我們力量，幫助我們面對無數的變故和痛苦，這就是生活的本質。"
有些父母會覺得，對孩子保持沒有依戀的愛是不可能的，好像一個疼得無法做下去的拉伸體式。但是，如果說瑜伽教會我們一些東西，那就是絕不能低估自身的能力，不僅僅是肌肉拉伸的能力，還有內心擔當一切變故的力量。所以，因為太愛孩子，成為一門心思撲在孩子身上的"忘我"式父母是正常的，甚至是容易的。而把為人父母這一角色演得出神入化，又能無所依戀，好像隨時從戲中跳出來，卻不是一件容易事，它考驗你的不是演技，而是內心深沉的愛和定力。
作者簡介：
Stephanie Renfrow Hamilton，三個孩子的母親，編著有《Parenting》、《 Essence》和《McCall's》，也是1999年出版的《The Whole Parenting Guide》作者之一。
文章引用自：
http://blog.sina.com.cn/s/blog_47598e5a010095ko.html
Somewhere between the lullabies and your child's first driving lesson, parenting becomes your spiritual practice.
By Stephanie Renfrow Hamilton
It's tempting to wax romantic when I think of my earliest days practicing yoga in the verdant hills of St. Croix. But the fact is, I would have done anything just to get out of the house.
My husband and I were living in the U.S. Virgin Islands and I had just given birth to our second child in two years. Tulani was a peaceful baby girl, serene with a mischievous streak (she'd nip me while nursing, then giggle impishly). But she arrived so soon after Malcolm, a sweet, active boy who, when he was just three days old and snuggled at my shoulder, placed his fingers on my neck and pulled me in. This is what it's all about, I remember thinking. An infant's arm around a mother's neck completes the circle. In time, though, a daunting feeling overtook me, and it wasn't so soft around the edges; it was the fear of botching things, the nagging suspicion that I was not equal to the task of parenting. And so another impulse crept in: Run, head for the hills. That running away meant taking outdoor hatha yoga classes on a hilltop in the Caribbean.
As fate would have it, I did what a lot of new parents who haven't quite settled into their roles do: I renewed my interest in spiritual pursuits. My efforts were piecemeal, to be sure, and they were more solitary (yoga and meditation) than congregational (church of any kind was a seasonal event). But over time, I did become more conscious of the ways in which yoga might carry over at home. And I began to wonder how other parents were putting yogic principles to good use in their homes.
Across the country, I spoke to a range of mothers and fathers practicing yoga or meditation or both, who expressed various levels of commitment to their practice. Some have trekked to ashrams here and in India, kids in tow; others have embarked on their inner journeys without ever leaving home. Although many have experienced deep states of meditation, they vary in their success at bringing such peaceful states to their childrearing. None of them ever pushed the practice on their children, but rather let it influence them by example and by discussion.
Not all of these parents could point to proof that their practice had transformed their lives. But many spoke of the increased energy levels they enjoyed, the heightened awareness of the moment-to-moment experiences of daily life, and the greater empathy they felt for their children. It was as if these moms and dads were saying to their young, the divinity in me salutes the divinity in you. Namaste in action.
Many spoke of coming to terms with the constant juggling of doing both their yoga and the dishes with reasonable regularity, placing neither their practice nor their children first, but recognizing that, somewhere along their spiritual paths, their parenting had become their practice. The same mindfulness that goes into preparing the body for meditation through yoga, for instance, can be brought to bear when cooking dinner, tucking in bed sheets, or changing diapers.
These were decent, earnest stories these parents were offering, at turns, gritty and inspiring. So heartening were their lessons, in fact, that my usual tendency to bemoan my own lack of progress seemed pointless. For, in listening to their struggles, their humor, their stark reflections, in sensing their capacity for generosity and growth, I somehow sensed my own.
The trick is to stay in that recognition of mutual divinity, to stay in namaste during all our dealings, especially those involving our children. For, in our impatience with our kids, we sometimes forget our shared connection to the infinite. And in our fear of losing our childreno independence, peer pressure, death, disorder, or despaire may hold onto them too tightly. At times the childrearing path seems impossibly narrow. That is, until we actually walk it and experience just how vast it is.
