Ojai breath is also known as ocean breath.

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 About the name

Ojai breath is also known as ocean breath. The meaning of the word ujjayi Ajai is victorious, the meaning of the root Ji is to conquer or win, and the meaning of the prefix ud is connection, expansion, or control.

About what and why?

This breathing technique can be performed as a breathing exercise at the beginning or end of the yoga practice and in certain currents in this yoga the breathing that is applied during the yoga asanas practice.

In the breath of the Ojai we create a soft and deep sound for breathing by the narrowing of the larynx and the upper part of the nasal canals, breathing resonates in the upper thorax and over time the sound becomes more and more internal and natural, in this form it is possible to establish a long, continuous and comfortable breathing.

For the breath of the Ojai many virtues among them can be singled out the following:

* Relaxes the nervous system, muscles, and consciousness

* Imparts resilience and body resistance

* Massages and strengthens the heart and diaphragm

* Clears unnecessary phlegm from the body

* Strengthens the throat and thyroid region

* Creates internal heat and focus

* Makes it possible to connect breathing more intimately with the help of the focus on the sound and sensations that arise in the process of breathing.

From what begins

It is possible to use several images in order to explain the breath:

One option is that breathing is similar to creating a yawn or steam on a window, another option is to try to create the sound ahhh only with a closed mouth, another way is to simulate inhalation and exhalation through a straw or tube which are located in our throat, each practitioner finds the image which helps him to understand the breath. It is important to explain that the operation in the throat area should be kept relaxed, sometimes it is better to describe the operation as an expansion of the trachea in the place of the trouble. In addition it is important to remember that it takes time to internalize this breath into practice and be patient and out of attention.

Except for the guttural sound, it is useful to observe different parts of the body during breathing, there is a variation of ogae in which the stomach is left on inhalation close to the back and thus preventing it from expanding. As a result, aspiration will result in the expansion and elongation of the back and thorax. With regard to the rhythm of the Ojai breathing, it is possible to let the Rhythm be free and it is possible to gradually establish different rhythms.

We discussed the breath of the Ojai and its instruction with Inessa Bergman- (the following passage is translated from English)

Ojai breathing is the beginning of the way towards listening to breathing and a deeper intimate relationship with our Hatha yoga practice. I often help students develop a better awareness of the beginning of inhalation and the beginning of exhalation by putting them in a reclining position with knees bent when feet rest down to the ground before the buttocks. In this position, the spine is fully supported by the ground and there is a space between the shoulder blades. I instruct to lay the palm of the left-hand face down on the upper thorax near the sternum (sternum), and the palm of the right hand on the lower abdomen below the navel. I explain the Ojai as a breath that comes in and out through the nose, passes through the nostrils, and comes directly to the throat and lungs with the creation of an "Ahhhhhh" sound with a gently closed mouth. The inhalation reaches the palm of the left hand and the exhalation flattens the stomach with the touch of the palm of the right hand.

This connection between the body and breathing should be practiced throughout our asanas practice.

In the practice of Ojai, breathing attention is sharpened and consciousness is calmer. The intention behind the asana is to deepen the breath and draw awareness to the natural truce at the end of each inhalation and each exhalation. It is important to pay attention to where they meet. These natural remissions are actually the pandas.

When we stay in these pauses, we extend the spine so that the chin is gently tilted inward and thus a long nape is formed, the abdomen helps to expand the lower back with an exhalation, the sacrum expands and the pelvis relaxes and relaxes with the force of gravity.

In this form, each practitioner finds a deeper insight into the body, spine, breathing, and intimate connection with his personal feeling and energy.

Optimal load on the skeletal system while performing asana (yoga pose)

 Principle number 3: Optimal load on the skeletal system while performing asana (yoga pose)

Despite its physical hardness - bone tissue is characterized by dynamism and it responds to the loads applied to it. Among the student population, there are a variety of posture defects in which an imbalance is created in the loads applied to various structures in the skeletal and articular system. In these situations the loads exceed the normal physiological limits, and in a consistent and prolonged process, structural changes in the skeletal bones appear over time. This type of damage is usually irreversible.

This aspect often dictates the need for adaptations in the practice of yoga poses.
Here are some examples of common situations in the population where special attention is needed:

A.
Postural defects in the foot: The foot is the basis for body posture. It supports the whole body and allows balance and maintaining balance while standing, walking, or running. Deviations in the position of the foot can cause (as a chain reaction) various postural defects also in the upper areas and impair the optimal function of the whole body.

Common defects in the foot are characterized by a situation in which the medial (inner) or lateral (outer) border of the foot 'sinks' and is in a low, flat position and is therefore exposed to increased loads.

