YOGA & HATHA YOGA

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Ventseslav Dimitrov Evtimov

YOGA & HATHA YOGA

What is difficult requires months, sometimes years;
and the impossible,
quite simply put — requires a little more.
(Yoga Wisdom)

PART 4

KRIYA (PERSONAL HYGIENE).
   Body Hygiene.
      Danta Dhauti and Hrid Dhauti (Oral Hygiene).
      Neti (Nose Hygiene).
      Karna Dhauti (Hearing Hygiene).
      Trataka (Sight Hygiene).
      Dhauti (Digestive System Hygiene).
   Other Hygiene Procedures.
      Skin Hygiene.
      Hair Hygiene.
      Genital Hygiene.
      Clothing.
      Ventilation.
   Ming Hygiene.
      Dharana (Dynamic Thought Concentration).
      Dhyana (Meditation).
      Samadhi.
      Savasana (Relaxation).
      Moral Codex of the Yogis. 37

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KRIYA (PERSONAL HYGIENE)

The practice of Hatha Yoga is impossible without combining the Pranayama and the asanas with the yogic hygiene. Its main elements are the same as the elements of the personal hygiene, but at the same time yogic hygiene is distinguished by its particular thoroughness. In the broadest sense the yogic hygiene Shaucha includes the following key elements:

1. Moral purity, i.e. lack of self-interest motives in the behavior. This principle is fully carried out in the last stages of the yogic training session by specific yogic concentration. No other system of physical development achieves moral purity the same way as Yoga does. This system is not only for physical purification and development, but it is also mental and spiritual.

2. Internal (body) pureness, maintained by:

a) Appropriate nutrition, corresponding to the yogic physical and mental workout.
b) Intensive detoxification of the body by cleansing the body cavities – oral, nasal and paranasal, stomach and intestines. 38

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BODY HYGIENE

Sri Yogendra begins the wider popularization of the body cleansing techniques during the twenties of the previous century. Besides him there are other famous yoga teachers, such as Swami Shivananda, Swami Vishnu Devananda, Borriss Sakharov, Dhirendra Brahmachari, Sri Chinmoy, etc. who have also described, in the appropriate form, the special techniques of the hygiene yogic exercises.

Even way back the Russian scientist Mechnikov, studying the problems of the human life and the longevity, points out, as one of the complex causes leading to premature wasting out of the human body – the toxins that are released in the colon during digestion. The bacteria in it decompose the garbage, yielding various toxins – phenol, indole, skittle and some cadaveric (corpse) poisons, such as cadaverine and putrescine. These toxins are absorbed by the lining of the colon and by falling into the liver circulation they are taken into the laboratory of the human body (the liver) for disposal. To accomplish this, the liver consumes large amounts of energy in the form of adenosine triphosphate (ATP). Mechnikov states that these toxins slowly but surely shorten the life of people, by intoxicating his body.

Back in ancient times yogis also believed that the man leaves his life earlier, because of the toxins that are released from his intestine. When the colon is cleansed regularly, the liver does not carry the burden and the energy that is consumed for the disposal of the toxic substances can be used for useful activity of other organs and systems. That way anyone who wants to protect the body from premature aging, must fight with the auto toxicity inside the body, to take care of the hygiene of the internal organs also. While sticking to a certain natural diet you can significantly prevent the formation of toxins in the body, for disposing the toxins that came from the outside – requires additional cathartic procedures, which the Yoga system offers in abundance. The importance of the hygiene procedures is in the intensive separation of the exogenous (which came from the outside) poisons and wasted products of the metabolism. With all of this, these procedures are an important element of the yoga program.

The rapid and timed evacuation of toxic substances from the body facilitates the implementation of the asanas, by eliminating the burdensome effect on the higher nervous activity, optimizes the internal indicators of the body and increases the power of the concentration. The sedentary lifestyle of the civilized man causes sluggishness in the activity of the intestines and the excretory organs, which impedes the natural releasement of the toxins from the body. Furthermore, our modern nutrition is highly “denatured” as a result of various chemical treatments and fertilization. In this case the interference of Kriya is urgent and useful. But everyone should keep in mind that the purpose of the yogic hygiene procedures is to assist the body in the elimination of toxins, but not to take away its natural excretory functions. This should never be forgotten in order to avoid any excesses and mistakes in this regard.

Better known are the following six cathartic procedures: Kriya, Neti, Dhauti, Basti, Nauli, Trataka and Kapalabhati. Neti is the cleansing of the nose; Dhauti is the cleansing of the entire digestive system; in turn it is: Danda Dhauti – cleansing the mouth and teeth; Hrida Dhauti – the tongue and throat; Antar Dhauti – stomach (with air and water); Moda Dhauti – the intestines; Basti is the cleansing of the colon (yogic enema); Nauli – cleansing of the abdominal organs – was discussed in the section “Pranayama”. By Trataka we get a resembling “purity” of the sight. Kapalabhati is a cleansing of the airways from excess secretions. This breathing exercise is also discussed in the section “Pranayama”.

We will specify the procedures that can be executed by any beginner without any difficulties. They are personally checked by the author, as well as a large amount of yoga practitioners in Bulgaria. 39

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DANDA DHAUTI AND HRIDA DHAUTI (ORAL HYGIENE)

These procedures include the cleaning of the teeth, tongue and the palate.

Cleaning the teeth. For this purpose, yogis use twigs from different trees. You chew the end of the freshly torn off twig to create something like a “brush” that is firstly used to make massage of the gums, then the teeth are wiped and finally the twig is chewed like a chewing gum. This procedure has a very good cleansing and restorative effect on the teeth and gums. After that the mouth should be thoroughly rinsed with water. This cleaning should be done twice a day – in the morning and in the evening. The systematic chewing of twigs is actually a great exercise. During this, a certain a certain amount of tannin is removed, which disinfects the mouth cavity.

In our forests there are trees whose branches are suitable for Danda Dhauti, but there are not any special studies done in this aspect. Yesudiyan thinks that it is best to use a pine and oak branches; Devananda cited as suitable trees the Asian hornbeam and beech (In my country Bulgaria they can be found in the Strandzha and Balkan mountains). In an extreme case twig of apple tree, pear of fig can be used. Some experts (Dev Murti) recommend massaging the gums and cleaning the teeth with a thick porridge of crushed cloves, olive oil and salt.

We recommend using the yogic toothpaste made out of vegetable oil or olive oil and sea salt. Pour a few drops of oil in a coffee cup, add a pinch of very fine salt and mix it up. This amount is enough for one use. Clean the food residues between the teeth, using a wooden toothpick. Then you can use the best “toothbrush” – the index and middle fingers. Dip these two fingers into the mixture and gently massage the teeth and gums lengthwise, mostly top to bottom for the upper jaw and bottom to top for the bottom jaw. Remember to also rub your teeth on the inner side (from the side of the tongue). The fingers clean the tooth enamel perfectly and activate the blood circulation to the gums. If your gums bleed and your teeth – bare, massage from the crown to the neck of the tooth.

Continue the manipulation until you hear a noise similar to the one produced from wet fingers which slip on a glass, i.e. until your teeth “start to sound” which indicates that they are clean. The duration of this procedure is around 2 minutes. You will be surprised to find out how fast your fingers clean the enamel and return its natural splendor. The salt activates the secretion of saliva, which is the best antiseptic remedy for the oral cavity. The massage removes the dead cells from the lining and the salt prevents the formation of tartar. Inflamed gums, soft and bleeding, become pink and firm, they raise up a little and maintain healthy teeth, threatened by stripping.

To prevent tooth decaying, it is necessary to observe the following hygiene rules:

1. Eat more solid foods (hard bread, carrots, nuts, etc.) that enhance the masticatory muscles, clean the teeth and massage the gums.

2. Avoid sugar. Altering the chemistry of the oral cavity, sugar promotes tooth decay. Sweets and chocolates (especially the “chewing” ones) are extremely harmful, because the sugar stays longer in contact with the teeth. Scientific studies have shown that the honey also causes caries, and it does it faster than industrial sugar. Some followers of Yoga in their effort to not consume sugar – end up consuming large amounts of copper. It is a mistake to replace the sugar with the same amount of honey. Honey which is actually a really valuable food, that includes more than 70 different and most necessary elements needed in the human body – is recommended by the yogis, but it should be consumed moderately – no more than 1-2 teaspoons a day, and dissolved in water or tea. Yogis consume honey by putting it in the middle and upper part of the tongue, made as a groove (to prevent any contact between the honey and the teeth), and then after it is well dissolved by the saliva – they swallow it. While fresh fruits do not cause tooth decay, dried ones (due to the high concentration of sugar) can be potentially harmful for the teeth. These fruits can be soaked in water the evening and on the next day they will be ready for consumption. Some authors believe that fruit juices also lead to the formation of tartar (of course, if you do not wash your teeth). Lemon juice does not cause tooth decay, but it is also possible to attack the teeth. If this juice is not kept in the mouth for long periods of time and if it is rinsed after every swallowing, there is practically no danger. Note that the apple is the most harmless, perhaps even the most beneficial food for the teeth, as its bark cleans the teeth better than any brush.

3. Avoid sudden changes in the food temperature while eating, because the enamel of the teeth may be damaged.

4. Wash the mouth immediately after eating and using a wooden toothpick – remove the food residues between the teeth.

5. Eat natural and wholesome food, including more fruits and vegetables, milk and more.

We paid some significant attention to the dental hygiene, because it is responsible for the good digestion and health. The yogic dental hygiene is too rational in terms of prevention of dental diseases. Unlike official dentistry, which is too technologically advanced but too anti scientific when trying to explain oral health and its prevention.

Cleaning the tongue. It may seem very unusual and exotic for many of you, but it is a very useful procedure. It is known that during the night the tongue is covered with a white, sometimes a yellowish layer. Therefore, cleaning the tongue is very important because it removes the particles of decomposed food products which if left are absorbed and spread through the blood. It is therefore necessary, in the morning preparation for the yoga workout, to include a cleaning of the tongue for just about 2 minutes. Some people clean their tongues with a toothbrush. Their intent is good, but the method – not, because hard fiber brushes are irritating the tongue and can easily injure it.

Yogis recommend that the cleansing of the tongue should happen with a special scraper (spatula) or wooden spoon. Stand in front of the mirror and start to “scrape” the tongue from root to tip (inside out, never back – Fig. 45). When the shovel does not gather anything more, pull the tongue out and look at it in the mirror to make sure it is clean and pink. In the cleaning process you should rinse the mouth with plenty of water, like in gargling. Finally, it is recommended that you wipe your tongue, slightly from the inside, with a piece of lemon (squeezed in advance). This further cleans the tongue and refreshes it. Besides wooden shovel or a scraper the cleaning of the tongue could be done in a different way, also recommended by the yogis. Wash your hands thoroughly with soap. Combine the index, middle and ring finger, now put them deeply in your throat and rub the base of the tongue. Putting the fingers in this place causes nausea and cough, accompanied by phlegm or mucus. Rub and dispose the sputum until you clear the entire back of the tongue. Then rinse with water and brush the base of the tongue with oil. Remember, this method also requires an excellent washing of the hands with soap as well as cutting and better cleaning of the nails.

Clean the palate. According to the yogic practice, the palate is cleaned after the teeth and tongue by washing with water using the right thumb. Good hygiene of the palate can be maintained by continuously chewing fruit (apples mostly) and some raw foods.

In the end we can recommend exposing yourself to the morning sun. Turn your wide-opened mouth to the sun and breathe deeply through it. Finally, rinse your mouth with warm water (lightly salted if possible). 40

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NETI (NOSE HYGIENE)

Neti is considerably more complex procedure of lace Dhauti and Hrida Dhauti, but it is necessary. In order to breathe better, the nose needs to be clean. By Neti the nasal passages are freed from the secretions that obstruct the free passage of air. Through the hygiene of the nose, the sinuses are cleansed as well. And not only this. “The nasal shower” cleans mainly the mucosa of the nose which is highly studded with nerve ending – through a reflex way it is possible to affect the functions of very distant organs. Moreover – Netti makes us resistant to colds, against which conventional drugs are not efficient enough. It is a rare exception for a practicing yogi be runny! Of course, it can not be guaranteed that once you start practicing yoga, you will never have a cold. But if you consciously follow the yoga practice, your resistance to diseases will increase. Yogic breathing (Pranayama) is the first step towards creating resistance to the cold. Yogis claim that the free passage of the air through the properly cleansed nose reflector tones and calms the nervous system. This is particularly helpful for focusing, which is crucial not only for practicing Hatha Yoga, but in a human's life as well. That is why yogis devote such great importance to Nettie. Cleansing the nose is an essential prerequisite for the proper and useful execution of breathing exercises.

Neti is of two kinds: Zhala neti – cleansing with water, and Sutra Neti – cleansing with a rubber catheter or a cord.

Jala Neti. In Sanskrit “jala” means water and “neti” – purification, i.e. water purification. Jala Nettle is also made in several ways. First we will look into those that are available to everybody.

The first is the so called syphon cleansing (sniffing the water). Take a container with about 1 liter of lukewarm water (those who suffer from sinusitis, is good in the beginning to start with warm water or a decoction of chamomile), put in it 2 teaspoons (aligned) ordinary salt, stir and after salt is dissolved well, sniff with your nose from solution. The sniffing must be done through one of the nostrils, then through the other. Dip one of the nostrils into the water, cover the other with a thumb, and sniff. Once you feel the water in your throat, cover the same nostril and blow the water through the other. Then do the same the other way around. Repeat the procedure this way 2-3 times – sometimes through the one, sometimes through the other nostril (the water can be sniffed and blown through both nostrils simultaneously). Some authorities recommend for this cleansing to be done with baking soda instead of salt – especially when you have a cold. From personal experience we can assure the reader that а runny nose begins to heal immediately after the first sniffing. The syphon cleansing can be done in the same way, but with sniffing cold water – with hands straight from the tap. This way you freshen up and feel alert throughout the day. It is advisable however to begin this process during the warm seasons – first with lukewarm water, gradually decreasing the temperature of the water until you reach the sniffing of tap water during the winter. You must have in mind that the water without salt causes unpleasant irritation due to uneven osmotic pressure. The addition of a little salt water restores the balance and sniffing can be done without discomfort.

The described method of Jala Neti is actually the closest amongst all other methods to the original yogic techniques. While living near water courses, ancient Indian yogi sniffed pure water from the palms of their hands. Only later did they begin to use containers.

The other method for cleansing the nose by Jala Neti is performed using a kettle or a jug. The container is filled with salty cool, warm or hot water (according to the objective that the performer sets for him). The salty water or water with baking soda disinfects (used during colds), the cold one tones and tempers while the hot water cleans hardened secretions well and fast. Put about 1 teaspoon (leveled) of salt per half liter of water. Squat over a bowl placed on the floor, place the spout into the right nostril and lean to the left (Fig. 46).

The water enters through the right nostril and exits through the left. After spending half of the liquid, put the spout into the left nostril and lean right. During the procedure the mouth is open, in order to be able to breathe. Once finished, it is necessary to dry the nostrils. Stand straight, feet apart slightly and lean the body at right angle. The hands are captured (the left hand grabs the right wrist) and placed behind. Stay still for some time so that the water can exit through the nostrils.

Exhale strongly through both nostrils, bending your head, then inhale and exhale quickly and strongly through both nostrils, raising your head. Also from bent position turn your head left, then right. Keep the order of the head movements – down, up, left, right. Continue as long as 1-2 minutes until nostrils are completely dried. This method of drying the nostrils can be used for each type of Neti.

ПРЕЧИСТВАНЕ НА НОСА С ВОДА - ЖАЛА НЕТИ

Anyone, who tries Jala Neti for the first time encounters serious difficulties. A feeling of choking can be felt. You should not despair but stubbornly do more and more attempts until you get used to it. This way you can quickly learn this procedure and thus be able to perform it regularly without any discomfort.

There is an opposite of the sniffing procedure too. It consists of taking water through the mouth and its disposal through the nostrils. In yogic literature this method is known as Elephant spraying. This technique is too complicated and can hardly be absorbed without the help of a teacher.

Sutra Neti. In Sanskrit "sutra" means rope, cord. Sutra Neti or cleansing with cord is practiced a lot in India. A cotton wick or a cord is used, 30 cm long, with one of the end being coated (impregnated) with wax to give it a certain hardness of the cord when it enters the nostrils, goes through the nasal passages, nasopharynx and its exit through the mouth. The wax is suitable because it softens at body temperature and the hard end of the cord does not irritate the delicate parts through which it goes. In fact the part that is not waxed is the one that cleans the nose.

The difficulty, associated with the preparation, and the inconveniences of maintaining the cord (washing and drying after each use) are the reasons that impose from practical point of view to replace the traditional “instrument” with a rubber catheter or a tube. Some use round elastic, half a meter long. So, by Sutra Neti we will mean cleansing the nose by inserting a rubber catheter. The most suitable is the urethral catheter that can be found in every suite shop and is a rubber tube, 35-40 cm long, with varying thickness. It is best to take a catheter with an average thickness – with a diameter of 2.5-3 mm. Initially a catheter with a smaller diameter (smaller number) is used, and then after some practice catheters with larger sizes can be used.

Sutra Neti can be done in standing, sitting or squatting position. Straighten the spine and begin to insert the catheter (Fig. 47) in the nostrils, in which you think the movement will be easier. Insertion of the catheter should be done slowly, targeting the passage a little further and down, in no way up to the forehead. The first attempt is nearly unsuccessful: the nose, felt the foreign body reacts – you start sneezing, you start excrete secretions, possibly – tears. You will try again and get the same result. And although at first glance these attempts seem unsuccessful, they are useful because increased secretion of the nasal and sinus mucosa also acts cleansing.

Try this exercise daily, each time you will penetrate a little deeper, until finally you feel that the end of the catheter has reached the nasopharynx. Then close the mouth (you can face a mirror) and using the index and the middle finger of one hand try to capture the upper end of the catheter before entering the throat. Reflecting you feel nausea and retching if you push it further down. Stop and after a while start again. The nausea gradually disappears and you can now safely pull the catheter through the mouth. Make several movements with thee catheter in and out as shown in Fig. 48 – not too vigorously and rapidly. Then pull the catheter through the mouth (can be done through the nose as well) and rinse your mouth. If you can, do syphon cleansing. If you do not have difficulty mastering Sutra Neti, after a while it's good to try with a catheter with a larger diameter, and you can also do the exercise with two catheters through both nostrils (Fig. 49) – Double Neti.

ПРЕЧИСТВАНЕ НА НОСА С ШНУР или КАТЕТЪР - СУРА НЕТИ

Sutra Neti should be done in the morning on an empty stomach (before the execution of Pranayama and asanas) in each nostril for 1 to 5 minutes. It is recommended that the end of the catheter that goes through the mouth to be always kept to the corner of the mouth, so as not to bother the tongue. After usage, the catheter is dried and stored in a closed glass container. Rinse it with warm water. Twice a week soak it for 1 minute in boiling water.

We want to assure the beginners that the passage of a cord or elastic catheter is not associated with any health hazards. The initial uncomfortable feeling passes very quickly. Sometimes the catheter passes easily through one nostril but in other it encounters an obstacle. This may be a small appendage, too sensitive, even painful when it touches the end of the catheter. Never insert it using force. Try cautiously to maneuver around the “obstacle” spinning the catheter through the fingers. There is often a way to pass by the side. If you do not succeed, do not insist much and try again tomorrow. If after too many attempts (for example, more than two weeks) you did not achieve passing a catheter through either nostril – do not persist. You need to establish the cause through examination by a physician. If it is distorted nasal septum and you have severe breathing difficulties, you need surgery. Yogis maintain the concept that the obstruction of one nostril is not healthy and physiological.