Ritual & Routine
It's no mystery that practicing some form of yoga or meditation with some regularity can nurture a sense of security and order in kids' lives. Haji and Jasmin Shearer are a young, soft-spoken couple living in Dorchester, Massachusetts, raising a son, Patanjali, age 8, and a daughter, Sakeena, age 5. Both have had some success getting their practices down to a routine, dedicating either mornings or evenings to sitting meditation. Fitting in time for yogaoth of them have practiced hatha yoga since 1985akes a bit more maneuvering. Sometimes it doesn't happen at all, save for the occasional Savasana before bedtime or Tadasana while waiting in line.
As a couple, they speak often of peace. Sometimes it's direct, like when Haji, speaking for the four of them, says, "All of us have this ideal that peace is possible." Or when you can't catch them home and their voice mail kicks in: "If you think about it, every moment is a miracle. Thanks for participating in ours. We'll call you back. Peace." And sometimes it's indirect, as when Jasmin talks about the family singing nightly bhajans (Sanskrit songs of devotion) before tucking in the kids. Her account of these bedtime rituals takes you right back into childhood, under the covers, listening in wide-eyed awe to ancient melodies rendered that much sweeter by the voices of people you love. "The children take turns picking the songs, and it's a good way to pull our energies together," she says. "It feels so relaxing it's hard to leave them and go do what I have to do for the evening."
These kinds of nesting rituals are your "family practice," says Bo Lozoff, who along with his wife, Sita, launched the renowned Prison Ashram Project near Durham, North Carolina. He is currently working on a book about everyday spirituality called A Meaningful Life: It Just Takes Practice, so his memories of morning family sessions with their now-grown son, Josh, are not far from the surface. From the time Josh was 4, Bo would pull up his recliner and read to him from the Ramayana or the Mahabharata. He'd start the day in this way at a leisurely pace, allowing time for the stories to be understood at a deep level.
Even watching television was a mindful act in the Lozoff household. After Josh turned 5, the Lozoffs agreed to turn on the television only as long as they watched shows all three of them liked. "Viewing was a conscious choice for us," says Bo, "not something we did because we were bored. When there is a child in your home who loves watching these programs, it just becomes a part of your practice."
Bedtime had a sense of purpose as well. Bo remembers singing to Josh from his cache of personal favorites, folk and pop songs like "Mr. Bojangles," "Sweet Baby James," and Bob Dylan's "Forever Young." The point, he says, was to begin and end each day with a tender, sacred moment so that it turned full circle into one seamless event. He adds, "There is no way to replace such times with things that don't take as much time."
Being Here Nowven During Chores
Last summer, Marcia Miller, who teaches Integral yoga in downtown Columbus, Ohio, made an announcement to her students in one of her quarterly newsletters. She had to cut back on some of her classes so that she could have more time to do the laundry, she wrote. This chore was a metaphor for all the little things we do that we think are "less important," she explained.
Her point was a logical extension of her karma yoga teachings, suggesting that everything we do is worthy of our full attention. "If, when you're folding clothes, you're really there for the task, you're creating harmony and a sense of order in the home," she tells me by phone. "There's a huge difference in the emotional life of your family if you can find your underwear in the morning."
Marcia says she's received more positive feedback about those few paragraphs in her newsletter than anything she'd ever written. "When I am home with my children, I assure you that they do not care if I can do 10 deep backbends in a row. They do care that I am present both physically and emotionally to create a safe place where their needs get met," she reflects. Those needs include enjoying a mom who is calm and loving, who can organize the household decently and sing them their lullabies at night. The loving calmness that her boys value so much, she points out, gets cultivated during her morning asanas. "In essence, daily life is a mixture of the simple (laundry) and the sublime (bedtime kisses and songs), and the practice of yoga can help with both."
For some parents, the struggle has less to do with interweaving the simple with the sublime than with finding time to juggle the parenting and the practice. Is this a true dilemma or is it more likely the agitated worries of a divided mind? Even moms and dads quite far along in their spiritual development have different ways of answering that. But many paths lead to this simple truth: As long as we carry on our child-rearing with love, respect, and our full attention, our needs to be good parents and our needs to practice are being met. Marcia, for instance, recalls the time when one of her students, a mother with two young children, told her that she would have to drop class for a semester because she didn't want to miss her kids' bedtimes too many times a week.
