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Namaskars catalog | Samudraglobalyoga
Namaskars catalog | Samudraglobalyoga .portfolio-item .portfolio-image, .portfolio-item .portfolio-image a, .portfolio-item .portfolio-image img { display: block; width: 276px; height: 207px; } Home module i module ii module iii module iv Asanas of Namaskars catalog Home Module I Namaskars catalog Foundation iframe, object, embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; } Tadasana Uttanasana Plankasana Chatturanga Dandasana Bhujangasana Urdhva-Mukha-Svanasana Adho Mukha Svanasana Utkatasna Virabhadrasana 1 Anjaneyasana Virabhadrasana 2 jQuery(window).load(function(){ var $container = $('#portfolio'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter a').click(function(){ $('#portfolio-filter li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); });
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3-Part Prana Vinyasa Guide | Samudraglobalyoga
3-Part Prana Vinyasa Guide | Samudraglobalyoga .portfolio-item .portfolio-image, .portfolio-item .portfolio-image a, .portfolio-item .portfolio-image img { display: block; width: 276px; height: 207px; } .portfolio-desc h3 a { font-size: 14px; } .portfolio-desc h3 a { display: block; margin-top: -10px; } .titolo1, .titolo2, .titolo3 { padding-top: 20px; } Home module i module ii module iii module iv 3-Part Prana Vinyasa Guide catalog Home Module I 3-Part Prana Vinyasa Guide Pulsation Vinyasa Body Vinyasa Rhythmic Vinyasa Introduction to Prana Vinyasa “3-Part Prana Vinyasa” Technique The 3-Part Prana Vinyasa is a term that I created to refer a three-tiered approach of experiencing and teaching vinyasa from the breath pulsation. This technique was honed from Krishnamacharya’s teaching of moving dynamically between poses and using arm movements to enhance pranayama in asana and evolved as a method to for realization, alignment, creating flow state and understanding living vinyasa. From the organic need to transmit to students and teachers, the names for these vinyasas within vinyasas emerged as the “3-Part Prana Vinyasa” system: Pulsation Vinyasa: pulsing in the key action of an asana with the breathwave of inhale and exhale Body Vinyasa: moving limbs of an asana with the breathwave Rhythmic Vinyasa: moving between two asanas with the breathwave The other contribution is to decondition the space of “chaturanaga – upward dog – downward dog as the only vinyasa that serves as a transtion between asansa. Prana Vinyasa “connecting vinyasa” is a concept to describe sequencing 2-3 asanas together as the transition (connecting vinyasa) between “mini-vinyasas” of standing asanas, arm balances, backbends and forward bends. Summary of the Purpose of the “3-Part Prana Vinyasa Technique” 1. Teach alignment within the flow through the movements of prana and body patterns . 2. Express the movements of prana and the breathwave in a tangible way that students of any form of hatha yoga can relate to and effectively experience the benefits of moving with prana 3. Connecting the breathwave with movement while “holding a pose” or “marinating in an asana” or “pulsating within a mudra” . 4. To transform the Newtonian-Mechanical View of the body as “material” and experience the energetic flow of the moving-breathing body and universe . 5. Keep the experience of breath/prana alive . 6. Awaken fluidity, grace, sustainability and love of being alive . 7. Empower students and teachers to access the inherent creativity that is available within their body in each asana and every movement. Pulsation Vinyasa A Pulsation Vinyasa is a term created within Prana Vinaysa to refer to the the pulsation of the inhale and exhale within the key action of an asana. The pulsation is the most primary vinyasa - the primordial pulse that is expressed in every cell and in the rhythm of our breath. Purpose: 1. teaches the basic flow of the bandhas as the interaction of the grounding (apana) and rising (udana-prana) force develops mula and uddiyana bandha within asanas 2. as a natural and effective experience of body sup- port and sustainable power brings an understanding of weight-bearing and distribution of weight and prana through the entire body by learning to not collapse the body in the joints with gravity but to develop the buoyancy of the bandhas develops a natural feeling of buoyancy in the joints 3. develops an embodied relationship to the primary pulse of the movements of prana in an ongoing experience (like a heartbeat) that is always present waiting to be related to. 4. gives students an experience of the inner pulse and in doing so develops a greated internal connection and participation in the flow of yoga within their own experience. Best Applications: * Pulsing in the base of the pelvis (mulabandha) in “bent-leg standing poses” such as Vira I and II and lunges; this pulsation teaches * In Downward Dog: there are pulsations from the feet to the upper body which are very useful in helping be- ginners to teachers begin to experience