EL YOGA

YOGA comes from the  Sanskrit word “Yug” that means “Union”. The word “yoga” means the union of the being with everything, although it can have many meanings.

The yoga is divided in four main groups, or five if we consider the Hatha Yoga as one  of the main groups. 

Karma Yoga. It is the yoga of the disinterested action. It is the action, or duty, made because of the own duty, not made neither because of the animal nature nor because of the nature of the pleasure. It is the way  of the action. It rejects the impurities of the mind  (Mala),  developing the generosity. 

Bhakti Yoga. It is  the yoga of the spiritual devotion, which looks for the union by means of the devotion, the commitment and the love. It is the way  of the devotion. It destroys the movement of the mind and developes the heart.

Gnana Yoga. It is the yoga of the real knowledge. By means of the discrimination of the nonreal thing and the real thing it is possible to to achieve the union by means of the real knowledge. It is the Way of the knowledge. It vanishes the veil of ignorance, developing the will and the the reason, and it gives the 

knowledge of the Self.

Raja  Yoga. Way of the mind control. It fixes the mind and focuses it in only one direction.

Raja Yoga is divided in three branches, called: Mantra Yoga, Kundalini Yoga and Hatha Yoga. They are different practices by which the mental alterations surrender to control and the absolute is reached by several ways.

Anyway, all of these branches of Raja Yoga   use eight same ways or means.

a) Yama. Inner purification.

b) Niyama. Cleanliness, contentment, mortification, study and  adoration to God.

c) Asanas. Positions.

d) Pranayama. Control of the vital breathing.

e) Prathyahara. Training to make the mind introspective.

f) Dharana. Concentration

g) Dhyana. meditation

h) Samadhi. The highest state of superconscience.

Though it seems that these Yogas are not related amongst them, and they seem to be contradictory, it is not like that. There is a latin proverb: “all the ways lead to Rome”. As the shoe size or the height is not the same for each person, it is the same to Yoga. There are masters who advise the specialization in only one kind of Yoga, as a base, and to use the others as complements of the chosen yoga, as is the case of Swami Sivananda.

Some notes about our Method of Work .

At this point, we are going to speak about the organization of a typical session of our way of working, in which we are for 20 years, initially as a complement of the practice of the martial arts and, for 16 years, as a specific work of Yoga inside the Dojo. As we are renewing the page, we will give information about concrete sessions dedicated to the different aspects of interest.

Our work sessions are constructed in several parts, developed  in one hour and a half (that lasts every session).

First, we spend a few minutes to the prayer, personal meeting or individual formulation of positive phrases and wishes, like the self-awareness, in Shashankasana (the position of the folded leaf).

 Later, in Vajrasana or position of the diamond, we begin the formulation of the mantras. The Mantras , wich some of them we enumerate later, they are a series of phrases with positive contents, and they are sung or recited; in our case they are sung to raise their sense, and also to improve the sound and the utilization of the glottis.

OM ASATOMA SAT GAMAYA!: To wish to go from the non truth  to the truth.

TAMASO MA JYOTIR GAMAYA!: To wish to go from the darkness to the light.

MRITYOR MA AMRUTAM GAMAYA!: To wish to go from the death to the immortality.

LOKA SAMASTA SUKHINO BHAVANTU!: To wish happiness to all the beings of the universe.

OM SANTI SANTI SANTI HI!: To wish peace to all the beings of the universe.

Here is when we initiate a warm-up, with mobilization and rotation of all the articulations, which act as resistances. The intention is to do the movements in a conscius ways, either in a ascending sense, from the feet to the head taking the telluric energy towards the head and the sky (celestial energy), or, vice versa, from the head to the feet, taking the celestial energy to the feet and towards the telluric energy, liberating the charges and to be able like that to facilitate the step of energy preparing the body for the work of the Asanas (Positions).

The study for advanced pupils is complemented  with the simultaneous channeling of  the energy to the internal organs. (In the exercises of warm-up they are already implicit, but in a routine way).

