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The Practice of Yoga.doc

The Practice of Yoga.doc

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Published by emilt_milut
Hatha și Raja Yoga practicabil și pentru cei mai în vârstă
Hatha și Raja Yoga practicabil și pentru cei mai în vârstă

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Published by: emilt_milut on Nov 05, 2013
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The Practice of Yoga
Part I of II Hatha Yoga
by Chris Murphy
PhilosophyHatha Yoga is the art of uniting(Yoga) the Sun and the Moon (Ha-Tha). The primary school of thought in Yoga is called the Sankhya Philosophy. ounded !y "di Shankara# the Sankhya school of thought re$ol$es around Shi$a and the sym!olism of his mythology. Shi$a is seen# like in %ashmir Shi$aisim# to !e &rahman. &rahman is the one undi$ided 'od ho is in the form of Satchidananda (eistence# knoledge and !liss) hich is true consciousness in the highest sense. Seeing as ho the  primary aim of this article is in teaching the practice of Yoga# I ill not spend too long on the theory#  !ut some !asic understanding of it ill nonetheless help the "spirant in its practice. The religious  preference of the "spirant ill also not effect the practice of Yoga $ery much# !ut I am presenting Yoga here as it is traditionally taught ithout the ne- age influences that ha$e infected it since it came to the *est at the turn of the +,
th
 century ith Sami i$ekananda and Paramahamsa Yogananda. "s such# all the religious terminology ill !e Sanskrit ords pertaining to the Sankhya  philosophy and I ill try to define any sanskrit ord I use in parenthesis for the reader.In the Sankhya philosophy# mankind li$es in material orld trapped in the illusion of Maya. Maya is the illusion poer/ cast !y Shakti (feminine principle of the uni$erse) hich allos us to identify our Self ith our physical !ody and its loer desires. It is the illusion that sensual pleasure  !rings happiness and indulgence !rings ealth. &ut hat keeps us in this Maya0 *hy do e stay in it0 It is %arma. Most people kno that %arma is the la of cause and effect. In hindu and yogic  philosophy# the soul is seen as !eing caught/ in a heel of life# death and reincarnation called Samsara# and it is the glue of %arma hich !inds us to this heel. The Yogi stri$es to reach Moksha/ (li!eration) from the fetters of Maya ith the practice of Yoga. &y the restraint of the mind and desires# the Yogi crosses the ocean of Samsara in the !oat of Sadhana (spiritual practice). He  !ecomes a 'od-Man. He alks in the material orld !ut is not in/ thisorld or of1 it. He can mo$e ithout creating %arma. He dissol$es his %arma in the fire of Sadhana and in the deepest states of Samadhi (spiritual ecstasy in 'od-2nion). He is called a 3i$an-Mukta (li!erated soul) hile still ali$e.The practice of Yoga is the epansion of the indi$idual consciousness ("tman) into 'od1s consciousness (Purusha or Paratman). This is done primarily in one ay4 the raising of the %undalini.
 
%undalini4%undalini is Par$ati# Shi$a1s consort. She is his Shakti (feminine principle or counter-part) in the form of creati$e energy and is represented as a snake coiled up at the !ase of the spine in the Yogi. Through rigorous Sadhana this serpent must !e straightened out and forced into the mouth of Sushumna and guided through each chakra on its ascent up the spine into the head. *hile I could rite for much longer and in much more detail a!out hat the %undalini actually is# that is not the  purpose of this article right no. The !eginner ill disco$er many things a!out the essence of the kundalini ith good Sadhana.
Chakras:
There are 5 psycho-spiritual centers ithin the human !ody knon as chakras. They are  placed along the spinal chord of the person and are traditionally depicted as lotus-floers of $arious si6es and colors. In the mundane man# these chakras are considered asleep# and in the Yogi they are considered aake. *hat is the difference0 7ach 8hakra is Shi$a in one of his emanations. Shi$a is asleep until aakened !y his consort Par$ati (%undalini). *hen the %undalini is not aakened !y the yogic fire and !rought to her lo$er# then the chakras are considered asleep. *hen the %undalini is  !rought methodically to each chakra through rigorous Sadhana# then the chakras aaken. The chakras do not all aaken at once on most occasions. They are !rought into full acti$ity one !y one starting ith the !ase of the spine and ascending to the cron of the head. "s each chakra aakens# so does another le$el of the Yogi1s consciousness. He also de$elops the Siddhis (magickal poers) of each chakra. " description of the 8hakras are thus49)Muladhara 8hakra4 This is the seat of the %undalini# located at the !ase of the spine at the  perineum. It is a four-petalled lotus hose color is red. In the center of the lotus there is the yantra (sym!ol) of a triangle ith its point upards. In the center of the triangle there is the serpent %undalini.+)S$adhistana 8hakra4 This chakra is located at the region of the se organ a fe finger-idths a!o$e the Muladhara chakra. Its color is generally depicted as purple !ut also $iolet. It is a lotus ith : petals and contains the sign of an upard crescent moon ithin the !ase of the lotus.;)Manipura 8hakra4 <ocated at the region of the =a$el. Yello lotus ith 9, petals. 8ontains donard pointing triangle as sym!ol.>)"nahata 8hakra4 <ocated at cardiac pleus in the chest-region of the spine. 'reen colored lotus# !ut can also !e $isuali6ed as red. 9? petals ith Heagram in center of lotus.?)isshudda 8hakra4 <ocated at throat. &lue color lotus ith 9: petals. Sym!ol of crescent moon ithin a !lack ring.:)"@na 8hakra4 <ast of the : Shat 8hakras# the "@na chakra is located at the pineal gland# !ut its emanation is a psychic center called the %utashta# hich is located in !eteen the to eye!ros.It is a gray or hite lotus ith + petals and the sym!ol of AM upon the center of the lotus.5)Sahasrara 8hakra4 'enerally depicted a fe inches a!o$e the head# its actual psychic center is located in the &rahmarandhra at the top of the head in the
anterior fontanelle
 @ust !elo the skull1s surface. This is &rahman. It is the lotus of a thousand petals# and is pure hite.
 
