Yoga Classico

Shavasana e Yoga-Nidra

2015-03-23T15:30:00.000-07:00

Tradução de Shavasana de escola De Vítor Boyko.

Tradução de Nidra, de escola De Vítor Boyko.

FOR BEGINNERS

2015-01-25T13:31:00.000-08:00

From the original text Victor Boyko "Yoga - Arte de Comunicação". DEKOM, 2008.
(só existe em russo;tradução em ingles)

Chapter 8

FOR BEGINNERS

There are bad people, there is no bad field.
The Chinese proverb

Asanas offered below for mastering are focused on an average level of physical development; any rather healthy person can perform them. Everyone who starts to master classical yoga must read the given chapter, but only those whose level of flexibility allows freely to reproduce the form shown in illustrations should be guided by the description of performance of the poses. Ways of their performance for those who do not possess such flexibility are depictured below.

Photos are placed in this chapter by amiable authority of the asanas performer, Alexander Sergeev, the instructor of our School.
So, the first day:
1. Pashimottanasana - three approaches;
2. Vrikshasana;
3. Utthita Trikonasana;
4. Parivritta Trikonasana;
5. Utthita Parsvakonasana;
6. Parivritta Parsvakonasana;
7. Virabhadrasana I;
8. Virabhadrasana II;
9. Shavasana;
10. Ardha Chandrasana;
11. Parsvottanasana;
12. Parighasana;
13. Utkatasana;
9. Shavasana;
14. Virasana;
15. Jathara Parivartanasna;
9. Shavasana - 15 minutes.
One should not try to perform each complex as "a nine-to-five job"; on the contrary, the beginner should choose from the list what is accessible to him on forces, to age and state of health. It is expediently (and safely) to introduce the turned poses only in the second year of practice for those who never went in for sports, and that only in the event that there are no problems with backbone, blood pressure, or overweight.
In order to stay in a convenient pose, one may lean in the beginning against his own body, furniture, the wall, use any supports, etc. Or apply special devices called props in system of B.K.S. Iyengar. Ideologists, instructors, and adherents of this school are not capable to explain distinctly what this yoga gives, how to do asanas, in order not to be injured, and why the pain is harmful. Therefore it had developed a wild quantity of various supports, special chairs, pillows, mats, curved surfaces, etc. The purpose of this circus is to surround so beginners with props and limiters that they have managed even some time to keep a not injuring form and to relax somehow in it. The handling of props is a whole science, "fastened" skillfully to school of Iyengar Yoga. Clearly, that for success in practice, pupils are recommended buying all these devices - business spreads. Today it is the whole industry - a large amount of rugs for yoga, devices and belts, yogic clothes with a tambour, special yogic feed and so on. As a matter of fact, it is impossible to understand where to search for yoga itself among all this abundance.
Following the lead of yogins of antiquity, who did not have anything except for own body, we advise beginners to apply only two artefacts - "bricks" and belts, and that, in case of an exclusive stiffness of backbone and joints.
So, it is reasonable to master the poses, which are performed standing ("standing" asanas), at a vertical plane and with a support on it; ideally at standing and inverted poses (with twisting the top belt on hundred eighty degrees) both shoulder-blades (as result of mastering asana) should keep contact with this plane. Legs are moderately strained; however, the kneecaps are always pulled up. It keeps legs (or one when another is in attack) straight as a string. There is a thin moment: if to overdo this effort, the tension catches up all the "rest" of the body. If not to strain muscles of legs up to the necessary standard, asana turns out unstable. If it turns out well to get in the optimum sector of size of muscular effort, legs will be firm and straight, but not overstrained; at the same time the trunk turns in the loin flaccidly and freely. «Standing» poses are especially recommended for those who have asthenia, hypotonia, and muscular weakness. What concerns simplicity, the person who had mastered "standing" asanas knows that it seems.
Being at physical rest, we, if especially not to listen, "do not see" and "do not hear" our breathing. To relax completely in asana means also removing of an involuntary violation of naturalness of respiratory pattern arisen during entry into it. Such certain pattern corresponds to each pose; respiration rate and respiration depth in different asanas are completely various. But, despite of it, it always should be kept the same natural and free, as though you conveniently sat on a sofa, reading the book! When keeping of the respiratory rest is achieved (by relaxation of muscles of the trunk and the stomach), and the breathing is in the pose, first - it disappears from perception (ceases to be appreciable), second - after going out, its initial pattern is at once restored. There are neither failures nor any dyspnea, for "standing" (and in general power) poses it is the moment of paramount importance!
Always and everywhere, in any asana except for these where exactly abdominal muscles are loaded, they, these muscles, should be weakened! Not without reason instructors of the Bihar school of yoga (Ashram "Ganges Darshan") during morning practice go between rows of pupils with a monotonous saying: «Weaken the stomach … Weaken the stomach … »
"Standing" poses are characteristic of that soles of both feet in them cling close, without warp to the floor; in the beginning it is difficult, however the regular practice puts all on its places.
It is useful to practice before a mirror - mistakes are better visible. It is desirable to do "standing" poses barefoot (better - on a wooden surface), but that legs did not get cold and did not freeze. If it occurs, it is necessary to warm them periodically under hot water, wiping then dry and putting on socks. It is permissible to do the "standing" in soft footwear with rubber sole, as legs should not slip and slide apart. The optimum temperature for asanas practicing is 22-24°C; otherwise it is necessary to be made warmer. Drafts are excluded; the body should not perceptibly get cold.
For the period of monthlies, it is forbidden for women to perform power and "standing" poses, intensive twisting and arching back. As everyone is well aware, the bearableness of this process is rather subjective, from «Nothing like that, I can afford myself any load» to «It is the end of the world, I cannot get up».
As breaks in practice are undesirable, each lady can choose for herself asanas from the list, given below for performance during critical days. If, certainly, it is a good thing in general to speak about practicing, while feeling of obviously bad-being, one should confine oneself to Virasana, Siddhasana, and Padmasana (if they are accessible) or not practice at all. One should choose such poses and perform them so that it did not influence in any way the usual character of the cycle, its intensity, and duration. Let a minimum of asanas remain, but, having repeated each of them two-three times, you keep positive adjustment and a good physical state.
So, choose from:
Virasana, number 14 after complex of the second day (photo № 89 in «Enlightenment on Yoga»).
Siddhasanа № 16 (photo № 84 - ibid);
Jathara Parivartanasana, № 15 (photo № 274 - ibid);
Ardha Bhudjangasana, №17 (in «Enlightenment … » it is not submitted, see below, in the description of asanas technics);
Baddha Konasana (photo № 101 - ibid);
Upavishtha Konasana (№ 148, 149);
Variant of Virasana (№ 92).
21. Ardha Matsiyendrasana (№ 21 - after complex of the second day);
Padmasana (№ 104 «Enlightenment … »)
1. Pashimottanasana (№ 1 after complexes of the first and second days).
Time should be kept by sensations, but not more than one minute. For those to whom these asanas are easy, one can increase time of exposition up to 2-3 minutes and add Jan Sirshasana (№ 126 - 127 «Enlightenment … »). I shall repeat myself once again: I recommend to use not the book of B. K. S. Iyengar itself as the guide to action (it is unreasonably and dangerously), but only its illustrative (and that is selectively) part, as since 1993 this book is most duplicated in Russia.
Let's return to the basic list of poses, and we present the second day:
1. Pashimottanasana;
14. Virasana - twice;
16. Siddhasana;
15. Jathara Parivartanasana;
17. Ardha Bhudjangasana - three approaches;
18. Bhudjangasana, initial phase - stand with feet shoulder width apart;
19. The same, the leg on the leg, the basic phase;
20. Trianga Mukha Ekapada Pashimottanasana;
21. Ardha Matsiyendrasana, sitting on the leg;
22. The same - sitting on the floor;
23. Marichyasana;
24. Paripurna Navasana - 3 approaches;
25. Ardha Navasana - 3 times;
26. Purvottanasana;
27. Urdhva Prasarita Padasana;
28. Sirshasana - whenever possible, but not more than 10 minutes.
29. Sarvangasana - up to 3-5 minutes.
30. Halasana- up to 5 minutes.
15. Jathara Parivartanasana;
9. Shavasana - 15 minutes.
It is necessary to perform both these complexes, alternating them daily. If within a day there is slackness, it is necessary to increase pauses between asanas, to reduce time of exposition, or to perform complexes not up to the end, and not to practice on Sundays with sense of the fulfilled duty at all. Vanity and diligence in yoga do not result in anything good, it is useful for those who wish to practice more than once a day to remember the Japanese proverb: «Who never was on Fuji is a fool, but who had twice climbed up there is twice a fool». I'd like in general to recommend beginners in the first year of practice to arrange themselves by all means a rest from practice, that is to practice not more than six times a week. It is permissible also five. Four are a minimum.

So, yoga is a silence of mind. The way to the last begins with diversion of attention from the external world and its binding to the body in the physical practice. By definition asana is a motionless and convenient pose. Convenience means, first of all, a comfort. Therefore the stay in asanas should be comfortable. Under what conditions can a form of the body unknown to the life experience be reproduced and kept with comfort? Only if I do a pose how it turns out without any physical sensations, including and first of all – the unpleasant ones. Thus the principle of nonviolence – ahimsa - is observed in practice.

If you have a poor initial flexibility (and it is such by the overwhelming majority of people older than twenty five years), you will not even approximately perform the pose how it is represented on a photo, or is shown by the instructor. One couldn't do it, much as he would try to bend more than it is possible today, the body will not allow this. Besides, what diligence one can have if in any pose of yoga the muscles keeping its power pattern, should be loaded minimally and other be completely relaxed? Skill of asanas performance is characterized by the minimization of work in it, and the muscular relaxation is not compatible with any strong-willed displays. Consequently, the pose in a competent performance will be correct - regardless of the form – then and only then when obvious efforts and unpleasant sensations will not appear at entry in it, going out, and preservation in the body! And it is better and more reliable - if it will arise none at all.

Certainly, while the organism has not got used to this new work, any minimal signals nevertheless remain: somewhere something slightly tugs and aches. It is normal, the main thing is that these sensations accompanying the entry into asana and leaving it, were not expressed and disappeared, when you motionlessly stiffen in the form. While the comfort lasts, and there is nothing in the body, the pose is kept in the relative immovability.

So, what you see in a picture or a photo is not an example for imitation, a correct pose is such one at which preservation the body does not remind of itself. As soon as somewhere a sensation or a tension starts to appear (to make its appearance), the pose is completed, one should leave it. If you keep it further, at increasing sensations (a tension, effort), it ceases to be asana and becomes a means of causing damage to the organism. One should not try to improve the form; you bent up to the border of appearance of sensations and enough. It will be more accurately to stop, not reaching up to this border, touching it hardly.

In general one should practice yoga indifferently, as if not you do it. It is necessary to remember that all these poses are only a means; one masters them in order to remove in this process the habitual vanity of mind. Improvement of the body is at the same time a side, invaluable effect!

Diligence, conscientiousness, and desire to make better, more correctly, to speed up business - all this only impedes. Is the rain anxious about a better raining? It is simply raining so how it is raining. And it is necessary to do poses of yoga simply how they turn out today. But without sensations. And to spit on the form three times!

Beginners are surprised: «But if not to try to make asanas correctly if there are no sensations, efforts, and sweat where the useful influence is then?»

The answer is simple: it is realized not personally by you, but by the form and time of its exposition. In daily life we carry out a great number of many different things, not feeling at the same time our body. Why should it be in yoga differently? Safety procedures (not damages) since the early childhood are built into our daily actions; one should not ignore them. If everything is all right - the body is healthy and the work of the articular ligamentous apparatus is carried out without any overload - we feel nothing. When the motor of an automobile is in good order, it is not heard in operating conditions.

What is mechanism of influence upon poses of yoga? You never do even the most simple of them in your life; especially do not stay long in them. The more comfortable is asana, the longer it is kept. The more intensive stream of unusual stimuli goes from joints, ligaments, and muscles into locomotor brain structures located in subcortex where a new excitatory field is gradually formed. At the same time the tone of dominant zones (excitatory fields) of cortex goes according to the conservation law down - the person calms down. In other words, a competent work in asanas, on the one hand, improves the body, on the other, carries out the initial calming the mind which goes deeper in process of adaptation to practice of yoga.

Concrete time of endurance of each pose in the two-day complex had been removed by me; experience of last years of School functioning had shown: whatever duration of asana not to appoint - it will be always insufficient to someone, and to someone too large. Therefore it is more reliably to apply the universal and safe principle of endurance of a pose up to the first sign of comfort loss, even if it will be only some seconds. As soon as sensations in muscles, sinews, and ligaments start to appear, it shows the increase of effort, jolting, blushing, hurried breathing and palpitation, one should leave the pose immediately. Time of asanas endurance (without sensations) will gradually increase both as the result of accustoming of the body to them and mastering silence of mind – the mental relaxation.

If an overwhelming majority of beginners cannot perform poses as it is shown in illustrations of the two-day complex, what sense is there then in their detailed description?

Let's say so: it is useful, first, for those who possess initially a high level of the flexibility, allowing to perform all these asanas straight off and without sensations. Second, flexibility grows in the course of practice, and when the body "will flow into" the form, shown in the illustration, then the description of technics performance becomes actual for the most part. And during approach to the canonical form of asanas, some technical details will be rather useful.

So, in mastering yoga asanas the person in the beginning looks into physical sensations, his consciousness (mind) is busy exclusively with it, the body simply adapts to a new regular load.

Let's address now to postures between poses. The question, actually, consists in the following: what should one fill mind during performance of asanas with that it was not littered by a gradually filtering mental stream of the ordinary?

