Term nyasa means placement and correlates with Tantric rites, in which the adept touches various parts of the body, reciting mantras and visualizing the devata (the deity responsible for this part) or the bija mantra. It is believed that nyasa deifies the body of a yogi. There are many types of nyasa; the types of nyasa that the student encounters most frequently in tantric ritual are Rishi-nyasa, Kara-nyasa, Matrika-nyasa, and Shadanga-nyasa. Each mantra is associated with the particular rishi who first uttered it.
Matrika-nyasa is a form of worship in which 50 letters of the Sanskrit alphabet are placed in the body. During this rite, the adept performs various mudras (gestures). The letters are preceded by OM and completed by NAMAH. Shadanga-nyasa uses bija mantras associated with the long vowels of the Sanskrit alphabet. Tantric protection (nyasa) should be performed before performing any ritual; it is itself a ritual. According to these rules, nyasa is performed.
Touch various parts of the body, identifying them with gods and goddesses. Thus, you will fill them with Divine energy. Start with thumb right leg, then move on to feet, calves, knees, thighs, buttocks, yoni/lingam, nipples, breasts, palms (put index and middle fingers in palm), elbows, forearms (squeezing them with arms crossed over chest) , shoulders, lips, nose, closed eyes (touch your index and middle fingers), forehead (touch it with four fingers) and crown (clench your hand into a fist and touch the crown with your thumb). The left side of the body should be consecrated in reverse order: crown, forehead, eyes, nose, lips, forearms, shoulders, elbows, palms, chest, nipples, yoni/lingam, buttocks, thighs, knees, calves, feet . Touches are accompanied by reading protective mantras. During the protection ritual, you need to visualize the flow of Shiva's creative energy enveloping the body. The Shiva Samhita says: “The worshiper of Shiva is bold, enterprising, devoid of blind passions, skillful, persistent, talented, satisfied and unshakable in judgment.”
The Christian cross that a person puts on himself (that is, when someone is baptized) is also a nyasa that has a powerful spiritual potential.
NSA CHAKRA DESTROYING ALL DISEASES
Aim Hrim Shrim Hrim Shrim Sawh Hail to Chak-re who destroys all diseases (all members)
AYM HRIM SHRIM AM AM IM IM UM UM RM RM LM LM EM AYM OM AUM AM AX BLOOM Salutation to Vasini, devate of Speech (right side of chin)
AYM HRIM SHRIM KAM KHAM GAM GHAM NAM KLHRIM Kameswari (right side of throat)
Aim Hrim Shrim Cham Chham Jham Jham Nam Nvlim Modini (right side of the heart)
AYM HRIM SHRIM TAM THAM DAM DHAM NAM YLUM Vimada (right side of the navel)
AYM HRIM SHRIM TAM THAM DAM DHAM NAM JMRIM Aruna (left side of the navel)
AYM HRIM SHRIM PAM PHAM BAM BHAM MAM HSHLVYUM JAYINI (left side of the heart)
AYM HRIM SHRIM YAM RAM LAM VAM JHMRYUM Sarveshwari (left side of the throat)
AYM HRIM SHRIM SHAM SHAM SAM HAM KSHAM KSHMRIM Kaulini (left side of chin)
AYM HRIM SHRIM HRIM SHRIM SAUKH Salutations to the Tri-pura Siddha, Lady of the Chakra that destroys all diseases (heart)
Nyasa. This word, which comes from the root “to place”, means the overlapping of fingertips and palm right hand on various parts of the body, accompanied by special mantras. Nyasas are of different types250. Jiva-nyasa251 follows bhuta-suddhi. After cleansing the old, "earthly" body and forming a new, "heavenly" one, the sadhaka proceeds to fill the body with the life of Devi. He does this through jiva-nyasa. Hand on heart, he utters the mantra "soham" ("I am He"), identifying himself with Devi. Then, placing the eight manifestations of Kula Kundalini in their respective places, he utters the following mantra: “Am krim krim yam ram lam vam shash sham sam kom haum hamsah. The vital breaths of the most blessed and beneficent Primordial Kalika are now here.”252 “Am (etc.). The embodied spirit of the most blessed and good Primordial Kalika is placed here”253. “Am (etc.) - All the feelings of the most blessed and good Primordial Kalika are placed here”254; and finally “Am (etc.). May the speech, mind, sight, hearing, smell and vital breaths of the most blessed and auspicious Primordial Kalika, who come here, always be here in peace and happiness. Matchmaker"255. Following this, the sadhaka becomes devata-maya. Later, after the dissolution of the sinful body described above, having created a new, divine body for himself and filling it with the life of Devi, he proceeds to matrika-nyasa. Matri-ka is the fifty letters of the Sanskrit alphabet; just as one is born from an earthly mother, so the world comes from the matrix or sound. Shabdabrahman, "Sound", "Logos" or "Word" - all this is the Creator of the worlds of names and forms.