Sutra Neti is a very effective procedure. The first result is the releasable of the nose from secretion. Thus ensuring is the proper execution of Pranayama. Some yogis use catheters with increasing diameters to extend maximum passages and to facilitate the passage of air. As a result of irritation of the mucosa with the catheter it becomes resistant to the weather.

Data collected by yogic research and therapeutic institute in Mumbai for four decades show that the application of Nettie cures chronic sinusitis, obstruction due to swollen and sensitive mucosa of the nose and others. This procedure irritates the nerve endings and through reflector way many internal organs are stimulated, and the central nervous system is toned.

You could say that no matter which of the two types of Neti you practice – Jala or Sutra (or both) if this method of cleansing becomes a daily practice in your life, you will always enjoy better health and increased vitality. 41

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KARNA DHAUTI (HEARING HYGIENE)

To improve hearing Yoga offers special exercises. One of them is Karna Sakti Vardhaka. Stand straight with your feet closed. Close your mouth, plug your ears with your thumbs and place the index fingers on your closed eyes. Your ring fingers and pinkies surround the mouth, which has to be extended forward like a beak, while middle fingers press the nostrils from both sides (Fig. 50). In this situation, breathe through your mouth. Once finished inhaling, blowing out your cheeks and lean down your head until your chin rests in the gap between the collarbone in Jalandhara Bandha (Fig. 51).

Hold your breathing as long as possible during which the cheeks are constantly blown out. Then slowly lift your head, open your eyes and exhale through the nose. The creation of increased pressure in the oral cavity causes the passage of air into the middle ear. This exercise “trains” the ability to equalize the pressure “inside and outside” the ear, i.e. between the middle and external ear. Without it, the function of the ear could not be possible. Jalandhara Bandha also has its effects (see. “Pranayama”). Karna Sakti Vardhaka supports the treatment of many diseases of the ear and enhances hearing. 42

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TRATAKA (SIGHT HYGIENE)

The exercises offered by yogis to purify the eyes are called Trataka, which literally means staring, gazing or contemplation. “Yogasastra” describes as Trataka any exercise that requires gazing into an object. The phisical exercises Trataka are directing the eye to the tip of the nose, eyebrows, sun, moon, some items.

Fixing the sight on a lit candle.

Execution. Sit in one of the familiar poses – Sukhasana, Siddhasana or Padmasana. The exercise can be performed with directing the sight towards a green or black circle with the size of a coin. The flame of the candle should be at eye level – a distance of half to one meter (Fig. 52). Stare with eyes wide open in the center of the flame (circle), until your eyes start tearing. Close them. During prolonged staring towards light or brighter object, after closing your eyes in front of them remains bright trace. This is due to agitation of the visual centers of the brain.

Try to project this bright trace exactly between the eyebrows – at first it is bright, and then gradually fades. Repeat the exercise. Continue every day until you gain the ability to gaze at the flame for 10-15 minutes without blinking your eyes. Then you will find that the center of the bright trail is surrounded by many other blurred lights. Do not move your focus away from the central spot. When you finally do not see anything but light in the place of the candle, it means that you have mastered the exercise. You may then increase the duration to 30 minutes, 1 hour or more. Full control is achieved then when you acquire the feeling that you sink in that trace and merge with it.

For yogis it is one of the exercises for focus. Trataka (among many other exercises for eyes) sharpens the eyesight and helps the treatment of some defects. The eyes remain shiny and the sight – strong.

Trataka can be executed by staring at the rising or setting sun. Stand straight and fix your gaze at the sun for 1 minute. Then close your eyes and concentrate for one minute on the inner (projected) bright trace. Repeat two more times so as to have a total of six minutes staring – 3 minutes with open eyes and 3 minutes with closed eyes. It is better to stare at the sun during the summer on the beach or in the mountains, but it can also through an open window as long as it is located on the east (respectively – to the west). Trataka is done before everyday practical program.

Never fix your gaze on the sun more than half an hour after sunrise (or half an hour before sunset) because you risk permanent damage to your eyes.

When fixated on the flame of a candle, it is necessary to observe the following conditions:

1. Choose a suitable place where you shall have peace and quiet, to avoid distractions. Close your curtains and lock the door so that no one can disturb you.

2. Pick a comfortable meditative posture, in which you can stay at least half an hour, without changing body position.

3. A full relaxation is needed during the concentration. It will free you from the distractions of joint-muscle apparatus so as to only remain the feeling that you merged with the object. It is difficult to understand at first, but when the concentration reaches a certain point where watching without blinking is done with no difficulty and where you are able to stare half an hour or more, you will experience a sense of merging. Thus as a result of fixation on the object you can reach more complex mental processes, which is the first step in Raja Yoga exercises.

The good condition of vision depends to some extent on the proper nutrition, as well as the normal condition of the nervous system. If your eyes are tired, do complete relaxation. The daily performance of some special exercises will ensure the necessary rest. Here is one of them – while traveling in the bus, tram, train or you watch through the window of the room, fix your eyes for a few minutes on the horizon or a distant object. If you wear glasses, remove them unless your vision is so weak that it cannot see without them.

Here are some exercises to improve vision:

Fixing the gaze between the eyebrows.

The exercise is called Brumado trataka (staring between the eyebrows) or Netra Sakti Vikasaka. Tilt your head backwards until your rare part of the head touches the spine. Aim sight between the two eyebrows. Eyes crossed. Fig. 53). Hold on, without blinking, while breathing normally until your eyes get tired and begin to tear (in the begining hold no more than 1 minute). Continue for a few days. Be careful not to be distracted. Attention should be concentrated exactly between the eyebrows. If you get tired or distracted, stop. At the end of the week increases to 3, then to 5 minutes. At first you will feel fatigue and discomfort, you can even faint. Keep going and you will get used. The exercise strengthens the eye muscles. Fixing the gaze at one spot tones the muscles of the iris and lens as well. The entire neuromuscular apparatus of the visual system is activated. The exercise increases the ability to concentrate and supports the treatment of eye diseases. According to yogis sometimes after a 40-day practice (without interrupting a single day) in mild cases of myopia and hyperopia glasses become superfluous.

Studies on yogis who have mastered the higher forms of concentration have shown that there is a reflector relationship between him and the position of the eyeballs. In deep concentration the eyeballs tend to point between the eyebrows. In connection with this is the recommendation to train the fixing of the sight between the eyebrows in order to induce an easier focusing. For more evenly exercised eye muscles however yogis recommend these auxiliary exercises:

Fixing the gaze at the tip of the nose. The exercise is called Nasikagra trataka, which means nasal staring. Choose a comfortable position and direct the eye to the tip of the nose for 1 minute without blinking. Concentrate at the same place. Repeat several times. If you lose concentration, interrupt the exercise. This means that you are tired. Do it later or the next day. Exercise can be done standing still or while traveling by bus, tram, train. Once you get tired, you can rest by looking towards a distant object or the horizon. The exercise strengthens the eye muscles and concentration.

Fixing the gaze at the shoulder. With upright body try without moving the head to turn your look right and fix it on the right shoulder. Hold for one minute, breathing normally. Then turn your look left (without moving the head) and fix it on the left shoulder for the same time. Do this exercise every day and try to increase the duration to three minutes without feeling fatigue. After each execution rest for few minutes. If you wear glasses, remove them during the exercise.

Rolling the eyes. As a preparatory exercise you can do the following: without moving the head, move your look abruptly in the upper left corner of the eye, then – diagonally on the bottom right, in the lower left and upper right corner. Finally point your look up, as you attempt to “see” top of the head and down to see the chest. During every gaze hold for some time, breathing normally, without moving the head. This preparatory exercise helps with migraines and sore eyes.

The classic exercise is performed by standing straight with palms resting on your thighs. Fix some imaginary spot in front of you then try to “design” a circle or ellipse with it by tracking its slow movement, without moving the head and body. The eyes are rotated in a circle or ellipse. Start left to the right (clockwise); then right to left – 5 times. In the following days gradually increase the number of repetitions. During the rotation of the eyes, mouth is slightly opened.

This exercise can be done in another way, which is easier to absorb. Place the index finger of your right hand pointing upwards on some distance near the eyes and slowly begin to design an ellipse – first in one and then in the opposite direction by tracking with eyes the movements of the finger. It is recommended that you mastered this exercise and then move on to the rolling of the eyes without using the index finger. This eye gymnastics, which in proper execution is very efficient, requires some caution. The face must be completely relaxed. If it is tense, the rolling will not lead to the desired results and will even be tiring for the eyes. The exercise should not continue after feeling fatigue in the eyes.

To the above exercises you can add one more – every morning dip your face in a bowl with lightly salted and boiled water and look into it with eyes wide open. We must also say that to improve vision there are extremely useful inverted poses, especially Candle and Head Stand and their variants. Of course, we have to reckon with contraindications as well(mostly at Head stand). The duration of staying in these positions should not exceed 3-5 minutes. 43

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DHAUTI (DIGESTIVE SYSTEM HYGIENE)

We will look at the most important procedures for cleansing the digestive system. They are performed massively by many members of the Yoga sections, built in our country.

These are procedures without which you cannot call yourself a yogi!

Cleansing the stomach. In yogic practice is adopted at least once every one – two weeks for the stomach to be cleansed. The following yogic practices for cleansing the stomach are recognized:

Vamana Dhauti (cleansing the stomach with water). This represents an uptake of a significant amount of water – cool, hot, salt (depends on the case) and its vomiting after staying in the stomach for some time. “Vamana” in Sanskrit means environment, “dhauti” – cleansing and “vamana dhauti” – cleansing the environment (particularly of the stomach). This exercise has two varieties – Kunjala (Elephant) and Vaghi (Tiger).

Kunjala (Elephant). The name comes from “kunjala” which means elephant. In yogic literature this exercise is also known under the name Gajakarani. In the essay “Bhaktisagara Grandha” for this type Dhauti the following is said:

“What is known as a gesture of elephants (kunjala) protects the body from all diseases. It consists of filling the stomach with water and then discarding it effortlessly. Just as the elephant sucks water with his trunk from the river and then ejects it with his trunk outside.”

Warm 2 liters of water to temperature, slightly higher than the body's temperature. You can add 1 teaspoon sea salt and baking soda so the cleansing can be done more efficiently. If however you find it uncomfortable, do not put salt and soda. In most cases, cleansing is done with clean heated water. Kneel on the floor in Kagasana posture with open knees to avoid abdominal pressure on the “content” of the stomach (Fig. 54).

In this position sip water from a cup one after another (Fig. 55) until you feel you can no longer take. This is an indication that the stomach is filled to the maximum. You must swallow at least 1 liter of water, 1.5L if possible. After swallowing the water stand up, shake your belly with both hands and make 10-20 times Udiana Bandha. Bend over at a right angle with your feet closed over a bowl or bucket, placed on the floor. Place your left hand on the level of the stomach, collecting slightly in the abdomen as in Udiana Bandha and with three fingers of your right hand dig as deep as possible into the throat, causing vomiting (Fig. 56 below). This is done by pressing the tongue close to the uvula – enough to trigger the vomiting reflex. If this does not work, you need to tease the uvula itself to vomit. Start to tickle gently the throat by imagining lifting.

At first, the water comes in small spurts, but after 2 or 3 attempts each time you pressure the tongue at its base you vomit more significant amounts of water. As soon as the water starts coming out, remove your fingers from the mouth and do not use them, while you still a strong continuous stream keeps being ejected. Place your fingers again deep into the throat when the vomiting stops. If, despite the irritation of the throat water does not come out, even though you still feel you want to vomit, it means that the stomach has no more water. After the last vomiting you will feel bitterness in the throat (the vomit water has bitter and sour taste). This shows that you have done a good cleansing of your stomach. Finally, drink a glass of lukewarm water for a last rinse.

Kunjala is done early in the morning on an empty stomach before the daily yoga program and after releasing the intestines. For those who have a certain day of the week to abstain from food (“water” day) Kunjala is done around noon or afternoon. If you cannot easily vomit the water and it remains in the stomach, do not be afraid. You will release from it through the normal way of excretion of liquids. After a short practice Kunjala will stop causing you difficulties. Some yogis practice Vamana Dhauti and specifically Kunjala every day, but for us it might be wrong.

In “Vishvayatan yogashram” in Delhi, led by Dhirendra Brahmachari, every beginner should have held a full course of detoxification (cleansing of all domestic poisons) for 45 days. It includes the following hygiene procedures - daily cleansing of the nose with water and cotton cord and cleansing the stomach with water and air, as well as complete cleansing of the bowel every week (Shank Prakshalana). After this course Neti remains to be performed every day Kunjala – once a week, and Shank Prakshalana – every three months. We recommend that those who are healthy start practicing Yoga (if they have enough will and perseverance) with 40 days of Kunjala in the morning on an empty stomach before practical program, and then do this cleansing once a week.

Those who have high blood pressure or heart disease should not perform Kunjala or Vamana Dhauti without the supervision of an experienced teacher.

Debutants who do not have the courage and perseverance to take the initial cleansing of the stomach for 40 days can practice it once a week.

Kunjala acts favorably in intestinal gases, dyspepsia, and heartburn. The exercise strengthens the diaphragm and abdominal press. The food is best digested after the execution of Kunjala. This hygienic procedure has a favorable effect on the liver, intestines, kidneys, lungs. According to Dhirendra Brahmachari Kunjala cleanses the skin, removes pimples and boils, cures diseases of the teeth, heart and lungs as well as indigestion, constipation and others.

Resist your natural aversion regarding Kunjala because of unpleasant memories associated with vomiting from eating, disease or sickness. Practice this cleansing weekly and your stomach will reward you with improved digestion.

Vaghi (Tiger). Unlike Kunjala Vaghi is practiced on a full stomach. Sometimes during birthdays, weddings, festive dinners and more it happens to eat and drink more than you should. Then you risk spending the night with nightmares and terrible indigestion and in the morning you can have a severe headache and a bad mood, while being unfit for serious work throughout the day. The best decision is to seek the help of Vaghi. The exercise is called so because the tiger vomits the excess food, making it one of the most powerful animals. Apart from overeating Vaghi can be done whenever you want, but not earlier than 3-4 hours after ingestion of food. It is advisable to do this cleansing at least once a week. Take Kagasana posture (Fig. 54). Drink as much water (as in Kunjala). Then bend at right angle and induce vomiting. If the undigested food comes out like dough, drink more water, shake your belly with your hands and vomit again. Repeat two or three times to primarily cleanse the stomach. Stop when you notice that the water that comes out is already clean. Immediately after the exercise, eat 250 g rice pudding that you need to prepare before the procedure.

The consumption of this portion is essential because otherwise your stomach feels like dried, which can have harmful consequences. You should not delay the consumption of milk with rice, neither should you consume anything else with it.

Remember well – Vaghi is done earlier than 3 hours after a meal and 3 hours after the procedure you can consume food. In no case should you exceed or decrease the time.

Vaghi can be done every other day. It is recommended to perform this cleansing at least once a week. It is good to eat only rice or oatmeal during the day you do Vaghi.

The effect of Vaghi feels immediately after the procedure. One feels cheerfulness and energetic. This cleansing is particularly suitable for obese people that can significantly reduce weight.

Västra Dhauti (scrubbing with a cloth). This is a special method that requires the guidance of a competent Yoga teacher. Don't try this alone at home – it's dangerous!

Cleansing with air. This kind of Dhauti is also difficult and practiced under the guidance of a specialist. It is done by swallowing air to fill your stomach. The glottis closes and with sudden pressure you should swallow little air. For a moment, stop and again swallow air while your stomach is full. Then you begin belching, where the gases start coming out of the stomach. You can try this kind of cleansing yourself. It is not dangerous and detrimental, but, again, this is not easy to master it a teacher is required.

Agnisara (cleansing by fire). Sit in one of the postures of Pranayama. Empty the lungs completely by strong exhalation and hold your breathing for a few seconds. Begin to squeeze vigorously the abdomen – with hands through the abdominal wall. With each breath held (after exhalation), squeeze 15-20 times. This constitutes one cycle. Do at least ten cycles each day. Agnisara can be performed supine. The exercise stimulates the abdominal organs, reduces fat and cures constipation.

Basti (colon cleansing). This is yogic enema through which efficiently the colon is cleansed with water, so called Jala Basti. Basti is traditionally done on high ground near the river or large bath with clean water. Yogis use a bamboo stick (elderberry is also possible), 15 centimeters long and as thick as a little finger. The surface of the rod is pressed, especially the region, which enters into the anus. This end is smeared with oil before the execution. You must squat in the river (or bath) so that the water is slightly above the stump and the stick is inserted into the anus while performing the exercise Nauli. As a result of the pressure difference water is sucked from the colon. Then you should move out of the water and again make Nauli with a circular rotation of the rectus abdominis muscle, Udiana Bandha and the water is excreted. The procedure is repeated several times until the water coming out through the anus becomes as pure as the one going in.

This traditional method is difficult to implement and in order to be utilized, it requires the guidance of a specialist. However, compared to the next, which is done using an appliance thus has the advantage that the water does not penetrate through the exercise of pressure, and is sucked therefore excess water does not enter or drop. Apart from this advantage, the result of both methods is the same. Therefore we offer a readily available method of Basti, which differs from the ordinary enema with quality cleansing of the colon. You need to obtain the enema (enema apparatus) in advance. Fill it with warm water. Take Utkatasana posture (Fig. 57) where the elbows are placed on the parallel knees.

The legs are standing on their toes, heels are raised. Hang the cistern of the enema to a height of about 1.5 meters. Brush the tip (it is better to use the large one) with oil and insert it gently into the anus. As soon as you feel that it has entered enough, open the faucet and then the water enters the colon. There comes a time when you think that it is impossible to hold more due to the strong urge to defecate. With willful effort hold more because until now only the rectum has filled up, while through the rest of the colon water has never reached. If you succeed in holding, the water continues to enter the colon, which is felt and is accompanied by a peculiar sound. When you feel the tank is empty, the entire colon is filled with water. Stand up and if you have mastered Nauli, do several circular motions with your abdominal muscles. This way water flows in all parts of the intestine. It is now necessary to look for the bathroom and excrete the water. Repeat 4-5 times (maybe more), until from the gut starts to come out only clean water. Finally, it is advisable to make Mayurasana (Peacock) – known in gymnastics as scale. Combined with Basti, this asana is of great importance.

This yogic enema should be done once a week (on the day that you abstain from food) or once every two weeks.

The advanced, who have mastered Udiana Bandha and Nauli and after prolonged practice of Basti can suck water naturally through the anus, perform this exercise in another way. A bowl, a bed or bath at best is filled with warm water, and one undresses and sits in the Utkatasana posture. The water must reach such navel so that the anal opening is completely submerged. One should inhales and exhale deeply, while doing Nauli with central belly muscles. The sphincter of the anus is relaxed. Because of the created by Nauli reduced pressure in the abdominal cavity water begins to fill the rectum loudly. After the greatest possible quantity of water is reached the sphincter constricts to retain the absorbed water. Breathe deeply, relax the sphincter and Nauli is done again by sucking the next batch of water. Continue until the entire colon is filled.

After a short time (sometimes immediately) an urge for defecation comes and contents of the colon are disposed together with water. This natural enema sufficiently cleanses the colon. But to master, it is necessary not only to make Nauli, but also to manage the sphincter movements voluntarily. The beginning is difficult, but if you have a strong desire and are persistent, you will succeed in mastering this very effective way of cleansing.

Basti strengthens abdominal muscles, cures indigestion and the chronic constipation. Chronic constipation is a serious and fairly common disease of this century. Causes of constipation are irregular bowel movement, lack of fruits and vegetables in the diet, eating large quantities of meat, white bread and dry, highly concentrated food, insufficient drinking water, weak muscles, regular use of purgatives, sedentary lifestyle, which makes bowel lazy. In the regular execution of Basti an inflammation of the colon cannot be obtained, because this procedure is the natural way of cleansing.