Hatha Yoga -. (See Raja Yoga)

The Hatha Yoga gives special interest to the physical body, since it is the vehicle of the existence and the activity of the soul. The purity of mind is not possible without the purity of the body in which it is supported. It is for the practising of the Asanas and the Pranayama that the mind is set in a point,  being able to progress rapidly in the concentration and in the meditation

  The word Hatha is divided in two parts: HA and THA, which mean THE SUN and THE MOON . That is, prana vayu (The positive vital air) apana vayu ( Negative vital air). Prana (vital Air).

It is a part of the universal breathing in the being’s body.

The equivalent one in other oriental practices would be the KI (Japan) or the CHI (China).

The breathing is a demonstration of the vital force, that is contained in EVERYTHING, (Cosmic, Universal, etc..) what is known as Prana. When the physical breathing is regulated, the Prana is controlled and the process of control the prana it is what is known as Pranayama. All the exercises of Hatha Yoga they are directed to this aim.

The Hatha Yoga teaches to controlling the breathing by means of physical procedures and as the student reaches higher levels of spirituality, it teaches them to use the prana reached as a mental power.

It’s for that that Raja Yoga tries to control the prana by means of the mental concentration, and the Hatha Yoga, as we said in the previous paragraph, its control is obtained by physical demonstrations . Its for that  that we can say  that both are like the head and the tails of a coin.

We must also clarify that the concept that most people have about Hatha Yoga as mere set of physical exercises is a mistake . Actually, there is no difference between Raja and Hatha Yoga.  It only depends on the level of the persons who practise one or another method. (Remember  what we said about the shoe size). The Author Swatma Rama says:

To those that wanders about and fight in the darkness, being unable to reach Raja Yoga, the Hatha Yoga offers them the light.

The principal characteristic. It is  the work of the body by means of the Asanas and Pranayama. Although these ones are very numerous (some masters classify them in 480.000 types), several masters consider only the most the important, 84 and their variants . or 12 and their variants, what implies that we can consider only a small group, being the principal purpose the harmonization of the body and the mind for the reaching of the spirit . The positions are not understood without Pranayama.

When one position is done, it is established a struggle between(among) the physical body and the mind. Where the mind, in most cases, tries to make the movement with fluency and facility whereas the body appears to remind its limitations. In this dichotomy between body and mind, it is on what the Hatha Yoga is based. The mind wants to make the exercise (or not), and the body prepares to the execution of that one (or not); in the struggle to be able to reach the aim and in the disability to make it correctly, that is where the breathing actuates, working as a mediator between both, achieving the calmness that must reign in every position.

And, then, the body and the mind they start to awaken the Spirit. So,  The main purpose of Hatha Yoga  is  amongst others, to achieve that the body and the mind turn to be one with the spirit and, to achieve that  it is essential the prana or vital energy.  

Asanas.

There are several differentiated methods. The one that we use is that of the repetition of the movements a few times in agreement with the breathing, to hold later the position for a period of time depending on the level of the pupils, characteristics of the exercise etc. Do not confuse the positions for the demostrations, with the specific exercises of the trainings.

The Position goes beyond the position itself, though it is supported on it.

The designs and texts are based on the work of  Master Yogacharya Shri Unniraman 

 A sample of the basic exercises, on which the school is supported

.

Inhalar

Exhalar

Retener

Exhalar

Inhalar

Retener

• Inhale and rise the right leg as high as is   comfortable,   keeping it strait and the foot relaxed.

• Hold the posture for three to five second

• Exhale and slowly lower the leg to the floor

• Five time each leg

• This may be repeated raising both legs together

• Bend the right knee and interlock the fingers

• Keep the left leg straight on the ground

• Inhale deeply .Holding the breath raise the head and shoulders off the ground and try to touch the right knee with the chin.

• Remain in the final posture for a few seconds.

• While slowly  exhaling, return to the base position 

• Three tomes each leg

• Lie flat on the stomach with the legs strait.Feet together and the sales of the feet uppermost .Place the palms of the hands flat on the floor below and slightly to the side of the shoulders.

• Rest the chin on the floor and close the eyes.

• Inhale ,slowly raise the head, neck and shoulders as confortable.

• Hold the breath final posicion.

• Exhale ,slowly bringing the chin forward.

• After enough practice in the pose take normal breath.

• Lie flat on the stomach with the hands beside the thighs. Place the chin in the floor

• Inhale ,raise the left leg and retain the breath inside in the final position .