Bodies Nine / consist of fifty signs of the matrix. Therefore, the sadhaka first mentally places (antar-matrika-nyasa) the letters of the alphabet in the appropriate places in the six chakras, and then on the external plane, through physical action (bahya-matrsha-nyasa), arranges them as representing and forming various parts of the body. Devata, which is thus created within the sadhaka himself. He places his hand on various parts of the body and at the same time clearly pronounces the matrix corresponding to this part of the body.
The mental arrangement of the matrix in the chakras is as follows: in the ajni lotus - ham and ksham (each letter in this and subsequent cases, as they say, is followed by the mantra nomah)256; in the lotus vishuddhi - am, am and other vowels; in the lotus of anahata - kam, kham, etc. to tham; in the lotus of manipura - dam, dham, etc. do pham; in the lotus of svadhisthana - bam, bham, etc. to lamas; in the lotus of muladhara - to you, sham257, sham 258, yourself. Then comes the external placement. The vowels in their usual order with anusvara and visarga are placed on the forehead, face, right and left eyes, right and left ears, right and left nostrils, right and left cheeks, upper and lower lips, upper and lower teeth, head and inside of the mouth. . The consonants from kam to you are placed on the base of the right hand and elbow, on the wrist, bases and fingertips, on the left hand, on the right and left legs, on the right and left sides, on the back, navel, abdomen, heart, on the right and left shoulders , in the space between the shoulder blades (kakuda), and then the first sham is placed from the heart to the right palm, and the second sham is placed from the heart to the left palm; from the heart to the right foot - himself; from the heart to the left foot - ham, and, finally, from the heart to the stomach, and from the heart to the mouth - ksham. In each case, Om is pronounced at the beginning and "nomah" at the end. According to the Tantra-cape, matrika-nya-sa is also divided into four types performed with different purposes, namely: kevala, where the syllables of the matrix are pronounced without bindu; bindu-samyuta--with bindu; samsarga — with visarga; and sobhya — with visarga and bindu.
Then comes the rishi-nyasa to reach the chatur-varga. Mantras are applied to the head, mouth, heart, anus, both feet and the whole body. The following mantras are commonly used: “In the head, a salutation to the Rishi (Seer who gives Revelation) to Brahma260; in the mouth, salutation to the Gayatri Mantra261; in the heart, greetings to Devi Mother Sarasvati262; in the hidden intimate part - a greeting to the bija, consonant264; greeting shakti, in vowels - in the feet264; greetings to visarga, kilak - in the whole body265. Another form of nyasa that uses bija is known as nyasa of Adya (Original). It is mentioned, but not given, in chapter V, verse 123: “In the head is a salutation to Brahma and (all) brahmarshis266; in the mouth, a greeting to Gayatri and other forms of versification267; in the heart, greetings to the primordial Devata Kali268; in the covered intimate part, a greeting to the bija krim269; in both feet, the salutation of shakti hrim270; in the whole body - a greeting to Kalika. Shrim"271.
