with physical effects long all the channel. Most often it is a feeling of
warmth or even heat moving up your body1. If a channel is blocked
there can be an effect of «pricking», as when blood comes back to a
dumb limb. When a block is passed the pricking is changed into heat.
So there are the following energy mechanisms of asanas influence:
1. Opening and «purification» of channels. They are usually
blocked by a certain quantity of «frozen» etheric energy long the chan-
nel. Such «chunks» of energy usually relate to some blocked emotions,
i.e. astral energy, around which the ether energy crystallizes and makes
a block. On a physical level such blocks are seen as chronic muscle con-
tractions, tensions and pressures. Actually the work with these blocks can
start from the astral body (by catharsis reacting of restrained emotions),
as well as through our etheric and physical bodies, i.e. with the help of
asanas. No doubt the most efficient is cooperation of all methods, which
will be discussed in chapter «Psychological work in asanas».
2. Energy repartition of ether from the parts where it is exces-
sive to those zones that lack it. In particular, «patching up» of holes in
ether, stimulation of oppressed chakras and sadatation of excited ones.
3. «Working out», i.e. energizing of problem zones. A low ener-
gy in a zone can be explained by body’s constitutional type or by a set-
up received while growing-up and is expressed by an obvious weak-
ness of a part. For example, a «swan neck», thin arms and legs etc. In a
lighter manifestation a weaker part (mostly a limb) has more tendency
to freeze. Practicing asanas, these parts can become more energetic.
4. General energy circulation intensification. Most of esoteric
traditions think that personal strength and energy level of a person de-
pends not on how much energy he has in subtle bodies, but on the
intensification of its flow in his body. Qigong masters say that a com-
mon human has string-width energy channels, while a qigong master
can have them as wide as the finger. The speed at which energy moves
changes too. It can be easily proved by the following observation. Prac-
ticing yoga correctly, a yogin has to spend in a pose less and less time to
get the same physiological effect. So, if a newcomer has the heat move
up his spine in a one minute and a half after exiting Bhujangasana, in a
year of practice you need just 10–15 seconds.
1 I suppose it is this heat that Indians used to call «tapas».
39
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Types of asanas
Depending on a mechanism of influence there are six types of asa-
nas:
• stretching;
• pivoting;
• strengthening;
• inverted;
• pressing;
• equilibration.
Stretching asanas influence our meridians, located on the for-
ward and backward part of the body. Among forward stretchings are:
Bhujangasana, Ushtrasana, hakrasana. Backward stretchings are: Yoga
Mudra, Pashimottanasana, Padakhastasana.
Pivoting asanas work with diagonal meridians. Among them:
Arthamatsiendrasana, Trikonasana, Parivritta Trikonasana and Parivritta
parsvakonasana.
Strengthening asanas don’t stretch channel, but condense the
ether by natural movement of energy to the strained zone. Among
them are: Purvotanasana, Salabkh- and Arthasalabhasana, Firabhadrasa-
na, Utkatasana, Viparita karani, Kukutasana, Artha navasana and Paripu-
ra navasana.
Inverted asanas change energy and liquids circulation in the body
under the influence of gravity. These are: Sirshasana, Sarpasana, Hala-
sana, Karnapidasasana.
Pressing and squeezing out asanas squeeze energy out of some
zones by physical pressure on it. These are Gomukhasana, Maiurasana.
Equilibration asanas influence our body by activating certain
muscles, baroceptors related to them, brain and limbic system — to
keep balance.
Actually there are much more asanas. Moreover each asana has
its countless modifications. You can also make combined asanas, having
characters of each type, but the aim of this book is not to give the com-
plete list of asanas. Dogmatism is fatal for a spiritual teaching. We’ll
try to look down the origins and to understand principles, underlying
hatha yoga; using them practitioner will know, how to construct asanas
and other exercises according to his own task and his personal psycho-
physiological and energetic features.
It’s interesting to note that in asanas, described in «Hatha Yoga
Pradipika», there are 1–2 exercises of each type.
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Types of yoga exercises and their mechanisms of influence
Pranayamas1
Human breath is a process controlled by both the brain and the con-
sciousness. Breath is a «bridge» between our biological and spiritual na-
ture. The way we breathe, our particularities, depth, the muscles we use,
directly relate with our consciousness. No wonder we use such sayings as
«with bated breath», «take one’s breath away», «a lump in the throat» etc.
If our consciousness is still (or even the psyche in general, because subcon-
sciousness also influences it) our breath is stable, deep with even rhythm.