Complete cleansing of the digestive system. Yoga system offers efficient and relatively affordable methods for cleansing the digestive system. They are used to remove completely all traces of food – from the stomach to the anus – something you cannot do through any different types of washes, nor Basti. By these methods the absorbed water from the stomach through a series of movements pass through the intestine and is excreted through the anus. There are several techniques, the most typical of which is Shank Prakshalana (or Varisara).

Shank Prakshalana.
(<<< click the picture)
Shank Prakshalana (or Varisara) means cleansing the Horn as the water passes through the intestines (through the digestive tube) difficult and painfully as in the Horn. Shank Prakshalana is the ideal method for cleansing the digestive system – simple, accessible to everyone, one and only in terms of efficiency, a method which cleanses everything and completely removes the sludge (“tails”) of digestive tube.

With surprise and regret we find that in European literature on yoga, though already quite bulky, does not contain any page or at least small trace on this hygienic practice.

This once again proves that Yoga has much more disclosure. Described in the book technique of the exercise is a synthesis of different methods studied: Dhirendra Brahmachari of Delhi, the research Yoga Institute in Lonavala and Swami Satyananda school of Yoga in Mongir.

Before you implement the Shank Prakshalana you must make the following preparations: warm water with salt concentration slightly less than that of saline (a little teaspoon leveled with salt to 1 liter of water). The water should be salty, because if it is clean, it is absorbed by osmosis from the lining and disposed of in the normal way in the form of urine, rather than through the anus. If your water seems very salty, you can dilute it until it becomes acceptable.

The most favorable time to perform the procedure is in the morning on an empty stomach, but considering that the entire purification lasts more than one hour, the most convenient day is Sunday.

Execution. Strike the Kagasana pose (Fig. 54 above), and drink a glass of salty warm water. Immediately then do the following exercises (asanas).

First movement – Urdhva Hastotasana. Stand straight with your feet close (or slightly open 20 cm), hands raised with clasped fingers and palms, facing upward. Straight your back and breathe normally. Then bend to the left (Fig. 58) and without stopping at the end position, bend immediately to the right. Repeat 4 times bending left and bending right – 4 times, making a total of about 10 seconds. These movements open pyloric and any bending sideways of the water leaves the stomach to the duodenum and small intestine.

Second movement – Kativakrasana. The starting point is almost the same – straight, slightly opened legs, arms parallel and forward. Bend your right arm at the elbow (Fig. 59) and turn the body to the left, “sending” you’re left extended hand as much as possible backwards. Watch the end of the fingers. Do not stop in the final left position, but instead make movement in the opposite direction – to the right. The rotation of the body is done from the waist without moving the feet. Repeat 4 times left and right, making no more than 10 seconds. This movement helps to move the water in the small intestine.

Third movement – Bhujangasana (Snake). The movement is a variant of the known Cobra and differs from the basic position only in that the toes and palms of the hands rest on the floor, while the abdomen and pelvic bottom part are raised (Fig. 60). The legs are open to about 30 cm (this is very important!). When you have taken the position, rotate your head, shoulders and body aside until you can see the opposite heel, i.e. turn right until you can see the left heel, and vice versa. Without stopping the movement, return immediately to the starting position, then turns on the opposite side. Repeat 4 times in both directions. The total duration is 15 seconds. The described movement accelerates penetration of water inside the small intestine.

Fourth movement –
Udarakarshanasana. This movement is the most complex of all the others, although it is available for every follower, apart from those who have sore knees or damaged meniscus. Such people will instead use the additional variant, described at the end of the discussed series. The starting posture is Utkatasana (Fig. 57) with the difference that instead of the fingers being entwined, the palms are placed on the knees. Sit slightly, rotate the body to the right and place the left knee in front of the right foot (Fig. 61). Hands press consistently the right thigh to the left (using the right hand) and left thigh – rightwards (using the left hand), as shown in Fig. 62 in such way as to shrink one side of the abdomen, and to press the colon. Gaze directed backwards as much as possible (this is eye gymnastics as well) and twist the body as much as possible without tension and press the abdomen well. While in the last three excersise it is not important how the movement will begin – right or left, here it is advisable to shrink the right side of the abdomen first – in order to press the first upstream portion of the colon. After completing this element of the movement, do the opposite – put the right knee in front of the left foot, as with palms of hands squeezing the thighs so that this time to shrink the left side of the abdomen (the descending part of the colon) and rotate left and back. Do this 4 times in both directions, which makes about 15 seconds. With this movement the water, which reached the end of the small intestine, is removed in the colon.

Option to fourth movement. If the above exercise can not be performed for one reason or another, the same result can be obtained through the version applied in yogic hospital in Lonavala where people who have not ever practiced Yoga succeeded in mastering Shank Prakshalana this way. The additional movement is a derivative of the Ardha Matsiendrasana posture (Lateral curvature). Look carefully at Fig. 63. You notice that the left foot is placed against the inside of the right thigh and does not pass to the other side, as in the preparatory phase of Ardha Matsiendrasana. Rotation of the body is slightly backward, and not in the maximum end position as in the Lateral curvature. The right hand, and that catches the foot and holds the knee of the folded left leg, serves as a lever to twist the spine and to press the thigh against the lower abdomen (the descending colon).

So let's repeat: after you drink a glass of salty water, immediately follow the above four movements – consistently 4 times in each direction. Then drink another glass of water and do the series of four movements again. Continue so, alternating consistently ingesting a glass of water with every execution of the exercises until you have drank about 6 cups of water. Then comes the time to go to the toilet. Normally, the first release is immediate as from the start hard stools come out, then fix, and finally – liquid ones in the form of yellowish water. If this does not happen immediately or after five minutes maximum, do again the four movements without taking water and return to the toilet. If even now you cannot acquire a release, you have to start cleansing – for example by means of an enema apparatus. But this is an exception – once the first stools have come and started the so-called. Siphon has started, the rest follows automatically. Better after every visit to the toilet it is good to wash the anus with cool water, dry it and brush with oil or olive oil, to prevent an irritation from the salt. So this minor nuisance (for some sensitive people) can easily be avoided.

After the first release drink again a glass of warm salty water, perform the four movements, then go to the toilet again and cleanse the bowels. Follow the sequence: drinking water – exercise – toilet until finally the water that comes out is as clean as the one that enters. Finally, drink a glass of clean water (no salt), repeat the series of exercises in rapid succession and go to the bathroom again. When you are satisfied with the result – where the water is clean enough in your opinion, stop. However, you will continue to visit many more times the toilet, which is the only disadvantage of this type of cleansing. The number of cups of salt water drank is individual, but usually it is not more than 10 to 14 cups.

Finally, drink 3-4 glasses of lukewarm non salty water and make Kunjala (Vamana Dhauti). This immediately cuts the “siphon” as it empties and cleanses the stomach completely. Otherwise the release of water through the anus lasts a long time. Traditionally, yogis always perform Kunjala after Shank Prakshalana. After the exercise you must rest and avoid the danger of a cold.

Sometimes some failures can occur that prevent the successful cleansing. If after drinking 4 cups of salty water I felt that the contents of the stomach does not pass normally through the digestive canal, which feels like an overload and weight that becomes nausea, this means that the narrow opening of the pylorus does not open enough. Stay calm. This shortcoming can easily be fixed by repeating 2 or 3 times the series of four movements, but without taking water. The disappearance of feeling sick is an indicator that the water from the stomach has begun to pass into the intestine. As you go to the bathroom, you will not have more problems and you can continue cleansing until the end. It is possible, however, that some people experience clogging from the gases produced by fermentation to prevent the opening of “siphon” (liquid stool). In this case it is enough after four movements to press the belly with hands or make Sarvangasana (Candle) posture. If the worst condition happens to you – when the water never left the stomach – there are two solutions – to do immediately Kunjala and to vomit (which relieves you) or do nothing and the water will be “drained” alone (in the form of urine).

After Shank Prakshalana it is necessary to meet the following guidelines:

1. Eat as early as half an hour after the exercise and no later than one hour after completion.
2. It is forbidden to leave the digestive channel empty more than an hour!

The first meal should be of white rice (and not full of paddy rice which pulp can irritate the intestinal mucosa) that is well cooked, even overcooked – grains should melt in the mouth. May be served with tomato sauce, a little salty, but without pepper or can be garnished with well-cooked carrots. This meal should be eaten with at least 40 g of oil which can be melted on the rice or can be eaten separately. Rice may be replaced with wheat or oats (from oatmeal) porridge or with pasta (macaroni), sprinkled with grated cheese.

Rice, which you will eat should not be boiled with milk. In the 24 hours that follow the cleansing, it is forbidden to take milk or yoghurt, pickled foods or acidic drinks (it's one of the reasons for the prohibition of yogurt), fruits and raw vegetables. Bread is allowed in the second meal that follows the exercise. All hard and semi-hard cheeses are allowed, but the fermenting ones are prohibited (such as Camembert, Rockford, etc.). After 24 hours you can resume your normal diet, avoiding any surpluses.

Ingestion of salt water by osmosis will pass part of your body fluids to the alimentary canal, which is an element of the purification. It is normal to feel thirsty after the exercise, but do not take any liquid or clean water before your first meal as this will fuel the “siphon” and you will continue to visit the toilet for a long time.

Conversely, after the first meal you can drink water or tea, which is milder (lime or mint) and mineral water. The alcohol is not recommended during normal times, is expressly prohibited during those 24 hours that follow the exercise.

You should not be surprised if stools appear 24 or 36 hours after the cleansing. They are golden yellow and odorless, like those of a baby.

Shank Prakshalana should be performed at least twice a year. The average rate however is 4 times a year (one cleansing at each change of season). These followers, however, who want to do the work to the end, may undergo this purification monthly. Dhirendra Brahmachari advises the exercise to be performed every 15 days (twice a month). Peaple who suffer from constipation can make Shank Prakshalana every week, but taking only 6 cups water. In this case, the entire session is performed for about half an hour. This exercise strengthens the colon, because it does not lead to stretching of its walls.

Let's repeat in summary the successive stages of Shank Prakshalana:

1. A glass of warm salty water is drank.
2. The complete series of four movements is done.
3. A second cup is drunk, followed by the exercises.
4. It is continued in the same sequence until 6 cups of water are drunk.
5. Then go to the bathroom and wait for the first cleansing. If it is not received for 5 min, makes one cycle of the movements without drinking water. If this does not help and you are still waiting, you must resort to one of the known methods of purification (egg by means of enema apparatus) which will immediately trigger the bowel and cause their release.
6. Continue (drink water – exercise – toilet), until the water that comes out of the anus becomes clear.
7. Finally, drink a glass of pure water (no salt) and repeat the series of movements and then go to the toilet. Having established that the result is satisfactory, the procedure is stopped.
8. In order to completely finish, aiming to throw out the entire content of water in the stomach, Kunjala must be done, while drinking 3 cups of lukewarm non-salty water. Kunjala clears the liver, gallbladder and spleen, and stops the “siphon”.
9. Wait at least half an hour after cleansing, to take food, but in no case should the digestive canal be allowed to stay empty more than an hour.
10. Do not drink water until completion of the first meal. It must exclude milk and yogurt, cottage cheese and fermented cheeses, fruits and raw vegetables. These foods should not be taken within 24 hours!

Ignoring these rules is a risk and can damage the entire digestive system.

Therapeutic effect. Shank Prakshalana washes and cleanses the entire digestive tract. The higher salt content in the water than that in the blood excites and irritates the lining of the intestine and their peristalsis (rhythmic contractions of the intestine through which food is pushed down). This fact, in addition to the 4 effective movements, leads to the rapid discharge of the contents of the intestine together with the salt water. There is no better and more efficient cleansing than Shank Prakshalana regarding that “soot” (layered sediments, unground and undigested food residues, etc.) which is laid on the walls and folds of the human “exhaust pipes” (intestines). People who, daily, on a regular basis, sometimes twice a day, empty their bowels and live with the illusion that they do not suffer from constipation, are surprised when they find in the stool cherry pit absorbed many months ago. What about residues that do not go and hide in the folds of the intestines? Only when one has made a few days abstaining from food for a purpose and has carried out daily cleansing by Shank Prakshalana can understand to what extent his intestines are dirty and just sticking of jellied masses mucus and hardened materials stagnant for months, even years. Without such experience no one can understand how much filth there is in their intestines.

Shank Prakshalana has not only eliminating but also reinforcing effect on the organs of the digestive system.

This stimulates the liver cleansing, as evidenced by the color of the first stools and additional glands of the gastrointestinal tract, mainly the pancreas. Therefore suffering from lite diabetes, using this cleansing you gain a great benefit. A large number of diabetic patients in the hospital in Lonavala (India) have been cured thanks to Shank Prakshalana – applied every other day for two months, combined with proper diet, pranayama and asanas.

According to Dhirendra Brahmachari the exercise cures chronic headaches, eye, nose, tooth, heart and abdominal diseases, and diseases of the rectum. Also it treats chronic appendicitis, intestinal injury, chronic inflammatory diseases of the alimentary canal, menstrual disorders, “faults” in the reproductive organs of women, and thereby infertility can also be treated. The list, given from Brahmachari, of beneficial effects of this exercise is long.

Contraindications in applying the Shank Prakshalana have to be reckoned despite not being many. People suffering from a stomach ulcer should refrain from the exercise until you heal. The same is true for those who have severe disease of the digestive tube: dysentery, diarrhea, colitis (chronic colitis improves while doing the exercise – must be don’t outside of crisis periods), acute appendicitis and dangerous diseases – intestinal tuberculosis and cancer.

Purification via Udiana Bandha and Nauli. Prepare 1.5-2 liters of warm salty water (1 teaspoon of salt leveled per 1 liter of water). The water should be salty, because if it is clean, it will be absorbed by the mucous membrane and excreted as urine, rather than through the anus. In Kagasana posute start drinking water as the whole amount should be taken for no longer than 15-20 minutes. After drinking 2 cups, stand up and do Udiana Bandha 100 times – 10 series 10 times each. Through this exercise the “evacuation” of the absorbed water from the stomach is accelerated. Repeat the procedure in the same sequence – drink two glasses of water and then do Udiana Bandha until you have taken 10 cups. The water leaves the stomach and moves actively to and through the intestine. Usually after 20-30 minutes drinking the water it has already entered the colon. It is felt by the rumbling in the right lower abdomen, where the transition between the small and large intestine happens. The passage of water in the colon is an indication to start Nauli. Through this exercise, the water which entered the colon is discharged outside. Make 100 times (at least) Nauli – 5 Series of 20 rotations from left to right and vice versa with central isolation of the rectus abdominis muscle. Thus, a complete washout is simpler than Shank Prakshalana, it takes less time and has the same effect, but it requires the mastering of Udiana Bandha and Nauli. But even when there is insufficient execution of this exercise, the effect, albeit reduced, is the necessary cleansing the digestive system.

Cleansing with Epsom Salt. Given that the purifying procedures yogis do are hardly accepted and enforced by modern people, we can resort to the use of Epsom salts (magnesium sulphate), which “performs” the cleansing process no worse than the other cleansing procedures. It is good for debutants in Yoga to temporarily use Epsom salt until they master the above techniques of purification. This way of cleansing the bowels is recommended by an Indian professor of Hatha Yoga Joe Klemendore (doctor by profession). He himself practiced for years (along with yogic cathartic procedures) cleansing with Epsom salt. According to Klemendore people with good health must use Epsom salt at least once a week. Combined with the weekly “water day” cleansing with Epsom salts leads to a significant drop in obesity. The author himself has been using Epsom salt during “water days” among other yogic are cleaning procedures for more than 20 years. According to him, Epsom salt is the first factor contributing decisively to reduce his weight from 107 to 63 kilograms.

In our view, however, this cleansing destroys bio-flora in the gut, which is living in symbiosis with our organism. This reduces the body's defenses and its ability to protect itself from pests. In Joe Klemendore there are not observed side effects due to all other procedures because of the healthy climate and lifestyle in which he was. Which for us is not true – we know how dirty everything is – water, air, food, thoughts, goals... Therefore, this method of purification must be temporary – 2-3 times at the beginning of our yoga practice.

The preparation of Epsom Salt happens in the following way: one packet of 30 grams (sold in pharmacies) is dissolved in water the previous day (usually in the evening) in a cup (maybe a jar). Occasionally stir to completely dissolve the salt. The next morning after the execution of the daily yoga program drink the liquid in which you can add 1 or 2 cups of water. If the bitter taste is pretty nasty for you, take a spoonful of honey or candy. After about an hour, hour and a half (maybe later) you can expect first defecation urgency. For half to one hour (with breaks, which can control depending on your work that day) the majority of the cleansing is performed.

If you are on a “water day” drink a little hot water or chamomile, lime or mint the whole day. During an ordinary day with low food after the main cleansing take light food – yogurt, soup horticulture, fruit and vegetable juices, but by no means meat! Almost throughout the day (at intervals) you will make a short trip to the bathroom. By the evening or the next morning the full cleansing of the digestive system is complete.

Summarizing, we can say that so far we have examined the following Dhauti affecting the hygiene of the digestive system: Antara Dhauti (internal washing), water cleaning of stomach (Vamana Dhauti – Kunjala and Vaghi), cleansing with fabric (Vastra Dhauti) cleansing by fire (Agnisara), cleansing with air and complete cleansing of the digestive tract (Shank Prakshalana use the Udiana Bandha and Nauli with Epsom salt). Moreover, on its own as a cleansing method we described Jala Basti (water cleansing of the colon).

To benefit from the implementation of these important hygiene procedures that yogis attach such importance, as it is with the asanas, you need to know which procedures and with what frequency should be practiced in order to maximize health benefits. In this sense, we must comply with the following recommendations:

1. Vamana Dhauti. Kunjala is done once a week, preferably on the water day or low food. It is recommended that those who seriously immerse into Yoga or pass entirely on vegetarian diet, to perform Kunjala for 40 days every day in the morning on an empty stomach before the yoga training exercises. After 40 days a weekly practice the procedure should be done. Heart patients and those with high blood pressure should refrain from exercising. The same warnings apply for the Vaghi exercise, which should be performed once a week or every 15 days, and in cases of overeating or indigestion.

2. Shank Prakshalana. Usually practiced four times a year, ie every three months, but if the follow has desire and will it can be done 2 times a month or even weekly. Those who suffer from constipation should perform the exercise each week, but should take only 6 cups water.

Contraindications: gastric ulcer, dysentery, diarrhea, colitis, acute appendicitis.

Cleansing with Epsom Salt is made once a week, preferably in the “water” or low food day. Suffering from gastritis, ulcers or low blood pressure should refrain from taking Epsom Salt.

In the three week treatment for complete rejuvenation of the body, known in Hatha Yoga under the name of Kaya Kalpa, Shank Prakshalana is done every day for three weeks. During the first three days the designated cups of salt water should be drank, and the next day instead of water one should drink a decoction of various vegetables (onions, leeks, carrots, cabbage, etc.) to give the body the needed minerals. To the vegetable potion are added some herbs that stimulate overall cleansing of the body. Of course, after drinking a potion one should perform the same series of exercises, as after drinking salt water. One should bear in mind that such way of cleansing is a test for the digestive tube and its conduct must necessarily be monitored by a specialist.

3. Basti. Do it once a week, usually on the day, fixed for discharging. For people for whom taking Epsom salt and exercising Shank Prakshalana are contraindicated Basti is the only hygienic procedure of cleansing the intestine, albeit with a smaller beneficial effect (only cleanses the colon). In this sense, it is good for those people as well as those who feel difficulty doing the other procedures to adopt the weekly practice of this cleansing exercise. During abstaining from food for more than 3 days with curative intent (fasting), during which a daily colon cleansing is mandatory, Basti is the most efficient cleansing procedure (salt water used in Shank Prakshalana is undesirable during starvation).