Then follow anga-nyasa and kara-nyasa. Both of them are forms of shadanga-nyasa212. When shadanga-nyasa is performed on te-ay, it is called hrdayadi-shadanga-nyasa, and when it is done with only five fingers and palms of the hands, it is called angusthadi-shadanga-pyasa. The first is performed as follows: the short vowel "a", the consonants of the ka-varga group and the long "a" are pronounced with "hrida-yaya lamah" ("namah, or greeting, to the heart"). The short vowel "i", the consonants of the cha-varga group and the long "i" are pronounced with "shirase svaha" ("svaha - head"). The solid consonants of the ta-varga group, together with two vowels "u" (short and long), are pronounced with "shikhayai vashat" ("vashat - to the crown of the head"). Similarly, the soft consonants of the ta-varga group, together with the vowel "e" and the diphthong "ai", are pronounced with "kavachaya273 hum". The short vowel "o", the consonant group Pa-varga and the long "o" are pronounced with "netra-traya-vau-shat" ("vaushat - to three eyes")274. Finally, the consonants from "ya" to "ksha" together with bindu and visarga275 are pronounced with "kara-tala-prisht-habhyam astraya phat" ("phat - to the outer and back sides of the hand")276.
Shadanga-nyasa mantras on the body are used for kara-nyasa, in which they are associated with the thumbs, "threatening" or index fingers, middle fingers, ring fingers, little fingers, and the outer and back sides of the palms. These actions on the body, fingers and palms also stimulate the nerve centers and the nerves in them.
In numxa-nyasa, the place of the matrix is taken by the pithas. Pitha, in the common sense, is Kamarupa and other places listed in Yogini Hridaya.
Nyasa is a great helper in achieving such a state when the sadhaka feels that the bhava (nature, state) of the Devata fills him with its presence. In this case, nyasa is likened to wearing precious stones that the sadhaka places on various parts of the body. These gems are the bijas of the Devata. By nyasa he places his Abhishta-devata in these parts and by means of vyapaka-nyasa he extends His presence to the whole of himself. He becomes impregnated with It, losing himself in the Divine Self.
Nyasa is also used for the correct distribution of shakti throughout the system. human body by directing it to the proper places. This is done to avoid the occurrence of internal imbalance and distraction in worship. Nyasas, as well as asanas, are necessary to achieve the desired state of mind and its purification (chitta shuddhi). "Das denken ist der mass der Dinge"279. The transformation of thought is the transformation of existence. This is the most essential principle and rational basis of all this and similar tantric sadhanas.
Nyasa - traditional yoga nidra
Word nyasa means "to place". This is a practice in which special mantras are "placed" and felt in different parts of the body. This is the traditional form of yoga nidra, used by yogis for centuries and still practiced by almost all Hindus.
Nyasa is described in various traditional yoga texts, for example Brihad Yoga Yajnavalkya Smriti And Yogataravali, and also in many texts of the Upanishads and Tantras. Text Arunei Upanishad(verse 5) recommends that all wandering sannyasins always practice nyasa - chant AUM and mentally place it in various parts of the body. In the text Mahanirvana Tantra more specific and ritual forms of nyasa are described, including the following:
Matrika nyasa, in which the sadhaka places the letters of Sanskrit (matrikas) in various parts of his physical body while simultaneously singing the corresponding sound.
Hridayadi sadanga nyasa literally means placing the hands on six different parts of the body (sadanga), starting from the heart (hridaya). At the same time, specific mantras are sung in the following way: when touching the heart - namah; when touched on the head matchmaker; with crown lock - wasat, and so on.
kara nyasa, in which mantras are placed on the fingers and palms and chanted. (Note that most of the forms of yoga nidra we teach include this type of nyasa, but without the mantras.)
vyapaka nyasa, all-pervading nyasa. A well-known practice is called anguinyasa (nyasa of the various limbs of the body). It is described in various traditional texts, including Durga Saptashati. Almost all Hindu worship - be it Kali, Durga, Shiva or Saraswati - begins with this type of nyasa. Practitioners chant specific mantras and associate them with different parts of the body. The practice is as follows, using a specific mantra for each part of the body:
Little finger - Aum Kannenstha Abhyam Namahe
Forefinger - Aum Anamikastha Abhyam Namahe
Middle finger - Aum Madhyama Abhyam Namahe
Ring finger - Aum Tarjanim Abhyam Namahe
Thumb - Aum Angustha Abhyam Namahe.