a dog that moves and breathes and is not frozen! * In all thoracic spine openers such as anahatasana, pincha mayurasana with arms against the wall and in downward dog to open the upper body. This is one of the greatest discoveries for me in teaching men and people with “stiff upper bodies”. Be Aware: *Pulsation is not bouncing but a movement with the flow of the breath and bandhas * Pulsation is not a great tool for intense balancing poses such as Vira III or Parivritta Padangustasana but can be useful in Baksana (crow) or even Vrksasna (tree). iframe, object, embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; } .portfolio-desc h3 a { margin-left: -5px; } Bent Knee (Apana Udana) Pulsation Bent Knee (Apana Udana) Pulsation Samana / Vyana Core Pulsation Four Movement of Lunge Heart Pulsation Side Waist Pulsation Waving Spine Pulsation Pelvic Tilt Pulsation Twisting Pulsations Pada Pulsations Neck Release Pulsation Hip/Inner Leg Pulsation Bent Arm Pulsation Body Vinyasa A body vinyasa is a term created within Prana Vinyasa to refer to the vinyasa using limbs: arms, legs, torso with the flow of breath to highlight energetic alignment and awaken the movement of prana. Best Applications: * Arm movements in standing poses and lunges * Leg movements when the one leg is extended in the air * Torso movement in twists and thoracic spine openers Be Aware: Body Vinyasas are always to enhance the alignment and integration within the integrity of an asana. Moving arms and legs from creative ideas that do not arise naturally from the form and function of an asana creates “disco yoga” – save that for the dance floor. Purpose: 1. Teach alignment in the flow using one’s limbs: body, legs, torso to embody the key actions, polarities and different qualities inherent with the mudra of an asana. 2. Highlight “unity of opposites” through the movements of prana by moving that part of the body part to create a holistic a connection and feeling of pranic movement inside the body. 3. Create a greater sense of opening or releases to areas that feel held or stuck. 4. Enhance breath flow while in asana Lower Body Vinyasa Hip Joint Madala Prana/Apana (Single leg lift) Arm Body Vinyasas, Mudra Vinyasas Tadasana Mudra Vinyasa Samudra Mudra Vinyasa Samana/Vyana Mudra Vinyasa Anahata Mudra Vinyasa Prana Mudra Vinyasa Padma Mudra Vinyasa Arm Variation Vinyasas Root Rise Arm Body Vinyasa Egyptian Arms I Egyptian Arms II Spiral Arms Body Vinyasa Garuda Arms Body Vinyasa Arm Torso Body Vinyasas Single Arm Side-Waist Opening Mandala Arm Body Vinyasa Single Side-waist Opening Ganesh's Trunk Arm Body Vinyasa Shoulder Rolls Body Vinyasa Single Arm & Leg Body Vinyasa Rhythmic Vinyasa Coming soon. jQuery(window).load(function(){ $('iframe').each(function(){ var url = $(this).attr('data-src'); var r = /(videos|video|channels|\.com)\/([\d]+)/; var idvid = url.match(r)[2]; var url = $(this).parent().parent().parent().find('a').attr('href'); var nodo = $(this).parent().parent(); // console.log(url); nodo.html(''); }) var $container = $('#portfolio'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter a').click(function(){ $('#portfolio-filter li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); }); jQuery(window).load(function(){ var $container = $('#portfolio1'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter1 a').click(function(){ $('#portfolio-filter1 li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle1').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); }); jQuery(window).load(function(){ var $container = $('#portfolio2'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter1 a').click(function(){ $('#portfolio-filter1 li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle1').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); }); jQuery(window).load(function(){ var $container = $('#portfolio3'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter1 a').click(function(){ $('#portfolio-filter1 li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle1').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); }); jQuery(window).load(function(){ var $container = $('#portfolio4'); $container.isotope({ transitionDuration: '0.65s' }); $('#portfolio-filter1 a').click(function(){ $('#portfolio-filter1 li').removeClass('activeFilter'); $(this).parent('li').addClass('activeFilter'); var selector = $(this).attr('data-filter'); $container.isotope({ filter: selector }); return false; }); $('#portfolio-shuffle1').click(function(){ $container.isotope('updateSortData').isotope({ sortBy: 'random' }); }); $(window).resize(function() { $container.isotope('layout'); }); });
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Prana Vinyasa System | Samudraglobalyoga
