Original
Viktor Boyko
(Chapter 7 from the book «Yoga: Art of
Communication»)
When people get up from their bed, they
imagine that they dispelled their sleep, and do not know that they has become victim of
their feelings, fall prey to a new dream, deeper, than what they have
just left.
Gustav
Meyrink
Before
to continue consideration of further stages of Raja Yoga, we define
how the inhibition of consciousness, representing the initial stage of
chitta vritti nirodho (CVN),arises and develops in asanas.
Certainly,
practice begins in the condition of wakefulness, but then the mental
activity gradually becomes simpler and dies almost away: «... In this
yoga one should practice resolutely, with an idea abhorred from
everything» ("Bhagavad Gita", VI, 23). As in the given chapter the theme
of the CСС(the changed condition of consciousness) will constantly come
to light, we consider at first the technics of a deep relaxation
created by Swami Satyananda Saraswati.
Yoga
distinguishes four base updating of consciousness:
-
Wakefulness (jagratam);
-
Sleep with dreams (swapna);
-
Sleep without dreams (sushupti);
- The
"fourth" condition (outside the three previous) is turiya.
(« …
Five kinds of activity are … true knowledge, fallacy, mental designing,
sleep, and memory», later these five components have been reduced to the
listed above four», 99, I, 5, p. 89).
1).
Wakefulness
Its
basic characteristics - according to data of EEG (electroencephalogram) –
is "beta rhythm" with frequency of 14-30 hertz (by contact of attention
with surroundings), and also by:
-
Moving in horizontal and vertical planes and interaction (contact) with
objects of the external world (consciousness is filled with "material"
which is situated outside of the body);
-
Similar moving, but without direct contact: sports, dances, walks
(consciousness is outside of the body);
-Temporary
elimination of physical activity: reception of information,
deliberation, rest, contemplation of nature, listening to music, etc.
(consciousness is outside of the body);
-
Processes connected with satisfaction ofphysical needs (consciousness is
in part or completely concentrated on the body);
-
Circus trainings and performances (consciousness supervises the body
moving in space);
-
Shamanism, ritual dances, wu shu, spinning dervishes, etc. (the body
movement occurs without interaction with the external world,
consciousness is deprived the habitual orientation, activity, and it is
inverted inside);
- The
full absence of movement, consciousness is either entirely concentrated
on the body and its specific activity (Hatha Yoga) or is outside of the
body, but is switched off from the surrounding – Raja Yoga (the body
movement is allowable at the partialinhibition of consciousness -
vipassana, lun–gom–pa).
Not so
long ago a new steady frequency 35 - 37 hertz has been found, it
proceeds from the brain’s areas responsible for conscious attention, and
it possesses mysterious properties of nonlocality.
2).
Sleep
«In
order to couch a dream as a grain, having deviated from the elected
theme, we shall prepare wine from dry petals of chrysanthemum» (S.
Kekova).
It is a
special physiological state of organism which is accompanied by
amaurosis fugax and the relative immovability of the body. Locomotor
activity is conditioned only by needs of blood circulation and "leak" of
some part of nervous pulses into motor structures.
Till
now the science did not develop the common opinion concerning the nature
of sleep and its functions. There are some data that the sleep without
dreams restores the tissue exchange and anabolic processes, and also
removes information overloads. In 1974, Arshavskyand Rotenbergoffered
hypothesis of the compensation nature of fast dream - at this time the
brain plays scripts which one did not manage to realize in life.
K.G.
Jung considered sleep as one of the channels of intrapsychic
communications, through which the system mind shows the person his
problems in a symbolical form. If to accept such point of view - and it
is confirmed by facts - then it follows from this that:
- At
the switched off consciousness psyche acquires and distributes
information, perceived during wakefulness, in different kinds of memory;
the superseded makes active some independent psycho-complexes;
subconsciousness in a symbolical form "shows" some important points of
ego memory, etc.;
- If
during the sleep the ordering of the information perceived from the
outside occurs successfully, the person preserves adaptation to
surrounding.
Apparently,
theemotional comfort is consequence of information "parity" between
consciousness and the unconscious; on the part of physiology this is a
dynamic balance of the tone of two basic parts of ANS.
«In
the stage of deep dream, in activity … of the brain it is found
deterministic chaos with a fractal attractor in five-measured space
(characterized by five independent variables - V. B.)» («Order from
Chaos», p. 89). It is significant if to recollect that the brain’s
communications with the world is carried out by means of eyesight,
hearing, sense of smell, touch, and taste. Apparently, in its sleep the
brain "shuffles" this five-measured "solitaire", transforming the
perceived in its interests. There are no accidents here as in cerebral
space the own rigid laws operate.
2.
Sleep with dreams
Phase
of «fast dream». If the person is awaken in it, almost always he tells
about his dream. Fast sleep or REM(from «rapid eye movements» is a
distinctive attribute of this phase) is characteristic by prevalence in
encephalogram (EEG) of theta rhythm with frequency from three to seven
hertz. All time of the night sleep consists approximately of four-five
cycles; each begins with a "slow" phase and comes to the end with the
"fast". In the sum REM phasemakes up not less than two hours. People,
asserting that they do not see dreams, simply do not wake up in this
stage which is characteristic by the activity of a so-called «locus
coeruleus», providing the physical immovability.
3.
Sleep without dreams is called the "slow" one; it is subdivided into
a number of stages. The last two are a deep "delta-dream", with
frequency of EEGfrom 0,5 to two hertz. The nightmares arise more often
in this stage. There is a hypothesis that dreams are a safety valve for
discharge of the suppressed instincts and promptings. «The touch of the
One God, being declared in east doctrines and connected with the sleep
without dreams, makes up - a hard-to-solve … riddle. And synergetic
models allow slightly to open the veil above this secret. According to
synergetic understanding, the HS-mode of cooling corresponds to the
sleep without dreams, - a mode of infinite spreading from the center, a
mode of the endless scattering wave. In this mode processes progress so
as they will progress in the whole structure in the absolute future (at
the time aspiring to infinity). Being in this condition, the person … is
identified with a condition of the absolute future of the universal
organization. There is some harmonization, verification of available
processes with the aim, with the future order» ("Foundations of
Synergetics", p. 103).
4.
Turiya (superconsciousness) is reached in samyama, and also by means
of one of the versions of the deep relaxation - yoga of psychical sleep
(Yoga Nidra).
«The
one who had reached Yoga Nidra is incomprehensible for death» ("Gheranda
Samhita", 4, 48). SSS created this technics of the deep relaxation on
the basis of Nyasa, described in "Mahanirvana Tantra", having abolished a
number of ritual elements. It is not ruled out that he had used some
elements of European technics ofSchultz and Cue, fractional hypnosis and
hypnosuggestion with addition of the Indian colour like chakras,
lingamsand the other exotic easily realized in the changed condition of
conscious (CCC). Sometimes one names Nidra the dynamic sleep or method
of self-guidance of dreams.