This ritual has far-reaching beneficial effects. It is meant to induce pratyahara in preparation for dharana.
All these methods of nyasa are very powerful. They can be either external (bahir), when the practitioner physically touches the parts of the body, or internal, when the mantra and awareness are mentally placed in the corresponding part. A large set of mantras are used, including AUM, PHAT, Hrim, Krim, Gayatri and so on. The seed (biju) mantras of the chakras - LAM, VAM, RAM, etc. can also be used. - with a circular movement of awareness through the six chakras. chanting the mantra and Roundabout Circulation awareness harmonize nervous system, balance the flows of prana and make the mind concentrated at one point. Each part of the body is sequentially charged with the energy of mantras. The whole body and mind are purified and prepared for meditation.
Swami Satyananda adapted yoga nidra from the traditional practices of nyasa for the needs of modern man. He eliminated mantras so that yoga nidra could be practiced by all people, regardless of religion, language and tradition. Although devoid of mantras, yoga nidra is carefully designed to retain its ability to transform the personality and receptivity of the practitioner. The emphasis shifted from mantra chanting (nyasa) to circular movement of awareness (yoga nidra). However, if necessary, during yoga nidra, mantras such as AUM or the guru mantra can be recited in each center of the body. Both methods - nyasa and yoga nidra - have their own advantages. Perhaps in the near future we will be able to re-introduce the practice of nyasa with mantras and distribute them on a large scale. This will complement the current widespread practice of yoga nidra.
Yoga course 242
Nyasa yoga. Touch yoga. Massage yoga.
Step 7
Nyasa yoga. Seminar 14.04.2012 Part 2
So, friends, this is our 5th part of the seminar “Nyasa Yoga - Yoga of Massage” and now we will do some practices from Rita yoga, namely dance yoga.
So we raise our hand, who does not know what Rita yoga is, who has never practiced. Great, very short educational program, again for all the information on the appropriate yoga course. So, the most ancient sources of all knowledge that have come down to us are the Vedas. One of the main thoughts in the Vedas is the law or concept of Rita. What is the concept of Rita - this is when you use your freedom to the maximum and at the same time minimally infringe on someone else's freedom. Of all the actions that you can do in the universe, there is a part of the actions when you are happy and everyone is happy. you by full program live, and everyone around you is happy, because you do not interfere with their lives, but rather help them, and they help you live. That's if it's vulgar, in your own words, so mundane. Why is it vulgar, it's even beautiful with the principles of freedom Rita's law. This phenomenon best characterizes this phenomenon of living in harmony through dance, when we start dancing, we accordingly tune in to harmony. But the thing is, we can't just pick up and start dancing like that. We need to apply Anrita, that is, as soon as we feel that we care about how we look, how we dance, as soon as we feel that we want to please someone, an associative connection arises that makes us not free. And we must consciously dance ugly, so as not to please anyone, that is, in this way they knock out a wedge with a wedge. Now we will practice Anrita with you in order to get rid of ideas about ourselves, about the opinion of others about ourselves, but dancing it is hard and sooner or later you will move into Rita - a beautiful, natural state of movement, rhythm, music, thought, emotions, sensations, something that will allow you to understand this harmonious law of Rita. And in order to understand it even more, we will then do Rita with elements of Nyasa yoga, that is, when someone appears in the dance near you, you will do Nyasa to him. That is, here you are dancing and some living being passes by you. You once made him a pleasant Nyasa, feeling it on yourself. That is, you are pleased with everything, you are in harmony. That is, you do not push everyone else with your elbows, do not bite and scratch and hit, but on the contrary, making Nyasa to another, you get yourself, but for more complete information I refer you to the appropriate course.