   

Fig. 3: Resting the feet and ankles in a normal position (A and in a state of imbalance (B) (from the book Posture and Movement - Zolberg, 2005)

The emphasis in training: In
poses (asanas) yoga of standing on one leg (wooden position, dancer, etc.), initial balancing of the foot is a necessary condition for balanced and safe training. Carrying weight on one leg in the situations depicted in Figure 3 may do more harm than good as it exposes the ankle and foot joints to increased loads, potentially damaging skeletal structures and supporting ligaments.

In yoga classes, a student who suffers from an imbalance of the foot will have difficulty stabilizing his body in exercises that work on standing balance. In many cases, the teacher offers a "solution" to the problem through wall support in a way that will make it easier for the student to stabilize himself. However, this solution to the problem "bypasses" the primary cause of the difficulty (instability in the foot). At that moment, the wall support allows "success" in performing the pose, but on the way to this "success" damage may be caused to various structures in the foot, which carry the bodyweight unbalanced.

B. Postural defects in the knee joint: The
the knee is one of the most complex and vulnerable joints in the body. The joint is located between two long bones (hip and calf) and is a weight-bearing joint. These facts cause the forces and moments acting on it to be particularly large and powerful. An unbalanced posture of the knee joint causes the weight distribution on the joint to be unbalanced, and it is prone to loads and wears.
                   
One of the most common posture defects in the population is characterized by overexertion of the knee joint diagnosed by side-view. The proper functioning of the ligaments and muscles that surround the knee allows for good support and stability, which prevents the joint from further dislocation and thus restricts its movement backward. When this support is impaired due to weakness or structural impairment, hyperextension is created beyond the normal range. This position deflects the joint from the normal posture and exposes the anterior aspect of the knee to increased loads (Fig. 4).
 

                              

Fig. 4: Overexpression of the knee joint (on X-ray and outside view)
                    (from the book Posture and Movement - Zolberg, 2005)

The emphasis on training:
In yoga poses that are characterized by a full raid in the knee joint, adaptations are needed for cases of over-raiding in the joint. For example, in the dog position, it is recommended to bend the knees slightly to avoid increased pressure on the front of the tibia. Another example can be given with respect to posture equilibrium poses in a half-lotus variation in one leg. In this position, in order to prevent injury to the knee, it is recommended to bend the knee slightly with the supporting leg, or to perform the standing without the lotus position.

third. Postural defects in the spine
Postural defects require special attention during practice. For example - in the case of scoliosis, a lateral (lateral) deviation of the spine from the midline is created, which is usually accompanied by rotation (horizontal rotation) in the vertebrae (Fig. 5).

  

Figure 5: Scoliosis

The emphasis on training:
In situations of scoliosis, special care should be taken in postures involving a vertical load on the spine (as happens in a posture of standing shoulders or headstands) because overload can perpetuate the problem and even aggravate it. These postures may be appropriate but in many cases, appropriate adaptations need to be made, based on professional medical advice.

Another common problem in the population is manifested by an increased arch in the thoracic vertebrae (kyphosis), characterized by shortening of the chest muscles, and the pulling of the shoulders and head forward (Fig. 6). Even in such cases, adaptations are required during the practice, in order to avoid overload and get the most out of the pose (Fig. 6).

Figure 6: Kyphosis (Zolberg, 2005)
      

       
Figure 7: Example of fetal posture adaptation (mudra yoga). Top: match what position Kipputo 
                    below: Perform Kamar position with the increased pressure that accompanies spinal vertebrae also the
                    neck

Summary:

"Permitted" and "forbidden" poses in yoga is a controversial topic and has been on the professional agenda of teachers for a long time. In our work as teachers, we are constantly faced with the challenge of giving our students the best lesson, tailored to the set of components related to their personality and body characteristics.

Most teachers encounter in their work questions that arise from the students such as: What does the pose work on? Why does it hurt me? What might be the source of my difficulty? How can the difficulty be overcome? How can I keep moving forward? Am I doing the right thing? This article will review some aspects in trying to address these questions while addressing content related to movement and posture characteristics while performing yoga poses.

Addressing kinesiological factors that influence the performance of the various yoga poses is a necessary condition for proper and responsible practice that will allow the teacher to work safely and out of an established understanding of body movement.

The approach that represents the spirit of things in this article, addresses linguistically the needs of students according to their unique movement patterns. These unique patterns depend on many aspects such as body type, age, health status, and even emotional characteristics. Thus, the main goal of this approach is not necessarily to "accurately perform the yoga pose" and the facilitation of the lessons should be of a special nature which is very attentive to the students and allows for many variations and "adjustments" (modifications) during the practice.