Prana Vinyasa System | Samudraglobalyoga Home module i module ii module iii module iv Prana Vinyasa System Home Module I Prana Vinyasa System SECTION I: Prana Vinyasa Namaskars THE EVOLUTION OF ENERGETIC VINYASA— PRANA FLOW NAMASKARS After ten years of Sun Salutations in my body, something began to shift and a different calling started to emerge. I was hesitant at first to move beyond the classical forms I had learned, but I had a deep desire to embody the unique quality of each day, whether through spontaneous sahaja move- ments of the rising moon or by dropping low to the earth with the falling leaves xaa autumn. The Prana Flow Namaskar Mandala, which I have developed over twenty years of practice, offers a framework for approaching the shifts that occur through the wheel of the year and the solar-lunar cycle. (A full description of the mandala is beyond the scope of this book, but I offer it on the book’s website, tendingtheheartfire.com, as an additional practice resource.) Here the sixty-four namaskars are arranged around the seasons as well as the ele- ments. It begins at the top of the mandala with the new year and flows through the seasons, connected to the doshas (inner wheel of vata-pitta-kapha) and the rasas (vira, sringara, shanti). These are general guidelines that follow the movement: the solar wheel of increasing light from January through June (the solar, right side of the mandala) and the waning light from June through December (the lunar, left side of the mandala). The namaskars move up the centerline in the flow of the chakras, starting at the bottom with the foundational earth or bhumi namaskar and up through the elements to the most subtle namaskars at the top, connected to our highest devotion. These represent the deva-devi namaskars, in which all of our movements are offered to the Source. It has been my great pleasure in my practice and teachings to see the benefits of the “ener- getic diversity” reflected in the mandala. I have seen type triple-A, highly driven solar students integrate their fluid nature with great joy. The slow-moving, peaceful movements on the man- dala provide tremendous support during the high stress of the holiday season in December. The solar stimulation of the fire namaskars helps stoke the inner fire when it is dim or going out. Firekeeping through the namaskars gives us the ability to be “movement alchemists”—a way of cultivating rasa through changing rhythms and qualities of being. In creating the Prana Flow–Energetic Vinyasa system, my aim has been to empower yoga prac- titioners to be “agents of change” by respecting, attuning to, and moving with their life force. Rhythmic Namaskar A Rhythmic Namaskar B Dancing Warrior Dancing Warrior Shoulder Opening Variation Dancing Warrior Hip Opening Variation Dancing Warrior Side-Waist Opening Variation SECTION II: Movement Meditation If we look to the world’s ritual movement meditations, we find a spectrum: from the energy activation of Kodo drummers’ ritual running to Taoist qigong to trance-dance forms such as Kecak from Bali and Candomblé Orisha dances in Brazil to sublime meditations of the Sema ceremony of the Whirling Dervishes to the davening of Jewish prayer. Movement meditation is any embodied form that brings us into the state of flow—from pure energy to sacred immersion. In every case the dancer experiences effortlessness—time outside of time—and the movements are always generated by an inner source. Perhaps the simplest and most pervasive movement is the ritual movement of prostration or pranams, stemming from the root word namah, meaning “to blow,” “to realize the essence.” This sharira (body) mudra creates a natural shift as our heart, forehead, and whole body surrender upon the earth—a simple yet profound movement found in ritual meditations across the world’s spiritual traditions. There are many examples of movement meditations found in traditions around the world. THE DANCING DIVINE— THE SAHAJA ORIGINS OF MOVEMENT MEDITATION Within the visions of yoga, the Supreme dances the world, all of creation, yoga, and us. God as Krishna dances intimately with each devotee, in the Rasa Lila, Ganesh dances over obstacles, and Shiva and Shakti dance the world into creation in the Sandhya Tandava and Lasya. This natural flow of sahaja is described as samavesha, or “immersion” into the divine current—the goal of yogic practice that transforms our ordinary, stiff, and limited experience of ourselves into a fluid expression of the “mover” moving through us: Shiva and Parvati realized within. Just as our breathwave is the primary source for the movement of our life, yoga arises from the divine movement of Shiva and Shakti. Within the myths of yoga, the origins of asanas, mudras, dance, and music are found in the ecstatic ex- pression of Shiva, the mahayogin, and Parvati, the mother of the universe.3 It is said that all of these movement arts arose spontaneously from their meditations, and as such, music, sound, dance, mudras and yogasana are viewed and experienced as divine mediums of consciousness. This vision of Shiva and Shakti in creative movement is reflected in myths, paintings, and oral transmissions from teacher to student. The great thirteenth-century Maha Siddha Matsyendranath offers a meditation on the body in which each cell is