Let us suppose, it is today according to schedule the "standing" complex. Having performed Utthita Trikonasana to the left, you left the pose and rose square, what is further? And further it is necessary to close eyes and to relax them that eyeballs did not shiver - if it is possible! If some people try somehow to release eyes (that they themselves have found a convenient position and have ceased to be felt), it causes an even greater tension, and in that case it is unprofitable to get involved in this. It is necessary to look for such place in the body where the attention clings freely and "sticks". It can be, say, the bridge of the nose. If to touch it with the finger, and then to take it away, on the skin there is a spot of sensation. If to transfer attention (it is better to do with closed eyes) there, so some processes begin in this spot, there is pricking, pressure, some indefinite activity. Then there is weight, hot formication, heat which can remain on the place or move on the tip of the nose, extend to cheeks... Usually patients speak about it so: «The bridge of the nose "kindled", then palms, and thoughts do not get into any more … ». Palms are also a convenient place of sensitization, the attention easily holds them, and they are heated.

It is possible to hold by attention the whole body at once, allocating nothing in it and not trying to find anything. In this case the attention/ consciousness is diffusely dissolved in the body and becomes motionless.

There is a process to which the attention clings rather easily – it is breathing. Being in a pause between asanas, after sensations from the previous pose "fade away", it is possible to direct attention to the following aspects of this process:

- Motion of air in the nose (sensation of contact of a stream of air with skin of nostrils during inspiration or expiration);

- Motion of the belly wall at inspiration and expiration;

- Similar motion of the thorax.

At the same time there is only the linkage of attention, but by no means the control of the respiratory process. Yoga is a total (though also temporary) deliverance from any conscious control. The linkage of attention to breathing should not affect its naturalness, rhythm, depth, etc. in any way. It partly reminds Vipassana on the breathing, performed in a small time interval.

If between the mirror poses (and the rest should be not less than duration of the pose, or half more) it is not possible to strengthen reliably attention in the body, you are overflown and carried away by mental plots, it is necessary again and again, with ice persistence, steadily, over and over again to return attention to the body. And, not trying to keep it there up to gnashing of teeth as it will not weaken, but strain the mind even more strongly. In due course attention (and, consequently, consciousness) becomes controlled; the most convenient points for its fastening, places and areas of the organism, where it will stay in rest and silence, will be defined.

By the way, in pauses between performance of symmetric (to the right and to the left) asanas it is not so necessary to stand, one can sit down, for example, in a chair, having leant with the straight back to its back. Or to settle on the floor, with his back to the wall, with the legs, folded in Sukhasana, Siddhasana or straightened freely forward.

So, it is clear with short pauses, let us turn to purpose of long pauses. Those people who came in yoga with problems of psychoemotional spheres must accentuate such pauses. For such patients the main thing is not asanas at all, but the condition achievable in intervals between them.

Having performed the same «straight triangle» in both sides, it is necessary to lie down in Shavasana. And here the main work begins, not having any idea about which the ignorant people are surprised: «How is that? What is it such for yoga, however you will look at them, they remained on lying and lying, do they sleep?» Actually just in long pauses the approaches to silence of mind - «chitta vritti nirodho» (CHVN) - or a mental relaxation are groped about.

Having settled in the long (from three to seven minutes) Shavasana, you direct now your attention inside, on the mental space itself. In process of accustoming to introspection and depending on type of the leading representation it turned out a video series, monologue, dialogue, a mix of the video series with chatter there or as it happens with kinesthetic learners: darkness, the flickering star sky; static, mobile geometry, or something not clear what, not giving in for verbalization.

In what does consciousness consist in general? It is possible to allocate conditionally in its structure such components:

- Intellectual - the one who thinks;

- Conceivable - what this someone thinks about;

- Emotions - "built automatically in the "stream of consciousness";

- What "is thought itself"- an independent, involuntary mental activity;

- Dynamics of consciousness – process itself of movement of thoughts;

- And finally, the observer who is discovered last of all. This subject who realizes himself in result of competently performed mental inhibition (elimination of context) is actually an absolute ego (the absolute subject), deprived of habitual activity. The status change of the given ego, his temporary transformation from the integral participant of the existence into a static observer - this act of a mental unloading or a limited wakefulness, realized regularly is already the most powerful psychotherapy!

Strictly speaking, when the question is silence of mind, then to a certain extent it is a metaphor. After emotions and voluntary thinking fell away, the mentioned absolute observer separates from the independent activity of consciousness, and his sensibleness becomes static. Those who thinks in images continue to see plots, as in Andrey Makarevich's song «but somehow not in truth and from very far away». When a person comes to the senses, he says that he had dreamt about something what is not to recollect. Audials tell about intellectual chatter whose essence cannot be caught. Kinesthetics note that during any moment of time you simply drop out of the stream of thinking which is carried out not clear how, finding yourself somewhere at a distance. Let us recollect a Vedantic formula: «Om shak shin aham» - «I am a witness», and at the same time such one who from time to time does not remember even oneself.

So, in long pauses between asanas the transformation of consciousness will develop as a whole on the described above way. But, certainly, it is far from being at once and so smooth. Skills of introspection are gained extremely slowly, similarly to formation of subject vision of blinds from birth whose cataract had been removed at adult age. They should study to see anew; approximately, the same occurs during introspection mastering.

The initial problem of a yoga beginner is to stop the purposeful thinking; it is achieved by a repeated returning of attention into the body. At one moment, attention/consciousness is tired of circulating between content of mind and the body; it is fixed on the body and becomes unidirectional, at the same time its tone sharply falls. Subjectively it is experienced as a loss of "sharpness"; consciousness (sensibleness) starts perceptibly to become fuzzy, to lose focusing. Immediately there is a reciprocal movement of the form - the body starts to sink in it, "flowing down" (without sensations!) to its limit absolute for today, to reach up to which it is impossible even by extraordinary personal efforts and diligence.

Just that very progressing then loss of clearness of self-perception is the initial stage of CHVN. It is not static; having entered into it, you start to move in the direction to sleep, it is an immersion. Since some moment of it, absolute ego is separated and begins to realize myself - your subjective basis, yourself. It is necessary to stay in this condition, hardly understanding, that you do not sleep, but are also not awake, feeling your breathing, twitching of extremities and different parts of the body, flicker of vague ideas. As soon as the observer starts to go finally out, it is necessary not to get away in sleep, to come to consciousness and to start the following series of asanas, the long pause is over.

In the process of adaptation and strengthening of skill, the time from the beginning of this pause up to "spreading" of consciousnesses is reduced; the mental relaxation comes much faster. Due to reduction of the total time of the big and small pauses the quantity of asanas, performed in a single practice, increases. Moreover, you get the most valuable ability "to drive off" standing, sitting, and in any convenient position even outside of yoga practicing. Some of my patients come to such mode: they fall in Shavasana or sit down not after a block of asanas, but after each pose and drive off almost instantly, coming automatically to the senses in a few minutes.

At the following stage of moving events, consciousness goes out directly in asanas; simultaneously time of their endurance in the full comfort considerably grows. Then, as a rule, not occurrence of sensations, but clarification of consciousness serves as a push to end of the pose.

Then sadhaka shrinks into itself already at the very beginning of yoga practicing and "comes up" only after the final Shavasana, such practice will be meditative. If you start, being disconnected, to waste time (the phase of the unconscious concentration), and therefore the practice is dragged greatly on, it is necessary to limit duration of pauses.

We summarize everything told above as an algorithm:

- The pose is kept in full comfort; there are no sensations in the body;

- As soon as somewhere in it the first sensation, tension, jolting, hot flash, cardiac and/or breathing acceleration began to arise, asana is finished, it is necessary to leave it immediately;

- In the meditative practice, the spontaneous clearing of consciousness will be a signal to fulfillment of the pose;

- A small pause between asanas is operative, necessary for dissolution of physical "echo" from the previous pose. When nothing from it remained in the body, it is necessary to stay for about a minute in this sensory "zero", and to move to the next asana;

- Time of the small pause should be not less than time of asana endurance and not less than one and a half minutes;

- Large, strategic pauses are intended for transformation of consciousness. If a person has come to yoga with psychoemotional problems, one should pay special attention to long pauses. They can be applied after a series of asanas, for instance - after every four or two ones. The maximum time of stay in such intermediate Shavasana is five-seven minutes. In order not to fall asleep or "be switched off" too strongly (what is not a rarity at nervous overstrain and breakdowns of adaptation), it is necessary to get a timer that will help after end of necessary time to regain consciousness. During a two hours' long practicing it is permissible about four such long pauses, not including the finishing relaxation.

- In the process of adaptation to yoga and the general improvement of the state, long pauses begin spontaneously to decrease. Then the need for them can spontaneously fall away and - consciousness will learn "to drive qualitatively off" both in short pauses and in poses themselves about what it was already spoken above.

- Further, in the process of psychosomatics regeneration, single training in yoga will intuitively start "to be mounted", after achievement of a certain level of flexibility; technics of asanas performance described below will be called-for....

Original

Depois de Workshop

2011-03-24T14:51:00.000-07:00

Quero dar os parabéns ao todos os participantes !
Fizemos gravaçao de Nidra e Shavasana do Workshop

Algumas temas e perguntas abordados na Palestra sobre pratica de Yoga Clássico:

1. Como adormecer a noite (problemas de sono)?
2. O tempo das asanas e pausas no meio das asanas. Timer (temporizador).
3.Diferencia de Yoga Clássico ( Patanjali) e outras "yogas"
4. Principio de Okkam.
5.Porque há poucos adeptos de Yoga clássico, e maioria pratica Yoga como ginástica?
- mais fácil vender e consumir imitações de Yoga.
- para transmitir o Yoga (como silencio de Mente) é preciso ter esta pratica.
Muitos escolas não praticam o Yoga com definição do Patanjali: yogash chitta-vritti-nirodhah (yoga /perturbação mentais / não nascimento)- silencio da mente

6.Mantras : é mais fácil praticar, mais eficácia normalmente é nula.
Pessoas que não são capazes praticar silencio mental por meio das asanas, tem uma mínima possibilidade chegar la com mantra.
Outra aplicação: Mestre avançado pode dar ao aluno mantra pessoal especifica para ele.
7. "Não consigo praticar os exercícios das outras escolas: tenho dores, pratica é violenta, musica só inerva"; - eles utilizam termo "yoga", para pratica de exercício físico com posturas de Yoga antigas. O estado de Yoga como pratica de silencio mental não esta praticado.
8. Pratica de Yoga como silencio da mente em asanas nas primeiros tempos permite ao psicossomática recuperar os problemas funcionais do corpo, esta primeira fase de pratica é yogoterapia.
9. Como são apresentados os oito pilares de Radja-Yoga ( Yama, Niyama, Asana, Pranayama, Pratiahara, Dharana, dhiana, Samadhi) na pratica diária.
10. Metodo de "U-Vei" (não fazer) de pratica: criar condições para coisas acontecem.
11. Como apareceu Yoga, melhor período - Sutras de Patanjali.
12. Conceito básico:
yogash chitta-vritti-nirodhah (yoga /perturbação mentais / não nascimento)- silencio da mente
13. Estado meditativo: alfa-ritmo de electroencefalograma.
14.Yoga-Nidra: técnica simples e eficaz de pratica de estado meditativo.
16. Recuperação de escólios os jovens.
17. Samadhi é tranquilidade.

...(para continuar. )

25.Dor cronica das costas pode ser consequência de exercício físico ou esforço exagerado: quando querem "dar o seu melhor",- podem magoar-se.

Sutras Patanjali. Pronuncia simplificada.

2011-03-19T14:20:00.001-07:00

I. SAMADHI PADA
1. (1) atha yoganushasanam (1)
2. (1) yogash chitta-vritti-nirodhah (2)
3. (1) tada drashtuh svarupe'vasthanam (3)
4. (1) vritti-sarupyam itaratra (4)
5. (1) vrittayah panchatayyah klishtaklishtah (5)
6. (1) pramana-viparyaya-vikalpa-nidra-smritayah (6)
7. (1) pratyakshanumanagamah pramanani (7)
8. (1) viparyayo mithya-jnanam atad-rupa-pratishtham (8)
9. (1) shabda-jnananupati-vastu-shunyo vikalpah (9)
10. (1) abhava-pratyayalambana vrittir nidra (10)
11. (1) anubhuta-vishayasanpramosha smritih (11)
12. (1) abhyasa-vairagyabhyam tan-nirodhah (12)
13. (1) tatra sthitau yatno'bhyasah (13)
14. (1) sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih (14)
15. (1) drishtanushravika-vishaya-vitrishnasya vashikara-sanjna vairagyam (15)
16. (1) tat param purusha-khyater guna-vaitrishnayam (16)
17. (1) vitarka-vicharanandasmitanugamat sanprajnatah (17)
18. (1) virama-pratyayabhyasa-purvah sanskara-shesho'nyah (18)
19. (1) bhava-pratyayo videha-prakritilayanam (19)
20. (1) shraddha-virya-smriti-samadhi-prajnapurvaka itaresham (20)
21. (1) tivra-sanveganam asannah (21)
22. (1) mridu-madhyadhimatratvat tato'pi visheshah (22)
23. (1) ishvara-pranidhanad va (23)
24. (1) klesha-karma-vipakashayair aparamrishtah purushavishesha ishvarah (24)
25. (1) tatra niratishayam sarvajna-bijam (25)
26. (1) sa purvesham api guruh kalenanavachchedat (26)
27. (1) tasya vachakah pranavah (27)
28. (1) tajjapas tad-artha-bhavanam (28)
29. (1) tatah pratyak-chetanadhigamo'py antaraya-bhavash cha (29)
30. (1) vyadhi-styana-sanshaya-pramadalasyavirati-bhranti- darshanalabdhabhumikatvanavasthitatvani chitta-vikshepas te'ntarayah (30)
31. (1) duhkha-daurmanasyangamejayatva-shvasa-prashrasa vikshepa-sahabhuvah (31)
32. (1) tat-pratishedhartham eka-tattvabhyasah (32)
33. (1) maitri-karuna-muditopekshanam sukha-duhkha-punyapunya-vishayanam bhavanatash chitta-prasadanam (33)
34. (1) prachchardana-vidharanabhyam va pranasya (34)
35. (1) vishayavati va pravrittir utpanna manasah sthiti-nibandhani (35)
36. (1) vishoka va jyotishmati (36)
37. (1) vita-raga-vishayam va chittam (37)
38. (1) svapna-nidra-jnanalambanam va (38)
39. (1) yathabhimata-dhyanad va (39)
40. (1) paramanu-parama-mahattvanto'sya vashikarah (40)
41. (1) kshina-vritter abhijatasyeva maner grahitri-grahana-grahyeshu tatstha-tadanjanata samapattih (41)
42. (1) tatra shabdartha-jnana-vikalpaih sankirna savitarka (42)
43. (1) smriti-parishuddhau svarupa-shunyevartha-matra-nirbhasa nirvitarka (43)
44. (1) etayaiva savichara nirvichara cha sukshma-vishaya vyakhyata (44)
45. (1) sukshma-vishayatvam chalinga-paryavasanam (45)
46. (1) ta eva sabijah samadhih (46)
47. (1) vichara-vaisharadye'dhyatma-prasadah (47)
48. (1) ritambhara tatra prajna (48)
49. (1) shrutanumana-prajnabhyam anya-vishaya vishesharthatvat (49)
50. (1) taj-jah sanskaro'nya sanskara-pratibandhi (50)
51. (1) tasyapi nirodhe sarva-nirodhan nirbijah samadhih (51)
[ к началу ]

