Yoga Anatomy The Science of Life

Yoga Anatomy The Science of Life

Patanjali’s definition of Yoga Maharshi Patanjali defines yoga as Yogashcittavrttinirodhah -- that is, "Yoga means the suspension of all the psychic propensities."

The real meaning of ”Yoga” • The Sanskrit definition of Yoga (yuinj + ghain) is unification • Sada’shiva said ”Sam'yoga yoga ityukto jiiva'tma' Parama'tma'nah,” or "The unification of the unit soul, the jiiva'tma', with the Universal Soul, Parama'tma', is Yoga."

The practical spiritual cult was taught by Shiva over 7000 years ago. This was later know as Yoga. • The word tantra is derived as: tan + trae + d'a. Tra [trae + d'a] means "that which liberates." So Tantra means the science which shows the path for the emancipation of the human entity through psycho-spiritual expansion. • There is an acoustic root ta. Ta represents dullness or lethargy. So literally tantra [combining two derivations] means "a systematic and scientific process which brings about first expansion, and thereafter liberation from the bondages of dullness and lethargy".

Around 2300 years ago Paintanjali systemitized yoga into sutras. This collection of 194 sutras detailed the process of asanas and their benifits. This is considered the first text on Yoga.

Ra’jadhira’ja Yoga Rájadhirája Yoga represents an integral approach to life which is simple, universal, and free from religious and historical distortions. Invented 2000 years ago by Maharshi As’t’a’varka. Recent Yogic master Shrii Shrii A’nandamu’rti introduced new practices that enliven the whole system with deep relevance to our modern-day life and psychology. Rájadhirája Yoga is a complete yogic practice to attain physical fitness, mental clarity, and spiritual progress

As’t’a’unga Yoga Here Rájadhirája Yoga is systematized into 8 progressive stages know as the 8 limbs of As’t’a’unga Yoga. Begining with morality, or good conduct, and then progressing from the physical to the devine, the practioner gradually explores more subtle regions of his/her mind. ”Through As't'a'unga Yoga, as laid down in the A'nanda Ma'rga, a Sa'dhaka, conscious of his/her body and self, can gradually awaken the dormant mental power and with the help of this developed mind he/she can eventually establish himself/herself in spiritual self. In this seity - in this characteristic self he/she gets real A'nanda.” -Shrii Shrii A’nandamu’rti

Ra’ja Yoga Yoga of the inner concentration, where the mind is concentrated towards the subjectivity of the self. Three approaches Jina’na Yoga Karma Yoga Bhakti Yoga

Kunda’linii Yoga Practices to arouse the kula kund’a’linii energy lying dormant in the Mu’la’dha’ra carkra, and free its movement up through the spinal column.

Hatha Yoga ”Where propensities are controlled the nerves are made to stop their functioning by forced physical energy. Not only the nerve fibres but also the nerve cells are made to stop their functioning. When the function is stopped there is no ectoplasmic vibration.If this is done the mind stops its functions. When the mental actions are stopped there is temporary control of the propensities. This forced control is known as Hat'ha Yoga. Hat'ha means Balena - by force.” -Shrii Shrii A’nandamu’rti

Yama Nyama Ásanas Pratyáhára Prán´áyáma Dháran´á Dhyána Samádhi The 8 Limbs of Yoga