alive with the movement of Shiva and Shakti, whom he describes as being in union within their sport of love for several eons. In between their lovemaking, creative pastimes arise spontaneously, such as the poetic meditations Shiva offers to Parvati (found in the Vijnana Bhairava) and the creation of the veena, a musical instrument inspired by the beautiful movements Shiva witnessed arising from Parvati’s breath. Yet the dance of Shiva and Shakti—known as the tandava (his movements) and lasya (her movements)—is the heart of their creative expression. There are seven forms of tandava attributed to Shiva, with several expressing the loving rhythm of ngara rasa that forms the creative cycles of the universe, while other forms, such as raudra tandava, express the fierce dissolution that comes with the samhara, or the death cycle. Parvati’s lasya represents the fluid nature of the feminine and is composed of circular, spiral, and swirling movements. There are 840,000 asanas attributed to their ecstatic dance. SECTION III: Body Mudra Body Mudra - Awakening Our Instinctual Body All bodily movements, created spontaneously from awakened consciousness, pure in essence, become sacred gestures or mudras. - Sahajayoginicinta (eight-century yogini) Yoga helps reawaken our living intelligence – our connectedness to the natural flow of our body - the vibrating circuitry of our 75 trillion cells that we sometimes disconnect from. I often describe this whole body thawing out as the awakening of our “instinctual body”. Our instinctual body is the experience of our primal aliveness, a kind of non-verbal knowing and connectedness, a subtle inner power that emanates within as we begin to embody our life-force. In Prana Flow, we describe this as the shift “from doing yoga to being yoga” and the beginning of feeling the current of the life-force (prana) as the flow of our movement, energetic alignment and total embodiment. This is the feeling we can access in mudras whether of hands or whole body. Just raise your arm with a fist in the sky or touch your heart with both hands across your center, and there an inner shift arises that gives us access to our sacred center. Mudras, translated as “seals” by their very form, create a shift of consciousness, a receptivity, a way to tap into our inherent instinctual knowing. Body Mudra In Prana Flow, we dissolve the concept of “posture” to experience asana as “Mudrasanas” – when the flow within a form activates the instinctual experience of our sublime intelligence. Mythic movements like Vira 1 come alive when you excavate the intrinsic power – the rising with the core, the upraised arms, the arrow gaze. Natarajasana becomes a mudrasana when the bindu or source point of energy is realized beneath one’s feet and moves in a circular flow through the heart with intensity and freedom and absolute presence. When you feel mudrasanas, your body finds alignment through these instinctual pathways – spine coiling, spine rising, heart breathing, arms reaching – and the entire form comes alive. Prana Flow namaskars are movement meditations to find this inner flow.
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Namaskars background | Samudraglobalyoga
Namaskars background | Samudraglobalyoga Home module i module ii module iii module iv Namaskars background Home Module I Three-Namaskars background SECTION I: Essence of Namaskar Article by Shiva Rea: NAMASKARAM “Perform each asana as a mantra and each pose as a meditation then the light will dawn from the center of your being” Sri BKS Iyengar (ILW: 504) Sri BKS Iyengar has been like the sun to so many practitioners around the world - shining the light of his own devotion and awareness from his own being to illumine the universal path of yoga. His legacy has not only made yoga accessible to all regardless of needs and limitations, but has offered a path of conscious embodiment at the heart of yoga. Sri BKS Iyengar teachings bring us through the gateway of our physical bodies, using breath as the bridge, to access to the intelligence and awareness that resides within our cells for self-realization and wisdom in action. As a student of yoga, Kashmiri Shavism and classical Indian dance forms, I am interested in all the ways we can transform a mundane relationship to our body, to the earth body and the universal body to realize the unified field of consciousness pervading creation. It is the aim of yoga—like dance and music—to go beyond the long struggles with technique and performance to cultivate rasa, that state of embodied communion with what is within us. The great sage, Abhinavagupta describes rasa as the self tasting the self, the juice of life, its essential essence. Rasa is the transformational state where the thinking mind quiets and pure feeling pulses through the body. This feeling of rasa— of connection to our deeper selves and the universal Self—can arise during any of life’s activities. It is a heightened state of communion between us and what surrounds us. We feel rasa not