II. SADHANA PADA
1. (2) tapah-svadhyayeshvara-pranidhanani kriya-yogah (52)
2. (2) samadhi-bhavanarthah klesha-tanukaranarthash cha (53)
3. (2) avidyasmita-raga-dveshabhiniveshah kleshah (54)
4. (2) avidya kshetram uttaresham prasupta-tanu-vichchinnodaranam (55)
5. (2) anityashuchi-duhkhanatmasu nitya-shuchi-sukhatmakhyatir avidya (56)
6. (2) drig-darshana-shaktyor ekatmatevasmita (57)
7. (2) sukhanushayl ragah (58)
8. (2) duhkhanushayi dveshah (59)
9. (2) svarasavahi vidusho'pi tatha rudho'bhiniveshah (60)
10. (2) te pratiprasava-heyah sukshmah (61)
11. (2) dhyana-heyas tad-vrittayah (62)
12. (2) klesha-mulah karmashayo drishtadrishta-janma-vedaniyah (63)
13. (2) sati mule tad-vipako jaty-ayur-bhogah (64)
14. (2) te hlada-paritapa-phalah punyapunya-hetutvat (65)
15. (2) parinama-tapa-sanskara-duhkhair guna-vritti-virodhach cha duhkham eva sarvam vivekinah (66)
16. (2) heyam duhkham anagatam (67)
17. (2) drashtri-drishyayoh sanyogo heya-hetuh (68)
18. (2) prakasha-kriya-sthiti-shilam bhutendriyatmakam bhogapavargarthem drishyam (69)
19. (2) visheshavishesha-lingamatralingani gunaparvani (70)
20. (2) drashta dristhimatrah shuddho'pi pratyayanupashyah (71)
21. (2) tad-artha eva drishyasyatma (72)
22. (2) kritartham prati nashtam apy anashtam tad-anya-sadharanatvat (73)
23. (2) sva-svami-shaktyoh svarupopalabdhi-hetah sanyogah (74)
24. (2) tasya hetur avidya (75)
25. (2) tad-abhavat sanyogabhavo hanam tad drisheh kaivalyam (76)
26. (2) viveka-khyatir aviplava hanopayah (77)
27. (2) tasya saptadha pranta-bhumih prajna (78)
28. (2) yoganganushthanad ashuddhikshaye jnanadiptir a viveka-khyateh (79)
29. (2) yama-niyamasana-pranayama-pratyahara-dharana-dhyana-samadhyayo'shtavangani (80)
30. (2) tatra ahimsa-satyasteya-brahmacharyaparigraha yamah (81)
31. (2) ete jati-desha-kala-samayanavachchimah sarvabhauma mahavratam (82)
32. (2) shaucha-santosha-tapah-svadhyayeshvara-pranidhanani niyamah (83)
33. (2) vitarka badhane pratipaksha bhavanam (84)
34. (2) vitarka himsadayah krita-karitanumodita lobha-krodha-moha-purvaka mridu-madhyadhimatra duhkhajnananantaphala iti pratipaksha-bhavanam (85)
35. (2) ahimsa-pratishthayam tat-sanniddhau vairatyagah (86)
36. (2) satya-pratishthayam kriya-phalashrayatvam (87)
37. (2) asteya-pratishthayam sarva-ratnopasthanam (88)
38. (2) brahmacharya-pratishthayam virya-labhah (89)
39. (2) aparigraha-sthairye janma-kathanta-sanbodhah (90)
40. (2) shauchat svanga-jugupsa parair asansargah (91)
41. (2) sattvashuddhi-saumanasyaikagryendriyajayatma-darshana-yogyatvani cha (92)
42. (2) santoshad anuttamah sukha-labhah (93)
43. (2) kayendriya-siddhir ashuddhi-kshayat tapasah (94)
44. (2) svadhyayad ishta-devata-sanprayogah (95)
45. (2) samadhi-siddhir ishvara-pranidhanat (96)
46. (2) sthira-sukham asanam (97)
47. (2) prayatna-shaithilyananta-samapattibhyam (98)
48. (2) tato dvandvanabhighatah (99)
49. (2) tasmin sati shvasa-prashvasayor gativichchedah pranayamah (100)
50. (2) bahyabhyantara-stambha-vrittir deshakala-sankhyabhih paridrishto dirghasukshmah (101)
51. (2) bahyabhyantara-vishayakshepi chaturthah (102)
52. (2) tatah kshiyate prakashavaranam (103)
53. (2) dharanasu cha yogyata manasah (104)
54. (2) sva-vishayasanprayoge chitta-svarupanukara ivendriyanam pratyaharah (105)
55. (2) tatah parama vashyatendriyanam (106)
[ к началу ]

III. VIBHUTI PADA
1. (3) desha-bandhash chittasya dharana. (107)
2. (3) tatra pratyayaikatanata dhyanam (108)
3. (3) tad evarthamatra-nirbhasam svarupa-shunyam iva samadhih (109)
4. (3) trayam ekatra sanyamah (110)
5. (3) taj-jayat prajnalokah (111)
6. (3) tasya bhumishu viniyogah (112)
7. (3) trayam antarangam purvebhyah (113)
8. (3) tad api bahirangam nirbijasya (114)
9. (3) vyutthana-nirodha-sanskarayor abhibhava-pradhurbhavan nirodha-kshana-chittanvayo nirodha-parinamah (115)
10. (3) tasya prashanta-vahita sanskarat (l16)
11. (3) sarvarthataikagratayoh kshayodayau chittasya samadhi-parinamah (117)
12. (3) tatah punah shantoditau tulya-pratyayau chittasyaikagrata-parinamah (118)
13. (3) etena bhutendriyeshu dharma-lakshanavastha-parinama vyakhyatah (119)
14. (3) shantoditavyapadeshya-dharmanupati dharmi (120)
15. (3) kramanyatvam parinamanyatve hetuh (121)
16. (3) parinama-traya-sanyamad atitanagata-jnanam (122)
17. (3) shabdartha-pratyayanam itaretaradhyasat sankaras tat-pravibhaga-sanyamat sarva-bhuta-ruta-jnanam (123)
18. (3) sanskara-sakshatkaranat purva-jatijnanam (124)
19. (3) pratyayasya para-chitta-jnanam (125)
20. (3) na cha tat salambanam tasyavishayi-bhutatvat (126)
21. (3) kaya-rupa-sanyamat tad-grahya-shakti-stambhe chakshuh-prakashasanprayoge'ntardhanam (127)
22. (3) etena sthabdady antardhanam uktam (128)
23. (3) sopakramam nirupakramam cha karma tat-sanyamad aparanta-jnanam arishtebhyo va (129)
24. (3) maitry-adishu balani (130)
25. (3) baleshu hasti-baladini (131)
26. (3) pravritty-aloka-nyasat sukshma-vyavahita-viprakrishta-jnanam (132)
27. (3) bhavana-jnanam surye sanyamat (133)
28. (3) chandre tara-vyuha-jnanam (134)
29. (3) dhruve tad-gati-jnanam (135)
30. (3) nabhi-chakre kaya-vyuha-jnanam (136)
31. (3) kantha-kupe kshut-pipasa-nivrittih (137)
32. (3) kurma-nadyam sthairyam (138)
33. (3) murdha-jyotishi siddha-darshanam (139)
34. (3) pratibhad va sarvam (140)
35. (3) hridaye chitta-sanvit (141)
36. (3) sattva-purushayor atyantasankirnayoh pratyayavishesho bhogah pararthat svartha-sanyamat purusha-jnanam (142)
37. (3) tatah pratibha-shravana-vedanadarshasvada-vartta jayante (143)
38. (3) te samadhav upasarga vkyutthane siddhayah (144)
39. (3) bandha-karana-shaithilyat prachara-sanvedanach cha chittasya para-shariraveshah (145)
40. (3) udana-jayaj jala-panka-kantakadishvasanga utkrantisth cha (146)
41. (3) samana-jayaj jvalanam (147)
42. (3) shrotrakashayoh sanbandha-sanyamad divyam shrotram (148)
43. (3) kayakashayoh sanbandha-sanyamat laghu-tula-samapattesth chakashagamanam (149)
44. (3) bahir akalpita vrittir maha-videha tatah prakashavarana-kshayah (150)
45. (3) sthula-svarupa-sukshmanvayarthavattva-sanyamad bhuta-jayah (151)
46. (3) tato'nimadi-pradurbhavah kaya-sanpat tad-dharmanabhighatash cha (152)
47. (3) rupa-lavanya-bala-vajra-sanhananatvani kaya-sanpat (153)
48. (3) grahana-svarupasmitanvayarthavattva-sanyamad indriya-jayah (154)
49. (3) tato manojavitam vikarana-bhavah pradhana-jayash cha (155)
50. (3) sattva-purushanyata-khyati-matrasya sarvabhavadhishthatritvam sarvajnatritvam cha (156)
51. (3) tad-vairagyad api dosha-bija-kshaye kaivalyam (157)
52. (3) sthany-upanimantrane sangha-smayakaranam punar anishta-prasangat (158)
53. (3) kshana-tat-kramayoh sanyamad vivekajam jnanam (159)
54. (3) jati-lakshana-deshair anyatanavachchedat tulyayos tatah pratipattih (160)
55. (3) tarakam sarva-vishayam sarvatha-vishayam akramam cheti vivekajam jnanam (161)
56. (3) sattva-purushayoh shuddhi-samye kaivalyam (162)
[ к началу ]

IV. KAIVALYA PADA
1. (4) janmaushadhi-mantra-tapah-samadhijah siddhayah (163)
2. (4) jaty-antara-parinamah prakrity-apurat (164)
3. (4) nimittam aprayojakam prakritinam varanabhedas tu tatah kshetrikavat (165)
4. (4) nirmana-chittany asmita-matrat (166)
5. (4) pravritti-bhede prayojakam chittam ekam anekesham (167)
6. (4) tatra dhyanajam anashayam (168)
7. (4) karmashuklakrishnam yoginas trividham itaresham (169)
8. (4) tatas tad-vipakanugunanam evabhivyaktir vasananam (170)
9. (4) jati-desha-kala-vyavahitanam apy anantaryam smriti-sanskarayor ekarupatvat (171)
10. (4) tasam anaditvam chashisho nityatvat (172)
11. (4) hetu-phalashrayalambanaih sangrihitatvad esham abhave tad-abhavah (173)
12. (4) atitanagatam svarupato'sty adhva-bhedad dharmanam (174)
13. (4) te vyakta-sukshmah gunatmanah (175)
14. (4) parinamaikatvad vastu-tattvam (176)
15. (4) vastu-samye chitta-bhedat tayor vibhaktah panthah (177)
16. (4) na chaika-chitta-tantram vastu tad-apramanakam tada kim syat (178)
17. (4) tad-uparagapekshitvach chittasya vastu jnatajnatam (179)
18. (4) sada jnatasth chitta-vrittayas tat-prabhoh purushasyaparinamitvat (180)
19. (4) na tat svabhasam drishyatvat (181)
20. (4) eka-samaye chobhayanavadharanam (182)
21. (4) chittantara-drishye buddhi-buddher atiprasangah smriti-sanskarah cha (183)
22. (4) chiter apratisankramayas tad-akarapattau svabuddhi-sanvedanam (184)
23. (4) drashtri-drishyoparaktam chittam sarvartham (185)
24. (4) tad asankhyeya-vasanabhish chitram api parartham sanhatya-karitvat (186)
25. (4) vishesha-darshina atma-bhava-bhavana-vinivrittih (187)
26. (4) tada hi viveka-nimnam kaivalya-pragbharam chittam (188)
27. (4) tach-chidreshu pratyayantarani sanskarebhyah (189)
28. (4) hanam esham kleshavad uktam (190)
29. (4) prasankhyane'py akusidasya sarvatha viveka-khyater dharma-meghah samadhih (19l)
30. (4) tatah klesha-karma-nivrittih (192)
31. (4) tada sarvavarana-malapetasya jnanasyanantyaj jneyam alpam (193)
32. (4) tatah kritarthanam parinama-krama-samaptir gunanam (194)
33. (4) kshana-pratiyogi parinamaparanta-nirgrahyah kramah (195)
34. (4) purushartha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratishtha va chiti-shakter iti (196)

Algumas Sutras Patanjali, que foram discutidas na Palestra

2011-03-12T00:47:00.000-08:00

Baseado nas traduções de Mikail Svechnikov

Samadhi-pada (Tranquilidade)

1-1 Entao, agora vamos abordar o Yoga
1.2 Yoga é não nascimento das flutuações da Consciência, é “Silencio da mente"

ou Yoga –e desligamento de programas activas de consciência .