• Exhale while lowering the leg slowly to the starting position .

• After one week practice rise both legs.

• Inhale rise . Exhale after release the legs.

Exhale,bend the knees, reechback with the arms and grasp both ankle once a each time. Inhale raising the legs slowly while simultanously lift the chest off the flor

the weeight sould be on the abdomen.The head as far back as possible. Exhale bringing all the body to the posture you began with.

• Sit  knee one feet wide .Bend backward. Palms on heel.

• Deep breath

• One or two times practice.

• While seated .Right leg bent .Knee in the left armpit .Turn to the right side

• Normal breath .

• Concentrate on the left side of the abdomen .

• Left leg bend .Left knee in the right armpit Turn to the left side.

• Concentrate right side of the abdomen 

• Lie down  on back.  Hands side of de body.

• Inhale ,Raise hands ,with exhale. Bend forward head and hands

• Release with inhalation ,raise hands and head.

• Then hands downwards with exhalation two or three times.

• Back pain peoples not do .

Lie flat.Inhale .Pals facing-down  on the floor, bend the knees  exhaling .

Inhale, then raise the legs straight up and perperdicular to the floor while exhaling

continue liftingthe backs and buttocks until the toes touch the floor,keep feet together and the knees straight.If you cannot touch the floor with the toes try as much you can. reverse to shava-asana

• Lie down on back

• Raise both legs, with the help of hands

• Stands inverted pose

• Normal breath

• Concentrate  neck and brains

• Blood pressure patients don´t practice

• Lie down

• Help of hands raise chest

• Touch top of the head

• Hands closed and put navel part

• Deep breath

•  Lie down. Both legs bend.

•   Hands put on heel.

•   Hip raise with inhalation.

•   Release with exhalation.

•   After practice bland in that post and normal breath.

• Lie down on back. Legs bend on hands put to the side of shoulder.

• With inhalation raise the body.

• After normal breath

• Release with exhalation.

• Palms and knee on ground.+

• With inhalation   raise right leg and head

• With exhalation release.

• Each leg 3 or 4 times.

• Inhale raise head .

• Exhale head downward .

• Watch the sound

• Inhale. Raise hands  with small sound .

• Exhale with good from nostril.

• Fast inhalation and exhalation

• One nostril closed then Inhale trough left.

• Left closed right openand inhale.

• Exhale trough left going on .

In this phase of the work we go to the specific work of Pranayama, It is the specific study of the breathing in all its phases, being one of the most important practices of all kinds of Yóga.  To breathe means to live and vice versa. When practising Pranayama, one learns to control the nervous system, what leads him to a gradual dominion on the Prana or universal energy. As the oxygen comes to every part of the body, carried by the blood, this way the prana comes to the nervous system . The yogis say that with the habit of breathing correctly and a good diet, the race would be regenerated, and it would finish  many of the diseases of the the modern man.

Some of the breathings of daily use.

.-Marjari asana: Position of the cat and the dog.

.-Bhastrika.

.-Nadhisudhi:

.-Brahmari

.-Agni Prana

Though prana is one, it has five forms that give rise to four respiratory phases defined by parts, and the one contained in everything. These are:

Apana. It has its place in the anus, its function is the excretion and its color is a mixture of red and white. Apana Prana. It controls the autonomous action of the  excretory system of the body principally,  as colon, rectum, genitalia, bladder and kidneys, by means of of the lumbar portion of the nervous system.

Samana. Its function is the digestion. And its color is a mixture of the pure milk and the crystal. 

Samana Prana . It controls the secretions of the digestive system, of the stomach, liver,  pancreas and small intestine, through the sympathetic portion of the autonomous system of the thoracic region.

 Prana. Its function is the breathing, its color is red. The place of prana is the heart.

Udana. Its function  is the swallowing , and its color is the smooth white.

Udana Prana. It actuates over the larynx, and it controls all the automatic functions that are made in the cephalic division of the autonomous nervous system;  another function is the one that leads to the individual to sleep, and the physical force that separates the astral body from the physical in the instant of death.

Vyana. It is  the circulation of the blood, and its color is associated with that of a beam of light 

Vyana Prana . It Impregnates the whole body. It controls all the voluntary (or not) movements of all the muscles of the body, as well as its joints and structures around them . It helps to  to support the body in its vertical position, generating movements unconsciously along the backbone.