On the contrary, as soon as our physical state or the direction of conscious-
ness flow changes, rhythm and type of breath changes too. At a limit there
is a breath breakdown, a temporary breath-holding, not controlled by our
consciousness. For example, if we try to lift something heavy, we have
a breakdown in a form of tension and groaning, but sometimes such a
breakdown occurs when the object to lift isn’t heavy at all. It is the attitude:
the object is too heavy in person’s mind. This is an example of mind break-
down. The same breakdown would lead to the similar breath breakdown
that can happen, if we think about a physiologically difficult situation.
A person can think that he is absolutely calm, but any exterior
observer can easily see, if it’s true, by the way he breathes. Our breath-
ing shows our real emotional state. And vice versa by controlling our
breath, we can learn to control our emotional state. The detailed knowl-
edge about chakral system and principles of psychosomatic interrela-
tion can help us to minutely analyse the current state of any person’s
psyche, just by observing and listening to his breath.
But for goals of yoga it is also important to know, that the coun-
ter principle works too: consciously controlling and keeping certain
breathing rhythm, we form a defined in advance state of awareness.
This is the principle underlying the next type of yoga exercises —
pranayamas. Pranayama is a breath control. «Yoga kundalia-upanisha-
da» says «there are two reasons making our mind wander — vasanas
(desires, caused by secretly impressed feelings) and the breath. If our
desires can be mastered, the other can be controlled. From these two the
first to master must be our breath».
So pranayamas are breathing exercises. «Hatha Yoga Pradipika»
describes 8 pranayamas: Suria Bheda, Udjai, Sitcari, Sitali, Bhastrica,
Bhramari, Murchha and Plavini. Sometimes in ancient yoga pranayama
meant a breath-hold. Modern yoga counts dozens of pranayamas and
their variations, such as: full breath, quick pranayamas, slow, dynamic
pranayamas. On our physical body pranayama makes less impact, than
asanas. It mainly aims at etheric and astral bodies, i.e. vitality and
emotional sphere.
1 Curiously like in English «prana» means both «air» and some life force, vital energy.
41
. Safronov. Yoga: Physiology, Psychosomatics, Bioenergetics
Influence mechanism of breath exercises, pranayamas in particu-
lar, is based on the following principles.
1. The changing of ratio of oxygen and carbonic acid in our
body. Raising concentration of oxygen, we activate inhibitory processes
by intensive breathing and lung hyperventilation. The rising concentra-
tion of carbonic acid is achieved by holding our breath, and in differ-
ent phases results in activating certain zones of our brain. For instance,
by raising the level of CO by pranayamas, we activate all hypercapnic
2
chemoreceptors and our respiratory centre, arises the reciprocal intensi-
fication of ventilation, that is why the successfulness of the respiratory
training is defined by the eventual slow rising of hypercapnia. Only in
this case we can achieve a growth in chemoreceptors and neurons of
respiratory centre resistance to a hypercapnic stimulation, fortifying re-
spiratory system in physical load and in closed spaces (transport etc.).
In the long run hypercapnia adaptation also raises compensatory ca-
pacities of buffer systems, favours removal of hyperventilate disorders,
hypercapnia, normalisation of carbonic acid in tissues and cell metabo-
lism optimisation.
These effects were researched by modern physicians, who came
to same conclusions, as those acknowledged in ancient yoga. The fore-
said Garkavi and his co-authors showed that hypercapnia can be used
as a factor of raising a non-specific resistance of the body. Another re-
searcher Pavlenko wrote that hypercapnia normally has pathogenic ef-
fect, but till a certain moment activates the respiratory centre, playing
its sanogeneric role.
The same research was conducted in the «opposite» branch — ex-
cessive oxygen. Thus researches of brain activity in the state of holo-
tropic breathwork, conducted in the Institute of high nerve activity have
showed that during such breathing there is an activation of the back left
and forward right parts of the brain, the so-called «axis of supercon-
scious». The same are activated in the state of creativity. In the normal
state lobe zones of the left hemisphere and back of the right one are
activated (cognitive axis).
Combining the lasting ratio of inhalation-hold-exhalation-hold,
we can reach a strictly defined ratio of oxygen/carbonic acid content
in our blood, thus getting into various «calibrated» states. Such meth-
od becomes even more efficient by a direct rhythmic influence on the
brain by nerve endings, located in nasopharynx. Methods of rhythmical
breathwork were used not only in yoga, but also in magical practices,
qigong, martial arts and shaman practices.