 

The effect of fear on yoga training

 

Personally, I have often practiced meditation intensively for a certain period, a period after which I would feel so proud of myself that I would allow myself to take a break from practice, and every time I went back to practice I was amazed to find out how the same Barbarian and rattling conceptual mind came back and took control of consciousness. The best analogy I can think of is the analogy with what happens in the garden when we stop for a certain period to weed and weed weeds. Thus, it is not important for several years that we will be moving and weeding weeds, as soon as we take time off from the operation of hoeing and weeding we are guaranteed that the weeds will again grow at the peak of their glory.

In order to prevent our conceptual mind from re-taking over our consciousness, we must first understand what the mechanism is that allows it to do so. A short story can help us stand up for the nature of this mechanism.

When I was a child my grandmother used to tell me stress stories which for some reason were particularly fond of me. One of my favorite stories is a writer about a family of Jews who lived in Poland during the Second World War and who hid from the fear of the Germans underground in a hiding place that provided her with a kind Polish peasant. In exchange for the protection they received while staying under the ground, the members of the family used to do various works for the farmer who, besides protecting them, would also provide them with little food and drink. What would have kept the family alive was the news from the front that the farmer would have provided them every time he came to visit them. At one time he would describe how the Russians managed to break through an opening at a certain point, and once he would describe how the Germans repulsed them and managed in response to infiltrating the Russian territory. Once he would describe the rumors of the intention of the Americans to invade the European continent and liberate it, and once he would describe the rumors of the intention of the Americans to sign a separate peace treaty with Hitler. Thus, as the plot progresses, we learn to appreciate and even love the beloved Polish peasant who risks his life in order to save the Jewish family. Indeed, just at the very end of the story, just before we go to Yad Vashem to recommend them to the righteous, we find that instead of going on during World War II, the whole story takes place almost a decade after the end of the war in the days when Poland was already quiet and peaceful. It turns out that the poor family of Jews simply does not know that the war has long ended and continues to work hard for the Polish peasant who exploits them by constantly continuing to tell them about the beams of war that supposedly occurs outside.

The mechanism, therefore, which is used by our conceptual mind in order to gain control of our consciousness is the mechanism of intimidation. After all, just like the same family of Jews, we are completely dependent on our brain in order to describe the world outside, and just like the same cunning Polish farmer, our brain also has an interest in telling us that outside there is a terrible war. Fear, as we probably know, is the best friend of the tyrant, and our conceptual mind, what to do, behaves many times as a tyrant of the worst kind.

By telling us that outside there is a terrible war, our conceptual brain is able, therefore, to gain control over us, but why would our brain even want to control us? After all, is our conceptual mind not part of us and therefore should work together with us in harmony in order to achieve common goals? So that's it, don't. As in a large business organization where all the different divisions are supposed to work for the success of the organization, but in practice, they think first of all about their own interests, so are our different systems of bodies supposed to work for our own benefit, but in practice, they concentrate first of all on caring for their needs. The interest of our conceptual mind as stated is that we will think as much as possible, as it soon becomes clear to everyone who is trying to meditate, as much as the interest of our stomach is that we will eat as much as possible, as it soon becomes clear to everyone who is trying to make a diet. The fact that excessive thinking often makes us feel unhappy, and the fact that overeating often makes us sick, does not really interest our various body systems.

Now we can perhaps understand why every time we open the morning newspaper we discover that it contains only bad news. Bad news sells newspapers because bad news helps our brain build a threatening and frightening picture of the world that leaves us enslaved to it. I remember how a few years ago I got stuck for a few hours at an airport in Europe and since I had time to kill (by the way, by the very use of the expression "time to kill" we can learn about the aggressiveness of our conceptual mind while facing a situation of lack of employment) I went into a small bookstore that was located in the center of the passenger hall. Now, one important thing to know about bookstores located at airports is that they only have bestselling books in stock because their storage space is extremely small. Indeed, when I browsed among the various books in the store I discovered that nine out of ten books on the shelves were books of suspense and/or horror which only reading their plot synopsis could convey in you a shiver. What intrigued me at that time was why people were willing to pay to buy a book that would scare them to tears? After all, fear is a negative feeling, so I thought to myself, so why do we seem to be chasing her? Today I believe that the feeling of fear makes us suffer, but for our brain, it is a heavenly welcome. This is by the way probably the reason why as a child I loved my grandmother's thriller stories so much.