Yama : control of oneself in relation with the external environment. Social morality • Niyama : regulation of one´s internal environment. Individual morality. • Àsanas: Sthirasukham a'sanam (Patanjali). A'sanas are calm, quiet and easy postures which are held with proper inhalation and exhalation. They exercise the nerves, tissues, glands and organs of the human body. • Pratyáhára: prati - a' - hr + ghain. The word a'ha'ra literally means "assimilating" or "taking something within". As a yogic practice, pratya'ha'ra means "withdrawal of the mind from external objectivity and goading the withdrawn mind toward Parama Purus'a". • Prán´áyáma: Tasmin sati shva'sa prashva'sayoh gativicchedah pra'n'a'ya'ma. That is, "Pra'n'a'ya'ma is the process of breath control along with the imposition of the ideation of Supreme Consciousness." It helps the mind in concentration and meditation. • Dháran´á:Deshabandhashcittasya dha'ran'a'. Dha'ran'a' literally means "locating the mind firmly in an area or region of the body". This involves concentrating upon the respective controlling points of the fundamental factors located within the human body. That is, the mind is to be fixed on specific cakras [plexi] and engaged in Cosmic ideation. • Dhyána: Tatra pratyatyaekata'nata' dhya'nam -- "Dhya'na means 'the unbroken flow of mind towards the supreme goal." So dhya'na is meditation on the Supreme Entity so that there is an incessant upward movement of the mind towards Parama Purus'a. • Samádhi: Sama'dhi is the merger of the unit consciousness in Cosmic Consciousness. It is not a particular lesson; it is the result of all the above spiritual practices.

Yama Nyama Ásanas Pratyáhára Prán´áyáma Dháran´á Dhyána Samádhi The 8 Limbs of Yoga

Ásanas ”While practising a'sanas one enjoys physical comfort and mental composure. The regular practice of a'sanas keeps the body healthy and cures many diseases. A'sanas control the glands, the glands control the secretion of hormones, and the secretion of hormones controls the propensities. So a'sanas help a sa'dhaka [spiritual aspirant] to balance the body and concentrate the mind.” -Shrii Shrii A’nandamu’rti

Why do we practice Ásanas? • To increase the flexibility of the body. • To rectify glandular defects and balance hormonal secretions in order to control the vrttis [propensities]. • To balance the body and mind. • To withdraw the mind from undesirable thinking. • To prepare the mind for subtler and higher sa'dhana' [spiritual practices].

How do A’sanas get their names? (1) Some a'sanas are similar to animal movements so they are named after those animals; for example, matsyamudra' [fish posture], garud'a'sana [bird posture], etc. (2) Some a'sanas have the characteristics of animal structures, so they are also named after those animals; for example, ku'rmaka'sana [tortoise posture], etc. (3) Some a'sanas are named by the qualities of the a'sana; for example, sarva'unga'sana [shoulder stand; literally "all-limbs posture"].

There are mainly two types of a'sanas: sva'sthya'sanas and dhya'na'sanas Sva'sthya'sanas are practised primarily for physical health and secondarily for spiritual elevation. Dhya'na'sanas are practised primarily for concentration of mind and meditation. Dhya'na'sanas include padma'sana [lotus posture], baddha padma'sana [bound-lotus posture], siddha'sana [siddha posture, the posture of a perfected one] and viira'sana [hero posture].

Ideation/mind Cakras Vrttis/instincts Glands/hormones Muscles Nerves Joints Bones/spine 9) Organs Respiratory system Circulatory system Digestive system Food/Health Pra’n’a Meditation Service A’sanas and...

Rules for a’sanas • Before practising a'sanas, take half bath or take a full bath. • Practice a’sana in fresh air, in a room without any draft. Never do a’sanas outside. • No smoke should be allowed to enter the room. The less smoke the better. • Males must wear a laungot'a', females must wear tight-fitting underwear and a bra. • Practise a'sanas on a blanket or a mat. • Practise a'sanas only while breath is flowing through the left nostril or both nostrils. Do not practise a'sanas when the breath flows only through the right nostril. • Take only sa'ttvika food. • Do not cut the hair of the joints of the body. • Keep the nails of the fingers and toes cut short. • Do not practise a'sanas on a full belly. • After practising a'sanas, you should massage your arms, legs and entire body, especially the joints, very well. • After the massage is finished, remain in shava'sana (corpse posture) for at least two minutes.

