In this article I have described Karandavasana in a way that it can be learned without a teacher lifting us up from the floor. While this may provide good exercise for the teacher I don’t think that it does much towards the student being able to perform the posture themselves. The key is to no not let it get to the point were you fall down to the floor and then can’t lift up anymore. Instead of that stop right before you would loose your composure, hold it there for a few breaths and then pull up before you fall down. By practising this daily this “point of no return” can then be gradually lowered.
Patanjali says here that the mind waves will cease through the application of the combined means of practice and disidentification. The important word here is ‘and’, since the application of only one of the two leads into extremes of the mind. If we practise only, then we tend to develop beliefs like ‘Our practice is the only correct practice’, ‘Only Ashtanga Yoga is the correct yoga’, ‘Only Mysore style is the correct form for a yoga class’,…
The secret to being able to jump through in a vinyasa is not in the ability to jump but in the ability to brake! Everyone can jump. In fact you hold yourself back from jumping if you do not have the strength to brake your jump. Your body inherently knows if you do or do not have that strength and will even override your conscious attempts to jump in order to protect you. Luckily! How brilliant is that?!
With Pincha Mayurasana starts the strength section of the Intermediate Series of Ashtanga Yoga. This first posture focuses on stabilizing of the shoulderblades (scapula).
In case of an existing shoulder injury, jumping out of the posture (vinyasa nine) may need to be modified.
In several of my books such as Yoga Meditation, I have written about the importance of having a good-quality meditation posture such as Padmasana, Siddhasana or similar. If you cannot sit comfortably chances are that discomfort will stop you from going deeper into spiritual insight. The key to most meditation postures is to be able to rotate the thighbones internally enough so that the knees are protected and the pelvis is sufficiently tilted anteriorly to keep the low-back lordotic, thus preventing low-back pain.
In Part 1 of this article I will explained the importance of extending ones inversions, headstand and shoulder stand. I showed how for meditation to succeed what yogis call prana or amrita (nectar) needs to be accumulated or preserved. In this weeks article I will delve into the technical details and guidelines for extending one’s time spent in inversions. This process needs to be undertaken slowly and gradually over many years, as sudden increases in the time spent in these postures may backfire.
In Part 1 of this article I will explain the importance of extending ones inversions, headstand and shoulder stand. I will show how for meditation to succeed what yogis call prana or amrita (nectar) needs to be accumulated or preserved. The process to do so is called pratyahara, the fifth limb of yoga. There are three main approaches to pratyahara, i.e. Patanjali’s mental approach, Rishi Yajnavalkya’s pranic approach and Siddha Gorakhnath’s physical approach. In my own practice I found out that for swift success it is best to combine all three. Part 2 of the article will explain the practical aspects of extending inversions.