2. Enabling different groups of muscles in breathing. The in-
terrelation between various human muscles, in particular, respira-
tory muscles, was noticed and introduced in contemporary theory of
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Types of yoga exercises and their mechanisms of influence
psychosomatics by A. Lowen, although it is evident from the structure
of chakral system. The main point of such correlation is that while
breathing, people don’t use muscles, located at the level of their dis-
rupted or weak chakras. The opposite is also true; if while breath-
ing we «switch on» certain muscles, we activate the chakra itself. The
additional effect can be produced by straining (working out) of different
groups of respiratory muscles.
3. Reflex effect on the brain by influencing on olfactory and other
receptors, located in respiratory tracts. Some researches think that limbic
system on the one hand relates with our emotional sphere, on the other —
with the organs»1 work control, in its evolutionary base has a rhinen-
cephalon. That is why the air, rhythmically passing through the nose,
puts the limbic system in a particular state, which tells upon the general
state of the body — physical and emotional. Author does not possess
more detailed information about deeper neurophysic researches, that is
why, choosing cycles, we should trust our empirical observation and
reflection — just like ancient yogins.
4. Hydraulic brain and viscera massage. Pranayamas, especial-
ly those done intensively (like kalabhati and Bhastrika) create certain
changes in pressure — in the body and in the head, causing the effect of
their inner massage. From this principle we can conclude that there is
a minimum speed of doing these pranayamas, at which they cause a
needed effect.
5. Reflex impact over sympathetic and parasympathetic nervous
system. In classical yoga it is believed that breathing through the right
nostril is stimulating and favours dissociation processes in our body
(Sun breathing). Breathing through the left nostril is soothing and fa-
vours assimilation processes (Moon breathing). That is why, the express
activating of a nostril or the specific order of changing nostrils is an im-
portant element in yoga, practically its «visiting card».
2.7. Sitting in the Padmâsana posture the Yogi should fill in the air through
the left nostril (closing the right one); and, keeping it confined according to
one’s ability, it should be expelled slowly through the surya (right nostril).
2.8. Then, drawing in the air through the surya slowly, the belly should be
filled, and after performing Kumbhaka as before, it should be expelled slow-
ly through the chandra (left nostril).
Hatha Yoga Pradipika
6. Effect of psychosomatic correspondence on the inner respi-
ratory system. The basic system of psychosomatic correspondence de-
scribed above is not the only one. Other local systems related to chakras
1 Probably this interlacement of functions is a physical basis of psychosomatic correlation
existence.
43
. Safronov. Yoga: Physiology, Psychosomatics, Bioenergetics
can also be found. For example, seven cervical vertebras are projected
to seven chakras. The same correlation exists in the respiratory system:
more outlying zones of nasopharynx are related with inferior chakras,
and deeper ones — with the upper chakras. Upper zones are related
with the brain, lower zones — with the body. Combining aerodynamic
types of breathing (for example, by a certain pose of the head or the ten-
sion in nostrils), we can influence any particular zone. Another way to
use this mechanism is concentration on different feelings in the nose, i.e.
activating different receptors, and therefore different parts of the brain.
Breathing can be successfully combined with meditation. There is a
number of meditation techniques, based on consciousness structuring —
not always on relaxation, — with the help of breathing. The most sim-
ple is the one, when a practitioner sits down and starts listening to his
breathing. In one of the Shastras this technique is described as: «Lis-
tening to your breath, you listen to the breath of the Universe». One
should sit and breathe — nothing more. This meditation quickly helps
to come into a state of trace.
Bandhas
«Bandha» is a Sanskrit word for a «lock», which characterises the
meaning and mechanism of its influence. Bandhas block certain energy
flows and liquids transference related to them, that is why most often
bandhas are done in those exercises that change corporal pressure. In
classic yoga there are three main bandhas: Jalandhara Bandha, Uddiyana
Bandha and Mula Bandha1.
Jalandhara Bandha closes the energy inflow to the head and pre-
vents from high intracranial pressure in exercises, raising corporal pres-
sure — such as Kumbhaka. Indeed, try to «unlock» Jalandhara Bandha
and you’ll feel a hydraulic hit in your head, i.e. a sudden change in
your intracranial pressure, resulting in «birds» before your eyes or some
noise in your head.
Uddiyana Bandha condenses energy in Manipura and directs it to
Anahata. That is why after Bhastrikas we do kumbhaka and uddiyana
bandha. All excessive energy, pumped by Bhastrikas to Manipura, is trans-
ferred to Anahata.