      1-3 Então Observador afirma-se em sua própria maneira (forma)
      1-12 A prática regular com desapego trazhabilidade de “Nirodho”
      1-13 Destes dois métodos primordial é a prática regular
1-14 Assim~praticalongo tempo, sem interrupção, com reverência construindo base sólida
      1-15 Desapego é capacidade de liberdade da vontadede aquilo que viu e ouviu
1-19 Natural (Asamprajnata) samadhi é condição dos poucos, os, que quebraramas causas
       de nascimento que estão imersos em prakriti
      1-23   Asamprajnata samadhi é também dada por isvara pranidhana
      1-24: O Purusha especial, que não esta tocado por Kleshas e Karma é Isvara

1-45 Isto é só Sabidja Samadhi

Sadhana-pada
2-7 Depois de prazer seque dependência

2-8 Depois de dor segue desgosto

2-19 Pensamentos específicos , pensamentos inespecíficas ausência depensamentos são esses estados da matéria

2-26 A continuidade da consciência que distingue - este é o caminho
paraacabar com o sofrimento

2-30 Yama, niyama, asana, pranayama, pratyahara, Dharana, Dhyana, Samadhi, - estes sãooito pilares

2-44 Svadhyaya (auto-estudo) dá o coordenação com as forças e as leis
2-45 A capacidade de samadhi é dada por Ishvara pranidhana, ou de humildade

2.46 Asana – uma posição estática econfortável

2.47 Asana realisa se através de relaxamento(sem tenções) e união com infinito

2-48 Então a dualidade (dvandva) para de se preocupar

      2-49 Com a melhoria na asanas diminui o movimento deinspiraçao e expiraçao,
      assim é pranayama
      2-50 movimento do ar para dentro e para fora, bem como o retençao - ajusta de maneira
      suave e durante longo tempo o volume tempo e contagem de respiração.
      2-51 Perda de diferencia de inspiração e expiração descreve um quarto tipo de respiração.
2-52 Assim eliminam-se as cortinas de luz

Vibhuti-pada (Força e suas manifestações)
3-12 Quando as flutuações da consciência vão embora, a mente se torna única

3-13 Isto explica as alterações de órgãos e elementos e alterações das suaspropriedades, ciclos e condições

3-14 O volumede passado é imprevisível e deve formar o conteúdo da consciência

3-15 A sequência de várias mudanças depende das razões anteriores

Kavalha-pada (liberdade) - saida de sansara
4-14 O modificação essencial de objecto é em caso de mudança doguna dominante

Workshop: “Pratica de Yoga, baseada nas Sutras Patanjali”

2011-03-10T14:43:00.000-08:00

Local: Associação Europeia de Terapias Orientais
Data de Workshop 20 de Março de 2011
Inicio as 10 horas

Programa de workshop de 5 horas aproximadamente:
1. 10 – 10.30 Introdução , algumas conceitos básicos.
2. 10.30 - 13-30 Pratica de asanas em estilo meditativo,
relaxamento, Yoga Nídra.
3. 13.30-14.30 Intervalo para almoço.
4. 14.30 – 17.00 Palestra "Sutras Patanjali”, parte terapêutica da Yoga Clássico, perguntas e respostas.

Participantes: praticantes de Yoga e pessoas interessados.

Preço –20 euros.

Inscrições limitados: máximo 20 pessoas.
Telf.: 213149681 / 914843801 / 926524055

Sobe mim: Professor de Yoga, Psicólogo Clínico, Membro efectivo de Ordem dos Psicólogos, Cédula Profissional numero 436.

Dr. A.Malinine tel. 960050705

http://www.amalinine.com/

Swami Satyananda Saraswati presents:Bhagavad Gita class 1

2011-01-13T05:18:00.000-08:00

http://www.shreemaa.org Swami Satyananda Saraswati conducted live online classes duscussing the Bhagavad Gita in January 2007. Included is the Sanskrit pronunciation, English translation and commentar, and questions asked by students.

This movie is part of the collection: Community Spirituality & Religion

References for 54 Health Conditions Benefited by Yoga

2011-01-13T05:07:00.000-08:00

From http://www.drmccall.com/
Compiled by Timothy McCall, MD (Updated January 2011)

• Alcoholism and Other Drug Abuse
Shaffer HJ, LaSalvia TA, Stein JP. Comparing Hatha yoga with dynamic group psychotherapy for enhancing methadone
maintenance treatment: a randomized clinical trial. Altern Ther Health Med. 1997 Jul;3(4):57-66.
Gelderloos P, Walton KG, Orme-Johnson DW, Alexander CN. Effectiveness of the Transcendental Meditation program in
preventing and treating substance misuse: a review. Int J Addict. 1991 Mar;26(3):293-325.
Raina, N., Chakraborty, PK, Basit, MA et al (2001)- Evaluation of yoga therapy in alcohol dependence. Indian Journal of
Psychiatry, 43, 171-174