What a perfect karma yoga posture, Marcia remembers thinking. "She was doing absolutely perfect yoga by not coming to class. I told her, 'It's more important to put your kids to bed than it is to do headstands.'"
Bo Lozoff offers a similar point of view. "When you have children, there is no more important spiritual practice than being a parent." The notion that our practice is something that we only do with other adults needs rethinking. It's a false distinction, he says, adding: "Only a paranoid culture would make us keep such a ledger or speak about having to give to our kids and take for ourselves separately."
Tough Love
When little ones see their parents practicing asanas or hear them speak about niyamas and yamas (the do's and don'ts of living offered by the Yoga Sutra) as they do in the Shearer household, chances are that solid, simple, nonviolent messages become part of a trove of tools for living. I asked Haji and Jasmin on separate occasions how their yoga practice affects their disciplining the children, especially in a world where spanking is the norm. Taking away privileges and "treasured items" and time-outs are definitely part of the package, says Haji.
But hatha yoga or focused breathing also gets harnessed into their family life. "When I get upset, I just sit down and breathe and repeat a mantra to myself," says Jasmin. Similarly, when the kids "start getting off balance," she says, "I'll tell them 'come into yourself' and I might have them go sit down and breathe." Jasmin admits that the kids' responses vary, but she believes they are "getting" her centering tactics on some level: She's overheard both Patanjali and Sakeena tell their friends, "Sit down and breathe."
Children can better understand the power of such centering devices when they can deploy them on adults too. "Sometimes when I'm disagreeing with Jasmin, Patanjali will tell me 'Dad, You need to be nicer to Mom,'" Haji says, "and I'll stop and realize that he's reminding me to hold fast to our principles."
To have an 8-year-old show you or tell you that you're wrong is great yoga training, Haji adds, with a hint of amusement. After all, good role modeling is not about being right all the time. "It's about asking who's going to go for the highest goodhich one of us is willing to get up off of our ego," he says. "To think that we adults are the only teachers in the house or that we always have all the answers is the height of ageism."
Children as Gurus
Our children are perfectly capable of showing us who we should be fact Robin Gueth, who teaches at the Yoga Source in San Anselmo, California, has realized repeatedly since her daughter Katharina was born five years ago. Just recently, Katharina offered her mom a way to ease her own adult emotional pain. "We were visiting a friend of mine, when this friend and I had a tough argument. So I took Katharina and left. Driving back in the car, I burst into tears," Robin recalls. "Then I realized that Katharina had never seen her mother cry, and I started to worry how she would take it. But I'll never forget the way she looked up at me and said 'You know what, when I miss somebody, I howl like a coyote.'" It wasn't exactly a time-honored spiritual tradition, this canine hue and cry, but it resonated all the same. Says Robin, "We howled and howled like coyotes until it rattled all the way down to our hearts."
Loving without Attachment
When we meditate, we're taught to see our thoughts drift by, without judging or harboring. Certain thoughts, however, don't waft so well. For parents, in fact, no thought is quite as primal and terrifying as the fear of losing a child. I suspect many of us have fretted privately, with varying degrees of obsession, about losing our children to illness or death. But for Marcia Miller and her husband Roland, this fear was no mere mental exercise in terror. Six or seven years before their sons were born, Marcia gave birth to a daughter who lived only three days. A year later, another daughter was born; she lived three months. Both infants had heart defects. With each death, Marcia remembers, she felt herself "lose connection with that universal spirit." In time, that excruciating pain, that utter bafflement at life's random cruelty, passed, making way for what she says was a much deeper connection to spirit.
Both Marcia and her husband were practicing and teaching Integral yoga (which includes hatha, karma, and bhakti yoga), but coping with these deaths challenged everything they thought they knew about the world, including their experience with yoga.
"It was a huge lesson in attachment. It reoriented my relationship with yoga in a deeper, more realistic way," says Marcia. "Even though it's biologically and emotionally reasonable for us to be attached to our children, it's an attachment that creates pain.
