Miscellaneous

What I learned from the lectures of A. Ryzhakin (Yoga23) and A. Furashov (Yoga Iyengar) ...

1. The ideological mastermind and author of the methodology Yoga23 - A.V. Sidersky ...

A.V. Sidersky began work on the actual design of the system in 2003. Subsequently, the system was transformed taking into account the practical and theoretical achievements of the students and colleagues of A. V. Sidersky and over time turned into a highly effective training technological product of collective creativity, incorporating the achievements of many qualified specialists in the field of hatha yoga, martial arts, modern sports training techniques and fitness, swimming and freediving. (Wikipedia)

According to Sidersky, the entrance to practice for people of the East and people of the West should be different, for a smoother immersion in classes, the Yoga23 technique was invented, consisting of 23 sets of exercises, which allows you to build special programs for both individual and group lessons. The degree of load is divided into 5 steps. Practice begins with the simplest and most affordable exercises, after a couple of years, when the exercises are mastered, you can go to the next step. The first stage is focused on creating a high-quality muscle corset of the spine and working out the deep muscles, that is, they try not to do stretching exercises. According to the Founder of the methodology, there is a misconception that the Yogi gymnastics :) is a stretch. Yogic gymnastics - these are exercises that allow, through the impact on the endocrine system and neuroendocrine regulation, to master the ability to control the behavior of the mind and control the functional of the body, and how this is done - through stretching exercises or due to strength endurance exercises - it depends on the state a person, from the stage of practice, from the tasks that he sets for himself in life, because control as such, yoga as such in isolation from life - does not make sense. Living our life, we perform some tasks, and in order to perform them more efficiently, more efficiently and with greater awareness, we need this control, we need this ability to control ourselves, which yoga gives. The methodological system of Yoga23 allows flexible enough, using these 23 exercise matrices, to personally build practice for certain categories of people.

2. The breath ...

An important aspect in Yoga23 is breathing. Breathing is the foundation upon which practice is built. In an advanced version, the student himself chooses the breathing rhythm suitable for him, and at the initial stage, they teach the body to discipline, breathe, move and focus tension in the breathing rhythm, so all the sequences of the technique are based on the breathing rhythm. You can turn on the metronome and breathe 4-1-4-1 (inhalation 4sec.-1sec. Delay smoothly passing into the exhale 4sec-1sec. Delay smoothly passing into the inhale). During the delay, there is no need to fix the glottis.

3. The pendulum ...

One of the most interesting criteria that determine Yoga23 is the use of a pendulum, the data of which the teacher relies on when constructing the methodology for conducting the session.

4. The Pit, Niyama

The ethical and moral aspect in Yoga23 is not particularly affected, it is understood that we are all adults and everyone has his own head on his shoulders. "Yama-niyama helps to achieve a state of integrity. If a person is not whole, then his goals will go astray." (Andrey Ryzhakin)

5. Exams ...

Every year, teachers are required to confirm qualifications.

6. Technician categories ...

Technicians are conditionally divided into 3 categories:

Plus technology has a developing effect. Man progresses and does not harm himself. Minus technique - a person progresses and hurts himself, for example, if a person had an injury or he performed the technique incorrectly. But with the correction of technology, it can become a plus. Zero technique - a person does not progress and does not harm himself.

Andrei Ryzhakin: "Personal practice consists of asanas, pranayama, meditation, yoga nidra. If a person practices for himself, he can only do plus practices. If he teaches, he will have to deal with zero and minus techniques."

7. Practice with a group - A. Ryzhakin: “There is no sense in practicing with a group”

According to A. Ryzhakin, when you practice yourself, attention is directed inward, and in the hall people need to be shown, explained, told. It makes sense to practice with a group only occasionally in order to motivate people.

8. Literature ...

A. Ryzhakin: "Sidersky A.V. recommends reading all the classic texts and the works of K. Castaneda."

9. About esotericism ...

A. Ryzhakin: “As long as the metaphysical concept is not felt in practice, it is at the level of the mind. While there is no experience, there is no point in talking about it. On the part of yoga23 there are no imposed concepts, there is a tool that can provide answers to the questions posed.

And most importantly - in yoga23 there is no connection with religion or philosophy.

"Yoga should lead to a state of awareness," - Andrey Ryzhakin


Iyengar Yoga is one of the directions of Hatha Yoga, authored by B.K.S. Iyengar. The main difference between its static style:

Detailed, extremely detailed detuning of asanas

The use of special devices: bricks, belts, etc. For beginners - this is relevant.