In the
overwhelming mass of population, inhabitants of the "gold billion"
countries do not have a deep relaxation (especially mental!)in control;
and the usual sleep does not provide a full relief of stress accumulated
during wakefulness. Yoga Nidraare dotted losses of consciousness which
are not sleep! During them the general overstrain, and subsequently also
the superseded pathological material spontaneously leave
psychosomatics.
Events
in the heterogeneous autotraining proceed similarly, but the attention
to the process itself is not fixed there. It is not clear exactly, how
the saved overloads and superseded "material" "evaporate". Most likely,
in phase transitions there is a diffusion of mental deformations from
subconsciousness into consciousness, devastated by the mental
relaxation. Each such emission is accompanied by the activation of a
picture of a muscular tension accompanying it. Then consciousness "is
switched-on" and, following the voice of the presenter, continues the
movement on the body, weakens muscles to the end, "erasing" again the
showed through contracture. Thus, engrams lose the anchor. The similar
technics is applied in behavioural therapy, in neuro-linguistic
programming (NLP), and in АТ- sensitizing therapy - with that only
difference that here the theme of work is defined by the patient himself
or the doctor, but in Nidra the choice occurs spontaneously,
psychosomatics carries it out without participation of the subject.
Nidra
is a fluctuation of the tone of consciousness between the levels of
activity of CNS adequate to sleep and wakefulness; in this process the
subject stays from 20 till 45 minutes. A monotonous moving of attention
on the body results to that consciousness sometimes dies away, "being
rolled itself up" to the borderline where «you cease to be» (full
disappearance of the control), sometimes appears. « … One can fix the
communications with the subconscious much easier than in case if both
parts of the person use one means - speech» («Strategy of
Psychotherapy», p. 252).
In
process of falling asleep, activity of cells of cerebral cortex
passes certain phase conditions discovered as far back as by I.P.
Pavlov:
1.
Awake consciousness: the tone is in norm, excitation is proportional to
inhibition;
2.
Equalizing phase: weak and strong stimuli cause identical reactions;
3.
Paradoxical or transitive phase: weak stimulicause a strong reaction and
vice versa, or there is no reaction at all to the strong ones;
4.
Ultraparadoxical phase: positive stimuli do not cause reaction at all,
and the negative give a positive reaction;
5.
Narcotic phase: equally weak reaction to all stimuli;
6.
Full inhibition: deep sleep.
Repeatedly
and rhythmically, "crossing" in various sequence the whole spectrum of
these phase conditions by attitude on the safety of consciousness («I do
not sleep, I am awake and I listen to practice of Yoga – Nidra…), the
subject stays some time «in vicinities» of the paradoxical phase. It
enables an earlier established intention, on the one hand, - to
penetrate into the unconscious, to take roots there, and to become a
constant generator of unconscious actions. On the other hand, the
sensibleness is kept at the actual disconnection of consciousness. «…Any
thought which you keep in mind at the condition of internal silence, is
equivalent to a command as there are no other thoughts there, capable
to compete with it» («Fairytales about Force», books I - IV, p. 454).
Nidra
can (with extreme care!) be used for self-programming, the given process
is NOT described here, as it is dangerous and demands wide experience.
Experiences
with participation of Swami Rama (fund of Menninger, Kansas, 1977) had
showed that awake consciousness can be kept in transitive stages of
inhibition. According to character of EEGit was visible, that the yogin
was in the state of a deep sleep, but at the same time he perceived the
questions turned towards him, and detected the basic events of ambient.
Being mastered, Nidra allows coming into the fourth state -
superconsciousness. Nidra masteringenables to operate dreams. Ability of
"ego" to observe own dreams is a dynamic form of Pratyahara.
Yoga
Nidra restores the broken functional communications between the left
forward side and right back side of the brain, and also removes the
overexcitation of the left back and right forward parts of them, which
forms depression.
Generally
speaking, all meditative technics lead anyhow to «the fourth
condition», it is only necessary that they answered to the mental
make-up of the concrete person.
The
sign of a really meditative condition is prevalence ofactivity of alpha -
rhythm in EEG, some time it is kept even at open eyes what does not
happen in usual wakefulness.
Let's
return to the theme of the chapter. So, asana. This technical
term almost simultaneously appears in "Shvetashvatara" and "Kshurika"
Upanishadas, "Bhagavad Gita" and "Buddha Charite" (Ashvaghosha, I
century A.D.). Apparently, the physical aspect of yoga has a
rather ancient origin as the Vedas mention asanas vaguely. However
concepts "asana" и "pranayama" have been assimilated by the Aryan
culture not at once, what was reflected in later works, for example, in
"Trishikhabrahmana Upanishad" where poses are discussed in sufficient
detail.
Leaning
on dark places of primary sources and different interpretations of
commentators, falsifiers of yoga declare today: «The Book tradition of
Patanjaliwhich has arisen, according to some estimation, in 150 B.C., is
dead. It is considered that Vjasa, the first commentator of Patanjali,
already had not links with tradition - if such one had existed at all»
(«Dynamic Practices in Classical Yoga», p. 80).
World
famous scientists Dasguptaand Shcherbatskoy did not practice themselves,
but, possessing enormous volume of information, they did not doubt for
some reason about continuity of the yogictradition!
Nevertheless,
Sjoman asserts that the history of yoga «... Is based … on separate
texts, and it does not have a united basic idea» (ibid, p. 84).
«Just
that very body is a tool with which help the spiritual purposes are
reached. The whole Hatha Yoga consists in it. The Naths unshakably stand
for that Hatha Yoga is a spiritual discipline. But today's point of
view differs very much... » (ibid, p. 93).
What
is the fashionable Ashtanga Vinyasa Yoga, widespread in the world by
pupils and followers of guru Krishnamacharya, and in what its difference
from the traditional Ashtanga Yoga consists– in other words Raja Yoga?
There
is not a word about Vinyasa by Patanjali and his commentators. In
late (medieval) Tantric texts, such as "Hatha Yoga Pradipika" (where
fifteen asanas are enumerated) and "Gheranda Samhita" (thirty two
asanas), no traces of Vinyasas are found too!
What
does the primary source say, that is Yoga Sutras? Let us see
translations of some authors.
46.
Asana is a motionless and convenient pose.
46.
Asana [should be] steady and convenient (P. Gradinarov);
46. As
a result of asanas practice,stopping efforts and concentration on the
infinite is reached (R. Mishra);
46.
Asana should allow to keep attention and to keep slackness (T.
Deshikachar);
46.
Position of the body is that what is firm and pleasant (Vivekananda);
46.
Asanas are poses combining in themselves stability and convenience (A.
Falkov);
46.
Asana, pose, should be steady and convenient (C. Svensson);
46.
The word "asana" is used for [designation] of a pose for meditation.