The Sutra says that anything we resistike losing somebodyreates pain. We had to learn to experience love without attachment."
For Marcia and Roland, "watching [their] child's spirit leave the body" was the ultimate unselfish act. "It teaches you about the deepest kind of love," she says. "I'm embarrassed at how simplistic I was before I experienced that loss. I thought if people just did yoga everything would be all right. And that's true, but not outwardlyutwardly, the people we love are still going to die or disappoint us in some way. But inwardly, yoga gives us tools to help us live with the changes and pain that are an intrinsic part of life."
Some parents may find this particular kind of unconditional love an impossible stretch, like an asana that hurts too much to execute. Mercifully, many will never have to face what Marcia and Roland did. But if yoga and meditation teach us anything, it is that we must never underestimate our capacity to expand, to take on more, body, mind, and soul. This marvelous, enabling potential of yoga seems at the very heart of Marcia's point.
As parents, we'll always be faced with the dual task of nurturing and teaching our young even as we carry on our own inner work. If we're wise, we'll undertake these tasks simultaneously, letting both assignments inform who we are and who we'll become, without letting one take precedence over the other. After all, the goal in both instancesaising our children and raising ourselvess to cultivate fully realized human beings.
With our loving guidance, our children will grow up ready and willing to do good works and to commit to some sort of body, mind, and soul work of their own. It helps, then, if we look at our parenting as something we'll be doing over the long haul. "We need to see our children as people we will want to be involved with all our lives," says Bo Lozoff. One of the great tragedies of our culture is that our kids go off and leave us when they grow up, he points out. And that's a shame, because being involved with your adult kids, he says, "can be just as important and rich and beautiful and juicy as being with them when they are small."
