Discover Yogic Anatomy Day 3, Krishnamachrya Yoga Mandiram
We continued the journey through the mayas/dimensions of the body by linking the gross structures with the elements, functions and actions each represents:
ELEMENT SENSE ORGANS PERCEPTION FUNCTION ORGANS
Space Ears Hearing Communication Throat
Wind Skin Touch Holding / Emotions Hands
Fire/Light Eyes Seeing Mobility Feet
Water Mouth Tasting Creation Reproduction
Earth Nose Smelling Elimination Evacuation
Each element is related to each function of the sense organs which is then intrinsic to the function of the organs and chakras.
The sense organs are controlled by the mind and the action organs by prana.
Pranamaya
One of the key purposes of yoga practise is to contain and circulate prana / life force in the body. When we are stressed we release more prana outwards. We can experience this when we have that feeling of being surrounded by negative energy or when we feel depleted and low in energy ourselves.
Prana needs to flow freely and circle through the nadis, yoga works through any blockages and releases obstractions.
The aspects of the Pranamaya dimension are
Prana - the force which moves forward, vitality, energy, direction, progress, flight
Akasa - space
Vyana - upwards energy / circulation
Apana - downwards energy / elimination and reproduction
Prithri - Earth - grounding
Manomaya
This dimension loosely refers to mind perception, acquired knowledge and being aware of the world around us. The Vedas speak about the different forces and how to live leading spiritual path with rituals and learning from teacher. Aspects are:
Yajur - Performing an action or ritual
Adesa - The teacher, there is always something you learn from
RG - Education, work
Samur - The source, mantras and ritual
Atharva - Traditionally the priest who grounds you
Vijnanamaya
This level is deeper than the mind and considered as special intelligence, determined action. The following interplay:
Sradhha - Means faith but in this conext it is faith in the self. The conviction to move forwards, self confidence, belief in your inherent knowlegde.
Yoga - The intelligence to be aware of what is real and what isn't? What is permanent and impermanent?
Rtam - Asbolute truth
Satyam - Relative truth - speaking the appropriate truth, when its right to speak and when not in different situations
Mahat - Baggages from past lives, samskaras which are ingrained patterns and vasana, past impressions. Yoga is the way to deal with and release this baggage.
We may have exactly the same upbringing and education as someone else but we take our own path and that is determined by this maya which holds innate qualities.
We are born perfect but living in this world creates patterns, samskaras and baggage. Yoga is a very deep enquiry, it can't happen in the mind, it has to be on this level.
By philosophising we don't get closer to the soul, bliss, enlightenment and perhaps we get even more governed by the mind, trying to understand and intellectualise. We need to experience, to feel, to embody the teachings by immersing in the ritual, devotion and connecting to the divine truth through practises itself. The knowledge does help us interpret the processes we are going throygh and be reassured on the journey as well as being stimulating for the mind in a positive way.
Interpretation of the Classic Texts
Bhagavad Gita 15
Urdhva Mula
Upward Foundation
This notion in Bhagavad Gita 15 of upward foundation is inherent to the concept of the cosmic tree whereby the human body is depicted as an upside down tree with the roots in the brain, the trunk as the spine and the branches as the rest of the body. This relates to Karma, the cycle of our thoughts becoming our actions and this in turn being what we become. What we nourish the brain with, our emotions and knowledge flows through the spine and affects the rest of the body. We need to look after the spine/trunk with Ahimsa so that it is strong and everything else can function correctly.
We take the spine for granted until something goes wrong and we shouldn't, it is at the centre of our practise and evolution.
Patanjali's Yoga Sutra III 30
Kantha Kude Ksutpipa Sanvurtti
Throat / Pit /Hollow Hunger / Thrist Cessation
When you reflect on the throat you no longer feel hunger / thirst
By hunger / thirst we mean desires and emotions, it relates to anger, fear, sorrow and greed.