VAMANA DHAUTI, BASTI, SHANK PRAKSHALANA:
The three basic and obligatory hygiene procedures for lasting success in Hatha Yoga

that you should implement in your practice gradually in order to have success in strengthening your health and prolong the years of youth and life. The other exercises described above you will apply depending on your individual capacities; your own progress and your desire for perfection in Yoga, as you always act wisely, complying with the instructions given in the book and with the advice of experts.

Before finishing with the hygiene of the body, we will focus on some other procedures as opposed to the ones we just discussed – the internal organs (internal hygiene), represent external hygiene procedures concerning issues of general hygiene and aesthetics of people. 44

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OTHER HYGIENE PROCEDURES
SKIN HYGIENE

Warm bath. Once a week you should do a warm bath with soap. It must end with a cold shower, the duration of which should increase progressively, starting from 20 seconds until you reach a few minutes. The cold shower has a quench effect. Warm bath can be sometimes “sweaty”. Done periodically, it is very useful. “Sweating” bath should also be followed by a cold shower. If your reaction is good, then after the bath you can put on clothes without drying your body. Otherwise it's better to rub yourself with dry, rough cloth, ending with dry friction. Finally, drink 1-2 glasses of lukewarm water and relax in bed.

Lukewarm bath. Cool (the temperature of the human body) bath in the pool once or twice a week is an excellent tool for relaxation to regulate the blood circulation and maintain flexibility.

Cold bath (cold shower). It's made in the morning after getting up – after the other hygiene procedures and before the asanas and also after each warm bath. The washing is done with cold water and without soap. Cold bath stimulates blood circulation and creates a pleasant feeling of warmth that lasts a long time. If you are afraid of the cold, inhale deeply and hold your breath while cold water touches the skin. This is an efficient method that can be used not only for cold baths but also for protection against the cold. When you undergo longer its influence you should inhale slowly and deeply, hold the breath, exhale and so on. Holding your breath must be done with full lungs. Cold bath plays a role in annealing.

Warm shower. Warm (but not hot) shower is better to do at least half an hour after the session of postures and relaxation. The purpose of this shower is to wash off sweat after exercise of physical postures.

Friction. It is made every morning before the asanas – after the cold shower or flushing the body with cold water. Rub intensively (until redness) your wet body with a towel or other towel of rough cloth. You can do the opposite – the body is dry and you rub it with wet cloth. This variant of friction is more convenient for people who are afraid of the cold shower or cold ablutions, especially in winter. Regardless of which of these ways you will accept, friction should be done every day!

Yogic sauna. Dab with ricin oil (olive oil) the whole body, including the head (hair and face) and stand in the sun. Ricin oil, which is too sticky, clog pores and prevents perspiration. The heat cannot be removed and this gives a noticeable increase in body temperature. After a while (10-15 minutes) rub yourself with soap which has a foam that washes the oil. In India this is done with dust from a type of nut that grows in this country. This powder lathers the ricin oil, and thus it washes off efficiently from the skin, without having the disadvantages of an ordinary soap. When the ricin oil is removed from the skin the pores open and sweating follows. A portion of the ricin oil is absorbed by the skin and makes it durable and resilient.

Yogic sauna can be done at home if you have a bath. Coat the whole body with ricin oil while massaging it for 10-15 minutes. If you have heating in the bathroom or the opportunity to expose your body to the sun, spend 10-15 minutes so that the ricin oil can spread and penetrate deep into the skin. Then enter in the bathtub with only head out of the water and relax. The water should be hot to the extent that you have to enter gradually until you get used to its temperature. In the tub stand supine 15-20 minutes, occasionally rub the muscles, tendons and joints – those body parts where you have difficulty in performing asanas. Then wash with soap and finish off with a cold shower. Yogic sauna has to be done once a week or at least once every two weeks to keep the skin supple and clean. This procedure is very useful for people with dry skin. They need at least 1 time per week of yoga sauna for their skin to be flexible and not crack and curl.

Sun and air bath. Since ancient times the beneficial effects of the sunlight on the human organism have been known and used as a healing and strengthening factor. Moreover nice bronze tan skin satisfies largely the requirements for aesthetic beauty and is a symbol of freshness and health. The sunlight acts strengthening to the body, increasing its protective powers against infections and colds, regulates metabolism and decreases in blood sugar levels, increases the number of red blood cells and the content of iron in them. Sunbathing can be done throughout the year in the mountains, at the beach or the river, on the terrace, even in a room where the sun penetrates. In the summer heats sunbathing should be done early in the morning after sunrise, no later than nine and a half hour. If you are near the sea, try to be on the coast at 4 and a half o'clock, bathe in the sea (this will replace your morning cold shower) and run on a firm place (not in the sand!) to do your daily yoga complex using the sunrise to do the Trataka exercise. After the session of asanas do sunbathing on the sand as you stand on the beach to 9 and a half o'clock. Again bathe in the sea and find a shade (such as a sea garden) until noon. At 16 o'clock to go back to the beach where you can do sunbath combined with bathing in the sea until sunset. This way of sun exposure strengthens mental and physical health. During a solar bath you should keep the head (and hair) from the sun. If you are exercising regularly Trataka (in rising or setting sun or candle), wearing dark sunglasses becomes superfluous. After sunbathing it is prohibited to do any asanas exercises, especially Sirshasana (Stand on head) and Sarvangasana (Candle).

Air bath can be made not only in the sun but also in shady or semi-shady place, using air currents. Many may not know that the semi-shady place can make the skin darker more than bright sun where there is skin burns and a strong impact on the nervous system. On today's “modern” man is indoctrinated that airflow will make him fall ill with at least a cold. Instead he should be explained that every illness comes from a wrong way of life, thinking and eating and from there by contaminated organism. When the body is clean, air currents load and purify the body. 45

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HAIR HYGIENE

Beautiful and well-tended hair is a natural decoration. The condition of the hair depends on your health. When you are healthy, her appearance is better than when you are ill or mentally disturbed. Apart from cases of constitutional and hereditary conditions, hair falls out due to insufficient irrigation in blood on the scalp due to inappropriate diet and way of life. Therefore, wear a hat more rarely or even remove it and do not let the collar of your shirt or tie impede with the free circulation of blood to the head, which can determine the fate of your hair.

Cleaning your hair is best done through her wash, which should be done with well warmed water because it is easier to remove dirt adhered to the hair and skin. Moreover, the hot water dilates the blood vessels of the scalp, enhances blood flow and thus improves nutrition and growth of hair. Greasy hair is washed for a longer time (head must be lathered with soap twice) and dry – shorter. Moreover, greasy hair should be washed more often and dry hair – less because frequent washing defatts it, dries it, removes its shine and leads to splitting the ends of the hair. The normal hair should be wash once in 7-10 days, fat – once a week, and dry – once in 2-3 weeks.

It is good for dry hair, as well as the formation of dandruff, the evening before washing the scalp to spread ricin oil (almond oil or olive oil) and wrap the head with cloth at night. The next day a throughout washing is done. If the hair is dry, it is coated with alcohol and ricin oil. Alike every organ left motionless, the hair also atrophies when left inactive. An important condition for beautiful hair is to brush it with a suitable comb (preferably wooden) as particularly thick hair is brushed with a rare comb with smooth and regular teeth. To comb helps oiling your hair, along its entire length.

Brushing the hair is very important, which some women unfortunately do not practice because they fear of spoiling their hairstyle. Brushing the hair releases it from dust, ventilates it, and increases the blood flow through minor nicks in the head, dead hair falls and the hair starts having soft silky sheen. Brushing should be made vigorously using a stiff brush (most preferably from thick pig bristles) from the periphery to the tip of the head. Then the hair is separated into strands and each strand is brushed in all directions. It is also recommended strong massaging of the roots of the hair with the end of the fingers. This increases blood circulation to the skin and the activity of sebaceous glands. It is best to massage the hair regularly before each washing.

A good way of treating your hair is mechanically drawing it (pulling). It is very useful because it moves the roots of the hair the most. This movement is transmitted in depth, reaching their life source – the bulb and its food bag (papilla). On the one hand, pulling the hair stimulates its growth by mechanical effort of pulling each hair and its root and, on the other hand, raises and unstuck the scalp which has to be sufficiently flexible on the skull. It is therefore necessary to make a systematic pulling of the hair.

Hold one hand across a large lock of hair from your forehead and pull back, leaving the hair to slip between your fingers. After treat grab a second strand located slightly backwards (towards the middle of the head) and so on. Until you reach the head. Then pull the hair from the top leftwards – until you reach the left ear and rightwards from the top until you reach to the right ear. You will notice between your fingers remains hair. If you whiten, these hairs will be more white. Removing them will stimulate growth of healthy ones. Do not be afraid to pull strongly – healthy hair does not allow itself to be extracted easily and without pain. During this pulling only dead hair that you do not need will fall.

This first phase of the procedure takes 1 or 2 minutes. Then grab the hair firmly without allowing it to slip out of your fingers, and then pull. During this pull hair should move from left to right and from front to back compare to the skull. Soon you will feel pleasant warm on your head, indicating that you have activated blood circulation. After a few days you will find that when you pull the hair almost nothing falls, which an indication that your hair is strengthened.

However, you should continue persistently and daily this until you fully recover and heal your hair. Start again at the first sign of hair loss. The best way to keep your hair is the daily performance of the full yogic program and mostly exercises for relax and breathing, inverted poses, environmentally considered meal (vegetarian) as they improve your overall health, and this indirectly has a beneficial effect on the hair as it provides a rational nutrition and maintains its excellent condition.

Finally as a “recipe” remember the following: outside of the daily yoga session eating corn (cooked or sprouted) and other cereals is a guarantee to always have healthy hair. 46

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GENITAL HYGIENE

Yogis pay most attention to the hygiene of their genitals. This care is quite simple and requires little time, but must be maintained on a regular basis. Firstly it is imperative for every man and every woman at least twice a day (morning after waking up and at bedtime) to wash with warm or lukewarm water their genitals. In addition, during the summer and during the menstrual period women should introduce more hygienic procedures to keep their genitals clean and healthy.

Given that the external male genitalia are in reality endocrine glands as well, it is necessary to implement special work, which affects the function of these organs. Amongst the asanas Sirshasana (standing on head) gives copious irrigation of blood to the genitals. In fact, this is the posture that plays an important role in the smooth “maintenance” of the entire endocrine system. In Yoga system there are practical ways to stimulate the production of hormones which are important for the development of sexual organs.

Such a simple exercise to implement and at the same time efficient is the so called scrotal shower. The name of the exercise comes from the word “scrotum” - testes bag. During aging it is observed hypertrophy of the testicles, which leads to stretching of their bags. These characteristics are so specific and permanent, that they could determine the biological age of a man by the appearance of his genital apparatus. It is essential to preserve and restore tone to the muscles of the scrotum so that the organs can maintain a place that ensures their good irrigation and therefore – their health. If the muscles of the scrotum were furrowed, it would be enough to exercise to keep their tone and achieve the desired results. Unfortunately, it belongs to the smooth muscles, which has contractions that are not subject to the control of the will. It is therefore necessary to act indirectly on this muscle, in reflective way.

Scrotal shower is performed as follows: morning and evening use cold water jet directed onto the bags of the testicles. The most suitable is the mobile handheld shower. Water should be very cold (almost ice) and to abide by the rule – cold and short shower! After a few seconds a contraction and withdrawal occurs of the entire genital apparatus which is very important. Practically this is best achieved by crouching in the bathtub and targeting the cold water to the lower pelvic portion (pelvic floor) and starting from the anus moving the jet towards the bags that have to be rinsed longer, then you quickly send the water jet to the genital organs. Repeat this process until you achieve the result – shrinking of the testicles. In case you take a warm bath, it must always be followed initially by cool, and finally ended with “ice” shower on the testicles. If you do not have a shower, exercise can be performed by splashing water with hands. Additionally scrotal shower prevents hemorrhoids as it tones and strengthens the walls of vein around the anus when they show a tendency to stretching.

During a strong contraction the muscles of the testicles tone and raise against the fixed joint of the pubic bone, and from the contraction of the blood vessels testicles decrease in size. This contraction of the genital apparatus partially ejects blood from the testicles (as with squeezing a sponge) and sends hormones in the blood. The blood flow produced by the reaction, subsequent from the shrinkage, does not allow the release of muscles with which they regain their normal tone without stretching, which stimulates the production of hormones, as well as their distribution throughout the body. This local tone affects the function of all endocrine glands – from the adrenal gland to the pituitary gland and indirectly not a single cell avoids the effects of these glands. Contrary to chemical effects, in this exercise there is no risk of hormone overproduction or a hyper excitability.

Unlike the sitting bath this local cold shower is limited to only effect on the testicles (which is further enhanced over the entire genital apparatus). Not to be confused with the friction bath of Louis Cuneo that has an effect on the gonadal considered in this bath as the main element, while the scrotal shower requires toning the muscles of the testicles and directly work on them. The bath of Louis Kune has as a final result to be beneficial for the nervous system by the gonadal, while the method we offer aims mainly for the production of hormones. Scrotal shower does not lead to frostbite and it lacks the familiar feeling of fear of cold water in which you get convinced on the first application. To some extent it is possible to have a direct effect on the muscle of the bags of the testicles through exercise Mula Bandha (see “Pranayama”). When they reduce (shrink) both anal sphincters – external and internal, a contraction of the peritoneum occurs and has an effect on male reproductive organs. This exercise can be done with breath holding – while performing the daily yoga complex and in any free time during the day.

Strengthening the sphincter of the anus by Mula Bandha helps developing the female genitals as well. The combined exercises for the hip joints and the sphincters of the anus are best for this purpose. One such exercise is to lie on your stomach by placing a pillow under your pelvis and rhythmically rise and lower the legs. Another effective exercise is to walk by foot as the foots themselves are placed one in front of another. These exercises strengthen the waist and thighs, concentrate the mind and are useful to enhance sexual power and control.

Our civilization very often leads to sexual hyper excitability, which depletes the genital organs. Cold showers remove this hyper excitability. That is why scrotal showers are good and are worth “sacrificing” two minutes each day – 1 minute morning in the morning and 1 minute in the evening! When men lose their sexual power, these yogic treatments have a rejuvenating effect through a physiological and gentle way without harmful effects. They allow to be leaded a normal sex life well into old age. Because reproductive capacity depends on the depth of the breathing, exercising full (deep) yogic breathing and some postures (mostly standing on head) increase this ability. The resulting effect is amplified when Sirshasana is combined with exercises for legs.

Due to the importance of sexual health to normal life Yoga seeks to make men and women capable of their great social responsibility – of procreation. 47

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CLOTHING

When conditions permit, wear light and loose clothing made of natural fabrics (avoid synthetic). Do not wear tight collars and ties and any other clothing that interferes with the free breathing and circulation. Women should avoid as much as possible wearing belts, corsets or uncomfortable bras. When you can strengthen the muscles of the abdominal press and improve your figure by serious and daily practicing of Yoga, you will abandon forever the artificial supporting means. 48

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VENTILATION

Avoid warming too much your apartment during the winter. Sleep with the windows open always in the summer and more common in the winter, when there is no fog and is not very cold. Breathe fresh air and do not forget that microbes live in the dusty and polluted air. Always ventilate the room where you sleep and do exercises. Allow the room to “breathe” free; do not overload it with many items (furniture, books, clothing, etc.) They hold the dust. Clean outside and ventilate regularly clothing and blankets by taking them out in order to be in contact with fresh air and sun. It is preferable to replace with a light covering the two heavy blankets or quilts with which you sleep. Learn to sleep lightly dressed and even naked in all seasons to allow your body to “breathe” freely. 49

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MENTAL HYGIENE

A necessary condition for taking full advantage of the exercises of Hatha Yoga is the mental hygiene. With the start of yogic practice in the first place is put the problem about mind control and breathing exercises. They are major elements, but require compliance with certain hygiene standards covering the entire life. The implementation of these norms leads to the highest development in Hatha Yoga – health, mental and physical balance, youth and longevity. These regulations affect our whole life – the way we think, our behavior, feeding, sleeping, etc., while taking it in perfect harmony with nature, as well as eradicating bad habits and nurturing of useful ones on their place. It is known that the mentality has an influence on the human body, that diseases originate from, entirely or partially, directly or indirectly by the mental state.

Strong negative emotions – fear, envy, hatred, jealousy, greed, etc., are dangerous and can cause serious harm to health. They make the exercises of Hatha Yoga inefficient. If you want to benefit from the practice of the Yoga system, the first (and most important) thing is to remove negative emotions as they arise and to develop positive emotional states and feelings – optimism, relaxation, mood, self-confidence, love for people and others. Maintaining for a long time such mental “behavior”, practicing Hatha Yoga gives surprisingly good results. When you live under those rules of Yoga, you must be sure that Yogic breathing and asanas will gives your health, youth, longevity and wisdom.

If a person is not optimistic, cheerful, energetic, his life will not be cheerful – he will always miss something. Conversely, if he acts as if a fail is not at all possible, he would never meet a failure in his life. He who lives continuously with the thought that the excellent physical condition and iron health are common for him, he will rarely be sick. You should never doubt that you possess the necessary forces and capabilities to overcome all obstacles in life. Cultivate in yourself the firm belief that you can achieve anything you want in life (as at first glance it may seem impossible to you and to others). In this sense, remember the words of the great American writer Jack London:

“I strive toward the goal with such perseverance, as the compass needle seeks the pole. I am steadfast! Anyone who has had the opportunity to know me probably noticed that things happen the way I want them, even if they take years. Life is a struggle and I'm ready for it!”

Yoga practitioners must keep moderate life, which is actually a consequence of good mental hygiene. They need to eat, drink, sleep, work and rest moderately, avoiding any overload by refraining from the bad habits – smoking, drinking alcohol and so on. In the “Bhagavad Gita” it is written:

“The practice of Yoga is not about this, which eats a lot or not at all, nor about the one who sleeps a lot or not at all, nor about the one who stays awake too much. It is about the one who is moderate in eating and rest, moderate in work, sleep and wakefulness. Only then the Yoga practice will relieve him of all his troubles.”

Sleep is important for mental hygiene. It must not be less than 6 hours. It is very important to sleep before midnight, so the most correct time to go to bed is around 10 PM. The quality of sleep is of great importance. It has to be calm, deep, uninterrupted, with completely relaxed muscles, dreamless. To achieve this dream, yogis give the following tips: room has to be isolated from noise, harvested, ventilated, walls have to be in “peaceful” colors, at night ones has to go to bed with relaxed nerves, with no bad or anxious thoughts, the body must not be utterly exhausted, and the stomach should not be almost empty, emotional scenes should be avoided (in theater, film, TV, etc.). It is useful before bedtime to take a cool bath and drink a glass of milk, lightly sweetened with honey. It is good if the bed is positioned so that the head is north and the feet – in the south, to be firm (with stacked boards), the mattress should not be soft and thick, and the covers should not be very heavy. It is right to sleep on the right side and then turn left and sleep that way all night (unless there is a contraindication). It must not be forgotten that the good sleep is important for maintaining health, mental balance and longevity of a person. 50

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DHARANA (DYNAMIC THOUGTH CONCENTRATION)

Concentration of thought on the clock. Put in front of you, about 30 cm away from the eye, a clock seconds arrow and point your attention towards its end – with the same tension with which a child would have looked at it for the first time. Do not think about anything else. The gaze should monitor the progression of the arrow on the dial, without being interested in the numbers. Just the tip of the arrow is what should be the eye-catcher of your attention. Begin the exercise when the arrow passes through the figure 12 for example, to have a sign for controlling the duration of your concentration and your progress. Get rid of any “foreign” thought, even the ones referring to the clock – the place from which it was purchased, or the person who gifted it to you. Nothing should disturb you. Once there is certain forgetfulness, which is inevitable, note elapsed time. At first only a few seconds are need for your attention to “escape” from the target. You should not be disappointed or surprised – this is completely normal, but you should begin again. Swami Sivananda says:

“Even if the mind B1 slips during concentration, do not worry. Let it go. Afterwards kindly move it again on the object of concentration.”