Stephanie Renfrow Hamilton, mother of three, has written and edited for Parenting, Essence, and McCall's.She is a coauthor of The Whole Parenting Guide (Broadway Books, 1999).
http://www.yogajournal.com/lifestyle/444?page=1
2008/06/07
大師在喜瑪拉雅山簡體電子書 作者Swami Rama拉瑪大師
大师在喜马拉雅山
簡體中文電子書
請至
http://sm21.net/jing/rama
研讀
Swami Rama拉瑪 喇嘛尊者于一九二五年出生在印度喜马拉雅山一个婆罗门书香世家。三岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游于喜马拉雅山丛山之间，参访了一百廿余位印度大师、高人和隐士。
他是世界著名的喜马拉雅山瑜伽科学与哲学学院（Himalayan Institute of Yoga Science and Philosophy）的创办人、校长和灵性上师，同时也是美国托普卡、肯萨斯等地明宁哲基金会的顾问，从事“内在心灵世界的自动控制”研究计划。
Swami Rama（斯瓦米-拉玛）大师
印度喜马拉雅瑜伽教育科学院创办人
Swami Rama 大师身兼瑜伽修行着、科学家、哲学家、人道主义者以及神秘主义诗人等多种头衔。
Swami Rama 大师 一九二五年出生在印度喜马拉雅山一个婆罗门书香世家。叁岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游於喜马拉雅山丛山之间，参访了一百廿余位印度大师、高人和隐士。一九七 O 年他荣任美国 Topoka（ 托普卡）、 Kansas（ 肯萨斯） 等地明宁哲基金会（ MenningerFoundation ）的顾问，从事 “ 内在心灵世界的自动控制 ” 研究计划。
一九七一年， Swami Rama 大师综合东方古老教学以及西方现代思潮，创办了喜马拉雅（国际）瑜伽科学暨哲学学院，并成为该学院的精神领袖。并把学院总部设于美国宾州宏斯戴尔市 (Honesdale) 。如今 RAMA大师所创办的治疗与教育中心已经遍布世界许多国家与地区。随着 Swami Rama 大师在国际上声名远播，以大师名字命名的RAMA（瑞玛）品牌，秉承大师智慧与灵性，以“ 追求精神升华、引领高尚生活、呼唤灵性回归”为品牌宗旨， 在全球范围内为更多人带去身心的愉悦与精神享受。
结语： Swami Rama 大师的人格魅力与喜马拉雅的自然神秘圣洁是RAMA品牌与灵性不竭的精神源泉。
译者前言
自古高人、隐士之行迹多止于传闻而难目睹，故常人虽心向往之然却苦无门径可寻。
本书是当代著名之密宗圣哲喇麻尊者（Swami Rama）在喜马拉雅山区参访一百余位高人隐士的实录。书中充满了智慧的火花、灵性的体验和难为一般人所信服的神奇法力，藉此以帮助吾人进入那妙不可言的心灵世界。如果您是一位探求生命真义的勇士，本书将让您在直探本源的路上更上一层楼；如果您对不可知的神秘世界充满了好奇，则它亦将是一本现代桃花源记，琳琅满目，美不胜收。
世界的智慧源自东方，东方的智慧来自喜马拉雅山。了解喜马拉雅山在灵性上的传承，必使吾人对生命的真谛有更深一层的认识。翻阅本书，悠游一番，定会使您满载而归不虚此行。
本书作者喇嘛尊者于一九二五年出生在印度喜马拉雅山的一个婆罗门书香世家。三岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游于喜马拉雅山，登山之间，参访了一百廿余位印度大师、高人和隐士。
自一九三一至一九四四年间，他在印度许多不同的学校和修道院传授奥义书和佛教经典。一九四六—一九四七年他去西藏修习西藏密宗。之后他专心经典的研习和更精深的禅定修持，直参宇宙心灵的最高层次。一九四九年喇嘛尊者荣历香卡阿查尔亚僧团的主席。在一九五二年初他毅然抛舍此无上尊荣的职位，归隐喜马拉雅山。
他回到喜马拉雅山接受上师对他最后的教诲和指示，然后启程前往西藏。他花了三年的时间在欧洲学习西方心理学、哲学和医学。
一九七O年他荣任美国Topoka，Kansas等地明宁哲基金会（Menninger Foundation）的顾问，从事“内在心灵世界的自动控制”研究计划。