Anatomically speaking we are focusing on the Vishuddhi Chakra which is linked to Akasa / Space and Shabda / Sound - Communication, down to Kantha Nadi located in the stomach. When Vishuddhi Chakra is balanced, communication is easy and fluid. In terms of the Dhatu's it corresponds to Rasa - Nutrition.
Practically speaking when we are able to control the prana through pranayama, this nourishes us and we can control hunger / thirst. The great sages and rishi's lived on pure prana. For most of us this is unachievable but we can focus on Ahiva Niyama - the right food. By taking in the right food and the right amount this affects everything, it literally makes you who you are, affects emotions, personality and the fluidity of between mayas - see blog on Vegetarianism and Annamaya Kosha.
We can activate and balance the Vishuddhi Chakra through Mantra, Ujjayi, Jalandhara Bandha which activates the glands that produce spit and the enzymes for digestion and symbolically the nectar of light. Other pranayama exercises which activate the glands through the movement of the head are Shitali and Shitari which by moving the head up and down cool the body and reduce hunger and thirst.
Bandhas
Applying the bandhas are locks like damns and in between the prana builds and creating pressure against the damns. This pressures builds heat and energy which breaks through the grunthi's / knots in the body and enabling the energy to flow freely and smoothly.
Yogic Anatomy - Classification of Asanas continued
Parsva - Lateral / Asymetrical
Parsva posturs stretch the sides of the spine and to a degree all asymetric postures have an element of parsva. We must work on both sides of parsva postures equally to create balance, unless specifically changed for therapeutic reasons to strengthen one side over the other.
Parsva postures include: Trikonasana, Parsvakonasana, Vasisthasana, Janu Sirsasana, Parsva Bakasana and Parsva uttanasana.
Parivrtti - Revolved / Twist
We twist the spine to increase flexibility and strength. We move the spine in all directions; front, back, side to side and twist. Parivritti postures include Parivrtta Trikonasana, Ardha Matsyendrasana and Jatara Parivrtti.
Many postures have an element of many of the types of classification and can be a combination of parsva and parivrtti. For the purposes of kramic sequences we consider the dominant action.
Application of Yogic Anatomy - Modications and Therapeutic Applications
There are 33 Vertebrae in the spine:
Cervical 7
Thorasic 12
Lumbar 5
Sacrul 5
Cocyx 4
Each vertebrae is connected to an organs and has a specific function and therefore if it is misaligned it will affect this function as follows:
C 1 - C 4 Breathing / Head & neck movement
C4 - C6 Heartrate / Shoulder Movevemnt
C6 - C7 Wrist / Elbow Movement
C7 - T1 Hand / Finger Movement
T1 - T12 Temperature Regulation / Trunk stability
T11 - L2 Kidney / Intestine / Abdomen
L3 Knee Extension / Function of Sex Organs
L4 - S1 Foot Motion / Sciatic Nerve / Knee Function
S2 - S5 Hip / Buttucks / Bowel / Bladder / Activity
Cocyx Rectum / anus
Lower Backpain is second most common ailment and is caused by lifestyle, stress, age, function, structure, genetics and injury. When trying to create a programme for someone with back pain the easiest way to know which movements are accessible is to ask them what actions hurt, what feels comfortable and what relieves the pain. The aim is first to work on reducing the pain and then strengthening the spine to reduce further injury. The most common problem areas are L4, L5 and S1.
The pain is caused by muscle spasm and this contraction is a protective mechanism. When pain is acute prescribe rest and the application of oils. The restorative resting postures such as reclining on back with lower legs raised by a bolster and breathing with the focus on breathing in the abdomen. Then start to bring in movements such as drawing the knee to the chest from this position or raising the arms up and over the head to the earth behind. Other postures recommended are apasana, gentle reclined twist dropping knees from side to side, doing a modified bhujangasana standing against the wall and gentle cat / cow. Those with back problems may find that exhaling when doing a backbend provides more strength as pulls in the naval offering greater stability.