• Anxiety
Bernhard, J., Kristeller, J. and Kabat-Zinn, J. Effectiveness of relaxation and visualization techniques as a adjunct to
phototherapy and photochemotherapy of psoriasis. J. Am. Acad. Dermatol. (1988) 19:572-73.
McCaul, K.D., Solomon, S. and Holmes, D.S. (1979) Effects of paced respiration and expectation on the physiological and
psychological responses to threat. J. Pers. Soc. Psychol., 37:564-571.
Cappo, B.M. And Holmes, D.S. (1984) The utility of prolonged respiratory exhalation for reducing physiological and
psychological arousal in non-threatening and threatening situations. J. Psychosomat. Res., 28:265-273.
Clark, D.M., Salkovskis, P.M. And Chalkley, A.J. (1985) Respiratory control as a treatment for panic attacks. J. Behavo.
Ther. Exper. Psychiat., 16:22-30.
Javnbakht M, Hejazi Kenari R, Ghasemi M. Effects of yoga on depression and anxiety of women. Complement Ther Clin
Pract. 2009 May;15(2):102-4.
Vahia NS, Doongaji DR, Jeste DV, et al. Further experience with the therapy based upon concepts of Patanjali in the
treatment of psychiatric disorders. Indian J Psychiatry 1973;15:32–7.
Vahia NS, Doongaji DR, Jeste DV, Ravindranath S, Kapoor SN, Ardhapurkar I. Psychophysiologic therapy based on the
concepts of Patanjail. A new approach to the treatment of neurotic and psychosomatic disorders. Am J Psychother. 1973
Oct;27(4):557-65
Harrigan, J. M. A component analysis of yoga: The effects of diaphragmatic breathing and stretching postures on anxiety,
personality and somatic/behavioral complaints. Dissertation Abstracts International, 1981, 42(4-A):1489.
Platania-Solazzo A, Field TM, Blank J, Seligman F, Kuhn C, Schanberg S, Saab P. Relaxation therapy reduces anxiety in
child and adolescent psychiatric patients. Acta Paedopsychiatr 1992;55(2):115-20
Michalsen A, Grossman P, Acil A, Langhorst J, Ludtke R, Esch T, Stefano GB, Dobos GJ. Rapid stress reduction and
anxiolysis among distressed women as a consequence of a three-month intensive yoga program. Med Sci Monit. 2005
Dec;11(12):CR555-561.
Kabat-Zinn, J., Massion, A. O., Kristeller, J., Peterson, L.G., Fletcher, K., Pbert, L., Linderking, W., Santorelli, S. F.,
Effectiveness of a meditation-based stress reduction program in the treatment of anxiety disorders. Am. J. Psychiatry (1992)
149:936-943.
J., Fletcher, K. and Kabat-Zinn, J., Three-year follow-up and clinical implications of a mindfulness-based stress reduction
intervention in the treatment of anxiety disorders. Gen. Hosp. Psychiatry (1995) 17:192-200.
Kabat-Zinn, J., Chapman, A. and Salmon, P., The relationship of cognitive and somatic components of anxiety to patient
preference for alternative relaxation techniques. Mind/Body Medicine (1997) 2:101-109.
Streeter CC, Whitfield TH, Owen L, Rein T, Karri SK, Yakhkind A, Perlmutter R, Prescot A, Renshaw PF, Ciraulo DA,
Jensen JE. Effects of yoga versus walking on mood, anxiety, and brain GABA levels: a randomized controlled MRS study. J
Altern Complement Med. 2010 Nov;16(11):1145-52. Epub 2010 Aug 19
• Asthma
Bhole MV. Treatment of bronchial asthma by yogic methods: A report. Yoga-Mimamsa, Jan 1967, 9 (3):33-41.
Bhagwat JM, Soman AM, Bhole MV. Yogic treatment of bronchial asthma: A medical report. Yoga-Mimamsa, Oct 1981,
20(3):1-12.
Singh V, Wisniewski A, Britton J, Tattersfield A. Effect of yoga breathing exercises (pranayama) on airway reactivity in
subjects with asthma. Lancet. 1990 Jun 9;335(8702):1381-3.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Jain SC, Talukdar B. Evaluation of yoga therapy programme for patients of bronchial asthma. Singapore Med J. 1993
Aug;34(4):306-8.
Nagarathna R, Nagendra HR. Yoga for bronchial asthma: a controlled study. Br Med J. 1985 Oct 19;291(6502):1077-9.
Nagendra HR, Nagarathna R. An integrated approach of yoga therapy for bronchial asthma: a 3-54-month prospective study.
J Asthma. 1986;23(3):123-37.
Sabina AB, Williams AL, Wall HK, Bansal S, Chupp G, Katz DL. Yoga intervention for adults with mild-to-moderate
asthma: a pilot study. Ann Allergy Asthma Immunol. 2005 May;94(5):543-8.
Vedanthan PK, Kesavalu LN, Murthy KC, Duvall K, Hall MJ, Baker S, Nagarathna S. Clinical study of yoga techniques in
university students with asthma: a controlled study. Allergy Asthma Proc. 1998 Jan-Feb;19(1):3-9.
Sodhi C, Singh S, Dandona PK. A study of the effect of yoga training on pulmonary functions in patients with bronchial
asthma. Indian J Physiol Pharmacol. 2009 Apr-Jun;53(2):169-74.
• Attention Deficit Hyperactivity Disorder (ADHD)
Jensen PS, Kenny DT. The effects of yoga on the attention and behavior of boys with Attention-Deficit/ hyperactivity
Disorder (ADHD). J Atten Disord. 2004 May;7(4):205-16.
• Autism
Radhakrishna S. Application of integrated yoga therapy to increase imitation skills in children with autism spectrum disorder.
Int J Yoga. 2010 Jan;3(1):26-30.
• Back Pain
Kabat-Zinn J, Lipworth L, Burney R. The clinical use of mindfulness meditation for the self-regulation of chronic pain. J
Behav Med. 1985 Jun;8(2):163-90.
Tekur P, Singphow C, Nagendra HR, Raghuram N. Effect of short-term intensive yoga program on pain, functional disability
and spinal flexibility in chronic low back pain: a randomized control study. J Altern Complement Med. 2008 Jul;14(6):637-
44.
Galantino ML, Bzdewka TM, Eissler-Russo J, et al. The impact of modified Hatha yoga on chronic low back pain: a pilot
study. Altern Ther Health Med 2004; 10:56-58.
Williams K, Steinberg L, Petronis J. Therapeutic application of Iyengar yoga for healing chronic low back pain. International
Journal of Yoga Therapy. 2003;13:55-67.
Williams KA, Petronis J, Smith D, Goodrich D, Wu J, Ravi N, Doyle EJ Jr, Gregory Juckett R, Munoz Kolar M, Gross R,
Steinberg L. Effect of Iyengar yoga therapy for chronic low back pain. Pain. 2005 May;115(1-2):107-17.
Sherman KJ, Cherkin DC, Erro J, Miglioretti DL, Deyo RA. Comparing yoga, exercise, and a self-care book for chronic low
back pain: a randomized, controlled trial. Ann Intern Med. 2005 Dec 20;143(12):849-56.
Groessl EJ, Weingart KR, Aschbacher K, Pada L, Baxi S. Yoga for veterans with chronic low-back pain. J Altern
Complement Med. 2008 Nov;14(9):1123-9.
Saper RB, Sherman KJ, Cullum-Dugan D, Davis RB, Phillips RS, Culpepper L.Yoga for chronic low back pain in a
predominantly minority population: a pilot randomized controlled trial. Altern Ther Health Med. 2009 Nov-Dec;15(6):18-27.
Cox H, Tilbrook H, Aplin J, Semlyen A, Torgerson D, Trewhela A, Watt I. A randomised controlled trial of yoga for the
treatment of chronic low back pain: results of a pilot study. Complement Ther Clin Pract. 2010 Nov;16(4):187-93. Epub 2010
Jun 12.
• Balance Problems
Hart CE, Tracy BL. Yoga as steadiness training: effects on motor variability in young adults. J Strength Cond Res. 2008
Sep;22(5):1659-69.
Brown KD, Koziol JA, Lotz M. A yoga-based exercise program to reduce the risk of falls in seniors: a pilot and feasibility
study. J Altern Complement Med. 2008 Jun;14(5):454-7.
Tüzün S, Aktas I, Akarirmak U, Sipahi S, Tüzün F.Yoga might be an alternative training for the quality of life and balance in
postmenopausal osteoporosis. Eur J Phys Rehabil Med. 2010 Mar;46(1):69-72.
Schmid AA, Van Puymbroeck M, Koceja DM. Effect of a 12-week yoga intervention on fear of falling and balance in older
adults: a pilot study. Arch Phys Med Rehabil. 2010 Apr;91(4):576-83.
Ulger O, Yağlı NV. Effects of yoga on balance and gait properties in women with musculoskeletal problems: A pilot study.
Complement Ther Clin Pract. 2011 Feb;17(1):13-5. Epub 2010 Jul 15.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
• Cancer
Culos-Reed, S, Carlson, LE, et al, Discovering the physical and psychological benefits of yoga for cancer survivors,
International Journal of Yoga Therapy, 2004 (14), 45-52.
Cohen L, Warneke C, et al. Psychological adjustment and sleep quality in a randomized trial of the effects of a Tibetan yoga
intervention in patients with lymphoma. Cancer. 2004 May 15;100(10):2253-60.
Rao MR, Raghuram N, Nagendra HR, Gopinath KS, Srinath BS, Diwakar RB, Patil S, Bilimagga SR, Rao N, Varambally S.
Anxiolytic effects of a yoga program in early breast cancer patients undergoing conventional treatment: a randomized
controlled trial. Complement Ther Med. 2009 Jan;17(1):1-8. Epub 2008 Oct 14.
Moadel AB, Shah C, Wylie-Rosett J, Harris MS, Patel SR, Hall CB, Sparano JA. Randomized controlled trial of yoga among
a multiethnic sample of breast cancer patients: effects on quality of life. J Clin Oncol. 2007 Oct 1;25(28):4387-95.
Danhauer SC, Mihalko SL, Russell GB, Campbell CR, Felder L, Daley K, Levine EA. Restorative yoga for women with
breast cancer: findings from a randomized pilot study. Psychooncology. 2009 Apr;18(4):360-8.
Raghavendra RM, Vadiraja HS, Nagarathna R, Nagendra HR, Rekha M, Vanitha N, Gopinath KS, Srinath BS,
Vishweshwara MS, Madhavi YS, Ajaikumar BS, Ramesh BS, Nalini R, Kumar V. Effects of a yoga program on cortisol
rhythm and mood states in early breast cancer patients undergoing adjuvant radiotherapy: a randomized controlled trial.
Integr Cancer Ther. 2009 Mar;8(1):37-46.
Duncan MD, Leis A, Taylor-Brown JW. Impact and outcomes of an iyengar yoga program in a cancer centre. Curr Oncol.
2008 Aug;15 Suppl 2:s109.es72-8.
Speca M, Carlson LE, Goodey E, Angen M, A randomized, wait-list controlled clinical trial: the effect of a mindfulness
meditation-based stress reduction program on mood and symptoms of stress in cancer outpatients. Psychosom Med 2000
Sep-Oct;62(5):613-22.
Walker LG, Walker MB, et al. guided imagery and relaxation therapy can modify host defences in women receiving
treatment for locally advanced breast cancer. Br J Surg 1997 ;84(1S):31.
Ulger O, Yağli NV.Effects of yoga on the quality of life in cancer patients. Complement Ther Clin Pract. 2010
May;16(2):60-3.
Vadiraja HS, Rao MR, Nagarathna R, Nagendra HR, Rekha M, Vanitha N, Gopinath KS, Srinath BS, Vishweshwara MS,
Madhavi YS, Ajaikumar BS, Bilimagga SR, Rao N.Effects of yoga program on quality of life and affect in early breast
cancer patients undergoing adjuvant radiotherapy: a randomized controlled trial. Complement Ther Med. 2009 Oct-Dec;17(5-
6):274-80.
Chandwani KD, Thornton B, Perkins GH, Arun B, Raghuram NV, Nagendra HR, Wei Q, Cohen L. Yoga improves quality of
life and benefit finding in women undergoing radiotherapy for breast cancer. J Soc Integr Oncol. 2010 Spring;8(2):43-55.
Speed-Andrews AE, Stevinson C, Belanger LJ, Mirus JJ, Courneya KS. Pilot evaluation of an Iyengar yoga program for
breast cancer survivors. Cancer Nurs. 2010 Sep-Oct;33(5):369-81.
• Carpal Tunnel Syndrome
Garfinkel MS, Singhal A, Katz WA, Allan DA, Reshetar R, Schumacher HR Jr. Yoga based intervention for carpal tunnel
syndrome: a randomized trial. JAMA. 1998 Nov 11;280(18):1601-3.
• Chronic Obstructive Pulmonary Disease (e.g. Emphysema)
Tandon MK. Adjunct treatment with yoga in chronic severe airways obstruction. Thorax. 1978 Aug;33(4):514-7.
Kulpati DD, Kamath RK, Chauhan MR. The influence of physical conditioning by yogasanas and breathing exercises in
patients of chronic obstructive lung disease. J Assoc Physicians India. 1982 Dec;30(12):865-8.
Pomidori L, Campigotto F, Amatya TM, Bernardi L, Cogo A. Efficacy and tolerability of yoga breathing in patients with
chronic obstructive pulmonary disease: a pilot study. J Cardiopulm Rehabil Prev. 2009 Mar-Apr;29(2):133-7.
Donesky-Cuenco D, Nguyen HQ, Paul S, Carrieri-Kohlman V. Yoga therapy decreases dyspnea-related distress and
improves functional performance in people with chronic obstructive pulmonary disease: a pilot study. J Altern Complement
Med. 2009 Mar;15(3):225-34.
Behera D. Yoga therapy in chronic bronchitis. J Assoc Physicians India. 1998 Feb;46(2):207-8.
Fulambarker A, Farooki B, Kheir F, Copur AS, Srinivasan L, Schultz S. Effect of Yoga in Chronic Obstructive Pulmonary
Disease. Am J Ther. 2010 Oct 22. [Epub ahead of print]
• Congestive Heart Failure
Bernardi L, Spadacini G, Bellwon J, Hajric R, Roskamm H, Frey AW. Effect of breathing rate on oxygen saturation and
exercise performance in chronic heart failure. Lancet. 1998 May 2;351(9112):1308-11.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Pullen PR, Nagamia SH, Mehta PK, Thompson WR, Benardot D, Hammoud R, Parrott JM, Sola S, Khan BV. Effects of
yoga on inflammation and exercise capacity in patients with chronic heart failure. J Card Fail. 2008 Jun;14(5):407-13.
Pullen PR, Thompson WR, Benardot D, Brandon LJ, Mehta PK, Rifai L, Vadnais DS, Parrott JM, Khan BV. The Benefits of
Yoga for African American Heart Failure Patients. Med Sci Sports Exerc. 2009 Nov 27. [Epub ahead of print]
• Depression
Khumar SS, Kaur P, Kaur S. Effectiveness of shavasana on depression among university students. Indian J Clin Psychol
1993; 20: 82-87.
Woolery A, Myers H, Sternlieb B, Zeltzer L. A yoga intervention for young adults with elevated symptoms of depression.
Altern Ther Health Med. 2004 Mar Apr;10(2):60-3
Shapiro D, Cook IA, Davydov DM, Ottaviani C, Leuchter AF, Abrams M. Yoga as a Complementary Treatment of
Depression: Effects of Traits and Moods on Treatment Outcome. Evid Based Complement Alternat Med. 2007 Dec;4(4):493
502.
Miller JJ, Fletcher K, Kabat-Zinn J. Three-year follow-up and clinical implications of a mindfulness meditation-based stress
reduction intervention in the treatment of anxiety disorders. Gen Hosp Psychiatry. 1995 May;17(3):192 200.
Butler LD, Waelde LC, Hastings TA, Chen XH, Symons B, Marshall J, Kaufman A, Nagy TF, Blasey CM, Seibert EO,
Spiegel D. Meditation with yoga, group therapy with hypnosis, and psychoeducation for long-term depressed mood: a
randomized pilot trial. J Clin Psychol. 2008 Jul;64(7):806-20.
Davidson RJ, Kabat-Zinn J, Schumacher J, Rosenkranz M, Muller D, Santorelli SF, Urbanowski F, Harrington A, Bonus K,
Sheridan JF. Alterations in brain and immune function produced by mindfulness meditation. Psychosom Med. 2003 Jul-
Aug;65(4):564-70.
Uebelacker LA, Tremont G, Epstein-Lubow G, Gaudiano BA, Gillette T, Kalibatseva Z, Miller IW.Open trial of Vinyasa
yoga for persistently depressed individuals: evidence of feasibility and acceptability. Behav Modif. 2010 May;34(3):247-64
Chen KM, Chen MH, Lin MH, Fan JT, Lin HS, Li CH. Effects of yoga on sleep quality and depression in elders in assisted
living facilities. J Nurs Res. 2010 Mar;18(1):53-61.
Streeter CC, Whitfield TH, Owen L, Rein T, Karri SK, Yakhkind A, Perlmutter R, Prescot A, Renshaw PF, Ciraulo DA,
Jensen JE. Effects of yoga versus walking on mood, anxiety, and brain GABA levels: a randomized controlled MRS study. J
Altern Complement Med. 2010 Nov;16(11):1145-52. Epub 2010 Aug 19
• Diabetes
Shembekar, AG and Kate, SK. Yoga exercises in the management of diabetes mellitus. Journal of the Diabetes Association of
India, 1980 (20) 167-171.
Jain SC, Uppal A, Bhatnagar SO, Talukdar B. A study of response pattern of non insulin dependent diabetics to yoga therapy.
Diabetes Res Clin Pract. 1993 Jan;19(1):69-74.
Monro R E, Power J, Coumar A, Nagarathna R, Dandona P 1992 Yoga Therapy for NIDDM. Complementary Medical
Research 6: 66–88.
Singh S, Malhotra V, Singh KP, Madhu SV, Tandon OP. Role of yoga in modifying certain cardiovascular functions in type
2 diabetic patients. Assoc Physicians India. 2004 Mar;52:203-6.
Malhotra V, Singh S, Singh KP, Gupta P, Sharma SB, Madhu SV, Tandon OP. Study of yoga asanas in assessment of
pulmonary function in NIDDM patients. Indian J Physiol Pharmacol. 2002 Jul;46(3):313-20.
Singh S; Malhotra V; Singh KP; Sharma SB; Madhu SV; Tandon OP. A preliminary report on the role of Yoga Asanas on
oxidative stress in non-insulin dependent diabetes mellitus. Indian Journal of Clinical Biochemistry. 2001 Jul; 16(2): 216-20
Malhotra V, Singh S, Tandon OP, Sharma SB. The beneficial effect of yoga in diabetes. Nepal Med Coll J. 2005
Dec;7(2):145-7.
Malhotra V, Singh S, Tandon OP, Madhu SV, Prasad A, Sharma SB. Effect of Yoga asanas on nerve conduction in type 2
diabetes. Indian J Physiol Pharmacol. 2002 Jul;46(3):298- 306.
• Drug Withdrawal
Chauhan, SKS. Role of yogic exercises in the Withdrawl [sic] Symptoms of Drug Addicts, Yoga Mimamsa. 1992 Jan; 30 (4):
21-23.
• Eating Disorders
Daubenmier, JJ. The relationship of yoga, body awareness, and body responsiveness to self-objectification and disordered
eating. Psychol of Women Q, Vol 29 ( 2), June 2005, pp. 207-219.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Carei TR, Fyfe-Johnson AL, Breuner CC, Brown MA.Randomized controlled clinical trial of yoga in the treatment of eating
disorders. J Adolesc Health. 2010 Apr;46(4):346-51.
• Epilepsy
Panjwani U, Selvamurthy W, Singh SH, Gupta HL, Thakur L, Rai UC. Effect of Sahaja yoga practice on seizure control &
EEG changes in patients of epilepsy. Indian J Med Res. 1996 Mar;103:165-72.
Rajesh B, Jayachandran D, Mohandas G, Radhakrishnan K.A pilot study of a yoga meditation protocol for patients with
medically refractory epilepsy. J Altern Complement Med. 2006 May;12(4):367-71.
Sathyaprabha TN, Satishchandra P, Pradhan C, Sinha S, Kaveri B, Thennarasu K, Murthy BT, Raju TR. Modulation of
cardiac autonomic balance with adjuvant yoga therapy in patients with refractory epilepsy. Epilepsy Behav. 2008
Feb;12(2):245-52.
• Fibromyalgia
da Silva GD, Lorenzi-Filho G, Lage LV. Effects of yoga and the addition of Tui Na in patients with fibromyalgia. J Altern
Complement Med. 2007 Dec;13(10):1107-13.
Randolph, PD, Caldera YM, Tacone AM et al. The long-term combined effects of medical treatment and a mindfulnessbased
behavorial program for the multidisciplinary management of chronic pain in West Texas. Pain Digest (1999) 9:103-
112.
Kenneth H. Kaplan, M.D, Don L. Goldenberg, M.D., and Maureen Galvin Nadeau, M.S., C.S., The Impact of a Meditation-
Based Stress Reduction Program on Fibromyalgia. General Hospital Psychiatry 15, 284-289, 1993.
Kabat-Zinn J. An outpatient program in behavioral medicine for chronic pain patients based on the practice of mindfulness
meditation: theoretical considerations and preliminary results. Gen Hosp Psychiatry. 1982 Apr;4(1):33-47.
Schmidt S, Grossman P, Schwarzer B, Jena S, Naumann J, Walach H. Treating fibromyalgia with mindfulness-based stress
reduction: Results from a 3-armed randomized controlled trial. Pain. 2010 Dec 10. [Epub ahead of print]
Carson JW, Carson KM, Jones KD, Bennett RM, Wright CL, Mist SD. A pilot randomized controlled trial of the Yoga of
Awareness program in the management of fibromyalgia. Pain. 2010 Nov;151(2):530-9.
• Heart Disease
Friedell, A. (1948). Automatic attentive breathing in angina pectoris. Minnesota Medicine, 31, 875-881.