他是世界著名的喜马拉雅山瑜伽科学与哲学学院的创办人、校长和灵性上师。其总部设于美国，在世界各地尚有许多分支机构。
古人有言：英雄征服了世界，但是征服不了自己，圣人征服了自己，但是不愿去征服这个世界。愿本书能带给您灵性上的升华，不要为俗世的洪流给吞没了。
簡體中文電子書
請至
http://sm21.net/jing/rama
研讀
Swami Rama拉瑪 喇嘛尊者于一九二五年出生在印度喜马拉雅山一个婆罗门书香世家。三岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游于喜马拉雅山丛山之间，参访了一百廿余位印度大师、高人和隐士。
他是世界著名的喜马拉雅山瑜伽科学与哲学学院（Himalayan Institute of Yoga Science and Philosophy）的创办人、校长和灵性上师，同时也是美国托普卡、肯萨斯等地明宁哲基金会的顾问，从事“内在心灵世界的自动控制”研究计划。
Swami Rama（斯瓦米-拉玛）大师
印度喜马拉雅瑜伽教育科学院创办人
Swami Rama 大师身兼瑜伽修行着、科学家、哲学家、人道主义者以及神秘主义诗人等多种头衔。
Swami Rama 大师 一九二五年出生在印度喜马拉雅山一个婆罗门书香世家。叁岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游於喜马拉雅山丛山之间，参访了一百廿余位印度大师、高人和隐士。一九七 O 年他荣任美国 Topoka（ 托普卡）、 Kansas（ 肯萨斯） 等地明宁哲基金会（ MenningerFoundation ）的顾问，从事 “ 内在心灵世界的自动控制 ” 研究计划。
一九七一年， Swami Rama 大师综合东方古老教学以及西方现代思潮，创办了喜马拉雅（国际）瑜伽科学暨哲学学院，并成为该学院的精神领袖。并把学院总部设于美国宾州宏斯戴尔市 (Honesdale) 。如今 RAMA大师所创办的治疗与教育中心已经遍布世界许多国家与地区。随着 Swami Rama 大师在国际上声名远播，以大师名字命名的RAMA（瑞玛）品牌，秉承大师智慧与灵性，以“ 追求精神升华、引领高尚生活、呼唤灵性回归”为品牌宗旨， 在全球范围内为更多人带去身心的愉悦与精神享受。
结语： Swami Rama 大师的人格魅力与喜马拉雅的自然神秘圣洁是RAMA品牌与灵性不竭的精神源泉。
译者前言
自古高人、隐士之行迹多止于传闻而难目睹，故常人虽心向往之然却苦无门径可寻。
本书是当代著名之密宗圣哲喇麻尊者（Swami Rama）在喜马拉雅山区参访一百余位高人隐士的实录。书中充满了智慧的火花、灵性的体验和难为一般人所信服的神奇法力，藉此以帮助吾人进入那妙不可言的心灵世界。如果您是一位探求生命真义的勇士，本书将让您在直探本源的路上更上一层楼；如果您对不可知的神秘世界充满了好奇，则它亦将是一本现代桃花源记，琳琅满目，美不胜收。
世界的智慧源自东方，东方的智慧来自喜马拉雅山。了解喜马拉雅山在灵性上的传承，必使吾人对生命的真谛有更深一层的认识。翻阅本书，悠游一番，定会使您满载而归不虚此行。
本书作者喇嘛尊者于一九二五年出生在印度喜马拉雅山的一个婆罗门书香世家。三岁时即获喜马拉雅山一位伟大圣者的启蒙。年少之时常云游于喜马拉雅山，登山之间，参访了一百廿余位印度大师、高人和隐士。
自一九三一至一九四四年间，他在印度许多不同的学校和修道院传授奥义书和佛教经典。一九四六—一九四七年他去西藏修习西藏密宗。之后他专心经典的研习和更精深的禅定修持，直参宇宙心灵的最高层次。一九四九年喇嘛尊者荣历香卡阿查尔亚僧团的主席。在一九五二年初他毅然抛舍此无上尊荣的职位，归隐喜马拉雅山。
他回到喜马拉雅山接受上师对他最后的教诲和指示，然后启程前往西藏。他花了三年的时间在欧洲学习西方心理学、哲学和医学。
一九七O年他荣任美国Topoka，Kansas等地明宁哲基金会（Menninger Foundation）的顾问，从事“内在心灵世界的自动控制”研究计划。
他是世界著名的喜马拉雅山瑜伽科学与哲学学院的创办人、校长和灵性上师。其总部设于美国，在世界各地尚有许多分支机构。
古人有言：英雄征服了世界，但是征服不了自己，圣人征服了自己，但是不愿去征服这个世界。愿本书能带给您灵性上的升华，不要为俗世的洪流给吞没了。
2008/06/05
韋達•帕若堤（Swami Veda Bharati）大師-談瑜珈的目的
你的心快樂嗎?愉悅嗎?如果你的心可以聞的話,別人會從你身上聞到甚麼味道?
如果你的心有味道的話,
瑜珈就是讓你的心聞起來有香味的科學
讓你有一顆充滿香味的心,
讓你的心變成一個快樂的地方,
那就是瑜珈的目的!