Asana does not designate here physical exercises of yoga. Basically the
word asana is used for designation of yoga exercises, but here [in the
given comment of SSS on Sutra 46 of the second chapter - V. B.] it
designates only any pose which is intended for meditation. For example,
Svastikaasana, Siddhasanа, Padmasana, Sthipasanа, and Sukhasanа. These
are asanas, i.e. [the poses], intended for meditation. Nevertheless, there
are noobstacles to name asanas also other poses.
Other exercises, such as Sirshasanа, etc., had been included by Rishas
in number of asanas much later. It does not mean that they are not
obligatory only because they are not included in Sutras of Patanjali»
(«Yoga Sutra of Patanjali», Minsk, p. 215).
47. At
thestopping effort /asana/ is reached... Perfection of asana is reached
at full removal of tension due to what all
movements of the body stop- so speaks Vyasa in his "Bhashya"
(«Classical Yoga», p. 143).
47.
[It is comprehended] by means of relaxation of efforts and meditation on
the infinite (P. Gradinarov);
47
(«Heart of Yoga», p. 210 – actuallythe Sutra is not translated);
47. By
easy effort and reflections on the boundless, position of the body
becomes firm and pleasant (Vivekananda);
47. At
an easy effort and reflection on the infinite … (A. Falkov);
47. It
is reached by easing of efforts and reflection on the boundless (C.
Svensson);
«The
body should be accustomed without inconvenience and pains to remain in the
motionless conditionduring long time» («Nada Bindu Upanishad», 3,
3, 1).
«A
correct pose is completely necessary for clearance of the body and
achievement of success in yoga» ("Rudra Yamala Tantra", part 2, 24-38,
39).
«It is
important that asanas make the body steadily motionless, and
at the same time reduce physical efforts to a minimum» («Immortality
and Freedom», p. 116).
«...
It is an asana, the general name of widely known yogicposes which is
defined in Yoga Sutras as «sthira sukham», i.e. «motionless and
convenient» (ibid).
«At
level of the physical body, asana is an ekagrata, concentration on one
point; the body "is compressed", concentrated in the dot position. Just
as ekagratabrings an end to fluctuations... and so asana reducing an
infinite variety of possible positions of the body to one archetypical
... pose, stops corporal mobility and instability» (ibid, p. 118).
So,
defining the essence of concept "asana", neither classical texts of yoga
nor the Tantra mention any special or additional
movements except for which are necessary for an entry in the pose
and exit from it! These necessary movements are meant by themselves, but
they have extremely minor, serving character and are never a subject to
discussion! The model of the event called asana is a triad: an entry
into the form (asana), its fixing (keeping in the immovability), and
return in the starting position. To the three listed
components one added the fourth - Vinyasa what had radically
changed the sense of practice! From sequence of long static poses
alternated with the exit from one and entry in another (these movements
are also slow and static!), it turned to an infinite movement. Vinyasas
(so-called "liaisons") are elements of Surya Namaskar, carried
repeatedly out and at a sufficiently quick rate. In such practice it
is impossible to receive chitta vritti nirodho (CVN)! But then there is
a question: If Ashtanga Vinyasa is not aimed to achieve CVN, then what
gives it?
A
dynamic series of positions called Surya Namaskar(SN) is known from the
extreme antiquity; different schools speak about it rather respectfully,
including SSS. It obviously has fighter’s sources; initially schools of
struggle and yoga were under patronage of the same monastic orders,
quite often in one room and with the same teacher.
Fragments
of SN,named Vinyasas, had been included by Krishnamacharya in his personal
practice as know-how. Andto this day such practice is
presented in this way by his apologists to pupilsasyoga.
Vinyasas
(or something rather similar to them) are described also in the Tibetan
systems of Yantra Yogaand khor lowhich are, probably, generated by
climatic features of highland. Krishnamacharya asserted that he had
studied Vinyasa and Pranayama in Tibet, by R. Brahmachari.
According
to Sjoman, Vinyasas were used in rituals of Vedasfor giving maximal
efficiency to mantras: «Vinyasas are namedmovements in intervals between
asanas» («Dynamic Practices in Classical Yoga», p. 97).
So,
series of additional movements unknown to Patanjaliand his
ancient commentators are widely applied in «author's styles of dynamic
yoga» except minimal stay in the poses (3 - 5 seconds), similar
externally to asanas.
Till
the XIX century the history of yoga did not know precedent when
completely "unauthorized" dynamic inserts had been announced the central
part of practice apart from asanas! SN, which fragments
Krishnamacharya made to the basis of his methods, is mentioned neither
by Sutras nor commentators; and Sjomanconfirms it. «... It is logical to
suppose that the form of asanas sequencewhich we find by Pattabhi Joyce
had been developed during Krishnamacharya’steaching. It was not
traditional» (" Dynamic Practices in Classical Yoga", p. 100). It
would be good if it were only one sequence; for some reason Sjoman does
not notice the absolute heterogeneity of Vinyasas! Here is
his note in the book «Dynamic Practices in Classical Yoga», footnote
№69: « … The bibliography is cited here as it shows what sources
wereconsidered by Krishnamacharya as authoritative, and it opens his
attitude to traditions. It is a padded… bibliography in which there are
books what have nothing in common with the tradition which he had
taught. He included in his work ("Yoga Makaranda") material on yogic
practices from these … sources, not being known with the true
tradition… As an example it is possible to cite … recommendations on
performance of Vajroli Mudra, where he calls to enter into urethra a
glass tube one inch deep for one time. Such instructions testify that he
almost for certain did not try it himself» ("Dynamic Practices in
Classical Yoga", p. 121-122).
But if
it is not a tradition what then pupils and followers of
Krishnamacharya did «apprehended, developed, and improved» and
distribute today worldwide? What from original yoga comprises Ashtanga
Vinyasa Yoga except its name? Is it harmful, useful, or indifferent to
soul and the body? Has it got in the least bit a convincing
philosophical substantiation? All these questions remain open.
B.L.
Smirnov notes: «Sometimes one attributes to asanas also
some dynamic sports techniques» (for example - Surya and Chandra
Namaskara- V. B.), but « In essence every true yogic exercise
aspires to suppress display of Guna Rajas(activity) and that is why it should
be a static, instead of the dynamical one» («The Book about
Bhishma», p. 201).
And
further: «The ancient yoga understands under "asanas" special positions
of the body kept more or less long time. Asanas are divided into
two groups: the sports and meditative. The purpose of "sports" asanas is
to strengthen the body, to make it hardier, to strengthen those or
other currents of action which are called in Sanskrit as "Pranas". The
purpose of meditative asanas is to create a steady position of the body
which does not prevent the self-deepening, provides a correct blood
supply of internal organs and a correct breathing. For both groups at
performance of the given asana, preservation of the full
immovability is considered as obligatory. This requirement is
dictated by necessity of calming Gunas, without which... it is
impossible to reach the purpose of yoga - steadiness».
Andre
van Lysebeth, the founder and
director of Institute of Integrated Yoga in Brussels, asserts: «Despite
of great number, asanas are based on a limited quantity of principles: immovability,
control of breathing (I understand here the word "control" as
deliberate preservation of full naturalness and ease of the respiratory
process without dependence on the form - V. B.), absence of efforts,
stretching of muscles, and intellectual concentration. Ignoring or not
understanding any of these factors, we lower the efficiency of poses».