We continued the journey through the mayas/dimensions of the body by linking the gross structures with the elements, functions and actions each represents:
ELEMENT SENSE ORGANS PERCEPTION FUNCTION ORGANS
Space Ears Hearing Communication Throat
Wind Skin Touch Holding / Emotions Hands
Fire/Light Eyes Seeing Mobility Feet
Water Mouth Tasting Creation Reproduction
Earth Nose Smelling Elimination Evacuation
Each element is related to each function of the sense organs which is then intrinsic to the function of the organs and chakras.
The sense organs are controlled by the mind and the action organs by prana.
Pranamaya
One of the key purposes of yoga practise is to contain and circulate prana / life force in the body. When we are stressed we release more prana outwards. We can experience this when we have that feeling of being surrounded by negative energy or when we feel depleted and low in energy ourselves.
Prana needs to flow freely and circle through the nadis, yoga works through any blockages and releases obstractions.
The aspects of the Pranamaya dimension are
Prana - the force which moves forward, vitality, energy, direction, progress, flight
Akasa - space
Vyana - upwards energy / circulation
Apana - downwards energy / elimination and reproduction
Prithri - Earth - grounding
Manomaya
This dimension loosely refers to mind perception, acquired knowledge and being aware of the world around us. The Vedas speak about the different forces and how to live leading spiritual path with rituals and learning from teacher. Aspects are:
Yajur - Performing an action or ritual
Adesa - The teacher, there is always something you learn from
RG - Education, work
Samur - The source, mantras and ritual
Atharva - Traditionally the priest who grounds you
Vijnanamaya
This level is deeper than the mind and considered as special intelligence, determined action. The following interplay:
Sradhha - Means faith but in this conext it is faith in the self. The conviction to move forwards, self confidence, belief in your inherent knowlegde.
Yoga - The intelligence to be aware of what is real and what isn't? What is permanent and impermanent?
Rtam - Asbolute truth
Satyam - Relative truth - speaking the appropriate truth, when its right to speak and when not in different situations
Mahat - Baggages from past lives, samskaras which are ingrained patterns and vasana, past impressions. Yoga is the way to deal with and release this baggage.
We may have exactly the same upbringing and education as someone else but we take our own path and that is determined by this maya which holds innate qualities.
We are born perfect but living in this world creates patterns, samskaras and baggage. Yoga is a very deep enquiry, it can't happen in the mind, it has to be on this level.
By philosophising we don't get closer to the soul, bliss, enlightenment and perhaps we get even more governed by the mind, trying to understand and intellectualise. We need to experience, to feel, to embody the teachings by immersing in the ritual, devotion and connecting to the divine truth through practises itself. The knowledge does help us interpret the processes we are going throygh and be reassured on the journey as well as being stimulating for the mind in a positive way.
Interpretation of the Classic Texts
Bhagavad Gita 15
Urdhva Mula
Upward Foundation
This notion in Bhagavad Gita 15 of upward foundation is inherent to the concept of the cosmic tree whereby the human body is depicted as an upside down tree with the roots in the brain, the trunk as the spine and the branches as the rest of the body. This relates to Karma, the cycle of our thoughts becoming our actions and this in turn being what we become. What we nourish the brain with, our emotions and knowledge flows through the spine and affects the rest of the body. We need to look after the spine/trunk with Ahimsa so that it is strong and everything else can function correctly.
We take the spine for granted until something goes wrong and we shouldn't, it is at the centre of our practise and evolution.
Patanjali's Yoga Sutra III 30
Kantha Kude Ksutpipa Sanvurtti
Throat / Pit /Hollow Hunger / Thrist Cessation
When you reflect on the throat you no longer feel hunger / thirst
By hunger / thirst we mean desires and emotions, it relates to anger, fear, sorrow and greed.
