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Yoga / Form / Organic formation theory / Asanas
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Asanas

Asanas The system of expanding and balancing the Arsenal of forms
Position of the Form in the dimensional space Vinyasas
Psychic-energy Mandala Multilevel Vinyasas Algorithm
Hierarchy of Vinyasas

All things manifested in this world have a form determined by the organizing Power and defined by their present state of consciousness. Every form has dual characteristics, which Yoga customarily divides into two groups: Ha (concentration, light, activity, presence) and Tha (relaxation, dark, passivity, absence).

Even living person has a form. And nobody can be free of the unconscious feeling of the dualism in the human form. But the state of unconsciousness and satisfaction with life depends on this feeling.

An Asana in Yoga is regarded as a shape taken consciously on that or other level of material organization. But in order to control different material forms, it is necessary first to study to realize the phenomena that occur at various levels of organization of matter. Everything in this world is woven from a single material, and that is the principle similarity that, according to an ancient wisdom, allows us to, know ourselves, and in turn, know the world

Any material form in the multidimensional world is arranged into several levels of organization. And a person can realize them by contemplating the form. But the ability to penetrate in this or that level of material organization depends on the sensitivity and experience of the contemplator.

Thus, the human form may be perceived at several levels, which are listed below.

The Organic form always contains two groups of qualitative heterogeneous structures. These are contracted muscles fixing the form of the body (Ha) and relaxed, stretched muscles (Tha).

When a yogi does an Asana, his inner consciousness allows him to feel differences in body temperature, the tone of his nervous system, and the direction of blood circulation and blood pressure. By following his breathing process he sees the biological rhythms of his body.

To develop organic form, in-depth vertical movement is necessary. The form looks static only from the outside, but inside, the practitioner always creates conditions for increasing the contrast between the Ha- and Tha-sectors. He does this by trying to dive as deeply into the form as possible and increase the stretch of muscles, tendons and bursas of the joints of the Tha-sectors, while at the same time drawing and contracting relevant groups of muscles and tendons of Ha-sectors.

The dynamic linkage of static Asanas between them directs the horizontal movement within the practitioners inner flexibility limits.

The organic form is not only the totality of material elements which the human organism consists of, but also the totality of its functional appendages in the surrounding material world, from clothes and ball-point pens to computers and subordinated people.

The power form is expressed through the presence of signals (Ha) or their absence (Tha), as well as through the tension between Ha and Tha. Insignificantly weak signals are not a real Tha-absence of signals, but are expressed against the background of extremely strong signals within a limited range of perception. This range tunes itself to rough signals, since the danger is most likely to exist in the rough signals.

Understanding how the power form looks is simple if one takes its technical counterpart (i. e., a computer) and imagines only the electric current without the wires and chips inside it. Power Asana is a shining manifestation of power lines separated from the power flow channels (Nadis).

Development of a power body means the improvement of sensitivity and control of the signals, at the expense of spreading simultaneous perception with both weak and strong signals.

The psychic form (Rasa) of a man is like a psychic Asana. Each Rasa has its own power coloring and is connected with the complex manifestation of all the work of the power centers (Chakras).

The tension of the psychic field is psychic Ha, whereas its relaxation is psychic Tha. Any electric current has a field and likewise the signals of the senses also have powerful psychic fields most powerful within the nerve plexus zones.

The development of psychic form demands the ability to transform ones psyche by expanding the range of accessible Rasas (psychic Asanas), and also the possibility to fix the slightest qualitative changes in them.

The mental form of a man is a momentary cut-instant focus of the dynamics of his thinking or fixations of images perceived by him simultaneously. Mental Asana is a form which is a result of multiple power and psychic functions which create a total picture out of the perception multiplicity.

Concentration on the rays of attention on the object or a process is the Ha of the mind, whereas the dissipation and distraction from particular objects or processes is the Tha of the mind.

The development of the images perceived by the body means the rising of the concentration level (Ha) of the rays of attention, and distinguishes extremely small elementary concentration points within images. While developing the ability more and more to abstract from the different objects and processes, and perceive nothing in particular (Tha).

The spiritual form is the Power of the organizing will program distributing the life energy of a human being. The humbleness of life energy, or its conscious direction, demands the Ha of the Power of Will (manifestation of will) and the strengthening of the Personal Spirit. Whereas the dissipation of the life energy is the Tha of the Power of Will (lack of will), weakening the Personal Spirit.

Spiritual Asana represents the configuration of the Ha-Tha-sectors, the organized Power of Will then distributes and directs the life energy to particular organs and structures of the mind, senses and body.

The development of a will-program means the strengthening of the Personal Power of Will and the increasing of the level of the life energy humbleness, exactness and dosage of its conscious direction, as well as the ability to distinguish the spiritual influences, the qualities of Powers standing behind them, and the ability to surrender oneself to the Higher Power.

The causal form is the array of Global Ties of the One, or a sum of everything that exists in the Universe. All karmic battles are fought here, and it is a champion of the grace and retribution of the One. Ha of the Global Ties means evolution and the act of the Creation. Whereas the Tha of the Global Ties means degradation and Destruction. Causal Asana is the configuration of personal Fate at a given moment of the life.