The Matrix movie (caution, spoiler for the two people who have not seen the film yet) tells us about a world where machines enslave people to extract energy from their bodies, but in everyday life these are not machines that suck energy from us in order to survive but our brains. It can even be argued that from the point of view of our brain the rest of our body is nothing but one big battery whose whole function is to provide him with energy for thinking. It is not surprising then to discover that many of the sci-fi films have been described as people whose bodies have long died however they continue to live as truncated heads connected to a feed machine. This description may sound extreme to most people, but for those of us who have long experienced meditation practice, and already know the true despotic nature of our minds, this is not a radical description at all. We already know that our brain will do everything, but everything, in order to convince us to continue to think, and even in the few moments when we will still manage not to think, will immediately hurry the same mind to persuade us to start thinking how successful we were that we managed not to think.

The question arises, what can be done in order to change the situation? So that's just it, as long as we ask ourselves what can be done to change the situation, we continue to act from the dualistic worldview that our conceptual mind is trying to impose on us, a worldview within which we always have nowhere to strive, we always have nowhere to reach, and therefore we always have a need to invest energy The secret is that in order to stop thinking and to free ourselves from the tyranny of our conceptual mind, we must learn precisely how to relax, how to liberate, and how not to do, and only when we learn this we learn to find out that outside there is no war at all and that all the sounds of the detonator and Indeed, if at the beginning of the article I noted that "if there is one thing in this world that surprises me every time anew" and then I referred to the ability of our conceptual mind to regain control of the spaces of consciousness, then now I want to correct myself and note that I find myself equally amazed when I discover, every Take only one small step out and immediately you will discover a magical world of peaceful eternal silence that only awaits entering its gates.

How to pass the summer with yoga

 

Summer is already here, in this there is no doubt.

As a yoga teacher in Tel Aviv, I hear about the issue of heat among yoga practitioners some do not always understand why sane people insist on practicing this heat and more without air conditioning. The dilemma may become complicated when opening a window for the introduction of air from the outside is accompanied by the addition of urban sounds that do not always inspire.

The Heat clearly changes the practice, and speaking of yoga as a flexible and adaptive thing then even for the weather the yoga adapts itself, here are some small tips that will help us to practice in the summer safely.

So what do we do with the blessings to be used?

One of the things that create heat in the US is a practice in motion, especially when it is a relatively fast movement that is done sequentially as is the case for example in the practice of a large number of solar pools.

So it's always possible to choose a more static practice with less movement within poses and between them. In the event that we choose to practice vinyasas (sequences of poses in motion), it is recommended to lower the pace a little, emphasize the importance of comfortable breathing along the entire length, and if one has to periodically stop one of the poses for a few moments (another good reason to stay a little in such an important position - tadasana – standing in the mountain).

With the support of breathing and attention, we can contain the internal heat that is created in motion and that may cause discomfort during practice. Over time, the body learns to move more efficiently and cost-effectively even when it is hot and this ability is also of great importance in our daily lives.

Breath

Breathing has great potential to create a change in body, consciousness, and also the degree of heat.

In the summer, breathing exercises can be helped by refrigerators during practice and in everyday life in order to calm and cool if necessary.

One exercise is Sheetali Pranayama ) Sheet ) Sanskrit - cold.

This breathing exercise helps to cool the body and muscles, calm consciousness, and relieve some relaxation on a hot summer day. We'll do it like this.:

We will find a comfortable sitting position, close our eyes, and allow comfortable attention and breathing. We will pull the tongue out and roll the sides of the tongue up so that a kind of tube/tunnel is formed. We will take inhalation through the same tube and direct it to the upper palate, at the end of the inhalation we will insert the tongue and close the mouth and exhale through the nose. The inhalation will produce a whistling sound that resembles the wind (and also it helps to cool the atmosphere a little). You can practice this breath several cycles in a row and combine it at the beginning or end of practice.

To your attention:

Since we inhale through the mouth and can not be helped by the filtration mechanisms of the nose it is necessary to pay attention not to practice this breathing in a polluted environment or during very cold days (I wish we should..).

People with low blood pressure or breathing problems should be careful with the Sheetali exercise.

Some of us find it difficult to roll the tongue but you can still do the exercise and focus on getting air into the upper palate, you can also do breathing exercises in other refrigerators (e.g. Seetkari ).

Even for the breathing of the Ojai which is customary to breathe during practice and which can create a lot of heat, you can find a cooler variation by placing the attention on the inhalation, to the entry of air in the area of the nostrils and the contact of air with the upper palate.

Combine relaxing elements during practice

Meditation, breathing, long savasana (relaxation posture), Nidra yoga, and appropriate poses - all of them will help to cope with the heat and it is recommended to combine them before, during, or at the end of practice.

As far as postures are concerned, I find that simple forward bends (e.g. embryo position) combined with an emphasis on exhalation are very appropriate to calm and cool. Various restorative poses with the support of accessories can enhance the relaxation effect. For example, Supta Bahda Konasan, supported child's pose – passes or supported bridge pose – bridge.