«Asanas
is only a system of complex positions of the body which at first sight
seem to be fakiric, however at exact performance are not anything
similar, as they cause neither pains nor any violence to the body. They
are based on Arendt-Schultz's law: «Weak irritations stirs up vital
forces, big irritations inhibit them, and the strongest destroy».
Secondly, influence of asanas is based on the principle of circulation,
discovered by August Bier: «Any position of the body has a purpose to
cause a rush to the desirable organ or a part of the body». Thirdly, the
question is a principle of doctor Ganeman, according to which (in
connection with first two laws) «a wedge knocks out a wedge» - by means
of enlivening dosages of an irritation» (B. Sakharov «Yoga from Primary
Sources», network translation).
So,
Ashtanga Vinyasa Yoga is a product of a voluntaristic crossing of the
usual Hatha Yoga with Surya(and, probably, Chandra) Namaskara;
monotonous reiterations of their fragments ("liaisons") make up the
lion's share of the given practice, where asanas are actually only brief
(in order not to say casual and minor) episodes.
The
today's situation with yoga in Russia can be characterized by Vladimir
Levi's words: «Since I had written my books, clever people became
cleverer, the silly ones sillier, and millions other did not change in
anything».
Let's
address to one of the main postulates of Sutras: «… Or by concentration
of [consciousness] on the infinite … asana is reached» («Classical
Yoga», p. 143).
How
can one weaken muscles? Certainly, by a mental command after what there
are the physical attributes confirming its performance. The first stage
of muscular relaxation is a specific mental effort which is accompanied
by an appreciable (sometimes) consumption of neuropsychic energy. In
everyday life the person uses only some standard (archetypical, the
least energy cost-based) positions of the body and their variants (he
sits, lies, stands, goes).
As a
rule, the beginner who had on his own started mastering asana, will try
to perform them «as in a picture», in fact no sweet without sweat. In
this case diligence is a habit; now it is high time to
return to the beginning of the chapter and to read carefully the
epigraph through. Any unfamiliar activity including a physical,
generates effort of the body and mind (thinking midstream how it is
better to realize this activity), consequently there are muscular,
mental, and psychological components of the given activity. Though the
purpose of practice declared initially is a distraction of mind from
daily cares and thoughts, the beginner honestly tries to bend in
order to repeat the picture probably most precisely. In due course there
comes understanding that it is a futile work, then - if diligence does
not overcome mind - the person starts to penetrate in definition given
by Sutras and to relax. At the same time it turns out that it is quite
accessible, as a matter of fact, it would be necessary to deepen the
relaxation, but something prevents this.
So -
the major momentof principle: how actually should
beginners carry out asanas in the physical aspect? The answer is banal:
so as they turn out - without any desire to do as in the picture,
without aspiration to make better, senseless diligence, impatience,
expectation of result, diligence… One should simply do
asanas – and there you are! (We note that such simplicity is
worth a lot, it is similar, for example, to army expression «To
understand service» - V. B.).So, as if it were done not at all by
you, but by someone stranger who carries them out indifferently, not
interestedly, unhurriedly. As if that were a full "scream", and you were
an absolute "goldbricker". One automatically puts the question: «And
whatis the effect of these strange actions derived from and what will it
be, if not only habitual diligence, but even typical conscientiousness
is excluded from their performance?
The
matter is that the true yoga is statics, asanas are static, that
is they are long kept in time. And then, in the presence of this
temporalcoefficient of amplification, the form, and anyone, even the
most elementary, starts to work! An example: sitting on a chair, to
extend any one hand in parallel to floor and to hold it so. It would
seem - well and what special is here? That is flat nothing till I shall
say: «And now remain in such position half an hour!»
And
you at once understand what it smells off, during this half an hour your
hand falls off! Therefore it is told: asana is a motionless and
convenient pose! Motionless - it is clear. But what means convenient?
And it is when you do not feel a working (a loaded by form) area of the
body. And in general in all the body there is nothing special, as if you
sit easy and conveniently in the chair. In yoga there is no sense to
try to do something from oneself, loading the body by any intricate
form. Firstly, to the overwhelming majority of people of the West
(already after twenty years) complicated asanas are inaccessible - the
level of physical flexibility does not allow performing them. Secondly,
what sense has it to force organism (breaking the principle of ahimsa),
if it is possible (and so, necessary!) to load it passively
with a corresponding time of endurance and the elementary form, let it
be only a rough approach to the canonical form! As soon as convenience
of stay in a pose starts to be broken - it ceases to be asana! As
soon as work on preservation of the form "clears up", becomes obvious
(in any aspect – hot flash, sensations, muscle tension, etc.), it speaks
that optimum time of endurance has ended, one should leave the pose.
The
more convenient is the pose (and for the beginners - the easier and more
accessible), the longer one can remain in it with a relative comfort,
that is - not feeling (if one, certainly,does not specially "keep
an eye on it") his body. The more time of endurance, the
stronger is influence. The powerful stream of stimuli goes to motor zone
of the brain from the loaded by the unusual form (how approximately and
caricaturally the pose is not depicted, all the same you never are in
life in such position, all the more long) areas of the body (joints,
ligaments, muscles, etc.). If to speak in a scientific way these
incoming (afferent) pulses come in cortex from below and rise to stellar
and pyramidal cells of III-Vlayers of cortex. From stellar cells of IV
layer the signal goes to pyramidal neurons of III layer, and from here
through associativefibers - to other fields, areas of cortex of the
great brain. In short, in cortex the new dominant centers of specific
excitation are formed which inhibit, deactivate, or "erase" the centers
which are already available. And as the result of this process the state
of consciousness changes – the mental vanity calms
down. Obsessional thoughts leave, internal uneasiness disappears,
the muscular hypertone decreases - the person calms down. The initial
stage of a full relaxation is available. And we also achieve it by
performance of the simplest asanas in their approximate, simplified, and
consequently accessible form! Without anguish, pain, sweat, and eyes on
the forehead, only by the competent handling of the form and time of
endurance! Only such approach is classical yoga. And in that «Ballet de la Merlaison»
which circulates worldwide in the likeness of Ashtanga Vinyasa Yoga,
system of B.K.S. Iyengar, and other «author's styles» if there is yoga
as such there, then only in names.
In the
chapter "For Beginners" there are two complexes of asanas, with a
detailed description. Actually this description will be useful
(applicable) only for those people whose natural flexibility allows to
perform rather freely all poses cited there. It is not worth even
reading of these descriptions in the initial phase of mastering yoga for
those who are capable to reproduce the form of asana only
approximately. Where is sense in it if the body is capable to be bent
only in the remote similarity of what is represented in the picture? As
the beginner will master technology, flexibility starts to grow in
itself; gradually the outlines of carried out asanas will start to come
nearer to what are visible in illustrations - only then it is necessary
to address to texts on technics, using them as the guidance to action.