Anatomically speaking we are focusing on the Vishuddhi Chakra which is linked to Akasa / Space and Shabda / Sound - Communication, down to Kantha Nadi located in the stomach. When Vishuddhi Chakra is balanced, communication is easy and fluid. In terms of the Dhatu's it corresponds to Rasa - Nutrition.
Practically speaking when we are able to control the prana through pranayama, this nourishes us and we can control hunger / thirst. The great sages and rishi's lived on pure prana. For most of us this is unachievable but we can focus on Ahiva Niyama - the right food. By taking in the right food and the right amount this affects everything, it literally makes you who you are, affects emotions, personality and the fluidity of between mayas - see blog on Vegetarianism and Annamaya Kosha.
We can activate and balance the Vishuddhi Chakra through Mantra, Ujjayi, Jalandhara Bandha which activates the glands that produce spit and the enzymes for digestion and symbolically the nectar of light. Other pranayama exercises which activate the glands through the movement of the head are Shitali and Shitari which by moving the head up and down cool the body and reduce hunger and thirst.
Bandhas
Applying the bandhas are locks like damns and in between the prana builds and creating pressure against the damns. This pressures builds heat and energy which breaks through the grunthi's / knots in the body and enabling the energy to flow freely and smoothly.
Yogic Anatomy - Classification of Asanas continued
Parsva - Lateral / Asymetrical
Parsva posturs stretch the sides of the spine and to a degree all asymetric postures have an element of parsva. We must work on both sides of parsva postures equally to create balance, unless specifically changed for therapeutic reasons to strengthen one side over the other.
Parsva postures include: Trikonasana, Parsvakonasana, Vasisthasana, Janu Sirsasana, Parsva Bakasana and Parsva uttanasana.
Parivrtti - Revolved / Twist
We twist the spine to increase flexibility and strength. We move the spine in all directions; front, back, side to side and twist. Parivritti postures include Parivrtta Trikonasana, Ardha Matsyendrasana and Jatara Parivrtti.
Many postures have an element of many of the types of classification and can be a combination of parsva and parivrtti. For the purposes of kramic sequences we consider the dominant action.
Application of Yogic Anatomy - Modications and Therapeutic Applications
There are 33 Vertebrae in the spine:
Cervical 7
Thorasic 12
Lumbar 5
Sacrul 5
Cocyx 4
Each vertebrae is connected to an organs and has a specific function and therefore if it is misaligned it will affect this function as follows:
C 1 - C 4 Breathing / Head & neck movement
C4 - C6 Heartrate / Shoulder Movevemnt
C6 - C7 Wrist / Elbow Movement
C7 - T1 Hand / Finger Movement
T1 - T12 Temperature Regulation / Trunk stability
T11 - L2 Kidney / Intestine / Abdomen
L3 Knee Extension / Function of Sex Organs
L4 - S1 Foot Motion / Sciatic Nerve / Knee Function
S2 - S5 Hip / Buttucks / Bowel / Bladder / Activity
Cocyx Rectum / anus
Lower Backpain is second most common ailment and is caused by lifestyle, stress, age, function, structure, genetics and injury. When trying to create a programme for someone with back pain the easiest way to know which movements are accessible is to ask them what actions hurt, what feels comfortable and what relieves the pain. The aim is first to work on reducing the pain and then strengthening the spine to reduce further injury. The most common problem areas are L4, L5 and S1.
The pain is caused by muscle spasm and this contraction is a protective mechanism. When pain is acute prescribe rest and the application of oils. The restorative resting postures such as reclining on back with lower legs raised by a bolster and breathing with the focus on breathing in the abdomen. Then start to bring in movements such as drawing the knee to the chest from this position or raising the arms up and over the head to the earth behind. Other postures recommended are apasana, gentle reclined twist dropping knees from side to side, doing a modified bhujangasana standing against the wall and gentle cat / cow. Those with back problems may find that exhaling when doing a backbend provides more strength as pulls in the naval offering greater stability.
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