External cooling

About the theme of the air conditioner speaks a lot. Despite the fact that it is perhaps psychologically relaxing and does not contribute and even harmful, it creates an imbalance between the external and internal environment, impairs muscle activity, and makes it difficult for the body to develop the mechanisms of tolerance to temperature. A thing that is very noticeable in our time is the great dependence that external temperature stabilizers have both in winter and in summer. For those who want to deepen in the topic, you can read an article about practicing yoga without an air conditioner.

Another point is drinking water (and especially cold) during practice. In the practice of hot yoga recommend drinking water during the practice due to the loss of much fluid. In my humble opinion drinking water artificially cools the body and creates the same effects that we just mentioned and therefore is not recommended. It is of course important to pay attention to complete the fluids we lost during the practice but not during it.

What about the nerve level?

As we proceed to the depth of summer, simultaneously with the temperature level the level of nerves also rises.

Yoga offers us many tools to encourage relaxation and relaxation even when the environment is hot and some of them we have mentioned.

Perhaps the most important thing is to understand that summer gives us an opportunity to learn a lesson in the bride -

Of the inner heat, of the outer heat, and of our reactions and people around us - in the studio, on the street or in a traffic jam.

Let us all have a nice summer.

seek God like the one whose hand is on fire and seek water.

"Seek God," offers my guru, " seek God like the one whose hand is on fire and seek water." (Elizabeth Gilbert, " Eat, Pray, Love")

The Yogi bookcase houses countless age-old books as new and abundant in knowledge and insights, techniques, and interpretation. But such a book, which seems to have been written with a clear mind and an open heart, has not yet been stored in it. "To eat, to pray, to love" the book of journalist and writer Elizabeth Gilbert that she also practices yoga and pious meditation is a miracle work - since it is oil in the bones of readers who are at the beginning or in the midst of spiritual work and even able to penetrate into such hearts that they do not have at all,

And for evidence, this book sold five million copies in its English version and a few weeks after the printing of the Hebrew translation (published by Kinneret Zamora Pavilion), which went straight to the tables of the bestsellers. The rights of the book's filmography, so the writer's site is removed www.elizabethgilbert.com they've already been sold to a Hollywood company that intends to produce a film starring Julia Roberts.

And yet it is necessary to remove from it the emerging suspicion of everything that seems to be another of those new-age American treatises that tend to flatten, dilute and sweeten the complex and deep message, in which the Western author tries to weave in his lifestyle Oriental mystical doubtful ornaments. The commercial success of" Eat, Pray, Love " does not in any way detract from its quality and greatness.

This is a personal travel diary that is beautifully written and imprisoned together in literary genres. He is also a travel book and a record of memories, he combines new journalistic writing with motifs of romantic comedy, his tone is taken straight from the genre of Navy catchy (girls literature) but it can also be found in articles published in the American Journal Yoga Journal.

To say this simply, Gilbert is a true yogic writer, as she manages to combine separate worlds and internal conflicts and bring them into Unity. The plot of the book is interpreted over a year during which Natasha connects her life in America and went in search of herself after the crash of her marriage. Equipped with the advance received from the publisher in exchange for the book to be written, she divided her journey into three countries in each which she spent four months – Italy, India and Indonesia. In each of the cultures in which she lived, she learned what this culture has to offer: the delight of the senses, the seclusion, and the spiritual deepening and the talent to balance them.

Gilbert's voice is unique. This is the voice of a woman who has lost and found herself. Honestly and honestly, she describes how her life fell into a depression culminating in an ugly and obsessive divorce struggle that resulted in unhappiness which led to clinical depression and drug treatment. The process of rehabilitation to which she set out is the realization of a desire to fulfill her most simple and exciting aspirations. To live in Rome, for example, to learn and speak Italian, not because this language is necessary for her, but solely because the Italian fills her with the joy of life.

Gilbert is a heroine who simultaneously evokes identification and inspiration. Throughout the entire length of the book, she looks with a piercing and amused look at her experiences, thoughts, and feelings in an attempt to descend to the meaning of the suffering she experienced. Her starting point is well known: she allegedly has everything, but in fact, she has nothing. And this thing, which she is looking for, is the ability to listen to herself. And not only to listen to, too but also to hear, clearly and clearly what her heart is trying to tell her in her joys and sorrows.

The practice of Yogi training is present in all its glory in Gilbert's writing as it is visibly striving to find the way to make her mundane life meaningful and to remove from her consciousness the distractions, in order to find the point of launch between who she would like to be and who she really is. Thus, during the period of accession to Ashram in India, the master whose name she does not disclose, who advocates meditation training based on memorizing mantras, comes to a small and warning insight that helps her in the process of freeing herself.