And till then it is quite possible to do without illustrations, as a
visual aid.
It is
time for addressing to consciousness: what occurs to it (in it) when we
try to master an asana? In order to weaken muscles it is necessary in
the beginning to ply with attention on the body, but Sutrasspeak just
about the concentration on the infinite! How should it be understood?
What
occurs to the gaze if to see a close object? The gaze is focused. If "to
see" very far, as though in nowhere, axes of eyeballs leave in a
parallel. The same happens also with consciousness; to concentrate it on
the infinity - means simply to release,not thinking about
anything!
The
attention is a part of consciousness which is giving in to optional
management; maneuvering it, we selectively aim our perception. The
attention "is automatically compressed" or "extends" together with field
of vision. It constantly wanders, as well as gaze; and though it is
possible to stop for some time this movement, consciousness begins at
once to strain itself.
So,
according to Sutras, the attention in asanas needs to be transferred on
the infinity, but how? Firstly, (if it does not influence performance of
a pose), it is necessary to close eyes, as far as we need not the
external world for the period of practice. Thus we deprive attention of
the binding to external objects, and nothing more prevents us to
concentrate on perception of sensations. The fixed motionless poses are
used exactlyfor that very reason in order to release consciousness from
the habitual "contents", and then from own independent activity what is
possible only after dissolution of sensations (see
chapter "Sensations") will be mastered. When it is achieved, and the
given question is solved, the attention simply keeps in
the body, thus there are no logic chains, conclusions, and the decisions
are not made. SSS notes that a strong-willed struggle against thoughts
is inadmissible, there should be such attitude: «Step aside, the
thought, after practice I shall finish thinking about you». It should
aloofly contemplate what is created on the screen of mind. One can
adhere the attention to movement of air in nostrils, and if it upsets
the respiratory rhythm - to observe the movement of area of the solar
plexus, thorax, or continuously to release eyes.
Seldom,
but it happens that the direction of attention to the body opens a
chasm of strange sensations, one can sink in them; it is caused by
peculiarities of representation, then at the beginning one should use
some external pretexts: ticking of a clock, a metronome, rote,
etc.
When
the qualitative practice of asanas is mastered, the tone of
consciousness falls, and the mental space is perceptibly "rarefied"; the
body in proportion to the degree of this hollowness starts
spontaneously to sink in the form, "flowing down" to its absolute (for
today) limit.
Actually
one should not do asana; one should simply be in it!
But the true understanding of this moment and its realization costs an
arm and a leg.
Let us
describe the exemplary succession of events inflexibility and extension
asanas. So, the accessible form of pose is assumed, eyes are closed. In
the beginning it is necessary to scan the body by the beam of attention
and to weaken muscles in focus of this beam by the will effort - we
name conditionally this stage the first attention. Till
automatism is not gained, scanning should be repeated constantly. It is
not an act valid for one occasion only, but a process: as soon as the
beam of attention was displaced, muscles in the area left by it strive
to strain themselves anew.
When
the pose became habitual, sensations are dissolved, and there came
physiological silence, the attention starts "tobe blurred" together with
consciousness, turning in adistinctive screen, on which the whole body
seems "to behighlighted" entirely. Consciousness (comprehension) of the
body becomes the body of consciousness - we name it conditionally the
second attention or initial stage of chitta vritti nirodha. If
at the same time sensations "emerge" from the internal organs, so there
are with them problems whose essence is better to find out immediately.
When the silence in the body and consciousness starts to be broken -
all the same where and by what – so it means, time of endurance of a
pose had expired.
In all
asanas it is necessary to release completely muscles of the face, at
the same time a weak shadow of a smile arises by itself which involves
only seventeen muscles, when the face is "firm" their working number is
over forty. Any breach of emptiness (silence) of mind instantly responds
by muscular contracture in the body, and it becomes clear, as far as
their interrelation is strong. The deepening of initial chitta vritti
nirodho, achieved in asanas, takes place in samyama; it is the third
attention. Nathi characterize it so: «Yoga means to be dead,
remaining alive» (certainly only for the period of practice). One can
compare it with a metaphor of Christian mystics; reminiscence of
passions which "are not any more included", had been named by ascetics
as «life-giving deadness».
In
every asana on stretching and flexibility there are three stages of
the form change which, having exhausted, come to the end with a full
immovability. At first, the pose is carried out approximately, it is the
first stage - movement is unconditioned, I accept the form. It is
accompanied by the first stage of relaxation - the beam of attention
slides on the body, removing muscular suppressions. When muscles as a
whole are weakened and the mental relaxation began, the body starts
spontaneously to sink; it is the second stage of movement in the
form – an involuntary one. When it runs out, the first attention is
replaced by the second. At the same time in any "sedentary" or "lying"
asana the minimal tone of muscles, holding the form and position of the
body in space, is kept. Minimization of quantity of the muscles involved
in a pose is one of attributes of skill. Eventually there is a
disconnected consciousness (initial stage of chitta vritti nirodho) and a
full physical immovability through which work of breathing and heart
hardly "appears through". It is the moment of truth: the body hovers
above border of the form, further of which it cannot today be bent, or
above its muscular "skeleton" (in the power poses). In due course there
is also the thirdstage - the mentioned border itself
starts to move; there is a homeopathic gain of the general flexibility down
to the limits, peculiar to the given organism. It is not
whose another's, but own, natural flexibility which is the same constant
as blood pressure.
«Despite
of advanced age, the body of Bharagva was so young and flexible that he
for hours stayed in the most improbable poses without tension»
("Buddha Shakyamuni", p. 73).
«Many
asanas deform body cavities, in particular, the chest and belly, what
leads to change of pressure, and, accordingly, volume» («Physiological
Aspects of Yoga», p. 23).
«Poses
of yoga are distinct from others because in them there are extreme
deviations of joints and stretching of muscles; and the body is fixed in
such positions which are not met in usual conditions» (ibid, p. 53).
For
beginners, matters of time of endurance and adjustment of loads in
asanas are important. Concerning adjustment I shall cite a metaphor of a
participant of conference realyoga.ru SMARTY: «There is a known
experiment: one took a bar of ice, put its edges on supports, and in the
middle one arranged a loop from a string on which a cargo has been
suspended. A week later under weight of the cargo the string passed
through ice, not leaving traces, and fell on floor, at the same the bar remained
intact! Increment of flexibility in asanas is similarly to process
described above, but with one clause: the body is restored. If not to
practice on a regular basis, the string will again and again be pushed
out on the surface. It is necessary to find such weight (load level) in
order not to break a piece of ice (not to damage the body), and then the
wire passes through with an optimum speed. And the nearer the weight
will come to limit, the faster (in times) the purpose will be achieved.
If mass is less than necessary (optimum) – one does not achieve anything
what would correspond to yoga, maximum is a result of a usual aerobics.