Lack of warm-up (dynamic exercises that develop joints and warm muscles - “vyayama”)

An important aspect of Iyengar yoga is the sequence of asanas.

Long stay in asana

Breath control

Iyengar yoga involves the study of asanas and pranayama, but also includes all the other higher stages of yoga, up to samadhi. The founder of the style has been teaching and practicing yoga for over 75 years and is considered one of the most outstanding modern yoga masters in the world. He has written many books on the philosophy and practice of yoga.

Here are interesting fragments from the life of B.K.S. Iyengar, taken by me from the book of V. S. Boyko (Yoga. The art of communication, chapter "Sensations").

B.K.S. Iyengar, the second most famous student of Krishnamacharya, goes even further - here is an excerpt from his last book “Light On Life”: “Pain in yoga, this is your guru. You must not run away from pain, but you must go through and through to be outside. We are not looking for pain on purpose, but we are not running away from the inevitable pain that always accompanies growth and transformation. In other words, effort and inevitable pain are necessary components of asanas. At first, the pain can be very strong, because the body resists, yielding to it, we relax the body and gradually it but if we already have some experience in yoga, and suddenly the pain appears where it should not have been, it makes sense to leave the asana and think what could have gone wrong. Pain arises only if when the body does not understand how to perform the asana, and at first it’s normal. In the right position, the pain should not appear. But in order to come to the correct performance, you must meet the pain. There is no other way "

As we can see, even a small piece of text is extremely controversial. On the one hand, there shouldn’t be pain in the correct posture, on the other hand, efforts and inevitable pain are necessary components of the asana.

Here is more material from the yoga forum:

Jones (04/10/2007): Iyengar himself was pierced through by injuries, and the fact that his approach to practice did not kill him is unique. And an attempt to extrapolate his unique experience is, IMHO, his error.

Rinugun (04/20/2007): But Iyengar has been teaching yoga to others for a bunch of years. A lifetime of delusion?

Michael (04/21/2007): Iyengar is now almost ninety, and he is still practicing. Do you imagine how it is possible to be completely injured and to practice at ninety years with an average life expectancy of sixty-five?

Victor (04/21/2007): Michael, as early as 1990 Faek Biria spoke at the second Moscow seminar, and I heard this: "Guruji suffered serious injury at one of the ultimate deflections, but did not go to the doctors and healed himself." Even then, a thought flashed through me: “What did you cure — honor and praise, but why was it injured?” I don’t know that he was completely injured ... But I remember what he did asanas with frantic sharpness, this suggests that the injuries could have been quite.

Jones (04/21/2007): That's right. I have a video of his workshop at a fairly advanced age (with his demonstration of the practice of asanas). Extremely sharp inputs, short exposure times, high voltage, this is what is obvious. It is clear that there is no CVN and relaxation here and there.

Michael (04/21/2007): I did not claim that he was not injured, in this case it does not matter.

It was about two points:

- if his injuries were painful and regular, he would have stopped his studies 30-40 years ago, i.e. when he began to grow old, and his margin of safety began to come to an end;

- I don’t know how much "FREQUENCY AND RELAX" is in his practice, but with regard to a ninety-year-old practicing yoga, such arguments look at least naive - apparently quite correct practice, if he is still alive and full of energy.

Jones, I understand that you are not so many years old, but look at any other people at that age, if you can find - they don’t have what to do asanas, it’s difficult to tie shoelaces, it’s difficult to get out of bed. It is clear that all these points do not make him a good teacher. We can judge the qualities of Iyengar as a teacher if his followers of the same age, practicing yoga, appear. If they do not appear, then his method of active and vigorous longevity is applicable only to him, and he could not make it universal.

Master (04.21.2007): Information for consideration (even disappointment):

Yoga Magazine No. 1 (2005, p. 11) - Interview with Viktor Van Kuten, a yoga teacher: “... Much changed when Iyengar, trying to open the upper back, broke my spine, which led to paralysis three days later ... After that, I could no longer follow the teachings of Iyengar ... "Victor then recovered. Teaches a softer style. Like this!

Jones (04/21/2007): Okay Michael, let's be consistent. I picked up excerpts from Iyengar’s biography, starting from youth and ending in 2001, judge for yourself.

"... Krishnamacharya taught Iyengar all the complex deflections for three days, he was still young and strong enough to force the young man to make deflections on his raised legs, which served as a support ...