During this episode, readers who practice yoga persistently will find it particularly fascinating and instructive, Gilbert tells about her great fantasy - to become a woman capable of barricading for days on end in her silence. To most frustration, it is a fantasy whose realization is not within its reach, since the author is, for her testimony, a chatty, sociable, pleasure-loving girl, preoccupied with doubts and other obsessive and restless thoughts that struggles with self-indulgence during meditations and the singing of mantras.

Months of torment pass until Gilbert comes to the heartfelt recognition that if God wanted to create it in the form of a floating and heavenly nun who does not spread her mouth, he probably would not have created it as it is.

The dialogue of the heroine "Eat, Pray, Love" With God is the thread on which the beads from which the book is made are threaded. This is not just a metaphor. The book reads excerpts, 109 in number, as the number of beads threaded on the "Mala Jaffa" necklace of beads of Hindu prayer. In each such string, there are 108 beads and one more bead that is located outside the circle. The collection of these stories also connects a small and complete cycle of life that teaches the heroine to pray for what she calls the God that is within her, we were the same inner voice that emanates from the heart and has the power to direct us to choose what is really good for us.

In order to absorb the frequency at which this sound is transmitted, the worshiper needs to remove the disruptions of absorption from the path. For this purpose, it is required on the one hand to find out what stickiness is and on the other to study the principles of activation of forgiveness, patience, and avoidance of judgment. The discovery and breadth of her heart manifested in the willingness to truly share her journey impressions with others, yielding at least an enlightening text for those who advocate as the writer in the desire to lead a life that fleshly and spiritual coexist in them.

In the end, Gilbert's story is the story of the journey that can always be started but he himself never ends. What she has to offer to both sides – those who look from the outside on self-search campaigns and those who look from the inside-is the intimate, bold, and yet modest study she conducted with herself. A study that brings up wise, entertaining, and most beneficial findings for both frequent travelers and casual tourists.

Yoga and sports |

 

Is there a greater consensus among yoga-duper teachers than the difference between yoga and gymnastics? If you did not breathe properly in the lesson, you were caught in your spoilage when you went to captivity after the acrobatics performed or insisted on breaking the limits of ability, you may snatch on your head and be asked to internalize the punchline that"yoga is not Gymnastics."The term" Gymnastics " embraces for that matter all branches of physical fitness, where the apparent emphasis is on bodywork when the rest of the aspects of the human being remain out of the range of observation.

It is pleasant for us to think that yoga is superior. That it sanctifies the connection between the body and the soul. And that the soul does not tolerate being bullied, especially the body, which needs sensitivity and thoughtfulness. "NU Paine NU Gein" is used to hanging in their student's teachers ashentega vinyasa as they blot out their sweat, their jaws clenched, on the mattresses, while urging them to practice while avoiding the masochistic satisfaction that brings with it excessive effort.

There should not be an ashtangist to experience the alleged clash between yoga and gymnastics. Even in a more restrained practice method such as Iyengar, the teacher is required to interpret for his enmity students in a pose challenging the"Ahimsa" principle, according to which the Yogi practitioner commands to avoid any act of violence and, first of all, towards himself.

The roots of violence towards oneself, which are often veiled in a tendency to act aggressively or in a craving to test boundaries, are convenient for us to take care of those habits that were bought in physical fitness classes during high school and sports or fitness training soldiers, on which instructors supervised thirsty achievements, whose task of life was to eradicate the"laziness", "indulgence" and"languor" and impart the motto (Non-yogic, by the way) of a healthy mind in a healthy body.

However, the differences between yoga and gymnastics are not so obvious and sharp. And the evidence: physical injuries are the share of devout practitioners just as they fought athletes. In order to progress and improve in both areas, practitioners and gymnasts are required to strengthen their minds and bodies. It is possible to conduct an endless polemic and a lot of subtleties in the issue of distinguishing "bad pain" that serves as a warning lamp and "good pain" that comes from the activation of muscles and joints that cry out for lack of use, but even among reputable teachers, preaching thoughtful, attentive and tolerant Yogi practice, you will find those who will confess

It is too easy to wave Loathing in the western tendency to tear yourself on the mattress and elevate the wisdom of the East yogic gorse that has let things happen in their time without pushing yourself. But the disrespect of ambition and the desire to be proud of your achievements is the refuge of those condescending are human qualities that need to learn to work with them and not deny them. Enlightened teachers in their own eyes also urge students to dare and go so far even though they claim to be incapable because we are not always aware of the abilities inherent in the US. What is the difference between these lecturers and the motivational conversations that beat me in the gymnastics team coach-ground-instruments of my childhood and the hard swimming team coach of my youth?