The necessary mode "is so thin" that in a usual condition of
consciousness you never can correctly define the degree of load -
and the fish is in maintaining it maximum precisely. For the necessary
sensitivity, one should follow the scheme of yogic adjustment - there
rustle of a leaf seems really a thunder; well and signals of the body
are distinct. One analogy more - asphalt and roots of trees. The piece
of a tree breaks if to try to punch with it asphalt, however pressure of
growing roots breaks a covering of considerable thickness what we
notice in parks and in the deserted streets».
From
interview of B.K.S. Iyengar for magazine "Yogasara" (August, 1994): «One
should be able to wait. I myself met a lot of obstacles, but never
stopped the practice while others gave up though my physical data
initially were weak, and environment in which I lived, was adverse. If I
could continue (practice yoga - V. B.), so you can too. One must
understand effort just in this sense. It is not necessary to imagine,
how some people do, that a maximal result needs a minimal effort. It is
true for me, but not for you. In contrast to you, I can perform
Uttanasana(p. 84, illustration № 48 of Russian edition «Enlightenment on
Yoga») or Salamba Sirshasana(ibid, № 184, p. 174) without any tension. I
reach not only the maximal result, but my efforts in comparison with
yours are minimal. But when I started, I really needed to win myself in
order to direct all efforts at practice. My efforts became natural, and
in this condition of natural existence a quiet force begins to develop
which is the world of a full relaxation. Do not forget that the
relaxation has nothing common with bringing down... »
The
statement «... If I could, you can too» does not stand up to criticism.
Genetic researches showed that the population of Hindustan is divided
into two basic groups. In the genetic code ofone of them there is a site
providing abnormal (according to European measures) mobility of the
locomotorium. What is given by nature cannot be reached by any training.
When flexibility is potentially incorporated, its developing is not
such a great problem. And those numerous traumas which were received by
the young Iyengarduring practicing Krishnamacharya’s yoga speak either
about bad supervision on the part of guru or about the excessive haste
by mastering complex asanas. As to health, the degree of hypermobility
of the body is not connected with it in any way. I met extremely
flexible people with a very bad health; sometimes flexibility itself is
an illness.
So, to
perform an asana competently - means simply to make it so, how it
today turns out - and only, without desires, diligence and any
tricks. The will of the person does not influence base properties of
psychosomatics and processes of life support. If concerning own body
there are speculative variants to change quickly, then all of them are
erroneous. It had been known already in ancient China; epoch Sunleft a
parable about an impatient peasant, dissatisfied with sluggishness of
growth of cereals, he pulled them at stems until they were pulled out
from the seedbed («Society and Science in the East and the West», p.
155).
The
full relaxation is an indispensable condition of success not only in
Hatha Yoga, but also in Samyama. «During asanas practice you completely
forget the external world, you are cut off» (from interview of B.K.S.
Iyengar for magazine «Here and Now», 1999, p. 8). The given condition -
absolute change of contents of consciousness - is deciding!
Today a
saying of Guruji is posted up on the first page of the site of the
Moscow Center of Iyengar Yoga: «Relaxation begins with the external
tunic of the body and penetrates into the very depth of our existence».
Wonderfully correct words, but what we have in reality?
«Enlightenment
on Yoga» has been republished in Europe and the USA tens times, but the
description of asanas technics, cited in it, equally as well as what
the instructors of Iyengar Yoga give in Russia is an analogue of bad
infinity in mathematics. At the traditional approach the body itself
flows into the accessible and natural form; one need not at all learn
and then try to observe infinite nuances of knee, foot, anklebone,
finger training, etc. All this does not leave any chances for
achievement of chitta vritti nirodho, loading mind even more in addition
to already available factors of being instead of enabling it to be
cleansed. The central moment of practice - achievement of silence of
mind – is not only solved in Iyengar Yoga, but even is not put. The
understanding of necessity of the most elementary in yoga – the physical
relaxation – is reached through pain and sweat as in army: strain,
strain, and once again strain legs in "standing" asanas up to the limit!
As a result of diligent diligence the beginner soon starts to die, as
it aches all over. But to live it would be desirable... And
involuntarily he starts to idle, that is to relax. Such approach allows
simultaneously "to train" in asanas any quantity of people, and is
favorable that they having gotten very tired up to the limit, do not put
any questions. If Iyengarites would not take advantage of people with
absolutely not actual and infinite details of "technics", they would
simply have nothing to tell. One trains teachers (and they confirm the
qualification) of this yoga on international intensive courses, whose
main principle is an overload. Day after day people turn asanas all day
long, bearing them so many, how many the guru demands, ceasing to feel
pain and weariness since some moment. Those who did not crack,
experience anesthesia which is provided by an extreme emission of
endorphins. On the one hand, they influence as a pain killer, on the
other hand - as a drug (in conference of the site it sounded somehow the
thought that «yoga of Iyengar is an endogenousnarcomania»). Further such
practice becomes dependence, organism regularly demands a habitual
level of load without which it goes to the point of breakage, and, on
the other hand, the same load in due course destroys it. The
certificated teachers of Iyengar Yoga are physically schooled people,
but in them there is no a visible, simple pleasure of life, not to
mention the enlightenment. The pleasure appears only at the height of
efforts – at "arrival", as addicts speak. Ideally formed details of the
transnational mechanism of extraction of profit, completely utilized by
system, they irrevocably are bogged down in the performing nuances and
had long ago forgotten (and, most likely, did not know) that yoga is
not reduced to «the correct form of asanas». And it does not
even begin with it at all. It was rumored that Guruji personally gives
to especially gifted pupils certain advanced technics, but nobody and
never saw these people.
High-ranking
representatives of Iyengar Yoga persistently support (in words)
tradition: « … Let's decide on the order of what we understand as a
relaxation... If lying on the floor and drowsiness or dream, then,
certainly, school of Iyengar does not provide for the relaxation of such
type. We understand relaxation as a way to allow our mind at least some
instants to stay alone with itself, in the condition of simplicity and
clearness... And this condition cannot be reached, if you are
insufficiently trained in performance of asanas and pranayamas» (from F.
Biria's interview to magazine «Here and Now», 1999, edit. 3-4, p. 70).
Further
he speaks quite right that the true relaxation is characterized by
prevalence of alpha-rhythm, but the trouble is that between the mass
practice of Iyengar Yoga in Russia and correct words of Biria there
is no apparent connection. In summer 1999 Shandor Remettold to
participants of the Moscow seminar that, practicing honestly according
to system of Iyengar, he almost completely lost health by forty years,
it was necessary to reinterpret anew and to change practice
completely.
For
many years I did not meet people in Russia who could without destructive
consequences for health (current or postponed) master the complete
course offered in the book «Enlightenment on Yoga». The overwhelming
majority of enthusiasts among which I also was in the beginning of the
way,for an indefinite time (while the patience suffices or up to chronic
traumas) make no progress within the limits of first thirty weeks. For
replacement of the instructor staff one selects young and physically
gifted people. At unconditional loyalty to the existing internal policy,
they will be certificated, not owning even anything like that spectrum
of asanas which Iyengar carried out at their age.