More guidelines for A’sanas • After a'sanas do not come in direct contact with water for at least ten minutes. • A practitioner of a'sanas should not massage his or her body with oil. • After practising a'sanas, it is desirable to walk in a solitary place for some time. • Just after a'sanas pra'n'a'ya'ma is prohibited. • If it is necessary to go outdoors after practising a'sanas before the body temperature has returned to a normal level, or if it is colder outside than inside, you must cover your body when going out. If possible, inhale a deep breath inside the room and exhale it after coming outside. • It is not prohibited for the practitioner of a'sanas to practise free-hand exercise, running or sports, but just after a'sanas all these are prohibited. • There is no restriction of nostril for the following a'sanas: the dhya'na'sanas, diirgha pran'a'ma (long bowing posture), yoga'sana (yoga posture) and bhu'jaunga'sana (snake posture). • For all those a'sanas where there is no restriction of nostrils, there is no restriction on food either. • During menstruation, pregnancy and within one month of delivery, women must not practise a'sanas or any other exercise. The dhya'na'sanas can be done under any conditions.

Warm ups

A’sanas and Ideation Anything done with Cosmic Ideation is a part of Yoga. A’sanas as a spiritual practice need to be done with proper ideation (otherwise one is performing Hatha Yoga). Without Cosmic Ideation no spiritual elevation is possible.

A’sanas and Mind ”Paincakos’a’tmika’ Jaeviisatta Kadaliipus’pavat” --A’nandasutram 3.1 The living being is composed of five layers of mind, just like the banana flower. These Layers of mind are called Kos’a’s

Annamaya Kos'a The physical body Also know as the "food layer" - anna: "food” The physical body is the outermost layer of the mind. It is composed of the 5 fundamental factors. The experiencing of the actions and reactions from the mind is done through the receptacle of the body. The body is the machine of the mind through which it connects with the world via the sensory and motor organs. This layer of the mind is perfected through A’sanas

Kamamaya Kos‘a Conscious or crude mind Also know as the "layer of desire" - "kama": physical desire This is the lowest layer of the mind and it has three main functions: • Sensing the external stimuli from the outside world through the sensory organs of the physical body. • Having desires based on those external stimuli • Acting to materialize those desires though the use of motor organs. • This layer of the mind controls the organs and instincts, and it also activates the physical body to satisfy the basic instincts of hunger, sleep, sex and fear. • All materialist philosophies are based on this layer of the mind. • Therefore, it is highly desirable that a spiritual aspirant, a yogii, has mastery over this layer of mind. This layer of the mind is perfected by Yama and Niyama.

Manomaya Kos’a Subconscious or subtle mind The subtle mind directly controls the conscious or crude mind. • Memory – There are two types of memory. Cerebral memory is the storage the daily impressions of the external stimuli and memories of the activities done through the motor and sensory organs. However, there is a type of memory that does not require the help of the brain cells. This extra-cerebral memory is the recollection of the distant past or from past lives. • Contemplation - All type of thinking and intellectual pursuits happen in this layer. • Experience of pleasure and pain - In this layer we experience the result of our past actions. • Dreams - This layer also functions in the recollection of daily impressions while in the dreaming state. This layer of the mind is perfected by Pranayama.

Atimanasa Kos'a Supramental or "higher mind“ The causal mind is the all-knowing mind that transcends the bondage of time, space and person. It is composed of the top three layers of mind. This is the first layer of the three layers of the causal mind. • Intuition and creative insight--Most arts are inspired from the expanded states of the Atimanasa kos'a. This is the layer where premonitory dreams and telepathic clairvoyance occur and the capacity to see, even during wakeful states, distant events occurring at the present moment or at a near or distant future. • The first expression of sam'skaras (the results of our past actions) start from this layer and also the first desire to practice meditation originates from here. This layer is often stimulated by the beauty of nature and it is inspired with devotional songs and other forms of subtle artistic expressions. This layer of mind is perfected through Pratyahara (mental withdrawl)