Friends, today is April 15, 2012, my name is Vadim Zaporozhtsev. This is a seminar “Nyasa yoga. Yoga of massage”, this is the seventh part.
Vadim Zaporozhtsev: Why are you all going to die, huh? Why does no one ask me about the yoga of falling in love, about the yoga of sexual Union? After all, healthy men and women. Why is everyone asking about the yoga of dying? Do we have the end of the world coming soon? I understand that the moment of death is very serious, it is not very pleasant, it is the other side of life. Yes, there are practices, yes, I will give everything that I know myself, but why do you have such a paranoid interest? I would ask for the yoga of falling in love, some Higher yogas. More questions, remarks, comments?
Question: Yesterday we did the “streamlet” practice with the addition of the mantra of consciousness, and I would like to clarify whether it can be considered that if we know the name, form, then we know the object, and in this practice we combined the name - mantra and form - nyasa, i.e., volumetric knowledge was obtained.
Vadim Zaporozhtsev: This is a strong practice, this is the practice of fast, powerful methods. And you can enter quick methods no more and no less only in the status of the Absolute, in the status of Shiva and Shri. How to get this status? Core ideology quick methods such: the status is acquired on an unannounced basis. If you want to be the Absolute - be it! But you remember that the keys to hidden superpowers are in the society around us, this is how the psyche is made, this is how the device of our body is made. If it were otherwise, then we as a species would have died out long ago. Therefore, when we receive an impulse from the outside, confirming the grandeur and grandeur of our Higher Self, thereby, we more easily open our grandiose. Sometimes it is very difficult to abstractly reveal the Higher Self, which is outside of form, outside of everything, and it is much easier to open through a certain bridge. Suppose a girl wants to be beautiful, we open her through her divine beauty, through her absolute beauty. Do you want to be successful? We, as a result, reveal your Higher Self to you through the over-success of your And, it turns out that we really, as it were, open, create gods, with all the ensuing abilities. So, in part, this can be interpreted in such a way that you and I combine the mantra together, we also bring that form to this, and we, in fact, make an embodied Absolute out of a person, an embodied deity and other people help to do this. Here is such an ideology.
Group "Astra" Olga Chasovskikh: Is it possible to approach goddess status by practicing the Goddess Shri mantra?
Vadim Zaporozhtsev: Do you mean the Sri Vidya mantra? Of course, you can, and not just you can, but you will. Become the Goddess Sri. Although, in addition to the Sri Vidya mantra, there are many more mantras dedicated to the feminine aspect. There are such hymns "One hundred and eight or one thousand and eight names of the Goddess." Strictly speaking, through any name of a goddess, you can achieve the status of a goddess.
As for the most powerful mantras like Shri Vidya with all the powerful syllables, there is such a rule that first, it is highly desirable to practice for a while the mantra that removes obstacles - the Ganesha mantra. Then a mantra that gives four goals in life, such as Gayatri, then a mantra that eliminates the dangers of death, such as Mahamrityunjaya, only then approach such powerful mantras of the Sri Vidya type. Why? I once answered this question, you know, friends, now you are sitting here, and you have a different degree of trust in yoga. Someone completely trusts, someone is so, well, interesting, you have to try, someone is not critical, and the next thing turns out, friends, that yoga enters our lives in the background, that is, gradually improving our condition, well-being , the conditions of our life, revealing our spirituality, so that we have time to get used to these changes. And at the same time, there are mantras that begin to fulfill your desires and change your life so quickly that you will catch yourself feeling fear, you will be scared that everything began to change so quickly for you. And it's good when a person says: “Oh, I have such gray everyday life, well, at least something would change there. Give me the strongest medicine, the fastest mantra, the most powerful.” It all ends instantly, as soon as this mantra begins to act. And it is reasonable to rest especially strongly on strong mantras, but when mentally, internally you will prepare that everything can change in your personal life, in three seconds, absolutely everything. We are usually not ready for this. Therefore, they warn that there is a medicine that will heal you, but, say, in six months, but there is a medicine that will heal you in three days, it is strong. And you have to ask yourself, can these six months be more fun to spend? Although there are different situations in life, but I must say, I very rarely met people who needed something very quickly. It makes no sense to shoot sparrows from a cannon. Therefore, friends, do you want to receive Sri Vidya? Get it sooner or later, there is no doubt about it, there are no barriers to it.