Concentration of thought on the internal image. Once you have fixed a certain time the arrow and its movement in a calm and “indifferent” look, close your eyes and imagine the dial and second’s arrow. Concentrate on this imaginary arrow. This way the exercise changes its character. It aims to create and control as clear mental image as possible. It's easy for some people and very difficult for others. If you're the latter, do not despair – regular practice will improve this psychic ability. Concentrate first on the real stopwatch minute hand by following it with gaze for 15-30 seconds or more, and then concentrate with closed eyes on an imaginary arrow. Do not think, however, that the opportunities of this exercise have run out. The most effective part is to synchronize the movement of the imaginary and the actual arrow.

Close your eyes when the real arrow passes your sign on the dial, follow an imaginary arrow for half a minute, open your eyes and note the difference. If it is within 1-2 seconds (too fast or too slow) to the actual time that means you have a good level of concentration. If this difference is 15 seconds, the concentration was extremely bad. Start modestly – with sync for 15 seconds. When fully succeed, i.e. when the imaginary clock is synchronized with the actual to 1 second difference progressively increase the duration to 30, 45 and 60 seconds. It will not be long until the day comes when you will be pleased with the fact that you open your eyes with extreme precision – when the actual arrow passes the mark within a minute. While tracing the imaginary arrow you should not count mentally, because the exercise loses much of its effect. You can concentrate on the image of a burning candle (exercise Trataka) as continuing the concentration until the complete disappearance of the imaginary flame of your consciousness.

Concentration of thought on a particular idea or a picture (Dharana). In Sanskrit “dharana shakti” means the power to retain thoughts. Try to think of something specific – for example a flower. Close your eyes and think of nothing but your flower. You will notice that at first it is impossible to concentrate only on it because in front of you a large number of ideas of people associated or not with flowers emerge or you imagine many other flowers. Every time you have to go back to the picture of the chosen flower and chase away all other ideas, don’t be tired (like a gardener who pulls out all the weeds from the garden, emerging continuously again and again). It will take weeks or even months to succeed. Then you need to attempt to focus on a variety of subjects. It is important to try a little bit every day.

The best time to practice dynamic concentration is early in the morning or at bedtime. If these times are not suitable for you, dedicate part of your free time to concentrate, wherever and whenever you can. Later you will be able to concentrate and walking down the street. Changing the object may be done every day – it does not matter, more important it is to acquire the habit of a periodic dynamic concentration.

You can do another exercise – mentally follow your daily route from home to place of work. Start imagining every step of opening the door, the road to the bus stop, boarding the bus, marking of the ticket, moving past some buildings, shops, gardens and so on. Until you reach the front door of your office. Follow the route in detail and do not let your attention be diverted during the exercise. The duration of your thoughts should be almost the same as the actual route

Another day during the hours designated for concentration plants mentally a grain in the ground and watch its development until it comes out of the ground. Suppose that apple tree and picture it grow, watch the leaves appears, how the buds bloom and the fruits ripen.

You can try to “close” your ears for all sounds and your mind for all thoughts. This, at first, is incredibly difficult. The exercise is done by sitting cross-legged (or other postures of concentration), hands placed on your knees. If you work, make yourself comfortable in a chair with parallel legs resting on the floor. Lean your head back and close your eyes. At first all ambient noises are perceived, but try to eliminate them. To succeed, wrap yourself in thought, sound-impenetrable cover. Imagine that this cloak that covers you, splits you as an impenetrable screen from the outside world, closing the door to any sound invasion. Two, three, ten attempts (maybe more) will be fruitless, but you must persevere, while during one of the many attempts you suddenly notice that you've mastered this valuable quality. In the summer sit near a stream or on the beach and concentrate your gaze on one bright spot from the water surface. Do not think about anything, “plug” your ears to all the noises, release of all thoughts and completely relax.

Remember that there is a significant difference between concentration and dreaming. These are different mental states. You should not indulge in dreaming when you decide to concentrate. By gaining some experience you will be able to concentrate on the image of your relatives and friends, on your relationships with them. You must learn to create around yourself an atmosphere of intimacy, positive emotion and mental relaxation.

At first, try a shorter concentration (30 seconds is enough), but by practicing every day. Remember well that 30 seconds of purposeful concentration cost more than five minutes of egoistic and fanatical exercising. For the needs of mental discipline yogis use so called Mantras. These are special and specific combinations of sounds, which have pronunciation or chanting that has adequate resonance with some individual biorhythms related to the human psyche. In the practice of yogis, the most popular mantra is “Om”.

To help with concentration, say “om” (emphasizing the “o”) as long as possible. At first you must learn to issue the vocal combination “AUM”. In a lying or sitting position inhale deeply and then exhale slowly through the half opened mouth, pronouncing “Auuum” to complete emptying the lungs. The vocal combination should be as far as possible with a lower tone and more evenly. When pronounced correctly, the hand, placed on the chest at the level of the collarbones, must feel oscillation (vibration). At the end of the exhalation close the mouth, bend your abdominal muscles to get out the last remnants of air, making the sound “m” which seems to be humming in your head. When placing the other hand on the vertex you should also feel a vibration. By pressing the palms lightly on the ears, you can hear the “Auuum” much better. Listen carefully the extended ”Auum” and you will find that it occupies your mind completely. As if the formation of words (and thoughts) is blocked. Therefore after a busy day the performance of “Aum” or “Om” will banish the nervous excitement and will lead to a complete relief. The pronunciation of “Om” happens during exhalation only, but during the inhalation you can hear it mentally. When circumstances do not allow you to perform this exercise aloud you can repeat “Om” mentally with the same beneficial effect on the psyche. Repeat “Om” mentally frequently during the day and you will have genuine peace of mind.

The dynamic concentration of thought is a great application in life. You can use it to develop those qualities that are lacking in your character – such as courage, willpower, a good memory and so on. The Yogis use different mantras (verbal formulas). They are best suited for people with figuratively-artistic thinking.

Many people do not know enough about their own abilities. This is a weakness that causes failure. Once there is some difficulty, the hesitant person gets confused and panics. In this case it is most suitable to use the following mantra:

“I will succeed. I am quite sure of success.”

Sit with legs crossed and hands placed on the knees. If you sit at your workplace, feet on the floor, gather your knees and put your hands on them. Close your eyes and repeat the verbal formula quietly, breathing normally. Here's another mantra:

“I use my mind in order to develop its natural power in order to make my live happier. My mind and my body are my tools. I work to bring them to greater perfection.”

Do not repeat the formula mechanically but immerse into its meaning while you utter. You need to be firmly convinced of the power of the words as a second reflection’s irritant. As the pronunciation or the reading of the word “lemon” is enough to cause intense salivation, the same way focusing on the verbal formulas causes changes relevant to what these formulas express. Try at first to focus on phrases expressing certain feelings – for example: “My right arm is heavy.” Ten minutes of intense concentration on this formula is enough to induce in you a very real feeling you have more weight on your right hand. The same applies to the formula “My forehead is cold”. After making sure that the focus on the particular combination of words produces experience, respectively, of its meaning, continue to focus on mantras with more abstract content – courage, determination, honesty, sincerity and others. Thus you may develop each quality and as a result you can influence your character.

Mental hygiene and more accurately dynamic concentration of thought aims to improve the human personality. Try using exercises to strengthen the will to consider important and enjoyable every job (albeit monotonous) that you are forced to do. Dynamic concentration will help you destroy the sense of inferiority, develop discipline and self-control. 51

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DHYANA (MEDITATION)

“Without meditation, there is no peace
and without peace, there is no happiness.”
(Bhagavad Gita)

The essence of meditation

The aim of Yoga is to know the truth about ourselves. Only this knowledge can liberate us from all anxiety, excitement, fear, suffering, misery. At the same time, getting to know our true nature, we will know the truth about others. This is precisely the objective which all religions and philosophies offer directly or indirectly. To immerse entirely in such contemplation for us, to implement it in us, that is the heart of meditation – seventh degree of the so called Eightfold path of Yoga, known by its Sanskrit name Dhyana.

Meditation is possible once you have mastered concentration (Dharana). Although the concentration brings us to meditation, they do not completely cover. Moreover – they are often conflicting states. While concentration is a releasable of attention from embarrassing and distracting factors and directing it on an object or phenomenon, meditation is this particular form of concentration at which attention is fixed on an object that can reach the most abstract concepts (idea, picture of light, joy, determination, etc.). Furthermore, in meditation you focus not only on the object, but also on the deep insight about its meaning, essence and content. For example, if we choose as an object a candle flame we will first focus and then we will meditate. Of course, we can choose as an object a picture, a portrait of guru, an icon etc., but we can also choose as an object a phenomenon or an idea in which we seek sense and content according to our spiritual interests and goals. If you chose the portrait of Lord Shiva or Lord Krishna, you will initially conduct concentration, then meditation. After some time (several months), you can perform only meditation on mental (imaginary) image of these gods.

In deep insight (meditation) the nature of the object or phenomenon over time will induce a positive emotion as you feel towards a close and good friend. You will feel the need to “meet” with him every day! This shows that the mind does not have to be guided necessarily to the site by willful effort, as in concentration. In meditation the mind is naturally drawn to the essence of the object. And here you can distinguish the difference between concentration and meditation – their divergence. Here are other differences between them:

Dhyana as a human condition, in which there is awareness without effort and without selecting what is in and around us, represents a non-brain move of an individual unconditioned consciousness. It's about that consciousness that is not conditioned, not limited by education, culture, civilization and socio-economic living conditions. In this sense, meditation cannot be a means to achieve a goal. In contrast, concentration may be a means in terms of the achieving a goal. It allows the civilized person who is practicing it to relax his tense nerves, to calm his distraught psyche and to wake up even the most latent powers of his mind. Although leading to the development and expansion of human capabilities, such concentration may not lead to the desired radical transformation of our quality of life or to the positive changes in our relationships with others. The concentration has nothing to do with religion, spirituality, detection of true meditation or “liberation” the so called Nirvana. It goes completely in the opposite direction, reinforcing the personal consciousness, expanding the field of experiences and sound penetration.

As for the basis of meditation, it frees the mind from its sensory deceptions, its illusions! Meditation outgrows the conditioned brain. This is the growth of the individual in a completely new dimension of consciousness where freed experiences reach a conclusion; where those who carried out the experience, the personal consciousness, the consciousness of self, are kept completely neutral; where the boundaries of time and space, inside which the own mind moves from time to time, disappear at nothing; where duality reaches its end and where the partial connection between subject and object of life is interrupted entirely.

When one is in meditation, he feels a burning desire to find what is beyond his limited and dependent mind, beyond the state of the subject, who is performing the experience and beyond the act of the experience itself, what is beyond all mental patterns of behavior. He must feel innate passion to reveal by revealing himself. Meditation is a way of life, not just part of it in which the subject is becoming a researcher striving to find meaning and significance in life. Moreover, his study is fervent and sincere, like a child with extraordinary mental flexibility and tenderness that gets to know the world around him. During the study, the person is in a state of true happiness and joy, because then it will become an explosive way of realization (discovery, realization, understanding, awareness – awareness is a threefold condition – understanding, feeling and performing. The word “realization” is of English origin and includes the three natures of a man:

1.Sensuousness, sensority and emotional – mental (adequate emotional contact with nature and people).
2.Logical insight, comprehension, understanding and peak of this (scientific) discovery (creativity).
3. Physical activity – changing external (nature, society, personal life) and internal (personal) reality.

I.e. realization is the TRINITY of these three natures of a man.) – Mature and complete fruit of his study.

It is known that a small child has physical protective mechanism, but mentally it is vulnerable to the turmoil of life. Same applies for the investigator in meditation. Certainly meditation requires the person who carries it out to be physically and mentally healthy. It is therefore necessary to practice Hatha Yoga and Pranayama and particular asana. Pranayama favors the supply of blood with prana and asanas help to maintain the body and all systems – muscular, endocrine and nervous in a state of flexibility and fine sensitivity required for meditation.

Passing to a dimension above consciousness (transcendental) is preceded by a meeting with the dependent mind – the mind, the subconscious and the unconscious. And if you do not have nerves of steel, if our nervous system is not strong, it is difficult to participate in such a “battle.” It will need excessive force to endure this ordeal. Therefore we should build accurate and robust physical foundations to have a clean and healthy body.

Some people in their desire to achieve rapid effects in Yoga through meditation, throw themselves in an attempt to “awaken” certain abilities without having a nervous and muscular system with the power, which gives purity, without having built the foundations of an internal harmonic order. They try to stimulate their activities and prove their researches using drugs; drugs open their conciseness, they sing mantras (sound alliterations) for concentration, they use the help of tantra practices and do Shaktipat (sexual orgies) just to stimulate this way Kundalini, and to awake their Chakras (psychical nerve knots). Whatever paths these people follow, they are aimed at stimulating their abilities without preparing their nervous system with the power of purity, which is something quite dangerous. Therefore yogis warn: Build healthy and clean foundations! The body, this marvelous creation of nature, this complex and rich tool that everyone has, it must be verified whether it is able to withstand the pressure of meditation, the smooth operation of their individual consciousness in harmony with the cosmic.

The power of meditation can be compared with the power of thoughts and emotions. They are mental actions – oscillations which can be caused and measured. The effect of meditation, the endless action of life has the quality of an impulse, completely different from the action of such motives as sexual desire, appetite, need for sleep and so on. Thoughts, sensations, feelings and their own action is expressed in the form of biological reflexes. The impulse of meditation is qualitatively different from that of the thoughts. It is much stronger, its depth, its strength cannot be measured by the mind.

Therefore a basic cleaning of the entire system – psychological, physical and mental, is absolutely necessary.

An important issue in meditation is observation. If I realize that I am the author of an experience during meditation, then I will be involved in the process of this experience and I will be unable to watch the action on my mind. So we need to study the science and art of observation, and realize the effect of the mind (logical thinking) in the same way as one realizes the sunset.

Today the man is afraid to live life openly, to live in a state of vulnerability, innocence, independence, in direct contact with nature and life left to live only on his own reactions. Today all people are extremely lopsided (inadequate) to the environment. That is why there are so many schizophrenics! More or less one lives in constant neurotic condition. His reactions are blocked, his perceptions – limited. He lacks spontaneity and freedom in life! That's why meditation is necessary for today's busy stressful life. It helps the modern man to free himself from dependence, to see to what extent he has become nervous and to awaken in him the desire to evolve into a new and modern state of consciousness.

We'll have to learn to observe our thoughts as the way they perform. There is a need to devote some time sitting quietly in a quiet corner in our house. The only necessary and important condition is for the spine and the neck to be in a line, i.e. we have to keep upright position in order to not allow the rhythm of breathing and blood circulation be disturbed. We must remain calm with ourselves for a while, watching the movement of thought.

This is a very delicate job, because for a split second the state of observing can be lost in a second. It is therefore necessary to practice hard every day. In the early state of the observing will be felt for a split second as the subject of experience is inserted and observing fails. You will “experience” this many times and is hard to reach that desired state of observing in which you do nothing, do not indulge in anything in which you are neither active nor passive (only the observation is active!), in which you are neither the author nor the subject of experience. And finally comes the moment in which the state of observing begins to penetrate in the hours of awake during the day.

You may be at work or on the bus, you can talk or eat – the state of observing permeates all your activities. When this condition is maintained during the hours of awake, you become conscious from morning to the night; i.e. external perceptions (birds, trees, sounds, vehicles, etc.) become persistent, impressive. The observation opens new sources of energy, attention and consciousness. Before you have realized only a fraction of the object, do it to your dependent reactions. Now you realize overall the perception without any prohibition. The impulsive force of the subconscious mind – anger, envy, repression of thought, and this force is still there, but the sting has lost its power over you, which it uses to deform and distort your reactions.

When the observing condition penetrates the awake hours, then it begins to slip into the sleep as well.

The observing condition, penetrating deep into the sleep and “seeping” in the dreams themselves is something magical – to realize the dream, as you realize you're awake, is not poetry, is not a dream. This is very real! Meditation is the relaxation of the deep sleep during the awake hours. This is effortless awareness of both the sleep and the wakefulness. This way the observing condition is maintained throughout the day and night and it were then the contents of the subconscious begin to appear as suggestions in the form of different ideas and perceptions. According to yogis we carry within us the knowledge and experience of all mankind. Western psychologists like William Freud, Jung, Adler and others discovered what is done in the deepest layers of consciousness. They also proved that the whole experience and knowledge of mankind regardless of race, are contained in the individual consciousness. That “renovation” by them is just a modern scientific proof of the concept of meditation on the ancient yogis.

When the state of observing is maintained, this “past” experience is cleared and appears to be exposed to your attention in order to realize the hidden potential of the psyche – clairvoyance, seeing into the past and future, telepathy, mind reading and so on, starts running. All this becomes possible! These internal non feeling sensations have unusually large effect on de-intoxication, much larger than any other sensory perception. This creates the illusion of freedom because you do not need to be connected to anything outside. The stimulation is internal and so is the sensation. So this experience is so pleasant and intoxicating. The fact that you indulge in occult and transcendental feelings leads to the release of new hidden abilities that we talked above. Man achieves strength! His eyes change, his walk – different and unusual. There is some new force inside of him, a new sense of liberation, although in no case it is about liberation, as this is done only in his psyche. Such person differs qualitatively from the rest.

Most often, the observing condition disappears as soon as new capabilities and sensations arise. At first, a person loses his sleep. The resulting effects are too strong for him, his nervous system is upset and he starts to obey the commands of the mind, the consciousness of self again. Ambition reappears. Lured by the intoxicating results of the previous experience, his strong desire leads to greed. Such person, in need to satisfy his need, which becomes extreme, is determined to do anything. With that he violates his whole balance.

That is why maintaining a state of observing, when you begin to experience the effect of no sensitive perception, is extremely difficult.

You must be robust and flexible both physically and mentally, to decide to take such an interesting and risky adventure, such as observing – an important element of meditation. It is necessary to go through a tunnel, in which you will meet with the subconscious and unconscious. This is a tunnel which any explorer of the Self has to go through. You should then confront those feelings. Let yourself be carried out only if you are well physically and mentally “armed”. This can be achieved only through daily practice of Hatha Yoga.

Meditation is a state of our whole being. Some people think that meditation is associated only with the mind, exclusively with the brain and blocking its function, they consider that you may enter into a state of meditation. This is not only wrong, but harmful. If you focus your attention on the activities of your mind to the exclusion of all other events in your life, it is quite useless. Meditation is something that affects your whole being and your whole life. Or you live in meditation or you don’t. The state of meditation is different from any other type of mental activity. It is neither a sort of contemplation, as some define it, nor thinking or concentration, nor any sensory or non-sensory, esoteric or transcendental experiences. You need to understand that meditation is not the result either of some mental gymnastics or the use of drugs or any chemical stimulants. Nobody can it cause forcefully as it is not a product of any psychophysical activity don’t in space and time. Concentration, for example, can make the brain more active, it can awaken dormant faculties of the mind, but this does not lead to meditation!