with the thinking mind but with the feeling mind of our heart-intelligence which is called in Sanskrit bhava. We must first become aware of our bhava or true feeling state. In this fast-paced world, a lack of connection is common with the ever changing rhythms of technology challenging our nervous system to be constantly pulled externally. Sometimes the very diligence of yoga practice, or a cold application of vairagya “non-attachment”, deliberately avoiding feeling, in order to still the fluctuations of the mind can dry the soil of our natural inner connection. We need to tune in to our inner bhava and harmonize with the environment around us for rasa to emerge. I believe that all human beings on this planet have consciously or unconsciously experienced rasa. There is one yoga practice that we have participated in that has allowed us to have the experience of bhava-rasa, regardless of background, karma or dharma. In spontaneous awe, all beings have paused in spontaneous recognition of the radiant, transformative power and beauty of the sun that touches us some 10 million miles away. Eyes closed or open, this visceral, inherent response in which a human being enters - even if for moments - is instinctual meditation. It is the moment which blends us all, humans, animals, ocean life, plants, into a natural unitive yogic consciousness. This ‘thoughtless’ communion with the microcosm and macrocosm, this unconscious act of devotion, is a universal experience of yoga. This is surya namaskar—sun salutations arises from the natural bhava of the sun. Surya namaskar is that special sequence of asanas which is the yogi and yogini’s prayer to the sun. We translate it from the Sanskrit as ‘sun salutation’. Surya namaskar tunes into the flow of life, of the seasons and the heavens ... the natural circadian rhythms. It is a progressive sequence which unfolds with an inherent harmony and cellular intelligence like the opening of a waterlily’s petals or the series of ocean waves breaking on the shore. The words have a reverential connection to the life force of the universe which is clearly lost in the translation from the Sanskrit of namaskar as the slightly stiff English salutation. This archaic greeting word is rarely used in everyday English and brings to mind the rigid Roman greeting or the formal military salute, imbued as it is with acknowledgements of power and submission. This is completely lacking in the all-encompassing and compassionate feeling of the consummate greeting of namaste or namaskaram that permeates life in the Hindu/yogic world of India. EMBODYING THE FLOW As with so many Sanskrit words, namaskar is imbued with so much bhava. With salutation as its equivalent translation the vital inner link to both the universal and the deep roots of yoga are lost. The roots of namaskar as nama - is literally “not me”, implying an inner bowing that awakens our receptive awareness to feel, to connect, to open, to receive and absorb this miracle of Life. At the same time, we reflect outwards our own personal divinity back to the universe and to all beings regardless of race, sex or creed. We place our hands in the universal symbol of prayer, connecting palms and all fingertips to symbolize unity and oneness with the divine. We magnify the healing energy within ourselves and manifest it outwards into the universe. With that one act we realize that we are all created equal; that we are all connected with each other and with the ultimate source of spiritual energy in the universe. This ‘lost-in-translationness’ can seep over into our practice of the sequence itself where sun salutations as the consummate hatha yoga fitness can be done without namasakar. As BKS Iyengars teachings offer, when movement is done mechanically the power of yoga dissolves. We lose the rasa of our spiritual connectivity that we innately have with the radiant sun. Allowing surya namaskar to arise from our natural connnection to the source of life - the outer sun, we awaken the feeling-mind of bhava-rasa to stimulate our body-mind-heart connection. As BKS Iyengar has offered, “To live in the moment is sprituality. To live in the movement is divinity”. By aligning the outer world (environment and physical body) and the inner world (energy, breath, emotions, consciousness), we can transform our practice into a vibrating connection to our life-force. If we stay true to the original spirit of namaskar, we can traverse mundane mind and enter that sacred light that existed at the beginning of the universe and that brought all into being. In our post-modern secular society which has lost the grounding of daily ritual to our environment, the idea of Ishvara pranidhana or surrendering to a higher source, of willing to become part of a bigger picture, initiates a sacred shift of perspective that is urgently needed in these times of ecological peril. The act of surrendering is a potent method of dissolving the endless agitations of the mind and shifting our perspective from the individual