The hierarchy of Vinyasas is based on the transition from the simple to the complicated, and from less efficient to more efficient.
The use of exercises in the training program, which are a combination of elements of already mastered exercises improve the quality of the practice, diversify movements, and make them more beautiful. Besides the creative free search of previously unknown combinations of such elements, together with self-revelations, results in the establishment of new links in the psychic-energy structure, expands the abilities of consciousness, and increases the level of the bioprocessor. But at the same time, the practitioner’s level of psychic and physical ability remains the same. And of this ability determines psychic-energy capacity.
For example, if a man is unable to do a «handstand», then the entire «head down» exercise series he uses in training will be variations of shoulder or head stands with the hands used as an additional foundation. Consequently, no matter how sophisticated the practitioner is in combining the forms accessible to him, he will not be able to transfer to the next level and build his practice. He will not be able to enter into a majority of Asanas dominated by handstands unless his training level and the capacity of psychic-energy structure increases to a particular degree. Therefore, the ability to change from one foundation to another in the Principal Vinyasas, as a rule, determines one’s ability to transfer from one level of the practice to another.
On the first level of practice, the simplest Preparatory and Specialized Vinyasas are used: «stepping», «jumping», linking movements, and other accessible options of the Principal Vinyasas and Linking Vinyasas.
In the course of improvement, at the second level of practice, these simple linking movements are replaced with more complicated and efficient options from the Preparatory and Specialized Vinyasas, which are complemented with previously inaccessible, but already mastered, Principal Vinyasas and Linking Vinyasas.
The third level of practice implies the complete integration of the Multilevel Universal Vinyasa.
Circular Vinyasas are introduced into training as the practitioner develops the ability to perform them. Whereas the Swirling Vinyasas, although their most simple fragments are introduced at the second and the third levels, are only introduced in full scope at the final fourth level of the practice.
The similar manner the technique of practicing the Vinyasas given below uses a hierarchical approach.
Unfortunately the scope of this book does not allow space to consider the technique of the practice of all possible Vinyasas. Therefore, those included in the relevant sections are the most typical examples used to illustrate the essence of the movements pertaining to a particular group of Vinyasas. At the same time, in selecting them, preference was given to the most effective and useful for ones progress in training.
The Single-Level Universal Vinyasas and the Multi-Level Universal Vinyasas are not described separately, as they are defined as a group of Linking Vinyasas. Concerning the Swirling Vinyasas, presenting their technique in pictures, and teaching them by a book is a useless and even dangerous business. Therefore, there is no description of their technique given in this book.
It should be noted, and remembered once and for all, that practicing exercises of a high complexity level is not a goal in itself, but is just a test of the availability of particular psychic-energy potential and corresponds to a more developed and balanced consciousness. The transition from simple Vinyasas to more complicated ones should take place naturally, as a consequence of accumulating the Power resulting from regular, gradual and careful training.
The good physical properties of a young body are not the indication of a perfect consciousness. These are only enjoyed in youth and vanish with age. The real value for developing and expanding the consciousness happens in the process of spiritual efforts and deeds.
Therefore, in practicing Yoga, different ages require that different aspects of the practice be accented.
At a young age, for example, development should be concentrated on missing features, accumulating practical experience in performing various unfamiliar exercises and techniques, and strengthening one’s health in order to be able to store Power in old age.
In middle age, the accent should be made on realization and preservation a kind of «Standard of Organizing Power», which allows one to remain young and healthy for many years, and helps one avoid karmic mistakes (sins).
In old age, one should provide support to what remains of one’s life, and should make conscious conclusions in order to summarize the results of this passing life. This should serve as a basis for Wisdom and subsequent incarnations.