When it becomes fully clear intrusive thoughts that force you to resort to mental activities are terminated. You have no more desire for violence, suffocation, repression or training of the mind. Thus mental-psychic “toxins” are removed. As the sick organism must get rid of the toxins in the blood to heal, the same way you must remove mental toxins, which are due to “fermentation” of thoughts and emotions in order to heal from deformities which are made by your perceptions and reactions.

So from the too narrow zone of mental activity we carried meditation in a broader conscious field, where it is connected with any act of personal and collective life. Throughout the day it has to do with how you sit, stand straight, dress or how you put on your shoes, how you express through gestures or pronounce words. Whether you like it or not, your inner state is expressed by your behavior. So meditation is associated with your entire life. This link between meditation and life is the first prerequisite to take on the road of full conversion. When you understand these basic principles, order and harmony will prevail in your heart. No more mess and disorder. You have an excellent sense of duty and responsibility. The longer time you miss in the inner peace the longer your desires, ambitions, passions, evilness and malice will hold you one day in one direction and push you in other directions the next day.

We have said that meditation is a condition in which

we have both the relaxation of conscious deep sleep and alertness during hours of awake.

During the day, when not asleep, our mind is active or inactive. During sleep our mind is still busy – the consciousness in our dreams is the result of mental activity. In deep sleep, however, the mind is passive. One or two hours deep sleep at night brings a new dimension to our lives. The mind is neither active nor passive, the Self does not work. During the day we do not know the state in which the Self is missing. This state of innocence and simplicity of consciousness is established only during deep sleep. We have no conscious connection with it. You can get in touch with this state of mind only if you study the practice of Raja Yoga, which means

to learn to be awake, alert and careful in deep sleep.

If a person didn’t have the experience of deep sleep without dreams, both innocent and creative, he would never have an idea of meditation. Spatial-temporal consciousness during wakefulness is foreign to the slept mind. The mind goes beyond time and space, while the body rests in bed. If during deep sleep we cannot get rid of our own consciousness, recovering after sleeping is impossible! Sleep is a miracle in our lives. A person who lives permanently in complete relaxation characteristic of deep sleep or meditation has enormous creative energy that keeps him eternally in cheerful, fresh and happy state, a state of spontaneity and informality. Therefore, a person who lives in meditation is in a constant creative state. He lives in innocence, naivety and simplicity, the beauty of humility and mental flexibility. So feel serenity, peace, happiness and joy when you are close to such person.

This can help you understand the qualitative difference between the life of a Yoga practitioner, which remains in meditation and that of other people, acting through the conditioned mind. Such a follower starts to serve with the body in another way, even the use of his words is undergoing a radical change. It should be noted that these changes are not due to any conscious effort on his part. They occur naturally, easily and with beauty. The transformation happens naturally. Indigenous transformation is bringing a man to life overall, suggesting, however, internal order, inner purity. The purity could not be grafted artificially. It must come from within, from the Self. To cleanse your relationship with your body means to understand the needs of the body and provide a reasonable, sustainable and healthy way of being. This means to give your body diet and sleep that best suit it. That means to use the sensory organs more without dogma, hypocrisy and prejudice. It is relatively easy to implement if you really believe in that.

Those who do not want to learn and to improve, they will find thousands of excuses and justifications for their laziness and passivity.

Now we will touch upon the issue of the so called Claptrap (verbalism), a major obstacle in the path of meditation. It cannot be understood why people are allowed to speak continuously with others or with themselves by one heard or unheard way, when this is not necessary. This claptrap darkens the state of relaxation like a black cloud. It is like leprosy. Once rooted deeply in the mind, claptrappping spreads through all parts of the body. When you repeat something, you strengthen your individual consciousness. You'll have to learn how to talk, when to talk and at what point you should not talk. When a word is born in your mind, it stimulates an emotion or association. You are forced to experience this emotion, thought. When an idea is born in your heart, it passes through the skin and enters the space around you. This thought creates energy waves that infect the environment.

If you take life seriously, you should not continue to talk in vain and thus forming random thoughts. Occasional physical or mental activities may interfere with both your life and the lives of others. If this emptiness fills your entire day, it is impossible to stop suddenly, sitting with legs crossed and eyes closed.

When you approach the problem of clap trapping scientifically, there is no need to manage it or restrict it. Any restriction is a form of violence and any rule that you impose is violence, though too finely. Then how to train the mind to do something without using force? As already mentioned, it is necessary to learn to observe what it means to be cautious about something in a non-judgmental way; to see this thing, without valuing it and without judging it. Of course, as we found this way is quite difficult and requires persistent daily activities.

There is another easier way to train the mind in observing without violence. If you find it very difficult to monitor the activities of the mind, then track your breathing – inhaling and exhaling. Traveling with the pranic energy flows in and out. The simple act – to monitor the breathing becomes sensitive. No willful effort, no violence, all you need to do is to stay awake and responsive. So the mind learns to be calm during physical and mental activity. Your own consciousness loses its sharpness that pushes it to perform tests. It lives and works in this state of humility, which is inherent to the observer.

When throughout the day the state of observance is maintained, the sleep quality changes. In other words, there is no longer a significant difference between consciousness during waking hours and consciousness during sleep. Inhalation and exhalation, wakefulness and sleep are inseparable components of the same mind. Meditation means to live outside time and space which are used only when it is unavoidable; it means to live in such dimension of intelligence that knows neither center nor circumference and which uses the brain mechanism of self-consciousness only when justified.

Meditation is – to live in an independent, non-aligned freedom and in relaxation of purity and innocence. It also means being associated with anything by the beauty of the indescribable beauty of this innocence. Meditation is the way of mental revolution.

The crisis of modern humanity is in the psyche and therefore it must find its solution in the mind. Here's what the prominent Russian writer and Indologist wrote about meditation:

“Meditation is a miracle in which you do not climb the mountain, but the mountain coming down on you.” And further:

“... While denying itself, the thought turns out among the expanse of nothingness and eternity, and we fall into this condition, which is called death. When the mind is separated from the word, becomes the same as if one is away from his body – it dies. Silence is death of thought, but it is its resurrection as well. And then existence resumes, thought reappears, but now renewed from the impulse of Eternity, changed its character, giving us freshness, vigor and strength. And this is natural, because the thought that comes from silence, is not subject to the currents of time. Time is in harmony with Eternity!”

The importance of meditation for today's dynamic and edgy man is huge. The joint practice of meditation with yoga, especially with Hatha Yoga, today is the only and most effective tool against stress. For example meditation on mantras (specific combinations of sounds, verbal formulas) causes the gain of the building and rehabilitation of human biorhythms and their synchronization with cosmic rhythms. And this is a comprehensive psychophysical health. Meditation favorably affects the central nervous system, the senses and all organs of the body. Meditation creates peace, harmony, joy and happiness in the human soul, develops virtues – love, compassion, humanity, selflessness, dedication, and thereby promotes moral advancement and improvement of personality. In addition, anyone practicing meditation can use it as a means to solve concrete problems of life. He will be convinced that the solution to all difficult and critical issues is always optimal, successful.

By releasing latent (hidden) forces in man, meditation is the main tool for mastering the highest degree – Raja Yoga (Mental Yoga). It is said that meditation is the asanas of our mind! Through meditation as a process of progressive deepening insight, advanced Himalayan yogi enter Somati (enlightenment, ecstasy) – a state of complete insight into the nature of the object, thus achieving pure subconscious (temporary shutdown of the links between the senses and the mind).

As a continuous and peaceful process of keeping the mind on an object from a physiological perspective, meditation involves a total (full) relaxation not only for the muscles but also for the whole organism. The cardiac rhythm is slowed, the breathing is almost imperceptible, and the skin's sensitivity – reduced.

Electroencephalography registers stable alpha-rhythm, which means that all external stimuli are turned off for the subject.

Methods of meditation

First method – direct analysis. The method consists of analyzing yourself. Watch what takes place in your mind and ask yourself, to whom does these thoughts belong to.

“Who is restless? Who am I? How do I know all this? My mind does not seem embarrassed, even when I know that I'm embarrassed.”

In this case, it must be about a reference to the subject I know, not the excitement which reigns in my mind. This is the method of direct analysis. Or you can be a silent observer, track the performance, which represents your mind and your body. Sitting motionless watch the action of your thoughts, your breathing, realize the subtle movements that are produced in you.

Another method to meditate is to play the role of the mind.

“I'm excited because I'm capturing all kinds of desires – I want this, I want that. Well, I make them quit, I offer everything to humanity or God. My Lord takes these worries, these soul disturbances, give me happiness, give me peace!”

Let your prayer be honest, every word – well weighted and felt, to go deep from the heart (soul). It's also meditation.

A third method is to direct only the mind on one point, sound, or mantra or on the syllables OM, Amen, OM SHANTI (PEACE OM), HARI OM etc. or on an image, a picture, a photo. If you want, you can meditate on real human beings or on the image of your teacher if you have one. If you are religious, you can meditate on the image of God. Since God does not usually form because he is everywhere in various forms, and if you focus on a particular form of him, over time you can imagine it mentally as Jesus, Buddha, Shiva or Krishna. Or if you do not want to pray to God in human form, imagine it as the Sun, Moon or a star.

When you try to keep your mind on one point, which can be a thought, a word (mantra) or a shape (image), you can often note that the mind avoids you and gets distracted. Whenever you notice this, take it “politely” to its fixed point. A few minutes later, your mind falls into another object or thought. Again, return it to its target. The very effort that returns the deviated, scattered mind on the main object is concentration. If you can immobilize your mind for a long time, it means that you are getting close to meditation. The better your concentration gets, the closer you are to meditation. If you are not quick in mastering, do not think that this is a waste of time. Nobody has reached meditation from his first attempts.

When you repeat a mantra, it is better to “utter” it mentally. Feel the inner vibration that creates this mental repetition. For this purpose entirely direct your attention inward, then you will hear the sound from the depths of your very core. A sound is not produced only by the pronunciation that is heard. There is a sound coming from inside of you that only you hear. You must be very cautious when you listen to that voice. Sometimes during your meditation, you'll perhaps see light of different colors. Take them as objects of concentration. Yoga scriptures say that you can even meditate on a pleasant dream or if you are religious, on God, saints or sages.

Preparing the body for meditation is also an important factor. It begins with the complete immobilization of the body. This is possible if you borrow a stable position (Sankalpa), which does not allow any body movements for the rest of the meditation. Your will must be felt by the smallest cell of the body; each of them must know that you are quite a stable and demanding “maste“. Then it will not protest. Imagine your mind and your body, which you want to stay calm and obedient. You must be strict with them!

To meditate it is advisable to sit in meditative postures (see. “Asanas”). Of course, the most convenient is Sukhasana (Easy pose, Turkish seat) or Siddhasana (Perfect posture). For beginners it is better to put a pillow or blanket under them to lift their buttocks, so that their knees do not touch the floor. If this is difficult, sit in a chair, keep your back straight and shoulders – relaxed.

In whatever posture you are, relax well your body avoid all tension and rigidity of muscles. This is done under the rules of the complete Yoga relaxation (Savvas), remembering also to relax the head, including the brain. After finishing the self-relaxation, turn your gaze inward, not so much with the eyes but with the eyes of your attention, i.e. your mind. You can send your mental perspective on one of the nerve centers of the spine – i.e. chakras or plexus (Fig. 12 above). The most commonly used in such cases are the heart chakra Anahata and that of the forehead between the eyebrows – Azhna. Or imagine the following scene – lit candle in your heart, which represents a fireproof safe which has a thick double door that is open. Concentrate right in the middle of the flame of the candle placed in the fireproof safe in the shape of a heart. Once your mind is absorbed in the meditation, you can forget the body.

So far remain seated in the same meditative posture with a relaxed body and muscles, spine upright without rigidity. Breathing can also be adjusted. It is a sign of unity between the mind and the body: if you master your breathing, you master your mind. A calm, slow and steady breathing will ensure peace of mind too. Uniformity is useful for the practice of meditation. Keep longer the same subject of concentration – do not change subjects often! Try two sessions a day. The most favorable time is before sunrise and at sunset. But if that's not possible, do a morning session – as soon as you get up, and one at night – before bedtime. Start with sessions of 15 minutes and gradually increase the time.

Technique of meditation

1. Japa Yoga. The technique of meditation lies in the full engagement of the mind with something. So absorbed, it is isolated from the surrounding environment and is fixed on a single point (on one object only). Observe the silence and stillness, and after a while the mind is able to escape even from this one fixed point. This is something similar as you going to bed, leaving aside your work, stretching out on the bed, turning a nice soft music and not thinking about anything. You let yourself be carried away by the melody and finish off by forgetting even it and drift off and fall asleep... Meditation is like the so-described condition, only that the consciousness is not lost, as in a dream. We will now list some techniques that help to facilitate a quicker entry into the state of meditation.

Japa, i.e. the repetition of a mantra keeps your mind, concentrates it on one point and so it leads to meditation. In this state of relaxation, the powerful forces that accumulate in the unconscious are released to reach the level of consciousness or subconscious. The enlightenment that so many great people have achieved shows that each of us possesses latent (dormant) forces. Japa and meditation awaken these forces and our consciousness expands.

A mantra is a sound of one or multiple syllables that represent a particular manifestation of divine cosmic vibration. Sages, sunk in deep meditation, hear these sounds when in front of them is revealed a manifestation of Truth or God, i.e. of cosmic consciousness. Mantras are transmitted from generation to generation, from teacher to student. Repeating a mantra with concentration, you create in your whole body a vibration which is in harmony with the cosmic vibration.

Practicing Japa is a simple but very effective and direct method. This method uses sound oscillations. All our creation is exclusively due to sound vibrations. In the Gospel it says:

“At first it was the Word, and the Word was with God and the Word was God.”

All scriptures contain the same idea. The essence of “not manifested God” is static, but it begins to vibrate at creation. This cosmic vibration is called Pranava, meaning a buzz or a hum. This is the Word (in religion) or the sound filled as OM or Amen, AMEEN. The true Ohm is not the one who deems himself as one but the one who is internally in deep meditation as a deaf cosmic vibration. It is played at different levels and creates different shapes, because sound vibrations create forms (something that modern science has proven). For us and everything else in the universe we use the sound vibrations with different wavelengths. Each particle oscillates, as it is composed of atoms that move electrons and protons. To merge or associate with this cosmic vibration is to merge with what religions called God, or Yoga (which literally means union). With God or Yoga or nature – is still the same. To achieve this unity you must vibrate with the same wavelength as that of cosmic vibrations. This is the purpose of repeating the mantra that initially is called out loud, then quietly with only a motion of the lips and finally – at a more advanced stage, completely mentally. When you are on the right wavelength, electricity passes through you and you are overwhelmed by divine music.

HARI OM. OM is a major vibration. In its pronunciation it reaches every cell of your body and brings you calmness and peace. OM creates in your body a peculiar rhythm. The repetition of OM is enough to bring you happiness. This effect is enhanced if you add the word HARRY (“Ha” – as an exclamation of relief, and “Ri” – as “laugh”). Harry is also the name of the absolute and this means that it removes obstacles in our lives, which purifies the body. The repetition of Harry makes you perform one Pranayama (breathing exercise). Each syllable in pronouncing its impact has accordingly: “Ha” shrink the solar plexus, causing a kind of Kapalabhati or a vibration as in Bhastrika (Blower) and drives the vast reserves of physical and emotional energy to the battery, which is the solar plexus; “Ri” induces relaxation while the shrinking of the throat concentrates the energetic force, exuding heat. Upon pronouncing the “O” the mouth opens and the energy or the sound rises from the base of the chest. With prolonged “MM” with closed mouth the energy is spread throughout the chapter as a powerful vibration. So HARRY activates the body and psyche, and OM takes you on a higher level.

Repeat HARI OM in the same way as long as possible without fatigue by changing the tone, speed and volume of the sound according to your mental state to finally leave the voice to subside into a silent repetition. At the end of the allotted time remain motionless, silent. Analyze the feeling you experience after the session. Yogi uses Hari Om as a greeting – good morning, good afternoon.

OM SHANTI. Shanti – peace is the essence of the whole infinite cosmos and religious that is the essence of God. We have to feel, to sense the peace within ourselves. The sages say:

“When you are at peace, you are in God, you are with God.”

Sit comfortably. The entire weight of the body falls on the spine, which has to be straight. Observe your breathing. Gradually, do it deeply, inhaling long, slow and full. During inhalation feel how the prana goes down along the spine to the base, then how it climbs to the top of the head during exhalation. After repeating several times the exercise, let your breathing become normal. When a few minutes pass while observing your breathing, do the following breathing: during inhalation mentally chant Om, while exhaling – SHANTI. Do not control your breathing, just be conscious of it and connect it with OM SHANTI. Imagine breathing as a wave that comes to the shore with OM and returns with SHANTI. It is therefore not necessary to repeat it, be content just to feel it. This technique can be used with your personal mantra, or any mantra of your choice.

If you're very careful, you will feel not only how prana carries the mantra, but you will hear the mantra itself. This is achieved when the mind is completely inward. Remember that in order to proceed breathing evenly, the spine should be fully upright. Leave during inhalation – OM, the prana to go to your own end (the base of the spine), while exhaling – SHANTI, to go back up, climbing the spine to the top of the head. Then you will feel the prana to go in and out or to go down and back up along the spine, and not outside. Try to feel the prana not externally via the nostrils but along the spine. If at first you find it difficult to follow PRANA flow along the spine, just track it on the entrance and the exit of your body. After several months of practice, you can now easily follow the prana along the spine. When you observe carefully the circulation of prana in the spine there comes a time when you will feel a slight heat – mild and very pleasant. Do not miss this feeling and give it your full attention.

This exercise aims to realize psychic energy that passes the spine through some of the psychic centers – chakras. It is not recommended to concentrate on the lower chakras. If you feel warmth there, realize it but do not hold your attention – Take it to a higher chakra, such as that of the heart (Anahata) or between the eyebrows (Ajna) and go up to these energy centers. Continue following the prana, repeating OM SHANTI as long as possible without fatigue. Then, to exit the meditation, gradually extend breaths. Inhale and exhale deeply several times.

This perception and the sense of peace that meditation gives, you should save all day, all week, all your life. Even in a very dynamic and busy life you can save yourself this peace. Learn to do it and then it won't matter where you are – at work, at church or shopping. You will always be able to feel peace and serenity. Let this peace, this joy, to always rule your entire life!

2. Ajapa-Japa. Ajapa-Japa is the concentration on the natural sound of breathing, which repeats the mantra Soham. Sit in a meditative posture and direct all your attention on your breathing. Forget the whole external world. Breathing is normal, without any effort. Even if it gets a little deeper, continue to follow it mentally. Listen to your own breathing. If you are careful enough, you will hear the sound Soham: SO – during inhalation, and HAM (such as AUM) – during exhalation. Soham means “I am he” (“So” – he “Ham” – I) and expresses the identity of the individual spirit with Brahma or Brahman (God, i.e. the cosmos). So Soham also means “I am Brahma”. Soham is OM without the “S” and “H". Some prefer during meditation to use Soham to OM, because they can adapt it to their breathing more easily.

At the beginning maybe you hear Soham slightly, but when your attention is directed inward, you will hear how your breathing pronounces it. With practice you will probably start to hear a musical note vibrating in you. Hear it well – it is part of the cosmic vibration. Concentrating on this inner vibration, you are within the range of the cosmic sound. So you will experience cosmic peace and joy. In the state of silence and emptiness during the sound you will transmit the powerful vibrations of Peace, which will spread throughout the world and will reassure many excited people. At this very high level of quietness you will forget all the differences in views, you will feel as “one” whole. You will experience greater ease: you will outgrow your body; you will feel that you have expanded and temporarily lost your individuality in order to merge with the cosmic mind. Once you have left in this quietness for some time, you direct your attention slowly to your breathing. Breathe a little deeper and calm. Continue to breathe deeply for a few minutes and then finish with a meditation song:

Asato Maa Sat Gamaya
Tamaso Maa Djotir Gamaya
Mirtior Maa Amrutam Gamaya,
Om Shanti, Shanti, Shanti,
Lokaa Samastaa Sukino Bavantu.