Vijinanamaya Kos'a Subliminal Mind It is the layer of the beginning of true spiritual realization. In this layer we can perceive the total vibrations of the universe, and we have full realization of past, present and future. The two main attainments in vijinanamaya kos'a are: • Viveka or discrimination is the distinction between what is lasting and what is not. When we attain the expanded consciousness of this level of the causal mind, we will feel as if this world is a movie, a dreamful reality that is indeed subject to changes and impermanence, whereas behind this passing reality there is that Supreme Consciousness existing in everything and that Divine Being is the absolute reality. • Vaeragya or nonattachment is the proper use of all things of this world. A person who is established in non-attachment sees this universe as the veritable expression of the Supreme Consciousness and treats every object of this world as divine, with neither aversion nor attraction, keeping the mind free and detached while in the midst of worldly activities. This layer of the mind is perfected through Dharana (meditation)

Hiranamaya Kos'a Golden Kos'a This is the highest layer of mind. It is the seat of the pure "I" feeling and the feeling of oneness with the Supreme Consciousness. In this layer there is intense longing and attraction for the Supreme Entity and the desire to become one with Him. This layer of the mind is perfected through Dhyana

Each Kosa has a corresponding Cakra Hiranamaya Vijinanama Atimanasa Manomaya Kamamaya

Ideation/mind Cakras Vrttis/instincts Glands/hormones Muscles Nerves Joints Bones/spine 9) Organs Respiratory system Circulatory system Digestive system Food/Health Pra’n’a Meditation Service A’sanas and...

Ásanas affect every aspect of the human physique; they balance the glandular secretions, cakras and vrttis related, relax and tone up the muscles and the nervous system, stimulate circulation, stretch stiff ligaments and tendons, limber joints, massage the internal organs, and calm, concentrate the mind. Ásanas prepere us for the journey home, the Supreme Cosciousness.

A’sanas and Cakras ----------------------- Sahasrára Cakra ----------------------- Ájiná Cakra ----------------------- Vishuddha Cakra ----------------------- Anáhata Cakra ----------------------- Man´ipura Cakra ----------------------- Svádhis´t´hána Cakra ----------------------- Mu´ládhára Cakra

. What is a cakra? It is a collection of glands and sub-glands. Cakras or plexii are the psychic centres of the body through which energy flows. In humans the cakras are situated at the intersecting points of the id'a', sus'umna' and piungala’ nár´is [psycho-spiritual channels]. Where these three energy channels intersect with each other lies the cakras. Our body´s nervous system is also related with the network of nár´is.

The mind, instead of exerting its control directly from the sahasra'ra cakra, exerts its control through the other cakras, the other plexi. Hence in order to advance spiritually, one has first to establish control over these lower cakras, then finally over the sahasra'ra cakra. Shrii Shrii Ánandamúrti

Ásanas and Vrttis Longing Worry Anger Fear

VRTTIS To find expression the mind adopts certain inter- and intra-ectoplasmic occupations. These occupations (love, hatred, fear, etc.) are known as vrtti. In other words, vrtti may be defined as "the way of expression of mind". The seed of every vrtti is in the brain. One of the faculties of the mind is that it moves--it cannot remain stagnant. Movement is a must for the mind. This movement is called vrtti. When this vrtti, this psychic urge, this psychic mobility is towards the crude, it is calledpravrtti, and when it is towards the subtle it is called nivrtti. If this urge towards matter, this material longing is redirected towards something subtle, towards the Cosmic Faculty or the Cosmic Mind, then pravrtti will be converted into nivrtti

These Vrttis are many in number. The chief Vrttis (Mukhya' Vrtti) are five in number, all the other Vrttis are dependent on these. These Vrttis are Prama'n'a, Viparyaya, Vikalpa, Nidra' and Smrti. 50 x 2 x 10 = 1000 .

Yoga Anatomy The Science of Life