Asana: In the practice of Hatha yoga we work through a series of asana, letting go of physical and mental stress by bringing awareness and freedom to our practice. As the nadis open and energy flows freely, stillness and silence become our companions and we begin to open ourselves to the universe (the divine). Yoga is like music, The rhythm of the body The melody of the mind, and the harmony of the soul Create a symphony of life An open mind and a quiet heart are both the consequences and prerequisites of yoga practice. Practice in the body alone, the mind should remain passive watchful and alert B.K.S. Iyengar The literal translation of the Sanskrit word Asana is seat. We stretch, reshape, creating a body which is calm, stable and effortless to be in (like our favourite chair) and from here we observe ourselves and our relationship with the world. Our daily life is one of engagement, our interaction with the world on both physical and mental levels. When we truly learn how to sit, we learn how to observe and not engage the object of our observation (be it physical or imaginary). There are three components to this process, the observer, and the method of observation and the object of our observation. In asana (posture or pose) the object of observation; may be the sensations of body, breath or mind, our chosen medium of observation; the posture, breath, sensation or Vinyasa, the observer; initially the ego-mind, hopefully evolving into an intuitive understanding and ultimately the true Self.
As we begin our asana practice the sensations of the stretch may feel unpleasant 1 (or pleasant), we usually respond by backing off (or deepening). But this is no longer observation but engagement; our response should be one of watching the sensation, being aware of the sensation with no judgment. Allowing it to be and discovering where and how it is manifesting. As we observe with detachment we start to notice where the sensation is. At first this may be the back, then lower back, then with more awareness the actual point of origin. From here we will notice that if we breathe in a particular manner the sensation may alter. That different forms of breathing will also change the nature of the sensation and awareness. We now start to notice the sensation of movement or energy in the area, lengthening, deepening, softening or acceptance and our emotional attitude to this experience; this allows the awareness to grow into a deeper intuitive understanding. This growth can lead us from a one dimensional expression, to two, three, four or even a fifth dimension of awareness. These sensations are layers which move in cycles. Iyengar teachers call this patterning or repatterning of the psycho-physiological nature. This rewiring of our physical nature achieves purity and stillness allowing us to access understanding and deeper yoga practices; which are in turn a rewiring of our selves until our original true nature is rediscovered. Our practice is once of awareness (normally via the breath) till the stages merge into one. Transforming at a deeper level, then once again separating before remerging as layer after layer peels away. As we visit the edge of the practice we discover uncharted territories and the adventure begins again. You are awareness. Awareness is another name for you. Since you are awareness there is no need to attain or cultivate it. All you have to do is give up being aware of other things that are not of the self. If one gives up bring aware of them then pure awareness alone remains and that is the self. Ramana Maharshi Elements of Asana 1 One must differentiate between Pain and discomfort; Discomfort and pain are different Do not be afraid of bodily pain. This is part of the game of practising. We have to overcome pains, the muscles cannot work in harmony at the beginning B.K.S. Iyengar Yoga Rahasya
Create a unity of Mind Body and breath Cultivate inner awareness during practice Breath allows the asana to be steady and aware (intelligent) integrating the body- mind and allows for feedback Alignment can be created physically or through breath Alignment can be passive or engaged 2 Alignment: normally has symmetry in joints, even weight distribution between the limbs, evenness in attention, in body, mind and breath An emphasis on the spine The weight of the spine must be supported by limbs (partially legs) or Bandha Pelvis moves before the spine Sight changes spinal shape Head placement changes centre of gravity and spine Centre of balance: Standing/sitting poses: pelvis connection Mula Bandha Hand balances: (under floating ribs) connection, Uddiyana Bandha Inversions: upper palate connection Jalandhara Bandha Supine/prone: pelvis connection Mula Bandha Back Bends: sacrum connection Mula Bandha as well as Sternum-Uddiyana Bandha. There must be grounding leading into the other 4 elements A broader base disturbs weight and aids grounding More contact points assist grounding Equal measures of strength and flexibility must be obtained Peripheral changes the centre and the centre changes the peripheral Counter poses are required after deep stretches Each asana is different in body breath and personal response Energy can move inward or outward eg; stretch out the hands feel the energy move to the fingers away (from the center) or draw the limbs into the center and feel the opposite. Energy moves with the breath. Asana stimulates and help clear the Nadi Brahmana: inhalation and heating poses Langhana: exhalation cooling poses Vinyasa Krama The known shows us the unknown, practise shows how not to practice Unknown Vedanta quote 2 Beginners should be told to contract the muscles that wrap around and insert in the joints this help to keep them taut and reinforce joint stability, preventing injury. This limits flexibility but over the years creates strong connective tissue and great awareness which will one day allow the experienced practitioners to relax the muscles safely. This allows greater awareness to grow as energy moves more efficiently in an open body.