Bernardi L, Spadacini G, et al. Effect of breathing rate on oxygen saturation and exercise performance in chronic heart
failure. Lancet. 1998 May 2;351(9112):1308-11.
Ornish DM, Scherwitz LW, Doody RS, Kesten D, McLanahan SM, Brown SE, DePuey G, Sonnemaker R, Haynes C, Lester
J, McAllister GK, Hall RJ, Burdine JA, Gotto AM. Effects of stress management training and dietary changes in treating
ischemic heart disease. JAMA. 1983;249:54-59
Ornish DM, Brown SE, Scherwitz LW, et al. Can lifestyle changes reverse coronary atherosclerosis? The Lifestyle Heart
Trial. The Lancet. 1990; 336:129 133.
Gould KL, Ornish D, Scherwitz L, et al. Changes in myocardial perfusion abnormalities by positron emission tomography
after long-term, intense risk factor modification. JAMA. 1995;274:894-901.
Koertge J, Weidner G, Elliott-Eller M, Scherwitz L, Merritt-Worden TA, Marlin R, Lipsenthal L, Guarneri M, Finkel R,
Saunders Jr DE, McCormac P, Scheer JM, Collins RE, Ornish D. Improvement in medical risk factors and quality of life in
women and men with coronary artery disease in the Multicenter Lifestyle Demonstration Project. Am J Cardiol. 2003 Jun
1;91(11):1316-22.
Ornish D. Avoiding revascularization with lifestyle changes: The Multicenter Lifestyle Demonstration Project. Am J Cardiol.
1998 Nov 26;82(10B):72T-76T.
Yogendra J, Yogendra HJ, Ambardekar S, Lele RD, Shetty S, Dave M, Husein N. Beneficial effects of yoga lifestyle on
reversibility of ischaemic heart disease: caring heart project of International Board of Yoga. J Assoc Physicians India. 2004
Apr; 52:283-9.
Mahajan AS, Reddy KS, Sachdeva U. Lipid profile of coronary risk subjects following yogic lifestyle intervention. Indian
Heart J. 1999 Jan-Feb;51(1):37-40.
Khare KC; Rai S. Study of lipid profile in post myocardial infarction subjects following yogic life style intervention. Indian
Practitioner. 2002 Jun; 55(6): 369-73.
Singh RB, Singh NK, Rastogi SS, Mani UV, Niaz MA. Effects of diet and lifestyle changes on atherosclerotic risk factors
after 24 weeks on the Indian Diet Heart Study. Am J Cardiol. 1993 Jun 1;71(15):1283-8.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
• Hemorrhoids
Agarwal, B and Mahajan, K, presentation at Society of American Gastrointestinal and Endoscopic Surgeons (SAGES) 2008
Annual Scientific Session and Postgraduate Course, Philadelphia.
• High Blood Pressure
C. H. Patel, "Yoga and bio-feedback in the management of hypertension," Lancet, vol. 2, no. 837, pp. 1053-5, 1973.
Patel C, "12-month follow-up of yoga and bio-feedback in the management of hypertension.", Lancet, v1, n7898, Jan 11
1975, pp. 62-4.
Sundar S, Agrawal S, Singh V, Bhattacharya S, Udupa K, Vaish S. Role of yoga in management of essential hypertension.
Acta Cardiol 1984; 39: 203-8
Datey KK, Deshmukh SN, Dalvi CP, Vinekar SL. "Shavasan": A yogic exercise in the management of hypertension.
Angiology. 1969 Jun;20(6):325-33.
Murugesan R., Govindarajulu, N., Bera, TK. Effect of selected yogic practices on the management of hypertension. Indian
Journal of Physiology & Pharmacology. (2000). 44, 207-10.
Alexander CN, Schneider RH, et al. Trial of stress reduction for hypertension in older African Americans. II. Sex and risk
subgroup analysis. Hypertension. 1996 Aug;28(2):228- 37.
Barnes VA, Treiber FA, Johnson MH. Impact of transcendental meditation on ambulatory blood pressure in African-
American adolescents. Am J Hypertens. 2004 Apr;17(4):366-9.
Viskoper R, Shapira I, et al. Nonpharmacologic treatment of resistant hypertensives by Device-Guided slow breathing
exercises. 2003 Jun;16(6):484-7.
• HIV/AIDS
Robinson FP, Mathews HL, Witek-Janusek L. Psycho-endocrine-immune response to mindfulness-based stress reduction in
individuals infected with the human immunodeficiency virus: a quasiexperimental study. J Altern Complement Med. 2003
Oct;9(5):683-94.
• Infertility
Domar AD, Clapp D, Slawsby EA, Dusek J, Kessel B, Freizinger M. Impact of group psychological interventions on
pregnancy rates in infertile women, by in Fertil Steril. 2000 Apr; 73(4): 805-11.
Distress and conception in infertile women: a complementary approach. By Domar AD, Friedman R, Zuttermeister PC in J
Am Med Womens Assoc. 1999 Fall; 54(4): 196-8.
• Insomnia
Perceived benefits in a behavioral-medicine insomnia program: a clinical report, by Jacobs GD, Benson H and Friedman R in
the American Journal of Medicine, 1996 Feb;100(2):212-6.
Khalsa SB. Treatment of chronic insomnia with yoga: a preliminary study with sleep-wake diaries. Appl Psychophysiol
Biofeedback. 2004 Dec;29(4):269-78.
Cohen L, Warneke C, et al. Psychological adjustment and sleep quality in a randomized trial of the effects of a Tibetan yoga
intervention in patients with lymphoma. Cancer. 2004 May 15;100(10):2253-60.
Chen KM, Chen MH, Lin MH, Fan JT, Lin HS, Li CH. Effects of yoga on sleep quality and depression in elders in assisted
living facilities. J Nurs Res. 2010 Mar;18(1):53-61.
• Irritable Bowel Syndrome
Taneja I, Deepak KK, et al. Yogic versus conventional treatment in diarrhea predominant irritable bowel syndrome: a
randomized control study. Appl Psychophysiol Biofeedback. 2004 Mar;29(1):19-33.
Keefer L, Blanchard EB. The effects of relaxation response meditation on the symptoms of irritable bowel syndrome: results
of a controlled treatment study. Behav Res Ther. 2001 Jul;39(7):801-11.
Keefer L, Blanchard EB. A one year follow-up of relaxation response meditation as a treatment for irritable bowel syndrome.
Behav Res Ther. 2002 May;40(5):541-6.
Kumar, Virendra. A study on the therapeutic potential of some hathayogic methods in the management of irritable bowel
syndrome. The Journal of The International Association of Yoga Therapists, 1992, no. 3, pp. 25-38.
• Kidney Failure
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Yurtkuran M, Alp A, Yurtkuran M, Dilek K. A modified yoga-based exercise program in hemodialysis patients: a
randomized controlled study. Complement Ther Med. 2007 Sep;15(3):164-71.
Telles S, Balkrishna A. Yoga and diet change influence renal functions in the obese. Med Sci Monit. 2010 Oct
1;16(10):LE15.
• Mental Developmental Impairment
Uma K, Nagendra HR, Nagarathna R, Vaidehi S, Seethalakshmi R. The integrated approach of yoga: a therapeutic tool for
mentally retarded children: a one-year controlled study. J Ment Defic Res. 1989 Oct;33 ( Pt 5):415-21.
• Menopausal (and Perimenopausal) Symptoms
Irvin JH, Domar AD, Clark C, Zuttermeister PC, Friedman R. The effects of relaxation response training on menopausal
symptoms. J Psychosom Obstet Gynaecol. 1996;17:202- 7.
Freedman RR, Woodward S. Behavioral treatment of menopausal hot flushes: evaluation by ambulatory monitoring. Am J
Obstet Gynecol. 1992;167:436-9.
Carson JW, Carson KM, Porter LS, Keefe FJ, Seewaldt VL. Yoga of Awareness program for menopausal symptoms in breast
cancer survivors: results from a randomized trial. Support Care Cancer. 2009 Feb 12.
Chattha R, Nagarathna R, Padmalatha V, Nagendra HR. Effect of yoga on cognitive functions in climacteric syndrome: a
randomised control study. BJOG. 2008 Jul;115(8):991-1000.
Chattha R, Raghuram N, Venkatram P, Hongasandra NR. Treating the climacteric symptoms in Indian women with an
integrated approach to yoga therapy: a randomized control study. Menopause. 2008 Sep-Oct;15(5):862-70.
Booth-LaForce C, Thurston RC, Taylor MR. A pilot study of a Hatha yoga treatment for menopausal symptoms. Maturitas.
2007 Jul 20;57(3):286-95.
• Migraine and Tension Headaches
John PJ, Sharma N, Sharma CM, Kankane A. Effectiveness of yoga therapy in the treatment of migraine without aura: a
randomized controlled trial. Headache. 2007 May;47(5):654-61.
Kabat-Zinn J. An outpatient program in behavioral medicine for chronic pain patients based on the practice of mindfulness
meditation: theoretical considerations and preliminary results. Gen Hosp Psychiatry. 1982 Apr;4(1):33 47.
Latha S & KV Kaliappan. Efficacy of yoga therapy in the management of headaches. Journal of Indian Psychology, 1992,
Vol.10, Nos.1& 2 p. 41-47
Prabhakar, S.; Verma, S.K.; Grover, P.; Chopra, J.S. Role of Yoga in the treatment of Psychogenic Headache. Neurology
India 1991 Jan; 39(1): 11-8
• Multiple Sclerosis
Oken BS, Kishiyama S, Zajdel D, Bourdette D, Carlsen J, Haas M, Hugos C, Kraemer DF, Lawrence J, Mass M.
Randomized controlled trial of yoga and exercise in multiple sclerosis. Neurology. 2004 Jun 8;62(11):2058-64.
• Neck Pain
Yogitha B, Nagarathna R, John E, Nagendra H. Complimentary effect of yogic sound resonance relaxation technique in
patients with common neck pain. Int J Yoga. 2010 Jan–Jun; 3(1): 18–25. doi: 10.4103/0973-6131.66774. PMCID:
PMC2952120
• Neuroses (e.g. Phobias)
Vahia NS, Doongaji DR, Jeste DV, Kapoor SM, Ardhapurkar I and Ravindranath S: Further experience with the therapy
based upon concepts of Patanjali in the treatment of psychiatric disorders. Indian Journal of Psychiatry 15:32-37, 1973.
• Obesity
Telles S, Naveen VK, Balkrishna A, Kumar S. Short term health impact of a yoga and diet change program on obesity. Med
Sci Monit. 2010 Jan;16(1):CR35-40
• Obsessive Compulsive Disorder (OCD)
Shannahoff-Khalsa DS, Beckett LR. Clinical case report: efficacy of yogic techniques in the treatment of obsessive
compulsive disorders. Int J Neurosci. 1996 Mar;85(1-2):1-17.
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Shannahoff-Khalsa, DS, Ray LE, Levine, S, Gallen, CC, Schwartz, BJ, Sidorowich, JJ, Randomized Controlled Trial of
Yogic Meditation Techniques for Patients with Obsessive Compulsive Disorders, CNS Spectrums: The International Journal
of Neuropsychiatric Medicine, vol 4, no. 12, pp 34-46, 1999.
• Osteoporosis
Greendale GA, McDivit A, Carpenter A, Seeger L, Huang MH. Yoga for women with hyperkyphosis: results of a pilot study.
Am J Public Health. 2002 Oct;92(10):1611-4.
Tüzün S, Aktas I, Akarirmak U, Sipahi S, Tüzün F.Yoga might be an alternative training for the quality of life and balance in
postmenopausal osteoporosis. Eur J Phys Rehabil Med. 2010 Mar;46(1):69-72.
Fishman, LM. Yoga for osteoporosis: a pilot study. Topics in Geriatric Rehabilitation. 25 (3), 244–250.
Phoosuwan M, Kritpet T, Yuktanandana P.The effects of weight bearing yoga training on the bone resorption markers of the
postmenopausal women. J Med Assoc Thai. 2009 Sep;92 Suppl5:S102-8.
• Osteoarthritis (Degenerative Arthritis)
Garfinkel MS, Schumacher HR Jr, Husain A, Levy M, Reshetar RA. Evaluation of a yoga based regimen for treatment of
osteoarthritis of the hands. J Rheumatol. 1994 Dec;21(12):2341-3.
Kolasinski SL, Garfinkel M, Tsai AG, Matz W, Dyke AV, Schumacher HR. Iyengar yoga for treating symptoms of
osteoarthritis of the knees: a pilot study. J Altern Complement Med. 2005 Aug;11(4):689-93.
Kabat-Zinn J. An outpatient program in behavioral medicine for chronic pain patients based on the practice of mindfulness
meditation: theoretical considerations and preliminary results. Gen Hosp Psychiatry. 1982 Apr;4(1):33 47.
Kabat-Zinn J, Lipworth L, Burney R. The clinical use of mindfulness meditation for the self-regulation of chronic pain. J
Behav Med. 1985 Jun;8(2):163-90.
Sareen S, Kumari V. Yoga for rehabilitation in chronic pancreatitis. Gut. 2006 Jul;55(7):1051.
• Pain (Chronic)
Kabat-Zinn J. An outpatient program in behavioral medicine for chronic pain patients based on the practice of mindfulness
meditation: theoretical considerations and preliminary results. Gen Hosp Psychiatry. 1982 Apr;4(1):33-47.
• Pleural Effusion (Fluid Collection in the Lining of the Lung)
Prakasamma M, Bhaduri A. A study of yoga as a nursing intervention in the care of patients with pleural effusion. J Adv
Nurs. 1984 Mar;9(2):127-33.
• Post-Heart Attack Rehabilitation
Tulpule TH, Tulpule AT. Yoga: A method of relaxation for rehabilitation after myocardial infarction. Indian Heart J. 1980
Jan-Feb;32(1):1-7.
• Post-Polio Syndrome
DeMayo W, Singh B, Duryea B, Riley D. Hatha yoga and meditation in patients with post-polio syndrome. Altern Ther
Health Med. 2004 Mar-Apr;10(2):24-5.
• Post-Operative Recovery
Tyagi I; Sharma UD; Bajaj P; Husain T; Gupta S; Lamba PS; Khan A. Evaluation of pink city lung exerciser for prevention
of pulmonary complications following upper abdominal surgery. Indian Journal of Anaesthesia. 1991 Dec; 39(6): 198-203
• Post-Stroke Rehabilitation
Lynton H, Kligler B, Shiflett S. Yoga in stroke rehabilitation: a systematic review and results of a pilot study. Top Stroke
Rehabil. 2007 Jul-Aug;14(4):1-8. Review. PubMed PMID: 17698453.
• Post-Traumatic Stress Disorder (PTSD)
Telles S, Singh N, Joshi M, Balkrishna A. Post traumatic stress symptoms and heart rate variability in Bihar flood survivors
following yoga: a randomized controlled study. BMC Psychiatry. 2010 Mar 2;10:18.
Telles S, Singh N, Joshi M. Risk of posttraumatic stress disorder and depression in survivors of the floods in Bihar, India.
Indian J Med Sci. 2009 Aug;63(8):330-4.
PMID: 19770523 [PubMed - indexed for MEDLINE]Free Article
Descilo T, Vedamurtachar A, Gerbarg PL, Nagaraja D, Gangadhar BN, Damodaran B, Adelson B, Braslow LH, Marcus S,
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
Brown RP. Effects of a yoga breath intervention alone and in combination with an exposure therapy for post-traumatic stress
disorder and depression in survivors of the 2004 South-East Asia tsunami. Acta Psychiatr Scand. 2010 Apr;121(4):289-300.
Epub 2009 Aug 19.
• Pregnancy (Both Normal and Complicated)
Narendran S, Nagarathna R, Narendran V, Gunasheela S, Nagendra HR. Efficacy of yoga on pregnancy outcome. J Altern
Complement Med. 2005 Apr;11(2):237 44.
Narendran S, Nagarathna R, Gunasheela S, Nagendra HR. Efficacy of yoga in pregnant women with abnormal Doppler study
of umbilical and uterine arteries. J Indian Med Assoc. 2005 Jan;103(1):12-4, 16-7.
Sun YC, Hung YC, Chang Y, Kuo SC. Effects of a prenatal yoga programme on the discomforts of pregnancy and maternal
childbirth self-efficacy in Taiwan. Midwifery. 2009 Feb 24.
Chuntharapat S, Petpichetchian W, Hatthakit U. Yoga during pregnancy: effects on maternal comfort, labor pain and birth
outcomes. Complement Ther Clin Pract. 2008 May;14(2):105-15.
Satyapriya M, Nagendra HR, Nagarathna R, Padmalatha V. Effect of integrated yoga on stress and heart rate variability in
pregnant women. Int J Gynaecol Obstet. 2009 Mar;104(3):218-22.
Beddoe AE, Lee KA, Weiss SJ, Kennedy HP, Yang CP.Effects of mindful yoga on sleep in pregnant women: a pilot study.
Biol Res Nurs. 2010 Apr;11(4):363-70.
• Psoriasis
Bernhard, J., Kristeller, J. and Kabat-Zinn, J. Effectiveness of relaxation and visualization techniques as a adjunct to
phototherapy and photochemotherapy of psoriasis. J. Am. Acad. Dermatol. (1988) 19:572-73.
• Rheumatoid Arthritis
Badsha H, Chhabra V, Leibman C, Mofti A, Kong KO. The benefits of yoga for rheumatoid arthritis: results of a preliminary,
structured 8-week program. Rheumatol Int. 2009 Jan 31.
'Measuring the Effects of Yoga in Rheumatoid Arthritis' by I Haslock, R Monro, R Nagarathna, HR Nagendra and NV
Raghuram in British Journal of Rheumatology 1994, August, 33(8): 787-8
Dash M, Telles S. Improvement in hand grip strength in normal volunteers and rheumatoid arthritis patients following yoga
training. Indian J Physiol Pharmacol. 2001 Jul;45(3):355- 60.
Evans S, Moieni M, Taub R, Subramanian SK, Tsao JC, Sternlieb B, Zeltzer LK. Iyengar yoga for young adults with
rheumatoid arthritis: results from a mixed-methods pilot study. J Pain Symptom Manage. 2010 May;39(5):904-13.
Kabat-Zinn J. An outpatient program in behavioral medicine for chronic pain patients based on the practice of mindfulness
meditation: theoretical considerations and preliminary results. Gen Hosp Psychiatry. 1982 Apr;4(1):33-47.
Kabat-Zinn J, Lipworth L, Burney R. The clinical use of mindfulness meditation for the self-regulation of chronic pain. J
Behav Med. 1985 Jun;8(2):163-90.
• Rhinitis (Inflammation of the Nose)
Sim MK. Treatment of disease without the use of drugs. VI. Treatment of rhinitis by a yogic process of cleaning and rubbing
the nasal passage with a rubber catheter. Singapore Med J. 1981 Jun;22(3):121-3.
• Schizophrenia
Duraiswamy G, Thirthalli J, Nagendra HR, Gangadhar BN. Yoga therapy as an add-on treatment in the management of
patients with schizophrenia—a randomized controlled trial. Acta Psychiatr Scand. 2007 Sep;116(3):226-32.
Gangadhar, BN, Ganesan D, Jagadisha, Nagendra HR. Yoga therapy in the treatment of schizophrenia. Presented at the 15th
International Conference of Frontiers in Yoga Research and Its Applications, December 16-19, 2005, Bangalore, India.
Behere RV, Arasappa R, Jagannathan A, Varambally S, Venkatasubramanian G, Thirthalli J, Subbakrishna DK, Nagendra
HR, Gangadhar BN. Effect of yoga therapy on facial emotion recognition deficits, symptoms and functioning in patients with
schizophrenia. Acta Psychiatr Scand. 2010 Sep 16.
Vancampfort D, De Hert M, Knapen J, Wampers M, Demunter H, Deckx S, Maurissen K, Probst M. State anxiety,
psychological stress and positive well-being responses to yoga and aerobic exercise in people with schizophrenia: a pilot
study. Disabil Rehabil. 2010 Aug 18
• Scoliosis (Curvature of the Spine)
Zaba R. [Effect of intensive movement rehabilitation and breathing exercise on respiratory parameters in children with
idiopathic stage-I scoliosis] Przegl Lek. 2003;60 Suppl 6:73-5. (In Polish)
© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com
• Sexual Function
Dhikav V, Karmarkar G, Gupta M, Anand KS. Yoga in premature ejaculation: a Dhikav V, Karmarkar G, Verma M, Gupta
R, Gupta S, Mittal D, Anand K. Yoga in Male Sexual Functioning: A Noncompararive Pilot Study. J Sex Med. 2010 Jul 14.
Dhikav V, Karmarkar G, Gupta R, Verma M, Gupta R, Gupta S, Anand KS. Yoga in female sexual functions..J Sex Med.
2010 Feb;7(2 Pt 2):964-70.
Dhikav V, Karmarkar G, Verma M, Gupta R, Gupta S, Mittal D, Anand K. Yoga in male sexual functioning: a
noncompararive pilot study. J Sex Med. 2010 Oct;7(10):3460-6. doi: 10.1111/j.1743-6109.2010.01930.x.
• Sinusitis
Rabago D, Zgierska A, Mundt M, Barrett B, Bobula J, Maberry R. Efficacy of daily hypertonic saline nasal irrigation among
patients with sinusitis: a randomized controlled trial. J Fam Pract 2002;51:1049-55.
• Tuberculosis
Visweswaraiah NK, Telles S. Randomized trial of yoga as a complementary therapy for pulmonary tuberculosis.
Respirology. 2004 Mar;9(1):96-101.
Prakasamma M, Bhaduri A. A study of yoga as a nursing intervention in the care of patients with pleural effusion. J Adv
Nurs. 1984 Mar;9(2):127-33.
• Urinary Stress Incontinence
Milani, R, Valli, G, Bhole, MV. Yoga-eutonia in Genuine Stress Incontinence an exploratory study, Yoga Mimamsa. 1992
Jan; 30 (4): 10-20.

© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com

54 Health Conditions Benefited by Yoga

2011-01-13T05:01:00.000-08:00

From http://www.drmccall.com/

54 Health Conditions Benefited by Yoga (With References)
Compiled by Timothy McCall, MD (Updated January 2011)

• Alcoholism and Other Drug Abuse
• Anxiety
• Asthma
• Attention Deficit Hyperactivity

Disorder (ADHD)
• Autism
• Back Pain
• Balance Problems
• Cancer
• Carpal Tunnel Syndrome
• Chronic Obstructive Pulmonary
Disease (e.g. Emphysema)
• Congestive Heart Failure
• Depression
• Diabetes
• Drug Withdrawal
• Eating Disorders
• Epilepsy
• Fibromyalgia
• Heart Disease
• Hemorrhoids
• High Blood Pressure
• HIV/AIDS
• Infertility
• Insomnia
• Irritable Bowel Syndrome
• Kidney Failure
• Mental Developmental Impairment
• Menopausal (and Perimenopausal)
Symptoms
• Migraine and Tension Headaches
• Multiple Sclerosis
• Neck Pain
• Neuroses (e.g. Phobias)
• Obesity
• Obsessive Compulsive Disorder
(OCD)
• Osteoporosis
• Osteoarthritis (Degenerative
Arthritis)
• Pain (Chronic)
• Pleural Effusion (Fluid Collection
in the Lining of the Lung)
• Post Heart Attack Rehabilitation
• Post-Polio Syndrome
• Post-Operative Recovery
• Post-Stroke Rehabilitation
• Post-Traumatic Stress Disorder
(PTSD)
• Pregnancy (both normal and
complicated)
• Psoriasis
• Rheumatoid Arthritis
• Rhinitis (Inflammation of the Nose)
• Schizophrenia
• Scoliosis (Curvature of the Spine)
• Sexual Function
• Sinusitis
• Tuberculosis
• Urinary Stress Incontinence

© 2011 Timothy McCall, MD (permission granted to copy and distribute)
www.DrMcCall.com

Seminario em Murmansk de M. Svechnikov (27-28.11.10.)

2010-12-09T13:23:00.000-08:00

Virabhadrasana 1

Estou ler "Yoga é arte de comunicação" de Viktor Boyko

2010-10-14T15:53:00.000-07:00

"...Quando algo não esta bom na vida, depois de pratica de Yoga de qualidade esta-se sempre melhor."

capitulo 3. Qual Yoga e porque? pagina 81
"Yoga é arte de comunicação" de Viktor Boyko

tradução em inglês

Samkhya the basic of all eastern religions and philosophies

2010-10-03T18:57:00.000-07:00

Padasana

2010-08-08T17:21:00.001-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010. .

Garudasana

2010-07-31T01:54:00.001-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Ardha Bhubjangasana (Meia-Cobra)

2010-07-20T17:35:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Torção

2010-07-18T16:29:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Gomukhasana

2010-07-15T16:16:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Uthita e Parivrita Parsvaconasana

2010-07-14T15:23:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Нumildade

2010-07-11T16:32:00.000-07:00

"Sobre sua mesa, em seu consultório, Dr.Bob possuía uma placa que definia a humildade:
“É o silêncio perpétuo de coração. É estar sem problemas. É nunca estar descontente ou atormentado, irritado ou ofendido; sentir que nada é feito contra mim. É estar tranquilo quando ninguém me elogia e quando sou culpado ou desprezado, é possuir um lar abençoado em meu interior onde eu possa entrar, fechar a porta e me ajoelhar diante de meu Pai em segredo e estar em paz, como em um profundo oceano de tranquilidade, quando todo ao meu redor e perto de mim parece ser um problema.”

Obrigado sobercity que deu resposta:
"On his desk, Dr. Bob had a plaque defining humility:
"Perpetual quietness of heart. It is to have no trouble.
It is never to be fretted or vexed, irritable or sore;
to wonder at nothing that is done to me, to feel nothing
done against me. It is to be at rest when nobody praises
me, and when I am blamed or despised, it is to have a
blessed home in myself where I can go in and shut the
door and kneel to my Father in secret and be at peace,
as in a deep sea of calmness, when all around and about
is seeming trouble."

"Dr. Bob and the Good Old timers", page 222, first written
by Andrew Murray, a So. African religious leader,

K. Andrew Murray (A.D. 1828-1917)

Through Andrew Murray there was a further recovery of the experience of the inner life. Murray was born in South Africa, where he remained for most of his life, ministering to the needs of the saints as a pastor and an evangelist. He emphasized Christ as the life-giving Spirit, having seen much of the truth concerning the all-inclusive Spirit. His book, The Spirit of Christ, has been particularly helpful to the saints, especially the fifth chapter entitled, “The Spirit of the Glorified Jesus.”

Contra-indicações para pratica de yoga

2010-07-08T07:10:00.000-07:00

2008 © photo by V.Gritsyuk

Contra-indicações constantes

• gravidade do estado geral, a actividade física não é possível, o organismo não dispõe de recursos, neste caso,

só é permitido o relaxamento profundo ;

• distúrbios psíquicos;

• estados "borderline" das doenças mentais

(neste caso, sob a estrita supervisão de especialista são permitidas apenas Assanas);

• lesão cardíaca de origem orgânica:

defeitos descompensados , doenças taquicardia, arritmia ciliar, aneurisma da aorta, de distrofia do miocárdio;

• falência intelectual ;

• Doenças de sangue;

• lesões infecciosas de sistema músculo-esquelética;

• graves traumatismos cranianos, danos descompensados à coluna vertebral;

• neuroinfecçoes;

• graves violações de imagem corporal;

• neoplasias malignas.