Translation:

Lead us from the unreal to the Real,
Lead us from darkness to Light
Lead us from death to Immortality.
Om Peace, Peace, Peace,
Let the whole world be filled with peace and joy.

Very Important Note: For starters, you can use ready-made songs and/or mantras, but you always need to know and feel their meaning. As to feel the effect on you. But in any case do not rely on foreign thoughts, experiences, songs, mantras with which other people serve. This will make you psychically dependent on them.

That's just this psychical dependence (from guru, priest, class, party...) (a type of mental illness) achieve all churches of all religions (and authorities), brainwashing people and theiruncomplainingly and slavish subordination. Often such people get sick from schizophrenia when they practice too much. It is this psychic dependence that makes people hate and kill each other and causes people to start wars and social cataclysms, although the reasons for them are economic, but the incitement is the fruit of this technique.

So if you do not want to participate in such crimes as limply bio robots, better to not enter to church and temple!!! If you are psychically dependent only and exclusively to some “spiritual” institution or to its employee (the so-called “clergyman”), this is already a moral (mental) fall!!! So find your own song that suits your dreams, goals and aspirations, even if you yourself create it, find, discover your own mantra, find your own yoga practice, be an artist, not a copy-cat.

That's why group practices are as useful to enhance the impact, but as they are as much harmful if you get such dependence. The highest form of meditation that a person can acquire is the discovery – to find an unknown to others natural law, to rationalize and bring it to an understandable and ready to use form for other people. This is, on the one hand, a contact with the Absolute (God), which let you be near it in order to understand a part of it and on the other hand, you have become a bond for people with the Absolute, ie you have given to people understanding and action for unity with the Absolute, which is experienced as happiness.

This higher form of meditation, defined by modern science coincides with higher state at yogis – Samadhi. The greatest scientists of humanity, which allowed it to progress, have made discoveries precisely in such a special state of mind called by yogis “meditation”, simply put, the highest form of meditation is a condition that allows a person to solve an issue with great importance for Humanity, which cannot be solved by any other man.

3. Meditation on form of visual or imaginary symbol. The mind can be stabilized by the practice of repeated concentration and meditation on a visual form. It may be different according to the temperament and taste of each. For example, the flame of a candle, the image of a saint or а teacher to which we feel particularly reverence and devotion, the sound OM, a yantra and so on.

Meditation on the form usually starts with trataka or keeping eyes on the image or form. You can connect it to repeat your own mantra. This retention of sight is necessary to imagine the object, on which to concentrate, in your thoughts clearly. Here is an example of meditation on a form – Yantra.

Yantra is a mystical symbol, which is presented as a geometric diagram. Those who have known meditation and have experienced states of unconscious, when they return to normal consciousness, they express what they have felt in the form of mantras (or mystical sounds) and Yantra. This yantra is a diagram of the space (Fig. 64 on the left). The central point represents the absolute consciousness. Circles that cover it are fine expressions of the three forces of nature that begin to manifest when Yantra expands outwards. To meditate on a yantra, first place it in front of you at eye level. Look at it persistently, as most of your attention should be focused on the central point. Do not tire your eyes. After a while, close them and imagine that shape in your thoughts. When your imagination finds a difficulty, stare again at the Yantra. Start with a few minutes and gradually increase the duration of the exercise. After several months of recalling the image, it becomes easy and meditation deepens.

4. A method for Self-Knowledge. We offer a simple practical exercise that helps meditation. These are internal research on your own self. Sit comfortably in a meditative posture, completely relaxed. Ask yourself: “Who am I?” If you answer, “I'm John”, ask: “How and when I got that name?” Perhaps you will say, “My parents gave it to me at birth.” Question: “So who were you before you were given that name?” Answer: “A baby.” Question: “If you were a baby at the time, now who are you?” Answer: “An old man.” Question: “By the way, who's grown up?” Answer: “Well ... my body.” Question: “Not you?” Answer: “Well, yes, I am. But...” You find dificulty in responding.

All that you call “yours” is not “you”. In the above mentioned case you are a subject, but your body – the object. You are a temporary guest of your body. Only when you identify yourself with your body, then you talk about you – like “baby, adult, thick, thin, sick, healthy”. Same applies to your mind. When you identify yourself with it, you consider yourself to be a doctor, engineer, teacher or student. When you say that you are happy, unhappy, angry, nervous, etc. according to the mood of your spirit, you mix these intrusive mental states or moods with what you are. Finally you deny what is yours. Watch every thought that comes to mind, and ask: “To whom does this thought come to?” “Me.” “Who am I?” Stay witness of your thoughts to get rid of them. This distance is called nirvana (or release). In this detachment you resemble your real Self, you merge with it.

Importance of Pranayama meditation

The father of the philosophy of Yoga – Patanjali says that Pranayama illuminates the mind and prepares it for concentration.

Make a few cycles of alternative breathing, so called. Nadi Sodhani (see. “Pranayama”). More advanced may retain air inhalation, exercising Suk Purvak.

As already discussed, the prana is the vital or cosmic energy that is the source of all movement, including that inside the atom. The movement of thought is also due to prana. Pranayama has three phases: inhalation (Puraka) exhalation (Rechaka) and retention (Kumbhaka). There is also a fourth phase in which nothing is done, the breathing just stops! When detention is carried out automatically, without the least effort, we call it Keva Kumbhaka. Our goal is to stop breathing effortlessly. The main task of Pranayama is to cleanse the body. Pranayama purifies the physical and PRANA (energy) body. It also has the advantage to calm and control the mind.

When you are nervous or anxious, do some slow, deep breathing and your mind will easily be calmed. Prana, in this case it is the movement of the breathing, and the movement of the mind are interrelated. If you master the prana through breathing, you can control your mind. Suppose you contemplate seriously on any problem or reading, trying to find a difficult passage. Your mind is completely absorbed. Stop for a moment and observe your breathing. You will be quite surprised to find that you do not breathe or that your breathing almost stopped. So after intense concentration you breathe deeply, to make up for the temporary cessation of breathing.

That is why we meditate – to achieve immobilization of prana in which the movements of the mind stop, breathing also stops naturally. A complete immobility reigns – mental, PRANA (energy) and physical. It is therefore necessary during meditation to stay completely still: to not even blink, to not breathe and to not think. This removes any loss, any use of energy or prana in the body. The prana in your body is immobilized. From electro-technics it is known that in such immobility a kind of electrostatic energy accumulates, which is converted into heat. So when you are in deep meditation for a long time, you start to feel a strong heat, which can even become sweating. This released heat acts on the body and it is a reason to wake some latent abilities or psychic powers. The most important of these forces is called Kundalini. But you will not awake this force by a forceful way but the opposite – eliminating any movement to achieve complete immobility, which results in accumulated internal static energy that is transformed into heat completely.

Unfortunately, many doers think Pranayama consists of breathing forcefully or to hold your breath as long as can until their blood vessels burst. This is extremely dangerous. Most books offer Nadi Sodhani (alternate breathing) in the ratio 1: 4: 2. The beginner often “throws” a risky performance: 10 bars (seconds) of inhalation, holding – 40, exhaling – 20. If he can do it several times, he quickly gets tired whereas he should be able to perform 50 cycles without feeling fatigue.

Sacred yogic texts recommend practicing Nadi Sodhani for months and maintaining good hygiene of life – food, sleep, interior and exterior cleaning, morality and so on. Sometimes that several months period may reach 6 years (if you lack discipline during the exercise). You should feel the beneficial effects of Nadi Sodhani – a sense of ease. If you start immediately with prolonged holding, perhaps you will experience the feeling that your body becomes lighter that you are being “transferred”. Sometimes you lose consciousness. You will say: “What a great feeling!” This is dangerous! This feeling leads to nothing good. Quite simply – you risk going through an experience from which there is no return...

Therefore the road is – without haste, with order and discipline! Start to strengthen your nerves. Nadi Sodhani means purification of the nerves. To be able to hold your breath longer, you must be healthy and know your options. Start cautiously, be patient and exercise constantly. If you eat, drink, sleep and so on. Аccording to the yogic hygiene, it is likely to experience beneficial effects of Nadi Sodhani after 2 or 3 months. Then you can go to ordinary Pranayama. Otherwise, you will need six months or a year instead of three months. At first the holding must be quite short. Before the next stage, try to do at least 40-50 cycles, inhaling 10 beats, holding 5 and exhaling 20 (proportion of inhalation and exhalation is 1:2). Gradually increase the holding time. If after 5 or 10 cycles you feel tired, it means that you are not ready. Reduce the holding. The exhalation should be effortless. If you experience difficulty, it means that you have exceeded your capabilities. Increase the holding gradually until you reach the 1:4:2 ratio. No need to go further in holding but to increase the number of cycles.

Pranayama here is not our main goal. Our intention is to calm and master our mind. This is achieved, after making the 1:4:2 ratio. Then hold your mind on the repetition of a mantra (Japa example) or on meditation. Do everything slowly, without violence, with perfection and discipline.

Rules and recommendations in practicing meditation

1. Meditate regularly in the morning between 4 and 6 o'clock, time which is particularly beneficial: the mind is relaxed and invigorated the atmosphere is also relaxing. At night – from 19 to 20 o'clock or before bedtime you can also meditate at least 10-15 minutes. Failing to follow the early and late hours you can meditate at any time convenient for you.

2. Before you start meditation, do Sirshasana (Head stand) for 5 minutes.

3. It is good to have a separate room for meditation. If you do not have this opportunity, arrange a corner of the room, separated by a curtain. The place for meditation should be considered as a “temple of God”*⁾. It should not allow indecent calls or vicious thoughts (of envy, malice, greed). The place should be kept holy and entering it should be prohibited for everyone (it's best to lock it!). Morning and evening incense or scented candles may be burned. The image of Shiva, Krishna, Jesus, Buddha or your teacher (guru) to be putеd.
*⁾Our physical-mathematical definition of the term “God”:

where
P..=..{0, 1, 2, 3, 4…};
n..=..{… –3, –2, –1, 0, 1, 2, 3, 4,…}
where
VS is Universe.=.Everything Existing.=.GOD.
You will learn about everything related to the structure of the Cosmos and about the still so-called “Universe” (God), HERE!

4. Before meditation a training is required, which consists of the following: Take a meditative posture with a straight spine, for convenience sit on a folded rug or blanket so that the buttocks is raised and knees touch the floor. It is better to face east because it is easiest to connect with Rishi from the Himalayas and you can take benefits of their vibrations. Completely relax your body and focus entirely inward. Along with the physical relaxation you should begin a mental-psychological one. Immobilize the body completely, which takes the form of a statue, then comes the immobilization of mind. Breathe rhythmically, quietly and slowly, holding (Kumbhaka) is done automatically.

5. Good meditation is preceded by at least one hour of silence.

6. In the days of more strenuous meditation intake light vegetarian food (milk and fruit) and even vegan.

7. To calm your mind, release of gross worldly passions, ambitions and aspirations to power, money and pleasures of the so called Maya or Samskara.

8. After 2 or 3 hours of meditation (only possible during annual leave, holiday or if you're retired), if you feel tired, rest for half an hour. At evening (at dusk) walk on the terrace or outside, but do not let, even for a single minute, secular thoughts to enter your mind.

9. Remember that the main obstacles to meditation are: a lot of sleeping, drowsiness, lack of Brahmachari (sexual control), laziness, illness, company secular people, overwork and eating spicy foods (spicy, sour, salty, bitter), legumes foods, garlic, onions, peanuts. To win drowsiness more practice of asanas, pranayama is needed as well as light vegetarian food. Avoid companies of people talking about sex, money, business and other mundane things. Dispose yourself of passions, desires that are damaging you – by keeping a clean life and reading books with moral content. Remember also that abstinence from three main poisons (tobacco, alcohol and meat) is an absolute must!

10. Meditate on the following objects or phenomena:

a) a particular image. In the beginning the mind needs a specific object of meditation. Therefore an object can be the image of a deity (Shiva, Krishna, Jesus, etc.) or your teacher (guru). Sit in a posture for meditation and concentrate on the given image, as you browse and explore it at length. Then close your eyes and try to see it with your eyes closed. Repeat it several times;
b) the OM sign. Put in front of you the vocal combination OM, written on a yellow circle with a blue background with Sanskrit letters. Concentrate with opened eyes (5-10 minutes). After closing your eyes a bright trail remains that aspire to see in the eyebrows (as in concentration on the candle). You will experience immediately clear palpable sense of pressure in the pituitary gland, where the two optic nerves cross. Match the OM sign with the idea of perfection and unity of man in space, the idea of infinity, eternity and immortality. Imagine how OM spreads as a chime in all directions and rises up from the bottom of the spine (Muladhara).
c) abstract ideas – like infinity, light, joy, bliss, Almighty, eternal wisdom and so on. Meditate on the Himalayas, by imagining how Ganges rises from the icy areas of Gangotri and flows through Rishikesh, Hardwar, Benares and then empties into the bay of Bengal, etc., etc. Observe your breathing which pronounces Soham (“So” – inhalation and “Ham” – exhalation), which means “I am He” (“I am Brahman”). This reminds your resemblance with Atman – the supreme soul or space. Contact with SOHAM the idea of purity, peace, perfection and love.
d) chakras. Meditate especially on Azhna and Anahata Chakra. Use the so called light meditation in between the eyebrows (Azhna Chakra) and in the heart (Anahata Chakra) and by focusing on the light emitted by the pituitary gland and the heart, you can come to explore the subtle bodies.

11. Do not be afraid if you have some special states of mind and body after a seriously long practice of meditation. The reason is that with meditation significant changes occur in the mind, brain and nervous system. In deep meditation, when you outgrow the physical consciousness, usually one works with the most subtle body of his – causal (Anandamaya basket). Then you can see the lights, divine and ethereal creatures, beautiful mountains and forests, a blue sky, a sea, beautiful gardens and so on. However, you must be able to distinguish whether these phenomena are merely unreal visions (hallucinations) or are real. If you practice by the rules, you will can. Otherwise, your mental illness is guaranteed. The normal development, of course, is possible only after you enter seriously into yoga and feel the need to spend more time mastering the higher levels, such as Raja Yoga.

12. Do not miss a single day of meditation. Be regular and systematic.

The importance of meditation is a huge success to the follower, who took the difficult but wonderful path to Yoga – the path to perfection! Meditation prepares the introduction and realization of the ultimate and Sublime Purpose of Yoga (Samadhi) – the state of super consciousness, enlightenment or ecstasy. 52

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SAMADHI

Samadhi is the eighth and final stage of the “ladder” of Patanjali. When Dhyana (the meditation) is excellent, there comes Samadhi. Six degrees of meditation have to be passed before you reach the final – state of super consciousness in which the perception of shapes and reflexes completely disappear – the object of meditation disappear and meditation itself. The one who meditates, and this about which is meditated, have merged and achieved the highest knowledge and eternal peace. Samadhi is union with the Absolute Consciousness, which is knowledge of the Absolute Truth. This is, according to yogis, the purpose of existence – the ultimate bliss of life.

However, these and following words will surely be misunderstood by anyone who has not walked the path from the perfect practice of Hatha Yoga to the beginning of Samadhi.

The word Samadhi is difficult to translate. In ancient texts it is interpreted as identification (in the sense of a merging), supra – consciousness (super-consciousness), ecstasy. The latter term seems inaccurate because it expresses an idea of uncontrolled exaltation. The yogi, however, who has reached the state of Samadhi is in internal methodical way. This condition, which is sometimes confused with the finest level of meditation, is still the ultimate goal of spiritual research. It is only the first phase of a continuous progression, which comprises of a plurality of conscious levels. The Yogi must master them one after another, to find the last state of “non-distinguishing” of the environment, the state of perfection. The Sanskrit root “SAM” means perfection. So, realizing its identification with the Absolute Self (Cosmic Mind), and for believers – with the divine being, i.e. with God, the yogi, while continuing to live in the ordinary world, remains in a state of constant meditation, expressed through an internal irrepressible joy.

He who has passed the seven stages of Yoga and has entered into Samadhi can no longer be called student. He is named as Bhakti or enlightened, one that is released from life. This does not mean that he necessarily has access to some special secret, but rather that he has raised with great tenderness the “veil of ignorance” and that he recognizes the experience of his realization. The Yogi is a scientist in the study of the mystery of life and Samadhi reveals this secret. The secret lies in recognizing that the most important goal of our whole existence is knowledge of life. It's a secret because people may not realize that happiness is there, in every moment of life. In Samadhi the yogi reaches a state of pure bliss. To have some idea of the state, yogis compare it to the feeling that one experiences during the first day of improvement after being seriously ill. He feels the physical joy that comes with recovery of health. In the tense hours of daily care and concern we forget about these little happy moments of our lives. The bliss which is being experienced during Samadhi, according to Yogis, is seven billion times greater than the “mini-bliss” of recovery. In Samadhi the yogi realizes his immortality which he puts effort for.

Moksha – the liberation is the goal of every living being and during his realization each individual can solve the mystery of life and death. Yogis believe that we are the result of our thoughts. Our habits are the result of repetition of our actions during our existence. Once ensconced in us, we have a long and hard battle with the habit to break away from it and overcome it consciously. This battle, according to yogis, can last many lifetimes. The habits of this and previous lives are in chakras that are associated with our spiritual evolution. In our other studies we will determine exactly what it is that you need to release, why and how this can be done.

Samadhi is a gentle and calm passivity that burns our desires and frees the mind from all states. They are: state of alertness (Jagrat), dreaming state (Svapua), state of sleep without dreaming (Sushupti). At last add even unconsciousness (Onmaht) and death (Morana). The fourth consecutive state is Samadhi that Hindus sometimes call “sleep without sleeping”.

During a normal sleep when a person sleeps deeply, it is in a position inferior to the conscious.

His body functions, he breathes, he can move during sleep without the least sense of Self – he is without consciousness. When he wakes up, he remains the same as he was before going to sleep, and the knowledge that he had, has not changed or increased. Yogis say that when a person enters the Samadhi even as a fool, he comes out as a sage, a saint. His character is transformed, and his life is changed. The enlightenment of a man emerging from Samadhi is higher than that which might arise from the unconsciousness in which selfishness is missing, much higher even than the activities in the conscious state. Consequently, this enlightenment must come from the superconscious, so Samadhi qualifies as a superconscious state.

In Samadhi a separation of thought from the body happens as a result of previous practice of concentration and meditation. If performed on the same object, it gives sinking (introspect), which has a last degree called Samiyama – early Samadhi. So the three states – Dharana (concentration), Dhyana (meditation) and Samadhi together are called Samiyama. This form occurs in a moment of liberation from the process of breathing (Prana) and consciousness (Manas). While the yogi is still perceived as two different things the Self and the object of meditation, he has not entered Samadhi. But once he has lost his Self during contemplation, then Samadhi occurs immediately. If there is only one more vibration that fills the mind, this shows that dual Samadhi is achieved – Savikalpa. When that vibration disappears, then the yogi passes in the highest stage – the formless Samadhi Nirvakalpa.

In Nirvakalpa there is no logical trinity – knower, knowledge and knowable. The meditator and the object of meditation merge.

What application can Samadhi have? The field of conscious activity of the mind is limited and the human mind is moving in a narrow range that cannot be crossed. Any attempt to go beyond this circle, where everything most precious for the humanity is, remains futile. Ask yourself: “Is a man immortal?”, “Is there a God or some cosmic sense?”, “Who controls the universe and human lives on Earth?” and so on. All these issues are outside the realm of the mind. Our mind could not answer them. However, the answers to these questions are vital for us and in the absence of satisfactory answers, human life would become unbearable. All our moral principles, everything good and great, which is present in human nature, is located at the consequences of these answers given beyond the boundaries of knowledge.