... The young man (Iyengar) understood that if he did something wrong, his Master’s reputation would suffer. During the demonstration, he tried his best and even more, tears came to his eyes from pain ... (further) This event forever connected Iyengar's life with yoga, however, the price he paid for it was considerable - pains throughout his body tormented him for months to come ...

... Perhaps Iyengar was the only one who was able to endure such severe treatment, but excessive physical activity did not pass without a trace: at the end of the school year he did not pass exams at school and thus lost the scholarship he received as an orphan. On this, Iyengar's education ended, and now he had no choice but to do yoga ...

... Krishnamacharya explained that you need to stretch one leg forward and the other back and sit straight (Hanumanasana is actually a longitudinal split). To avoid performing such a difficult pose, the young man referred to too narrow chaddy (underwear). Chaddy really was very close to the body, even a finger could not be inserted between the skin and the fabric, the linen crashed into the body, leaving marks on it like a corset. However, even this circumstance did not save the young man. Krishnamacharya immediately asked one of his disciples to bring scissors and cut the chaddy. Thus, Iyengar was forced to do asana. As a result of its implementation, he damaged the hamstrings, which healed only after a few years. This situation was not exceptional, according to Iyengar, he mastered most difficult poses, including a handstand, not during regular and lengthy classes, but during demonstrations, when the asana had to be performed flawlessly the first time, and all the explanations were reduced to two or three concise directions ...

... There was everything against him: childhood illnesses, a poorly developed chest, a weak spine - a consequence of too intense and rigid practice of deflection in youth ...

... He radically changed his practice of asanas, ceasing to avoid poses that were especially painful, and emphasizing the leaning forward ...

... Until 1958, one problem continuously replaced another: when the asanas improved noticeably, and there was some progress in pranayama, Iyengar began to lose consciousness in poses. Many advised him not to take yoga so seriously and not to pay so much attention to it - because he was already a family man of a mature age. But Iyengar continued to engage, and his perseverance was once again rewarded. The next twenty years were truly the golden age of his practice. Then in 1978, shortly after celebrating his sixtieth birthday, Krishnamacharya advised Iyengar to reduce physical activity and devote more time to meditation. After only three months, Guruji's body lost its elasticity. He began to practice again four to five hours a day, but was never able to return to his former form. He was prevented by an accident in which he suffered in January 1979, injuring his left shoulder, spine and knees. Guruji could not do forward bends, balances and twisting, he almost returned to where he started forty years ago. And just three months later, another accident happened to him, as a result of which he injured his right shoulder and right knee. The next ten years were spent learning how to perform 75% of the asanas that Guruji was able to do in 1977. Shortly before his eightieth birthday, he again injured his leg, and at the end of 2001 his shoulder ... "

Conclusion: what it was, remained so. The stereotypes of working with the body, which were laid down in youth, have not changed. As you can see, he was injured regularly for many years.

You, Michael, say that Iyengar seems to have the right practice, if he is still alive and full of energy. I do not agree. One thing is its uniqueness, the ability to recover, to endure pain, will and so on, another thing is peace in practice. We will not confuse. As for the Iyengar methodology, take "Clarification of Yoga" and honestly work out the indicated program for weeks at least three years. Chances are good that he will see you, Michael, either in the hospital, or (if there is enough dope) in the cemetery. Good luck with your practice! "

Whether Iyengar is right or not is a difficult question. A person is free to do anything with himself, but not with others. One thing is clear: pain appears only when the principles of achims and the practice of focusing on CVI (Mental relaxation) are violated.

Here is a fragment of an Iyengar interview (Yogasara magazine, 1994). Question: "How can pain from improper practice and favorable pain be recognized?"

Answer: “If the pain remains after the practice, it means that you are doing something wrong. If you feel it during the practice, but it disappears after a session, it is a healthy pain. On the other hand, sometimes it happens that when you stretch , you feel soothing pain, which at the same time may seem terrible.You must learn to distinguish between soothing pain, which is healthy, and destructive pain, which does not bode well, insistently insists that something is wrong, that you are not can stand it. "

Well, in conclusion, I would like to remind myself, too, that it is worthwhile to show sanity on the rug, as in any other area of ​​life ... Try to turn your whole life into yoga (togetherness): not too much strain, but not too much to relax, not to be too happy, but not too sad, to stand on the verge of “yesterday” and “tomorrow”, to be aware of this particular moment, and EVERYTHING WE WILL GET!

Watch the video: Study Less Study Smart: A 6-Minute Summary of Marty Lobdell's Lecture - College Info Geek (April 2020).

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