Moreover uddiyana bandha positively influences the organs of ab-
dominal cavity owing to mechanic massage.
Mula Bandha condenses energy in lower chakras. It is also done
whenever there is an excessive pressure or a concentration of energy, to
stop energy from flowing into earth. Moreover mula bandha prevents
1 Although Maja Bandha is also called «bandha», it has a different essence.
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Types of yoga exercises and their mechanisms of influence
the outflow of the energy from Muladhara (related to vital force) to oth-
er people. If at a contact with someone your limbs start freezing, you’re
chilling and physically (not emotionally) feeling worse, probably there
is such an outflow, and mula bandha can help to cease these symptoms.
Mechanically mula bandha stimulates internal genitalia, favours
intimate muscles development, helping men to control ejaculation and
women — to make the orgasm more intensive and to massage penis
during coitus.
Kriya
«Kriya» is a Sanskrit word for «action», that is why lately it is used
for many dynamic yoga practices, but in reality kriya is an exercise, that
makes a dynamic impact, actually, a viscera massage. Kriya is a «know-
how» of yoga — in other systems of physical culture there’s nothing of
this kind. Among kriya techniques are: Uddiana Bandha Kriya, Nauli Kri-
ya. Kriyas are also cleansing techniques, which have to do with niyama.
They are aimed to clean our body from harmful substances. A special at-
tention is drawn to cleansing of digestive tract, blood and other systems.
There are six types of cleansings: Netî, Dhautî, Naulî, Basti, Kapâlabhâtî,
Trâtaka. Every type has its procedures and cleansing techniques. Princi-
ples of action of these exercises are in most cases obvious.
Mudras
Mudras are usually understood as a certain gesture. This under-
standing is formed under the influence of Buddhist tradition, where
hand gestures were widely used. But strictly speaking, in classic yoga
the term « mudra» is much wider: it can be performed with entire body,
like the already mentioned yoga mudra, shaktichelani mudra and others,
although they are more rare. Mudras can be performed by the eyes
(like in sambhavi mudra, vaishnavi mudra), by the tongue ( nabho mudra,
khechari mudra) and even by the anus ( ashvini mudra)1. Mudras are
mostly practiced in meditation techniques and are rarely involved
in physical exercise. This is understandable, because mudras make a
very subtle effect on people, on their emotional plane (astral body).
Their mechanism of influence also has to do with psychosomatic cor-
relation. To understand this mechanism let’s look at mudras’ closest
relative — gestures. Good old gestures constitute an important part
of communication. Gestures are directly related to the current emo-
1 Gherenda samhita enlists 25 mudras, but, if to count those from other origins, they are
a lot more.
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. Safronov. Yoga: Physiology, Psychosomatics, Bioenergetics
tional state and perform an energy movement in the aura. Mudras
use the opposite principle, intensifying movement of a needed energy,
forming a needed state. Look, what are hand positions of people sit-
ting in public transport. Sometimes their hands are interlaced in com-
plicated exotic mudras, but not due to high popularity of exsoterism.
This is one of the natural forms of body’s autoregulation, noticed and
made to serve by ancient practitioners. The mudra’s capacity to acti-
vate emotions was used in classical Indian theatre and dancing art,
where mudras were called «hasts».
In some «popular» sources about yoga you can find the belief that
mudras influence the body by «enclosing our channels». By channels
they mean meridians by Chinese medicine (acupuncture). Indeed, four
of these channels end in our hands, but what good to enclose a chan-
nel of lungs with a channel of small intestine like in djanana mudra? I
don’t know any cases, when mudras strongly influenced the physical
body, vegetative system, i.e. etheric body, that is why I believe such an
explanation is far-fetched.
Mudras have a very subtle influence on the body. If you compare
our organism with a refurbishment in a house, mudras are the thin em-
ery-paper, which you use after having worked with a plane, sandpa-
pered and varnished, and now you get it polished, but, if you took a
thin emery-paper when you still have splinters everywhere, the effect
from it would be insignificant. Mudras are exercises of the advanced
level.
By types there are enclosing mudras, blocking energy outflow
from chakra; dhiana mudras, helping to keep a certain state in various
meditations; and excretive, concentrating astral energy outside of the
body.
Vibration techniques
(Mantras)
One of the most ancient techniques in human’s history is repeat-
ing of mantras — certain sound combinations, resonance with particu-
lar parts of our brain and body. According to modern studies of neuro-
psychologists, practice of mudras really changes relati