Although the boundaries of knowledge have been expanded to fantastic proportions by our scientific discoveries, which you will find out in detail HERE. The answers to the questions above are already available through our physico-mathematical methods and tools.

Yoga teaches us that the very spirit has a higher existence of that of the mind, a superconscious mind, and when he reaches it, he gets knowledge exceeding the mind – the mind develops into intelligence. To draw something reasonable from this strange chaos, as the human life is, we must exceed our mind, but scientifically (logically), gradually and with proper practice and to give up any superstition. What is this superstition? Sometimes anyone dealing with these “fine” experiences or even without dealing with them might exclaim – “I'm inspired!” And then talk nonsense for which an outside observer will immediately characterized him as insane or suffering from schizophrenia. The three states – instinct, intelligence and super conscious (or unconscious, conscious and super conscious) are properties of the same mind. In the same man there aren't three different minds but three states that blend with each other. Instinct becomes conscious (mind), the mind – in genius mind (super-consciousness), while never hindering each other. That's why when we hear strange assertions contrary to reason, a healthy mind without hesitation we will realize that they refer to fake inspiration. Throughout history there have been individuals who, thanks to their natural talents, have reached trance states of mind and have found really great truths. Unfortunately, at the same time they have created a reason to generate a certain fanaticism or superstitions that have caused as much harm, as the loftiness of their other teachings have done good.

In order to reach Samadhi obviously the practitioner must have a tremendous will and perseverance to pass all levels of yoga, starting with the lowest – Hatha Yoga (Asanas, Pranayama, Sports and Vegan Diet). Pratyahara, Dharana and Dhyana are only stages of a process of gradual meditation that must be traveled by regular daily exercises (eg exercises for concentration of thought in certain chakras – Anahata, Ajna etc.). The whole body shuts down. By Pratiahara the senses separate and therefore the study of yogis in Samadhi have found that there is no sensitivity in them.

The five stages – Yama, Niyama, Asana, Pranayama and Pratyahara are external factors that purify the body, breathing and sensory organs, while the internal – Dharana, Dhyana and Samadhi lead directly to the highest phase – Nirvakalpa Samadhi. Generally all levels of yoga are meant to lead us scientifically to the superconscious state – to Samadhi.

The problem of reaching the final and ultimate goal of Yoga – Samadhi, and the awakening of the Kundalini – “sleeping serpent power” at the base of the spine, excites a large number of students of Yoga, especially the most advanced. Kundalini is a condition in which the energy stored in the lower chakra – Muladhara, rises, flowing through Sushumna (channel located in the center of the spine) to the top chakra Sahasrara (see. Fig. 12), which means “milfoil”. According to the yogis in the average person Sushumna is clogged as well as the other two main naadis – Ida and Pingala, and therefore this energetic electricity cannot flow upwards. Yogis say that when Kundalini awakens in a person, then the whole of nature transforms for him and the book of science will be open for this person. This means that he becomes superconscious and reaches states above the ordinary intelligence, inaccessible to the standard consciousness.

In their effort to achieve tripping success on the path of “enlightenment” in order to experience the bliss of Samadhi and mostly to develop some Sidhi (extraordinary psychic powers – clairvoyance, telepathy, etc.) by “raising” of Kundalini, a number of followers fall under the influence of suspicious currents that sometimes cause them irreparable harm. A group of representatives of the pseudo-yogic course “Sahaja yoga”, recently visited Sofia, offering to the “avid” the beautiful “goal” – quick and easy “awakening” of Kundalini (for an hour, even less!). Such advertising sounds funny for people who have entered seriously and deeply into yoga – to talk about quickly achieving something Himalayan yogis say that one life is not enough! Yoga never hides the truth from their students, claiming that to curb the dreamy azure horizons, especially the tops of the cosmic science Yoga hard everyday practice is required!

In conclusion, we will emphasize on the sense that yogis put on the value of Samadhi. It is this: learning the truth about himself, man becomes good – seeks to be chaste, not to harm anyone, to forgive everyone, even his greatest enemies, to always say the truth, to believe in himself and in humans.

These are the words of the famous Vivekananda:

“He who has gave up on any fear, on any anger; he who does not envy any creature in the world, who is a friend of all, the one that always works in Yoga, who has managed to obey his Self, whose will is unwavering – he is my beloved student. He never causes a disturbance and never causes embarrassment to others. He has given up on too much joy, grief, fear and anxiety. He who is independent, clean doer, who is indifferent to evil and to all good that could have happened to him, who is never unhappy. He who has these qualities is a yogi!” 53

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SAVASANA (RELAXATION)

Literally translated, the term Savasana means “Dead posture”, because the body is completely relaxed. This posture is a specific yogic self-relaxation. In essence it is both physical and mental exercise with very sophisticated technique of execution. Its mastery is essential for the full success in Yoga. Among other elements of the system Yoga, Savasana is one of the most effective anti-psychological tension in the conditions of modern life. One of the most valuable methods of relaxation is this posture. Yogis normally do it after a cycle of physical and mental exercises. Often Savasana is made between breathing exercises and asanas or before starting the exercises.

Relaxation, which is always in an awaked state, is both a rest and a pose for a kind of physical and mental relaxation. So Savasana can be practiced in the morning before proceeding to daily yoga program and afterwards with equal success. Some authors recommend relaxation after each asana.

It should be emphasized that the performance of Savasana is not as easy as it seems at first glance. Quite the contrary – without exaggeration one can say that it is one of the most difficult positions. According to the yogic rules Savasana should be a harmonious blend of complete physical and mental relaxation. And this requires the practitioner to be able to concentrate and have a clear idea of the structure and functions of the nervous system and bio mechanichs.

Complete relaxation (full self-relaxation). Before you relax it is necessary to create an appropriate environment. First you need to remove all sensory stimuli to a maximum extend. Seclude yourself in a room where you will not be disturbed. Ask your close ones to leave you in peace while performing the exercise. Close your curtains. If the room is ventilated in advance, you can close the window to remove most street noises. The air temperature should be moderate. It is preferable to cover yourself with a soft, warm blanket, as during the relaxation body temperature is lowered and the feeling of cold increases the muscle tone through a reflex way. If you're dressed, at least loosen the belt and collar, take off your shoes. In order to create favorable “psychic” atmosphere for the self-relaxation “remove” your problems and concerns during the exercise. Tell yourself:

“Worries create tension, which prevents me from solving my problems. To relax is vital to solve them. This exercise is currently the only important thing.” Think: “I am calm and relaxed.”

When you can turn off your cares and troubles, yawn and stretch. Rub your eyes as if you are sleeping and you are tired. Stretch, while being supine at first, then turn left on the thigh and stretch again, to the right – same. You will feel a state of inactivity.

The self-relaxation goes relatively easily if we have in mind the notion that every cell in your body weighs for itself (regardless of its links to others), in a word, make imaginary self-degradation of the body of very small parts so that each weighs for itself. Lie on your back, arms slightly spread away with palms facing upward. Try to feel how the earth draws every part of your body. Think about the power of gravitation and provide it your hand. Leave it to weigh on the mat. Try to raise it by flexing only the muscles of the shoulders, and you will understand how heavy it is. Relax one hand in the beginning – finger by finger, then the palm itself, the wrist and the whole arm to the shoulder. “Walk” this way through the whole arm from the end of the fingers to the shoulder. Even if you do not achieve full relaxation, know that you still perform very important work – limiting areas of tension and creating conditions for their deliberate elimination thereafter. You will not lose anything even exercise is not dont as described. In most cases, after a few days the first results are achieved. You can practice relaxation in different situations, such as relaxing the hand while waiting for a bus or tram. So rather than be bored, you will train your ability to relax.

A very important point in Savasana is paying attention to the breathing process, without being influenced. This is harder than it looks at first glance, because the very awareness of respiratory movements prompts us (without asking) to modify them. Breath calmly. It is important to perceive the natural rhythm of breathing. To adjust, think:

“My breathing is calm and relaxed. Abdomen rises and falls safely and naturally.”

Continue until you feel that your breathing becomes as it would be if you do not observe it. From this point you will feel more relaxed already. Now we have to influence the exhalation as you strive to do it slowly but not deeper. Leave this to happen by itself. Lengthening the exhalation until it is approximately two times longer than inhalation because it's optimum.

Observe the breathing of sleeping cat and you will find out that exhalation, which is always slow and easy, is twice as long as the inhalation. A baby will teach you the same. Once you have managed to slow yourexhalation, immediately after it hold for a few seconds. During the holding point yor attention to the solar plexus.

You can try another option. Focus your attention on your right arm and its palm. Relax your fingers one by one, without forgetting the thumb. Upper palm is placed on the ground, and the fingers are slightly bent. Now you are able to experience a feeling of heaviness in the arm. The next stage is to be able to produce in it a sense of warmth. This is not a self-suggestion – as you relax the muscles, the blood vessels dilate, which creates a sense of warmth.

Execution of the complete relaxation. To achieve full self-relaxation you should explore your body from top to bottom, stage by stage, weakening all muscles when passing them. During the full relaxation you must retain absolute immobility, since at the slightest movement, for example to control the relaxation of the arm, the muscles contract again and the complete relaxation is delayed.

It is needless to check the level of relaxation at the beginning, because in the first minutes no special feeling occurs. Begin to mentally travel around the body, releasing first the feet (toes, ankles, heels) and then go to the calves. Proceed from the ankle to the knee, then from the knee to the hip without trying to relax suddenly the whole leg. You can start with the left foot first, and then – right or both feet simultaneously. Once you get to the hips, loosen the abdominal press, do a belt lap (waist, hips) and relax the muscles of the buttocks and lower back. Climb then to the upper chest, travel around the chest and finally relax the upper back. Then loosen the muscles of the neck and the face. You need to relax (one by one) many small muscles carefully, some of which are constantly tense. Start with the lower jaw. You will find perhaps that you are constantly squeezing your teeth. Relax the lower jaw without opening your mouth. Do not forget the tongue that should become soft in the mouth. Then loosen the muscles surrounding the mouth and side parts (wings) of the nose. Let cheeks relax, become soft and floppy.

All this will make your face inexpressive. Hold your eyelids half opened without squeezing them, without flickering or blinking. Then loosen the forehead. Finally, try to relax the scalp (skin hair). Then, the consistent study of the body lasts from the end of the fingers (you can scroll first through the left hand then the right one). Relax each finger in a row, without forgetting the thumbs, loosen the hand and the wrist, get to the elbow, then – to your shoulders. After the shoulders, go round the neck, passing through the ears. It is better to relax a second time the face which is overall difficult to relax. Once you have toured the entire body, repeat the same operation. You will find that in the meantime some muscles have tensed again. The second lap is quicker than the first. If you have time, do a third round of relaxation.

Awareness of the relaxation. So far, no special feeling has occurred. You have remained in Savasana completely imoobilized and nothing indicates whether you have succeeded or not. The first thing that will tell that everything goes well, is the feeling of heaviness. It consists of being able to perceive gravity. Feel how your body weighs on the floor, drawn overwhelmingly from the ground. You should feel how heavy your head is. As for the face, the heaviness is perceived best in the cheeks and jaw. After the head, go back to the hands. You should feel how heavy and inert they become. If possible, do a quick second and third attempt in order to feel the weight in the entire body.

At this stage it is possible to feel so relaxed, as if the body is separated from you. This strange and at the same time pleasant feeling of losing contact with the body is characterized as complete relaxation. If you train hard you reach it faster and it becomes more profound. If you do not quickly achieve a similar situation, do not be surprised and do not lose confidence – this is quite normal. Continue! Sometimes you need a week or two, maybe more. The exercise of relaxation is extremely useful. This state of extra rest allows quick recovery. The ability of complete exclusion explains the astonishing physical and mental endurance of some famous people.

For yogis the complete physical relaxation only prepares the way to a higher state – mental relaxation. When you complete the relaxation (after successful relaxation it becomes regretfully) gradually squeeze your fists, stretch and yawn as if you exit from a deep and restorative sleep.

Fast relaxation. This relaxation is offered by the teacher Satyananda. It requires no more than ten minutes and is suitable for a the contemporary person who is always in a hurry and who has the most need of relaxation. Strike a pose for Savasana. Relax the limbs in the following order – left and right foot, left and right hand after having them highly tensed. Here it is used the natural ability of the muscle to relax fully after hard flexing. Then highly tense the muscles of the buttocks and pelvis (including anal) and lower back. A sudden relaxation of those muscles follow. Inflate the abdomen and inhale deeply, hold 5 seconds and exhale sharply through your mouth. During this, the abdominal press is relaxing by itself. Inhale, puff your chest, hold 5 seconds and exhale through your mouth suddenly, then relax the chest. Tense the muscles and the shoulders again (first left and then right). Then relax them. Without tighten the arms and shoulders, flex strongly the muscles of the head and neck for five seconds, then release them suddenly. Turn your head left and right (3 seconds). Frown your entire face into a grimace (frowned, bend your lips, the wings of the nose, cheeks, eyelids, forehead, jaws squeeze) in total for five seconds then suddenly relax the facial muscles. The person must become expressionless (possibly with a slight smile).

Fast relaxation can be achieved (with a little training) within 5 minutes.

Immediate relaxation. When you do not have the time for complete relaxation, that requiring at least 15-20 min., you may resort to the so-called immediate (momentary) relaxation. Lie on your back, simultaneously tense all muscles of the body and allow them to relax as fast as possible. This immediate relaxation is practiced by yogis between asanas. It only takes a few seconds – the time it takes to take one or two full breaths. Try to do the immediate relaxation, even if you do not reach the perfection of the yogis, which is acquired gradually. You can take advantage of every opportunity to make immediate relaxation (even in a sitting position). This is not a waste of time, but the benefit to your mental balance can be overwhelming.

Most importantly and in fact the most difficult is mental relaxation. When advanced, you can help yourself significantly with imagination. Lie down, relax, and imagine the following picture – the rising sun in blue and cloudless sky, reflected on the mirrored surface of a clean lake. Let yourself be conquered by peace. If you can not get rid of your thoughts, imagine that on the surface of the lake a fish shows and dives from time to time . Watch the concentric circles that spread on the water. You can replace the fish with a stone that falls into the water, or imagine that you are a bird that flies in the crystal clear blue sky.

In different stages of self relaxation you will easily reach full relaxation, if you repeat certain mantras mentally: “I am relaxed”, “Relax”, “Lie comfortably”, “Arms and legs, relax!”, “Relax, body” and etc.

These verbal formulas are repeated usually three times. In pronouncing each mantra, the thought is drawn to this part of the body to which the expression refers to. Savasana should be practiced with great patience and perseverance and good results will follow. Of great importance is the complete relaxation to be after the last exercise of the daily yoga program. 54

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MORAL CODEX OF THE YOGIS

The moral code that underlies the entire Yoga system includes the Yama and Niyama degrees.

Yama is a self-regulation of interpersonal relationships on the basis of voluntary suppression of negative trends in the behavior and actions. Yama includes 5 principles:

1. Ahimsa. It means nonharming, nonviolence, tolerance, compassion, humanism. This element of the moral code of the yogis helps us to have a tolerant attitude to the interests, opinions, beliefs of a particular social group or individual. This leads to respect for the dignity of others, the restriction of egocentrism.

2. Satya. It means truthfulness, uprightness, honesty, sincerity. Yoga practitioner must defend the truth, to not allow lies, hypocrisy and deceit. His relationship with people has to be sincere and honest. His principle is to perform an unconditional promises and obligations. It should be noted that truthfulness is not just about words and deeds, but, above all, about thoughts.

3. Asteya. It means to not impinge on others, not to steal. Appropriation is not compatible with the morality of yogis.

4. Brahmachari. This is self-discipline (Control) over sexual activity, abstinence from sexual abuse. The moral norms regulating sexual activity are guided by the requirements of Ahimsa and Satya, on the hand, and on the other hand, they depend on the established by law and morality of society monogamous relationships. This principle puts sexual relations at a high moral level. One must choose a mate for life and to remain faithful under all circumstances. On Brahmachari there are many different views and interpretations, but the basic rule is the man to have only one wife, and the woman – only one man. Today it sounds completely modern, given our great fear of the cruel disease AIDS. Brahmachari is not fanatical and violent suppression of sexual activity, as some interpret this principle, but it involves only abstinence from sexual profligacy. Sexual activity should be related to the naturally-occurring, through a hormone way, biological, psychological and spiritual need.

5. Aparigraha. It literally means unacceptance of gifts. But Aparigraha should be interpreted as a rejection of unnecessary material things as not demonstrating envy, greed, selfishness. Yogis live modestly, not covet titles, career and money, do not seek to surround themselves with luxury items. According to them, one must possess only what he needs to lead a modest but fulfilling and meaningful (creative) life.

Niyama is a system of principles for the regulation of interpersonal processes. It recommends the establishment of positive qualities of character in order to succeed in the practice of Yoga. This second stage is based on an already achieved a high degree of moral behavior, rigor and respect for yourself. Niyama also has several principles:

1. Shaucha. It means bodily and spiritual purity. Under moral purity it is meant a lack of mercenary motives in behavior, an eradicatation of negative emotions – anger, resentment, lust, envy, jealousy, arrogance and so on. More important is the cleansing of the mind of negative thoughts and the corresponding actions – slander, intrigue, fraud, subservience and so on. In the classical texts of Yoga to Shaucha applies internal body purity, which is achieved through a special diet and cleansing procedures.

2. Santosha. It means contentment, optimism, cheerfulness, calm. According to this principle, one should always be optimist, in good spirit, pleased with himself, to have faith in their strength and capabilities. This helps him to cope successfully with everyday problems. All these qualities are obtained as a result of proper practicing of yoga.

3. Tapas. It means hardness, toughness, rigidity, zeal, austerity. Without these qualities it is difficult to be successful in the Yoga system. Tapas is a form of moral behavior which is the result of conscious overcomming of the inertia. Conscious discipline, perseverance, tenacity are prerequisites for success in mastering yoga training complex.

4. Svadhiaya. It means introspection, self awareness. In the practice of Yoga it is necessary to constantly apply self-control. It is well known to everybody that overestimating your capabilities leads to undesirable consequences. This is due to poor self-control, insufficient analysis of the behavior and little introspection and self awareness.

The moral self-discipline and yogic ethics that define the moral code of Yoga can be expressed through these 20 basic rules of conduct: nonharming, adherence to truth, refraining from stealing, purity, forgiveness, patience, compassion, humility, modesty, generosity, contentment, faith, generosity, loyalty, industriousness, reasonableness, prudence, reflection, courage, chastity. The yoga practitioner must respect the moral code in all life situations regardless of the inconveniences and difficulties! Only then he can succeed in mastering the system Yoga, i.e. in his overall physical and mental improvement.

Yoga is the only science that harmoniously develops all physical and mental qualities, so yoga practice is the only one that “cures” and improves human morality. In yoga, there is positive feedback – following the moral code, a person progresses faster physically, mentally and mentally. And vice versa – working on the yoga system, he improves his moral subconscious. Thus he no longer forces himself to observe moral rules, and they manifest unforcedly as a natural property of the subconscious, regulated by cosmic energy, making a corrective connection between the individual and the Cosmic Mind (“God”), which is the “author” of natural and hence the society laws. Thus, through yoga, a person becomes more perfect physically and mentally, as well as more moral.

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Ventseslav Dimitrov EvtimovYOGA & HATHA YOGA

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Ventseslav Dimitrov Evtimov

YOGA & HATHA YOGA