In yoga, just like in sports, I have already heard in private conversations, in which teachers are spared the need to demonstrate a spiritual Pason, the irrational and purposeful assertion that pain is an integral part of any physical training, no matter whether it is yoga, running or swimming. It is not for nothing that the ability to endure your pain heroically and not to cultivate around them an aura, connects really excellent with an intense and determined training regime. Even the claim that you are yoga as we know it in the West, feeds on many of the gymnastics exercises that the soldiers of the British Empire perform before the eyes of their Indian subjects, a natural booklet to the spiritual-existential concept according to which the limitations are "more in mind than in the body."

Who among us did not experience this exhilarating insight, when he clearly felt during training that his forces were running out and that his body did not obey him and a few minutes later and deep breaths passed her feeling and her place occupied renewed forces and the same miraculous physical petitions that await the other passage of the threshold of despair?

In this twilight zone where human beings are trained imbued with the passion to expand and deepen the range of their mental, spiritual, and physical abilities, practice often becomes a struggle to rise above objections. And sometimes the motive for this fight is identification. The same thought that the fact that we are able to perform a complicated and demanding posture better than our student or colleague testifies to us.

And why would we even want to make such complicated moves? The nature of yogic training does not depend on our acrobatic abilities, does it not? Acrobatics is Gymnastics and yoga is the ability to practice the pose with accuracy and understanding. But non-acrobatics is also based on the abilities of attention, concentration, accuracy, and equality of mind. And the wind? It is not strengthened and intensified as a result of grueling training. And the soul, she does not know how to appreciate the satisfaction of overcoming obstacles, real and imaginary?

How many people really practice yoga in a simple, minimalist, and modest style, relaxed and free from identification, when their whole being is solely subject to the maintenance of their bodies? And is it really what makes them (not only in their own eyes) more real yoga practitioners or that their form of training is derived from their character.

The yogic scene of the 2000s, it seems sometimes, is divided into those that determine what real yoga practice is and what Gymnastics is for its name and for those who are just busy with their own without pretending and determining what is more or less true to tradition. Since none of us (except, perhaps, only a virtue) did come to the practice of yoga when he was free from experiences in the traditions of Western physical training, it would be not very intelligent to declare arbitrary and arbitrary buffering between yoga and sports and denigrate the urge to urge yourself to glorify the refinement of listening to your body. Is not yoga teaching us the ability to work with fascinating opposites and to prefer the common on the separator?

Fibromyalgia, cachexia and yoga practice

 "At the end of one day two years ago my strength was lost, as if you were working for two babies I assumed it was just exhaustion that would pass or the onset of a disease, the body ached from head to toe, the glands swelled, I felt tingling in the area of my arms and my feet froze, I had a feeling that.. "

Fibromyalgia and cachexia

Fibromyalgia and cachexia sound like strange phenomena and are often unfamiliar, but it turns out that they attack quite a bit, significantly impairing the quality of life. Statistics indicate that between 2% - 4% of the population suffer from the syndrome. An absolute majority of patients (95%) are young women aged 30 – 50 years. The disease is characterized as a female disease and has a pronounced genetic connection that is realized with appropriate environmental factors.

Fibromyalgia FMS (Fibromyalgia) and CFS (Chronic Fatigue Syndrome) cachexia syndrome, are chronic neurological diseases and are considered to be twin syndromes in which symptoms are similar. In fibromyalgia "muscle pain", the patient experiences mainly chronic pain in the bones of the skeleton, joints, and muscles. Today they know that this is a neurological disorder in the mechanism of pain regulation, the sensitivity to pain is higher and the memory of pain in the body is longer.

In chronic exhaustion syndrome, the main "experience" is of deep exhaustion lasting at least 6 months. Most often they appear together when the woman can range from periods when she suffers more from pain (FMS) to periods when she suffers more from weakness and exhaustion ( CFS). And as if this is not enough, "additional gifts" can also appear among them: sleep disorders, tingling in the hands, migraine, hypersensitivity to heat or cold, decreased physical fitness, irritable bowel, irritable bladder, non-cardiac angina (feeling of the block on the chest), accelerated pulse and a feeling of lack of air, anxiety and depression and disorders of concentration and memory.

Sometimes years pass until the patient is given adequate diagnosis and treatment. Today there is no exact laboratory test yet and the characteristics of the disease are very similar to the characteristics of other diseases. At the same time, there is a breakthrough in the conscious level of the population of doctors, thanks to the Blessed studies and initiatives of patients and patients, and in recent years various support centers and related websites have been established (e.g., Association A.).S.That's it.

Circle of fatigue pain

The routine of life is not simple for those who experience pain and endless exhaustion and need to regulate the existing energy for necessary actions. The patient can look relatively good but feel very bad. Usually, there is no identification and support from the environment which makes it difficult to cope with the situation.