selfishness towards universal interconnectedness. If ultimately yoga is about connecting to the bigger ‘dance’ of life, then Surya Namaskar, in its true origin as a meditatively moving prayer, is a very potent method of awakening transformative bhava-rasa in one’s body, life and in the world. And as the great yogic artist, Sri BKS Iyengar embodies fully: “Yoga is like music, the rhythm of the body, the melody of the mind and the harmony of the soul, create the symphony of life.” SECTION II: Roots of Surya Namaskar BECOME THE SUN IN THE HEART OF YOUR BODY Namaskar is a special type of vinyasa, a ritual offering in the form of a synchronized sequence of mudras or asanas. This is a kind of movement alchemy, designed to awaken and transform the mover. There is one yoga practice that every human who has lived on Earth has practiced in some form: a namaskar or bow to the sun. We have all spontaneously responded in awe to the transformative power and beauty of a sunrise or sunset and experienced in our hearts, even if just for a moment, a state of meditative communion. This instinctual meditation is a universal experience of yoga—the heart of surya namaskar. Surya namaskar is that special sequence of asanas that unfolds with an inherent harmony. The Sanskrit word namaskar has a reverential connection to the life force of the universe that is sadly lost in translation as the stiff English “salutation.” The root of the word namaskar is nama—literally, “not me”—which conveys an inner bowing, an openness to feel, receive, and absorb the miracle of life. The mantras that are integrated with the twelve movements of surya namaskar, including six bias that are repeated twice, have been linked to the ritual movements and mantras recorded in the Vedas. Raising your arms to the sky is a natural movement that generates joy and receptivity. Bowing with your knees on the earth is a universal expression of grounding or returning to the source. Hands drawn inward facilitate internal movement. Expansive arms open to the world. The movement meditations of this namaskar both kindle and balance the Heart Fire. EndFragment Classical sequences such as surya (sun) and chandra (moon) namaskar are integrated with mantras that correspond to the phases of the sun and moon, to awaken a corresponding inner movement. Namaskar beyond yoga is not yet widely known, yet other “salutation” forms are found in Indian classical dance and martial arts such as kalarippayatu. In Prana Flow–Energetic Vinyasa, the power of namaskar as devotion in motion takes form in more than forty different namaskars connected to fire, water, earth, the heart, and mandalas—circles of wholeness. Pranam-Prostrations - Origins of Namaskar Whole-body prostration, called pranam, is one of the most universal of movement meditations. This expression of surrender creates a point of contact in the frontal brain, heart, belly, base of the body, and hands that is deeply grounding and relaxing. It reawakens our connection to our heart and creates an inward shift on all levels: body, mind, emotions, and spirit. Prostrations may be offered once; in a continuous, moving prayer of 108 rounds; or with great devotion as the means of moving around a temple or sacred mountain. They are the full-body expression of total release, intimacy, and surrender. You can offer prostrations as a practice all its own or to transition between the rhythms of the day, and you can combine them with chanting or mantra. Classical Namaskar Surya Namaskar Surya Namaskar A Surya Namaskar B AUDIO: 2-02 Surya Namaskar With Traditional Mantras 13 Surya Namaskara Mantra PDF: Surya Namaskar Mantras (PDF) SECTION III: Chandra Namaskar CHANDRA NAMASKAR— EMBODYING THE MOON Chandra namaskar is the sequence of surya nature of the moon and induces slow, inward, ojas-generating movement. It is best to cultivate the lunar gaze by circulating these movements while facing the moon, or by visualizing receiving the lunar nectar with every breath. This induces a healing cascade of hormones that you can feel as heart-brain connection. The following mantras correspond with the lunar tithis, or phases of the moon, which are connected to the nityas, or different aspects of Shakti, the Mother Goddess. VIDEO: Chandra Namaskar AUDIO: 14 Chandra Namaskara 15 Chandra Namaskara Mantra PDF: Chandra Namaskar Mantras (PDF)
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Study Guide | Samudraglobalyoga
Study Guide | Samudraglobalyoga jQuery(document).ready(function(a){a("iframe").each(function(){var e=a(this).attr("data-src"),t=/(videos|video|channels|\.com)\/([\d]+)/,r=e.match(t)[2],i=a(this).parent().parent().parent().find(".fixframe");i.html("
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Study Guide | Samudraglobalyoga
Study Guide | Samudraglobalyoga jQuery(document).ready(function(a){a("iframe").each(function(){var e=a(this).attr("data-src"),t=/(videos|video|channels|\.com)\/([\d]+)/,r=e.match(t)[2],i=a(this).parent().parent().parent().find(".fixframe");i.html("