Nadis:
There are 5+#,,, spiritual $eins/ in the !ody called =adis. These astral tu!es carry prana throughout the !ody from chakra to chakra. The primary nadis are called the Sushumna# Ida and Pingala  =adis. Ida starts in the left nostril# rises up into the "@na 8hakra and crosses o$er the center line of the  !ody at this point. It then goes don the right side of the spine until the "nahata 8hakra at hich point it intersects ith the Pingala =adi and crosses !ack o$er to the left side of the spine. It continues to go don until the %anda# hich is a spiritual center @ust a!o$e the Muladhara chakra. "t the %anda it crosses o$er again and ends in the right testicle. The Pingala starts in the right nostril and does the eact re$erse of the Ida# ending in the left testicle. The sushumna runs in a straight line from the perineum at the !ase of the spine up the spinal chord into the medulla of the !rain# at hich point it goes up into the  pineal glad and further up to the Sahasrara 8hakra. This =adi contains ithin it a smaller nadi called the &rahma =adi# hich is actually the channel the %undalini takes up the spine.
Prana, Upana and Samana:
There are fi$e different types of ayus (airs) in the human !ody. Af these# ; are the most important. The Prana is the primary spiritual life force of the !ody. In a mundane man it runs don his spine toards the loer ; chakras to engage is sensual pleasures. In the Yogi it runs up the spine to the higher chakras to esta!lish Satt$ic (holy) mind. It has its !ase in the "nahata 8hakra. The 2pana deals ith the ecretory system of the !ody. It has its !ase in the Muladhara chakra. It represents the current of death/ so to say# hile Prana represents that of life/. The Samana is the 'astric fire that deals ith digestion and assimilation. It is !ased in the Manipura chakra. The goal of hatha yoga is to unite the sun ith the moon. The prana is the Sun and the 2pana the moon. The Samana is the means !y hich the to are united. This is the goal of hatha yoga4 to control the flo of the prana and upana and unite them in the fire of samana. This is done !y "sanas and Pranayama. This leads to Pratyahara.
End of theory:
That is the $ery !asic theory that is needed for a !eginner to a!le to make sense of the rest of this article. There are of course many things I did not talk a!out# and hat I did talk a!out I spoke of in $ery minimal and simplistic terms.
Part to4 Practice
Introduction to practice4Thus after some !asic theory e start the practical eercises of Hatha Yoga. Hatha Yoga is said to ha$e !een founded !y the =ath Yogis# hose Mahaguru (head guru) is "di =ath# hose name is Shi$a 'orakshanath &a!a@i# the maha$atar of this age. He is the disciple of Matsyendranath# the founder of the tantra school of Yoga. "fter Shi$a had taught Tantra Yoga to Matsyendranath# he told him that he could ha$e any gift he desired. Matsyendranath asked that he ha$e a disciple greater than himself. "s he as the greatest of all Yogis# Shi$a himself incarnated as 'oraksha &a!a@i and !ecame Matsyendranath1s disciple. The =ath Yogis are considered the 8ustodians of Hatha Yoga and %riya Yoga.Hatha Yoga is comprised of three angas (lim!s)4 "sana# Pranayama and Pratyahara. They are to !e mastered in that order# one after another. It is possi!le to reach the highest of attainments ith

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