Body and mind are two different aspects of the same being, one of the connections between body and mind is pain. Persistent pain leads to anxiety, impotence, dysfunction, and can lead to depression. When we experience pain, the pain is pulled by chemicals in the brain (such as serotonin and endorphins), the reservoirs of these are utilized and their secretion goes wrong. A circle of increasing pain and constant fatigue brings distress that causes increasing pain and further distress, an endless vicious circle.

Yoga philosophy refers to exhaustion and lack of energy as an expression of prana's lack (life energy) which means energy leakage or energy blocking in the body. A significant blockage may occur in an Energy Center (chakra) called MANIPURA - the "solar plexus", which is located between the navel and the thorax. The blockage creates a feeling that the pelvis lacks energy and is empty and can damage the digestive tract, liver, gallbladder, spleen, and pancreas. Practicing yoga and meditation aimed at this chakra, healthy food and a balanced life will lead to the balance of the chakra.

Exercise-yoga

Many cases suggest that in parallel with drug therapy and cognitive therapy, slow and ranked yoga practice contributes greatly to alleviating the symptoms of the disease and improving the quality of life. Yoga is recognized as a powerful therapeutic tool and can stimulate the patient new Healing Forces. As yoga teachers, promises of complete healing should be avoided, although sometimes the disease passes by itself.

Upon admission of a student suffering from chronic fatigue syndrome, it is important to diagnose his condition. Understand what degree of exhaustion he is experiencing, the painful and sensitive points in his body, listen to the story of the disease, and understand his personal experience. Exhaustion can be expressed in three levels: at a low level, it is characterized by a feeling of heaviness. At the middle level, the patient functions but is exhausted from any activity. The high level can reach a state of difficulty standing or talking (it is strange to see a young woman in this state, but this is not impersonation).

Since most patients are women, I will use a female tongue to brighten up some points regarding appropriate yoga practice:

• In my experience the most difficult thing in this situation is the loss of confidence in the body. The Earth drops under the feet, the body is unpredictable and disappointing, in one day all life changes. Through practice routine, we will teach the woman to build her confidence in her body anew, learn the boundaries of the body in motion, return a communication channel between her and her. The practice routine will be conducted softly, slowly, gradually and by its condition at each re-lesson, the woman will learn to practice out of respect for the ability of the body, with awareness and attentiveness from a new place to movement, breathing, feeling and constant changes in the energy quality of her body. It is possible to use the mantra accompanied by "I am open and fighting in a positive way."

* It is worthwhile to strictly observe a relatively short stay in poses because the concentration ability in this situation is very low. During training, a woman is forbidden to cross the "border" and reach an effort beyond the capabilities of the body. Her body may experience severe weakness that persists because that, weakness can accompany accelerated heartbeat and difficulty breathing. A condition that even a long rest will not make it easier. Another limit that must be learned is the correct range of motion in any position.

* A great emphasis in training will be directed to relaxation. We will teach the woman to consciously let go: relaxation of high muscle tone, relaxation of the mind, relaxation, and release of emotions, all this will contribute to the breaking of the vicious circle to which she was pumped. The part of the practice that will be conducted in the supine positions, close to the ground, will be directly proportional to the degree of exhaustion and difficulty of the same woman. Depending on her ability, she will move to sitting and even standing, ascension towards the sky.

* Practicing appropriate poses and breathing techniques, will teach her to "load" herself. Combining tools from female yoga is essential and encourages energetic reinforcement " in the empty area "through motility in the pelvic area and practice"Mullah Banda". A combination of bends forward and backward arches will help release in the center of the solar plexus. Inverted poses will help to relieve exhaustion. Twists for flexing the spine, in order to allow circulation in the body. Standing postures will help strengthen the leg muscles for rooting and hardening.

Examples of recommended poses:

Pashimutansna (pinched pose), Mahamudra,, Adho Mukha (dog looks down), Sarvangasana ( candle stand, preferably with the support of a stool or a bolster.) And Syria Namaskara (blessing of the sun in the style of "soft").

"I suffered greatly in the same year, I realized what pain is, the kind I do not wish anyone, great despair. Recovery from exhaustion was long and slow. I was helped by reflexology and daily yoga practice. From the moment I was in the place of acceptance and the bride (and it took time), every ability that came back to me surprised and pleased, and slowly my life returned to a blessed routine. Of course, I would have given up all this, however in seeing back only a year from my life and part of me was reborn, every sound and breath smell got a different shade...

Thanks for the existence of yoga in my life, which faith healed, and helped me discover mental powers and empowerment that I did not know I had and discover the creator in me, sharpened my love of the moment and love of life. "

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