The mechanics No force or aggression is ever used; always accepting the limits of the body for this is perfect in the moment (relax face, forehead and mind) Feet alignment in standing poses Contraction; prime mover- AGONIST, opposite muscle- ANTAGONIST, assisting muscles SYNERGIST-assist and -STABILISORS Can be Dynamic or Static Isotonic or Isometric, Eccentric (shorten) or Concentric (lengthen) Co contraction around joints Reciprocal inhibition contraction on the opposite releases The mechanics of moving peripheral limbs Everything begins in grounding but if Vayu and Akasha are present the other elements will respond Centre or perfect balance Fascia is of prime importance We stretch the belly of muscle not ligament or tendon Beginners learn from the peripheral to the centre (most people only have awareness on the peripheral) Movement from strong forward bends to reverse All movements should be smooth and not jerky Do not practise mechanically The pose will change the breath e.g.: compare twists to forward bends, shoulder stand Dimension 1: lengthening from a stationary point A to point B - Annamaya kosha/ Pranamaya kosha earth line Dimension 2/ moving points A and B apart- Annamaya kosha /Pranamaya kosha-water - surface Dimension 3/ three dimensional - Annamaya kosha /Pranamaya kosha/ Manomaya kosha Fire - depth Dimension 4/ the loss of the dimension of time and space and its constraints- Annamaya kosha /Pranamaya kosha/ Manomaya kosha/ Vijnamaya kosha Air -Time/space Dimension 5/ Bliss Anandamaya kosha- Space/Either Sunya Sunya - Voidless -Void Yoga is being in the heart of all things and giving up the heart Richard Freeman Asana and Maha-Bhuta 3 3 For more information refer to Appendix 6
Asana is earth, the stability, grounding, and alignment. By grounding the body, our mind is also grounded and begins to quiet. Whatever touches the ground is solid and draws energy upwards (through rebounding and Bandha). Vinyasa is water; the fluidity and effortless movement, the softness in moving in and out of asana s with harmony of body, breathe, mind. Located in the pelvis and even deeper in the sacrum, this can be accessed thru nutration and counternutation Bandha is the fire, the locks of the body to establish, transform and direct energy around our body. Prana is expressed in the air (life-energy), the refining of our breath to become subtle, smooth and effortless, further gentling the mind and the body. Finding the locus of the breath Pranasthana. Awareness or intelligence is carried on the breath. Drishti is space in all its variances. The space created in the body during asana, the space created in the nadis during pranayama and space in the mind during meditation. The outward expression is the eyes; the inward is the third eye or heart. It is the backdrop for the play of the other elements Yoga is moving into stillness. Erich Schiffmann ELEMENTS OF PRACTISE Yin and Yang practices; practise as you need Do not practise 3 hours after eating Empty the bowels No cosmetics or moisture Be well hydrated Depending on the type of Practice it can be daily but beware of over practise Don t hold poses when muscles are in spasm they will return to shortening after contraction Scar tissue requires movement to break it Practise with injury BUT with modifications Gravity, mind (attitude), flux of daily life and diet affect the asana Movement through breath, always smooth never jerky Riding the breath can allow circumvention of restrictions in the pose. Tension will not allow the stretch to function and can create pain Bandha: in posture or not BREATHING:
To find the voice in the air outside and the voice within Bede Griffiths Breathing is always done via the nasal passages (except when there are physical problems) this engages our parasympathetic nervous system slowing down respiration, lowering heart and metabolic rate, triggering the Vagus nerve and increasing Serotonin levels in the body. The opposite is true when breathing through the mouth, the sympathetic nervous system is engaged (fight or flight) and adrenaline can be released in the system. Ujjayi allows us to control the breath; it is a good feedback mechanism for both the student and teacher. Ujjayi allows one to ride the breath. Ujjayi begins in the Pranasthana (the point of locus in the chest where the breath originates and returns) and moves into the soft palate. The soft palate has a connection with water and the locus of water (the pelvic region) and will assist in finding grounding. The breath should be smooth never laboured. An inhalation will straighten the spine and expand the chest. It is an invigorating breath, allowing fresh prana (energy) to enter the system, An exhalation draws in the abdomen (assisting in protecting the lumbar spine), drops the chest and slumps the spine and is useful for forward bends and twists. It is a relaxing breath, softening the body and mind. One can also adapt the breath by lengthening and shortening or advanced practitioners can try retentions. Lengthening the inhalation can strengthen Lengthening the exhalation can soften and release Retention intensifies effects If the breath shortens becomes raspy, change the intensity of the practice Inhales contract the brain Exhales expand the brain Four types of breathing: Abdominal Diaphragm (note that it is possible to alter the point of anchorage) Thoracic Paradoxical thoracic/diaphragmic/mild abdominal What affects our ROM Gravity
Compression 4 Tension Proportion Orientation Tissue length tightness Nerve impulses protect the tissue Myotatic Stretch Reflex; any dynamic movement fires the receptors of the motor neurons e.g.: Golgi tendon- PNF stretch Inhibiting the motor neurons by reciprocal inhibition Breath Copyright akashayoga.asia 4 For more information refer to Paul Grilley Anatomy for Yoga DVD