Contra-indicações temporários:

• admissão simultânea de um grande número de drogas;

• agravamento de doenças crónicas;

• período pós-operatório;

• período das mulheres;

• fadiga física grave;

• super aquecimento e hipotermia;

• temperatura corporal acima dos 37 e abaixo de 36,2 graus;

• regime demasiado rígido;

• trabalho físico pesado;

• desportos profissionais (com Yoga combina jogos, jogging(corrida) leve e natação);

• um estômago cheio;

• Algumas qualidades pessoais (ver Ch. «Ética de yoga »);
• Curso de massagem profunda, acupunctura ;

• sauna ou sauna a vapor são permitidas no periodo não inferior a cinco horas após a prática Assana ou três horas antes.

Referência: Yoga.: a Arte da Comunicação (Segunda edição, revista. Em russo.)
Victor S. Boyko

Como escolher uma escola de yoga.

2010-07-08T07:04:00.000-07:00

2008 © photo by V.Gritsyuk

Então conselho número um. Ele é essencial.

Antes de começar a pratica de «Yoga» descubra o que isto é . Saiba a partir de várias fontes independentes. Isto é mais fácil do que parece. Actualmente, praticamente não há restrições à informação. Comece com dicionário geral. Procure em publicações científicas sobre o assunto. Porquê publicações científicas? Porque lá escrevem(pelo menos tentam escrever) uma informação verificável. Ele reduz a necessidade de acreditar nas palavras de “homem simpático” .
De lá, você vai aprender alguns factos:

- Yoga é uma prática antiga e chegou até nós de duas maneiras em tradições e em textos. Ambas as formas podem conter erros. Algumas das informações podem ser perdidas , e do outro está escondido sob suplementos posteriores.
- A prática de yoga é polissegmentar . Diferentes fontes actualmente têm um número diferente de fases, mas a prática principalmente deve ter vários lados.
- Como resultado da pratica a saúde humana fica melhor , talvez é possível o surgimento de algumas capacidades "extrasensoriais".
- A prática leva anos e requer perseverança e tenacidade.
- A proporção de ascetismo e ausência de cobiça é inerente para yogin como uma classe.
- A total tranquilidade, também.·
Sim sim. Terá mais algumas conclusões, mas eu especificamente apontei as mais óbvias, para não nos envolvermos no debate. Você é livre para completá-lo pelos seus resultados.·
Uma vez que você tenha percebido mais ou menos a essência do assunto, vá para se familiarizar com os professores. Você só precisa de verificar o seu ensino com os critérios. E então aí aparece ...

Conselho número dois.

Ao avaliar os professores olhar principalmente para seus alunos. Esta simples e lógico. Quando você contrata um funcionário, você olha para onde? Para seu trabalho. Para professor o trabalho é seus estudantes. É preciso olhar para eles, em vez de olhar para o professor. Como resultado dos ensinamentos de você tornar-se parecido como eles, em vez de se tornar parecido com o professor. Se não há possibilidade de falar com os estudantes - é um mau sinal.

Perguntas que para as quais é bom ter uma resposta
1.tempo (anos) de pratica dos estudantes. Porque Yoga é uma coisa de longo prazo, o resultado é melhor visto em discípulos que praticam muito tempo. Quanto tempo a pessoa em média pratica nesta tradição e onde ele mais tarde mete-se / parece-se? Se os alunos mais velhos estão desaparecidos, e aqueles que permanecem,ter aparência inadequada , é um muito mau sinal.
2. O que eles tem em comum? Se os estudantes adquirem algumas características comuns, isto é o resultado da prática ou é o resultado da selecção. É bom perguntar-lhes se eles tinham esta característica antes. Por exemplo, se todos sabem estar sentados em um lótus e sobre a questão respondem que eles sempre poderiam fazer isto, não há razão para acreditar que o sistema leva a aumentar a flexibilidade. (Será que a aumento de flexibilidade é critério de Yoga você deveria ter sido resolvido na fase anterior).
3. Qual é grau de independência do professor? Yoga é trabalho essencialmente pessoais. Sim, no princípio o discípulo realiza que dizem, mas com a experiência adquirida a sua dependência em relação aos professores deve diminuir-se.
4. Qual é grau de homogeneidade em grupo de idade e sexo? Sim, existem particularidades locais, mas se para a aula vem em geral solteironas ou jovens fortes, têm um motivo para pensar. Não deveria haver variações extremas .

Conselho número três.

Também é preciso olhar para o professor.
Questões para verificar:
1. Quem é realmente o seu professor? Se a a aula esta dirigida por um terceiro ajudante do jovem guarda de harém de Sua Santidade,e um professor é considerado como sendo Muito Grande – isto é ruim.
2. Será que a atmosfera muda , com o aparecimento do professor na aula? Se sim, como? Bem, obviamente mudou, de outra forma é incompreensível que ele esta lá fazer. Mas a natureza dessas mudanças ... Preferia um professor cuja presença clarifica a minha compreensão do assunto. Mas é compreensível, aqui, cada um escolhe.

3. Será que o professor esta disponível para comunicar? Será que ele responde directamente às perguntas feitas ou deu respostas sem sentido? Será que o professor tem medo de aceitar o seu conhecimento incompleto? Se ele sabe tudo sobre todos – dizemos adeus. Bem, se você pode vê-lo uma vez por ano e fazer uma pergunta ainda mais rara – vamos embora já
4. Ele próprio segue os princípios afirmados? Nada mau, seria comparar o comportamento do público e na vida privada. Assim que soubemos que ele é iluminado
e ele pode aquilo que você não pode, viramos e vamos para a saída com marcha alegre.

Mas e quanto ao ensino? Ele é o mais importante?
Sim, chegamos a ele.

Concelho número quatro.

Olhe para os ensinamentos.
Perguntas.
1. Como se descrevem os resultados? Todo que prometem clarividência e super forças no prazo de 8-10 semanas, vão sabem para onde. “Enriquecimento amanhã” vem seguir a anterior sem virar. Energia para apenas 15 sessões –para mesmo lado. A vida eterna e conhecimento pessoal das hierarquias de tudo na Terra... Bem, você entendeu...
2. Quais são os aspectos incluídos na prática? Deveria evitar uma situação em que em prática está incluído apenas um passo, especialmente se ele requer preparação. Por exemplo, todos só aprender a meditar ou cantar mantras, e todos os outros são postos de lado. Opção - o que todos fazem Asanas e outros passos como que parece existem em algum lugar atrás do horizonte, mas não há que os realmente prática, e não há os critérios de preparação para estes níveis. Todas as fases(degraus) de Yoga importantes e são praticados em tempo real. O caso é mais difícil bhakty. Dada a pouca de experiência em bhakty, não posso sugerir nada sobre as suas actividades.
3. Existem os critérios verificáveis de sucesso? Os textos têm aparências exteriores de yogins. Se dizem que não é possível ver nada – há um truque aqui. Se prometem que vais ver a Prana no futuro –mesma coisa.
4. Se são encorajados a praticar Independentemente .Se a prática existe apenas no trabalho em grupo resultado será questionável devido ao efeito da companhia.
5. Será que a organização pretende para todo o seu tempo? Pior, se há pouca prática, mas há um monte de trabalhos públicos.
6. Se existe a exigência de limitação dos contactos sociais fora da organização? Tipo assim: «esposa / marido / crianças / famílias impedem o crescimento espiritual, quer que eles passem a clínica para experiências». Este não é o nosso método.
7. Qual é o desenvolvimento de um quadro teórico? Yoga é um ensinamento antigo e não tem um entendimento do mundo complexo. Se o mundo é gerido por “titãs vindos do espaço”, contra “fantasmas com muitas mãos” - algo não está lá bem. Da mesma forma, se o Prana corre de muitos milhares Nadey fazendo por caminho curvas fantásticas detalhadas nos volumes 116-128 da obra do Primeiro Patriarca que apareceu em carne e osso perante swami Byhttrinukolapshuuu (no mundo Ivan Savelevich Kozlov), e Patriarca dito suas obras durante 28 noites em vigília Monte Shumeru.

Concelho número cinco.

Olhar atentamente para a organização. É claro que no nosso mundo nada é gratuito. E, no entanto.
1.O que é o resultado da actividade da organização como um todo? Regra aqui é puramente indiana. Se você acha que o objectivo da organização é receber mais dinheiro, então o caso é este.
2. O preço das aulas será razoável?
3. São recolhidas as doações e de qual forma?
4. Se é usado o trabalho gratuito dos seguidores?
5. Da onde recebem o rendimento básico? Fazem contas gerais aproximadas : receitas e gastos. Se existe um grande défice, que paga a diferença?
6. Há incentivos para atrair novos membros? Isto é um ponto especial . Se a situação de uma pessoa na organização é determinado pelo número de pessoas atraídas lá - é 100% pirâmide.
7. Como se relacionar com o recém-chegado? Você veio que todos estão contente de ver você .Todos. Porque seria isso?

Referência: Матсья.

Virabhadrasana 3

2010-07-05T10:41:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Triconasana (triangulo )

2010-07-02T16:36:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Torção

2010-06-28T13:15:00.000-07:00

Seminário de M.Svechnikov em Kiev 26 de Junho de 2010.

Workshop : Pratica de Yoga, baseada nas Sutras Patanjali

2010-06-13T03:54:00.000-07:00

11 de Julho 2010

Ginásio Quinta da Piedade (link de mapa)
Praceta Arquimedes Santos, nº 2 r/c Esq.Quinta da Piedade - 1ª Fase,
Póvoa de Santa Iria, Portugal 2625-163 P

1. 09 – 09.30Introdução , algumas conceitos básicos.
2. 09.30 - 12-00 pratica de asanas em estilo meditativo , relaxamento, Yoga Nidra.
3. 12-13 “Pratica baseada nas Sutras Patanjali” : conceito teórico, perguntas e respostas.

Participantes: praticantes de Yoga e pessoas interessados.
Limitado a 12 participantes.
Preço –10 euros.
Inscrição é efectuada através de pagamento.

Informação: Inês tel. 93 6705654,
ou“Ginásio Quinta da Piedade” tel. 219530661

Shaucha ( Limpeza)

2010-05-27T09:07:00.000-07:00

Shaucha - a pureza do corpo e o vazio de pensamentos e emoções

Sutra 2-40 Devido “shaucha” (limpeza) ocorre o “Destacamento” de seu próprio corpo e a cessação dos contactos com os outros(Destacamento do corpo (simplesmente esquecê-lo) surge naturalmente, na prática, quando o organismo não interfere, e a cessação dos contactos, esta não é o ser melindroso, mas ... apenas um metal nobre, em princípio, não suja-se)
Tradução e interpretação de Surtas de Mikhael Svechnikov.
2008 © photo by V.Gritsyuk

Uma ilustração de poesia:

PRINCÍPIO DO VAZIO
Tens o hábito de juntar objectos inúteis
neste momento, crendo que um dia
(não sabes quando) poderás precisar deles.
Tens o hábito de juntar dinheiro só para não o gastar,
pois pensas que no futuro poderá fazer falta.
Tens o hábito de guardar roupa, brinquedos, sapatos,
movéis, utensílios domésticos e outras coisas
que já não usas há bastante tempo.
Tens o hábito de guardar o que sentes,
broncas, ressentimentos, tristezas, medos,
pessoas, etc.
...E dentro de ti ?...
Não faças isso!
É anti-prosperidade.
É preciso criar um espaço, um vazio,
para que as coisas novas cheguem à tua vida.
É preciso eliminar o que é inútil em ti e na tua vida,
para que a prosperidade venha.
É a força desse vazio que absorberá
e atrairá tudo o que tu desejas.
Enquanto estiveres material ou emocionalmente
carregado de coisas velhas e inúteis,
não haverá espaço aberto para novas oportunidades.
Os bens precisam de circular...
Limpa as gavetas, os armários, o teu quarto, a garagem.
Dá o que tu já não usas.
A atitude de guardar um montão de coisas inúteis
amarra a tua vida.
Não são os objectos guardados que param a tua vida,
mas o significado da atitude de guardar.
Quando se guarda, considera-se a possibilidade de falta,
de carência. É acreditar que amanhã poderá faltar
e tu não terás meios de prover às tuas necessidades.
Com essa postura, tu estás a enviar duas mensagens
para o teu cérebro e para a tua vida: 1º... tu não confias no amanhã 2º... tu crês que o novo e o melhor NÃO são para ti,
já que te alegras com guardar coisas velhas e inúteis.
Depois de ler isto, não o guardes…manda-o a outros.
Joseph Newton

Workshop : Yoga Clássico – Yoga Patanjali

2010-05-11T15:48:00.000-07:00

Sábado, 5 de Junho das 9 as 13 horas

nas instalações de Associação Europeia de Terapias Orientais

1. 09 – 09.30 Introdução , algumas conceitos básicos.
2. 09.30 - 12-00 pratica de asanas em estilo meditativo e relaxamento
3. 12-13 “Pratica baseada nas Sutras Patanjali” : conceito teórico, perguntas e respostas.

Participantes: praticantes de Yoga e pessoas interessados.

Preço – donativo.

Inscrições: máximo 20 pessoas. tel . 213149681

Informação complementar 960050705

Monitor de Yoga, Artour Malinine.

Aula de Yoga Classica de M. Svechnikov.

2010-05-01T00:50:00.000-07:00

Vídeo, aula do V. Boyko.

2010-03-16T12:32:00.000-07:00

Vídeo da pratica da Yoga e outros videos do Vítor Boyko.

Gayatri Mantra

2010-03-11T15:29:00.000-08:00

Asana

2010-02-16T15:49:00.000-08:00

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.