There are other five minor pranas, known with the name of upa pranas or minor vital forces...

Naga Vayu. It carries out the function of belching, and it raises  the conscience.

KurmaVayu . It open and closes closes the eyelids, and produces the vision.

Krikkara Vayu . It is the cause of the sneezes, the hunger and  the thirst.

Devadatha Vayu. It produces the yawns.

Dhananjava Vayu.  It impregnates the whole body and does not leave it even after the death.

The VAYU is used in  yogi literature to describe an impulse or nervous current.

Thus, all the visible or invisible movements in the body and in the universe, wich  are revealed  in many ways, all come from the same Prana.

Kundalini yoga.

The term “Kundalini” comes from the Sanskrit  word “kundal”, whose meaning is “to coil”.  It is  compared with a serpent that ,in rest and slept is always coiled. the comparison also comes from the movement of both,  that is in usually in spiral. Kundalini is an aspect of the supreme and eternal conscience that has attributes and that lacks them . In the  lacking in attributes aspect it is a pure conscience (nirguna) . In the aspect with attributes (saguna), it  is personified as Kundalini and as Shakti.

In the different bodies lies slept the same energy . By means of the power of Kundalini all the creatures actuate.

In the Hatha yoga and in the tantric writings, Kundalini is considered as energy in static and kinetic form. Present in all the phenomena that are revealed. The kinetic form is the form that the phenomena use for their survival, whereas the static one remains slept during the normal conscience of work. 

Effect of the prana in the nervous system.  

 There are two nervous current for every side of the vertebral column (ida and pingala) and a central channel called sushumna;  it is in the base of this channel where Kundalin (or the power of the serpent) settles . The energy that is placed in the base of the column is placed in a static way. This takes place when the most top bones,the coccix and the lowest ones of the sacrum join in a cluster that looks like a fibrous root. This point is known with the name of chakra muladhara or basal plexus (The chackras neither has a material reality nor they can be described from a physiological point of view). Practising Htaha yoga, laya karma (mudras or gestures) together with the meditation, the chanting of the mantras and the methods of visualization we can activate this latent energy, which, as it raises from the lowest nervous plexus towards the most  top layer the mind is opened layer by layer. When the kundalini reaches the last and highest center . the chakra sahasara, the yogi realizesabout the eternal of his/her  existence, loses his/her dual conscience and he/she becomes illuminated.

When this slept energy is awaken,  it is done by means of the nadis . The word “nadi” comes from the Sanskrit root “nad”, that means “movement”, although also it’s possible to translate it as “glass”, “channel”,  “pipe”. Etc.

The nadis are linked with the chakras and there are ten nadis or, fourteen, depending on the treatise . The most important of them are three: Ida, pingala and sushumna and from these three the most  important for the yogis is sushumna. The  prana travels through sushumna from the pelvic plexus up to the brahma randhra  < Brahma's cave >  (hollow that there is between the  two hemispheres of the brain).

There are two kinds of nadis: The drivers of pranic energy and the drivers of mental energy.

The chakras.

 It is a word that has its origin in the Sanskrit one and whose meaning denotes circle and movement. Since everything in the body has circular shape and is in constant movement, the centers of these movements are named chakras. Another meaning of “Chakra” is “wheel”. The  chakras can not be described neither in  physiological nor in psychological terms, not in terms of  any other physical science . The chakras are centers of activity of a force called sukshna prana (subtle Prana).

Yoga turns the student into the body’s best friend, and it creates  a coordination  between the left and the right side of the body, which act in a coordinated way, instead of an alternate way . The yoga that focuses specifically on the chakras and in the slept energy of Kundalini has diverse names as Yoga laya, Yoga kriya , Yoga shakti and Yoga Kundalini.

Provided that  the human brain has two hemispheres, of which one is visual and the other is verbal,  usually the study is done being based in facsimiles of illustrated tantric texts. One works with visual images of the chakras, with illustrations, specially drawn in order that they are colored , whereas the verbal hemisphere is affected by the sounds, sounds - seed that correspond to each chakra. To use together the powers of the hearing and the vision is a way of tantra.