Global Ties are subject to the One. And personal development with respect to these ties demands an realization of their operation and ones own Mission within the Plan of the One.

The absence of form, Formlessness is an Over-The-Limit Emptiness belonging to a space where perception of the Global Ties spreading in the Endlessness of the Universe dies out. All above -mentioned forms possess Ha-quality, i.e., the presence in the manifested Being. But Formlessness opposes them and possesses the Tha quality - absence. And it does not mean comments by definition

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A human body may take various shapes, but the shapes are limited by the structure of the human body.

Any movable part of a human skeleton consists of two bones connected by one joint. This joint enables movement of the bones with respect to each other. If we place these two bones in some neutral position between marginal flexibility limits (Fig. 1a), and assume that the lower bone is fixed, then the upper bone will have 8 main directions for movement (Fig. 1b-i): a) neutral, b) bend forward, c) bend back, d) bend right, e) bend left, f)turn right, g) turn left, h) stretch, i) compress.

In addition, there is the possibility of 20 bi-directional combinations: eight options of bends with turning, four of bends with compression, four of bends with stretching, two of turning with compression, two of turning with stretching.And sixteen three-directional combinations also exist: eight options of bends with turning and stretching, and eight options of bends with turning and compression.

The number of possible bodily forms depends on the depth of the bend, the turn, the stretch or compression, which depend on the level of contraction of the muscles that move the bones relative to the joint.

This shows that muscle tension may be changed within quite a wide range. Therefore, the number of possible intermediate positions within the limits of any bend, turn or stretch is very high. The number of possible forms of the body is conditional upon the number of joints.

It is well known that the human skeleton has over two hundred joints. In order to calculate the number of possible forms the body can take, it is necessary to know the discretion level in the operation of muscles. That means the minimum shift in the joint in which the smoothness of the change of the form is impossible and cannot be followed by the signal system. Movements beyond the discretion level cause the joint to pulsate.

Of course, this limit is different from one man to another, depending on sensitivity of his signal system. It can be altered with the advancement of sensitivity, so that awkward movements are substituted with smoothness and plasticity.

Sensitivity is developed through the purification of the perception channels and the development of attention, leading to an increase in the number of followed forms.

On the basis of the above, even without any precise mathematical calculations, we can estimate that the number of possible forms in any humans body is measured in hundreds of thousands.

This is the theory, but in reality human joints appear to be extremely different from the theoretical model, and have a great number of constraints that substantially reduce the number of possible bodily forms.

So, for example, knee and elbow joints, as well the knuckles of the hand and feet move in one plane. If we take a straight, relaxed arm or leg in a straight position, bending is only possible until the tissues of the forearm and the shoulder or the ankle and the thigh touch each other. The back bend against the straight line is almost impossible, and is seldom found, even in people born with hyper-flexible joints (not more than 15 per cent of the norm).

Side movements of the knee and elbow joints or the knuckles are almost impossible for a man. Even when individuals are capable of side movements, it is considered to be pathology, since when a joint moves in a staggered way, it is quickly worn out (like a worn out bearing in a car).

The structure of the shoulders and the hip joints, and the possible positions of these joints, are close to the theoretical model described above.

The ankle and the wrist function as something in between the knee and the thigh, and the elbow and the shoulder, respectively.

The spine is a sophisticated system of joints, which easily bends back and forth, but is staggered and ruined under deep transverse motions or turning. Moreover, it is connected with the ribs, decreasing the flexibility in the breast section.

The breastbone has a low mobility joint which changes its form only upon deep formation movements in the breast section.

The lower jaw is connected to the skull by a pair of joints, which provide mobility in both longitudinal and transverse directions and also allows circular motions in the horizontal plane around the vertical axis. But, it is almost impossible to turn it around the third (horizontal) axis.

The mobility of the skull bones is so small that it does not participate in the change of the body form.

In order to avoid injuries and reduce the wear of the joints, it is desirable to increase the free space and reduce the compression in the joints by longitudinal stretching, combined with any bending or turning of the joints.

Usually, longitudinal compression occurs naturally during strength exercises, where the weight of a part or the whole of the body is lifted. This is least desirable when doing exercises aimed at developing the ultimate flexibility of the joints.

Therefore, the first six mobility directions in the practice of Yoga are the main ones (Fig. 1b-1g). Whereas the last two, longitudinal stretching (Fig. 1) and compression (Fig. 1h-1i), are secondary.

Theoretically, any form of the body has to be described by ninety different positions of its main elements, however in practice the anatomi cal restrictions in the knee and elbow joints limit the same to seventy-eight.

Fig. 2 gives a universal formation scheme showing existing forms of the body, and ways of constructing new ones with regard to all elements of the body and the main directions of their mobility. In this scheme Gherandasana the posture of Wise Gheranda is shown as an example.

With the help of this scheme any form of the body may be assigned a digital code, excluding the confusing array of the names given for this form in different schools of Yoga.

Using the whole range of all possible mobility directions depicted in the scheme (Fig. 2), one can separate any body form into elementary components, and recombine them to create a variety of new forms to include in training sets. Thus the practice may creatively be developed, remembering that the new body forms are the codes for the creation of ties in the psychic-energetical structure and in the body of the One. These new ties expand individual consciousness and increase the level of generation and the power of the biocomputer.



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