摘錄自 "遇見喜馬拉雅山的大師"書P.103-104
思瓦米韋達（SWAMI VEDA ）：“很多人認爲瑜伽是一種雜技一樣的軟功，其實不然，
瑜伽體式的練習是遵循身體的自然生長規律而設計的，不要求強迫自己扭曲身體，
而是根據自身的實際狀況慢慢舒展的養生運動；
瑜伽的呼吸練習是讓我們的肺部、整個胸腹腔充分擴張，
只有這樣才能讓呼吸更有效；才可以讓氧氣充分進入身體，讓血液迴圈滋養每一個細胞，才可以把廢物及時帶走、排除；
至於冥想，簡單的說是讓我們的大腦意識停下來休息一下，當一個人平靜下來，均勻而緩慢呼吸的時候，大量的氧氣進入，廢氣排出，身體處於靜態，體內熱量燃燒就會減少，也就是幫助自我儲存了熱量。這就是一息是爲了走更遠的路”
“瑜伽的練習是堅持不懈的，瑜伽可培養一個人的耐心、恒心、愛心、積極向上的心境。是每一個熱愛自我、珍視自我、尊重生命的人都應當練習的；是一種最好的能量補充練習；我們常說，“休息是爲了走更遠的路”。
瑜伽所追求的正是平衡、健康和快樂的生活態度，瑜伽教會我們的不只是動作，不是簡單的呼吸和冥想，更是教會我們如何用健康、平衡、快樂的態度生活。
From:
推薦新書:遇見喜馬拉雅山的大師
遇見喜馬拉雅山的大師作者： 陳廷宇 攝影： 洪俊文
出版社：心鼓手
出版日期：2008年06月
每個閱讀人的靈魂深層，都藏有一面心鼓，期待知音，擊出屬於自己的心靈之聲然而，在這喧囂的網路時代，閱讀的世界淹沒在嘈雜與虛假的訊息中，發自肺腑的真誠對話，被遺忘在記憶的角落，毫無保留的意念交流，則塵封在傳說中的閣樓新的時代，需要新的心靈鼓手，與閱讀人攜手投入人文樂章的詮演，重現知性感性昇華的節奏，讓閱讀人的心鼓再度揚起和諧的共鳴2008年六月起，心鼓手靈感相約
我的好朋友，世界銀行的資深官員Atem Ramsundersingh問我：「你寫這本書想傳達什麼樣的訊息？」
答案很簡單，我想跟大家分享每一個不是巧合的巧合，分享來自喜馬拉雅山大師們的智慧洞見和無私的愛，分享只要你願意踏出一步，就能體會一滴水滴流進大海那深深的悸動，分享其實我們並不孤獨。
作者在媒體界工作多年，深深感到，第四權的光環就像一把雙面刃：
有機會見多識廣，卻也容易覺得一切都理所當然。
長期累積壓力，容易陷入只會抱怨，卻忘了珍惜許多難得的因緣。
在追逐職場成就的同時，永遠不知道自己真正要的是什麼。
心中若有所失的缺憾，不知從何而來，反正就是覺得這也不好、那也不對……
2007年初秋，她決定向喜馬拉雅山脈中的恆河源頭進發，接受聖地對生命的啟示，並製作了生涯中第一次的深度心靈採訪報導。
凝望著恆河源頭的萬年冰川，作者理解了何以恆河能吸引全球成千上萬的人來到她的面前。
在高達海拔4000公尺以上的山區，作者遇到的人，有在山中修行35年的瑜伽士，有原來是夫妻的一對苦行者，有原來是電視工程技術人員，卻來到高山上修習直視太陽的隱士……
這些人士以一種一以貫之的精神，為作者，也為所有讀者，揭示了生命中最平凡，同時也是最深邃的奧秘。
遇見喜馬拉雅山的大師，不是離家的征程，而是返鄉的歸程。
能感召人心的文章，能指引方向的故事，能滋養靈魂的敘述，是永遠不嫌多的。陳廷宇細心地收集在這本書裡的故事，主要目的是對心靈作出召喚。讀者如果能看出本書中人物所展現的一種共通的特質，就可以體會到那份永恆的心靈感召。
──印度瑜伽靜心大師韋達•帕若堤（Swami Veda Bharati）
Swami Veda Bharati
印度喜馬拉雅山下的聖城Rishikesh理虛克虛，是瑜珈的發源地，也是靈性的故鄉，來自Rishikesh的一代瑜珈大師Swami Veda Bharati，是『大師在喜瑪拉雅山』一書作者Swami Rama拉瑪大師的指定傳人，他將率領兩位資深教師提供瑜珈學習者體位法外，如何進入瑜珈的核心「冥想」及「靜心」的方法。深入探索瑜珈與生命之關聯性，以哲理及科學應用的模式學習心智的專注，心境的平和，進而轉化情緒，激發更大的創造力，營造一所自身與他人的美麗瑜珈花園。
在印度、美國及全球三十多處的國際瑜珈學院授課，同時也是聯合國教科文組織的精神顧問。在過去的52年間，在全球各地傳授並提供瑜珈靈性的指導。
*本書是Swami Rama拉瑪大師(《大師在喜瑪拉雅山》書的台灣新版
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