For a
couple of years ago one my old acquaintance addressed to me; we met in
1989 at lessons which were performed by Guruji in a sport center of the
Second Moscow Medical Institute. Since then the retired pilot practiced
only in the vein of this school. Having iron health, for eight years of
practice «according to Iyengar», he had earned tachycardia and problems
with cerebral circulation; in part he managed to be restored only by
radical reduction of quantity of poses carried out during one training
and by deep relaxation.
Works
of Bihar’s school (till 1983) invariably emphasize: basis of yoga is a
deep relaxation, unknown to Europeans; first of all, one should
trainexactly in it. In my opinion, SSS is great because he, representing
the tantric branch of yoga, assigned primary importance in contrast to
others a deep relaxation to anyone psychotechnics, not to mention
asanas.
Let's
consider the performing algorithm of Pashimottanasana applied also to
many poses on stretching, flexibility, and twisting. So, I took a seat
on a rug, extended forward legs straight in knees, closed eyes, took
feet in hand (if it is possible, if not - hooked a belt ring on them),
completely weakened the body and began slowly, almost spontaneously, to
incline the trunk forward and downwards, keeping the back (without
special diligence) relatively straightly. Soon somewhere, it is
unimportant where - in waist, back, popliteal sinews, joints of hips -
there is a local sensation, it appeared the boundary on which any
bending should be stopped. In the immovability and with minimal
sensations (close to the background ones), appeared at the approach to
this boundary, I continue "to release" consciousness and the body, and
if all is normal, sensations are dissolved without rest, and the
spontaneous subsidence of the trunk continues farther, to straight legs.
Then the sensation can arise again, either in the former place or
somewhere else; it means a new stopping, expectation, dissolution - and
the body "flows down" up to a new limit. And such step change of the
form proceeds until the whole potential reserve of flexibility available
for today will be exhausted. In the final position one can stay no more
than half of total time of bending, or leave earlier according to any
arisen attributes.
Is it
possible to carry out asanas with pain? «The pain is a
psychophysiological reaction of the person on damaging stimulus, causing
in organism organic and disturbance of functions. The major component
of a pain are subjective sensations having character of suffering» (БЭС,
p. 77).
The
pain is a signal of a microtrauma on articulate bursa, muscle fiber,
sinew. After a single painful manifestation on its place there is a
material trace - a microscar. If regularly to do asanas with pain
(through pain), there is an area affected by traces of painful
"corrosion". When their quantity reaches the critical level, two scripts
are possible: either the whole mentioned area inflames, and I receive a
low-intensity chronic disease and motor restrictions, or there is a
sharp trauma.
There
are also ridiculous cases: carrying out once Parshva Pindasana (№
270 of
"Enlightenment on Yoga"), I involuntarily twitched because of a phone
call, having received at the same time pulled interscapular ligaments
and a daily painful shock with temperature about forty.
With a
trauma received in incorrect practice, it is necessary to behave
competently. Even when it completely ceased to be felt (as though it had
healed and disappeared), it does not mean yet, that one can give to
himself the full load, on the contrary, with performance of a pose in
which you were injured, it is necessary to wait a little as much time,
how much had passed from the beginning of occurrence of the trauma till
the full disappearance of the painful syndrome. If not to observe this
principle, the probability of relapse is great, as the full
disappearance of pain and motor restrictions is not at all an attribute
of the final restoration.
«Neither
sitting in lotus pose, nor head standing, nor eye squinting on the nose
tip is yoga» ("Gheranda Samhita").
Domestic
fans of yoga, and I had seen quite a number of them, always aspire to a
lethal complexity of asanas; it is clear thatthey can't go without
traumas. A curious type, his nickname is Guru, lives in a small,
notorious and closed till now town of Scientific Production Association
"Mayak". In his youth, startling the surroundings, the guy ate glasses,
and then, after army he fundamentally plunged into yoga. He stood for
hours on head and stopped marasmus only after a microstroke, having
gotten off with an easy stutter. It would not be worth worrying, as one
says: It is my jam, if I want – I eat or spread it on asphalt, if the
Guru did not move in "teachers". And once, when I on his invitation held
a seminar at "Mayak", one of the pupils asked a question at the
consultation: "Tell us please what to do, if varicosity had appeared as a
result of practice?" When I amazedly asked: "What kind of such practice
is it?!" The answer was following: "Sometimes Sergey Vladimirovich
holds us in some "standing" pose about twenty minutes..."
As the
US State Department declares - without comments! Once the Guru tore one
of the knee collateral ligaments and, being in the condition of a sharp
trauma, geniously solved the problem of performance of Padmasana. With
an infernal sluggishness he brought his leg into the necessary position,
and then unbent it in the same rate, the whole process took him about
forty minutes. "Listen!" - I was surprised, - "And if accidentally you
will twitch, what will be?" - "It was already once or twice", - the Guru
said indifferently, - "I remember, spent in a faint about ten minutes,
that was the way it was …"
It is
an amusing concurrence, but in the beginning of XX century the amazed
Europe contemplated a fakir by name To Rama. During the First World War
this person, being young man, received a heavyshrapnel wound and as
thousand brothers by misfortune, he should die from shock with which at
that time one could not manage. However, he somehow could suppress the
pain and survived. Subsequently this person acted many years in the
circus; his crowning number was piercing the body by a sword whose tip
had the form of syringe needle, at the uniform pressure on the guard,
the blade passed through the trunk of the fakir approximately in half an
hour. All this time spectators, concealing breathing, observed how
metal was slowly immersing in the stomach, and then going out of the
back. Speed and time, and also the form of the tip - the secret
consisted in that, but, first of all, certainly, in psychological
features of To Rama. The needle of bladeat the certain dosage of
pressure stratifies tissues, moves apart capillaries, minute and great
vessels, removes organs; if there are damages - they are physiologically
minimal, the pain does not arise at all, the main thing is to overcome
own fear.
I
myself carried out similar experiments (not with sword, certainly, I
pierced with a big needle of syringe a soft part of the arm hardly below
bend of elbow and I can testify: To Rama did not juggle. The main
obstacle is skin; it is uncommonly strong, when the needle passes it,
there are no special difficulties further. It is simply necessary to
keep relaxation and rest; unpleasant sensations are minimal, there is
no blood at all, and only lymph appears from the little wound after
extraction of the needle.
Actually,
all this has no attitude to yoga; pain in any kind is not compatible
with it except for cases of chronic diseases of locomotor apparatus and
reset of deformations, saved in the unconscious.
In
poses with a prevailing power component, the condition of locomotor
apparatus is a little bit different. Usually in daily routine, the
muscles providing vertical position of the body are involved most of
all, all other things are automatically relaxed, answering to the
principle of minimization discovered by N. Bekhtereva.
Let's
remember: «Any movement of yoga should be carried out without excitation
by this movement» (Iyengar). What does it mean? The structure of any
physical work always includes a volitional support; its presence is
especially appreciable at strong weariness: when resources of a
sportsman or fighter run low, he keeps thank his will, as they say - «by
teeth».
But
physical efforts in asanas, how intensive they would not be, should
not upset the prevalence of parasympathics;
here is one of the paradoxical requirements of Hatha Yoga. When the full
relaxation is mastered, then, speaking language of physiology, it
occurs «...Overspinalinhibition of a reflex arch, break of a so-called
gamma-loop. Conscious (and the deepest) relaxation operates as a higher
instance in relation to peripheral spinal control centres and
disconnects them» («Physiological Aspects of Yoga», p. 54).
In
other words, muscles in power asanas are stretched (or compressed) up to
the limit, but there is no reciprocalcontractile reaction, as the deep
relaxation inhibits, and then interrupts completely the feedback. There
is a work, and a powerful one, but signals from the periphery do not
passthrough; CNS is temporarily cut off from the locomotor apparatus.
When such condition becomes a reality, the work in load asanas ceases
"to hitch up" CNS. The body becomes independent – it is an amazing
sensation! Masters of karate and wu shu speak about it, mentioning "a
center" which is somewhere in the stomach and remains motionless, what
complex voltes in space the adherent would not carry out.
The
expansion of adaptive opportunities is synergic, the properties, got in
any kind of activity, become apparent everywhere. For instance, in
pranayama we train our organism for the increase of level of carbonic
acid, and as consequence, oxygen in the same process ismorequalitatively
acquired. When muscular work "is unhooked" from the nervous support, it
becomes clear what enormous quantity of energy is spent by the person
in vain during wakefulness.
In the
state of rest all volume of blood makes a full "turn" in the body
approximately for three minutes; this time is multiple for endurance of
"lying" and "sitting" asanas (except for the base ones). The long
exposition should be accompanied by the high quality of relaxation;
otherwise it is possible to be imperceptibly overloaded.
The
fuller relaxed is muscular "periphery", not involved in preservation of a
pose, the more selectively and fuller is involved a thing which works;
in due course it gives a huge physical strength. One of the secrets of
Hatha Yoga consists inthepoint focusing of efforts and ability to keep
it for a long time without loss of the general relaxation. Asanas or
their blocks (some poses, performed with the minimal interval of one or
two minutes) should be divided by longer pauses, for example by three
minutes' long Shavasana; during this time the power figure of the
previous form is "erased" and there is silence of mind. There are some
combined poses such as Padmasanain Sarvanganasana, Sirshasana, etc., at
their performance everything described above is simultaneously observed.
One of
the consequences of a regular practice of asanas is elimination of the
difference between right and left, hence it follows the requirement of a
symmetric performance. If the symmetry is broken initially, it is
necessary to perform the pose to the problem direction, then to the
convenient, and again to the problem one.
And
the last: for the most effective adjustment, it is the best way to begin
daily practice with the base poses: Pashimottanasanas, Siddhasanas,
Virasasanas,or Sirshasanas. It is in general expedient to open the
evening practice with the cycle of the "turned".
Once I
began with a helping hand from B. Sakharov (and I continue it to this
day) to use Pashimottanasana as a universal key, carrying it out from
one up to three times in the beginning of practice. It allows to move
away from influence of the current geomagnetic indignations which are
reflected in the body. During yoga practice it is advisable to take
position face to the east, though it is not on principle.
Initial
flexibility varies depending on time of day: at six o’clock in the
morning it can be one, at half seven another, in an hour else - the
third, therefore the optimum time for asana should be defined
empirically.
Each
pose is allowable to repeat from three up to five times – by perforce.
After initial and at eachfollowing approach the form (in flexibility and
stretching asanas) should spontaneously improve, if it does not happen –
the repetitions are inexpedient.
So,
when the full relaxation is mastered there are a number of consequences.
The
first - a spontaneous gain of flexibility (never being the purpose,
but accompanying the competent practice). All known systems of physical
development (from Ancient Greece till modern bodybuilding) influence
the muscular corset by means of active movement, with burdening or
without it. The only exception was well-known athlete Alexander Zass
(the Iron Samson); he applied isometry in the way known only to him what
allowed to do tricks which could not be repeated by anybody. Yoga is
the same isometry, realized not at the cost of extreme physical efforts,
but by means of time regulation of endurance of certain forms
(positions) of the body.
The
second - inhibition of consciousness: by means of connection of
attention to the body, and as a result of a qualitative performance of
asanas, the perception is at first released from contact with external
world, and then from sensations. When it turned out well to separate
perception from spontaneous mental vanity, there is silence of mind -
initial stage of chitta vritti nirodho. If there is a predisposition,
so during mastering yoga the subject receives an opportunity of
management of involuntary organism functions, it is fakirism.
After
the adherent learned to get rid of sensations (and consequently mastered
the dosage of load in asanas), his main problem is to receive a
voluntary access to silence of mind (at the same time it is chitta
vritti nirodho). With the help of an instructor or independently the
adherent should find "key" (or a number of "keys") of such access
proceeding from features of representation. And when the access is
received, the true practice of yoga begins - process of clearing and
restoration of system (psychosomatics). Yoginenters chitta vritti
nirodho each time, in asanas, or pauses between them (and then
"entirely"), separating from spontaneous mental processes. Just at the
moments of such loss, resetting of the superseded material begins. As
this process is daily realized, life and destiny of the person change
completely. Such effect of yoga was always esteemed as magic for it
cannot be received within the framework of any system of
self-improvement using conscious activity of mind and the body.
At a usual condition of consciousness, one can receive in any kind of
activity only usual results.
From
materials of the conference of 30.03.2004, Feodor: «Victor, for a long
time I would like to ask you. Probably, you are familiar with the theory
of functional systems of P.K. Anokhin. I wonder as far as the marked
theory fitted in with your understanding of yoga practice?»
I am
obliged to my understanding, among other things, the theory of
functional systems too. According to Anokhin, the system constituent
factor is a useful end result. Being guided exactly by it, system each
time builds anew a configuration of its actions and partly – its own
structure. When we are awake, the space of consciousness is clogged up
by mental work and infinitegoal-setting; in fact everything what the
person does, is done by him for something. When the habitual boiling of
mind comes to nought, consciousness becomes empty and goal-settingstops.
The system "sees" this odd phenomenon and if it repeats regularly, it
gradually gets used to it. Then, during mental slackening it starts to
operate (as nothing prevents it) in own interests, it itself puts the
purpose and itself realizes it. And the purpose of system is always the
same («one, but ardent passion»), it is the current "repair",
restoration of psychophysiological standards and outlet for a condition
of a steady homeostasis, to its ultrastability. Thus, during classical
practice of asanas it begins and goes till its full end the general
improvement of psychosomatics, such a "small" by-effect! Which is
invaluable for millions people and is unattainable today in such scales
and with such quality by something else except for classical yoga of
Patanjali.
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