But here's the next thing, some kind of mysticism, I've already talked about it. There are several texts, analogues of Tantra and so on, here they are and they need to be translated, not from Sanskrit, no, from English. And I already have some kind of superstitious fear, I let one person translate - a student or not a student - he disappears, well, not in terms of what dissolves, but in terms of that he has something in life, then one thing, then another , third. Either he has a sharp career growth, then he moved and as a result translated three lines and disappeared. I give the second - the same situation. The third is the same situation. It's not that there's something bad in their lives, no. And I'm already afraid to give these texts to someone to translate. Because I think that now I will give to a student, and the student will disappear, he won’t make a teacher, no, it won’t work like that. Of course, all this can be explained in terms of cause and effect. There are more than enough reasons to explain these mechanisms from the standpoint of logic, but on the other hand, it makes me think - and if you are not ready for these too strong vibrations, why run ahead of the locomotive, let everything come beautifully. I prefer that you all reach the highest not through the yoga of dying, but through the yoga of falling in love.
Question: Question on yoga of Love and Nyasa yoga. Suppose people lived for a long time together, they had a stormy love, but now the cooling has come and somehow we need to work with it. How can Nyasa help with this?
Vadim Zaporozhtsev: You see, attraction, likes and dislikes are such a deep human property. We have a Triad - three yogas: the yoga of Love, Tantra yoga and the yoga of sexual Union, and here they sort it out and sort it out, but everything is complicated there. And, of course, nyasa is also used as one of the tools. But the problems that open up during the interaction of men and women are truly cosmic, transcendental problems, and it is impossible to solve it with nyasa alone, although the practices of nyasa are included in constituent part yoga of the Triad and help to overcome the so-called second stage of the yoga of love, when it is the novelty of the relationship that disappears.
Question: What mantra is used for nyasa with the lips?
Vadim Zaporozhtsev: And the same one, which is used for nyasa with hands, there are a lot of them and they are very different. There is a bija mantra, there are longer mantras, depending on the purpose. For example, the mantra "hrim".
Question: At one of the lectures on the Triad, we drew a diagram and said that in the Triad, interacting with partners and partners, we gain prana, then in the husband, wife, you can see the Absolute, and the husband or wife, they are considered these fourth and fifth partners, or they are in addition to these five partners?
Question continued: And if in a couple one person practices, and he has processes, he can open the Absolute in someone who does not practice?
Vadim Zaporozhtsev: He will be able to see the Absolute if the Absolute appears. If the Absolute wants to show himself through another, he will see him. But if the Absolute does not want to, then no one will see anything. Friends, the Absolute is not such a simple thing that you can see or not see at will. If the Absolute appears, you will see it, if it does not appear, then at least you redo all the practices of the Triad, you will not see anything. The other person knows about it, does not know, he practices, does not practice - it does not matter. If the Absolute wants to manifest, even through a person who does not know any yoga, he will manifest for you. And vice versa, you can do all the yoga, and the Absolute will look, and you will not force him, because the Absolute is free.
Question: And how can you establish the shape of the Absolute, which desired to manifest itself? Is it at the level of feelings, sensations?
Vadim Zaporozhtsev: How to recognize the Absolute, how not to miss, how not to be deceived by the Absolute or not the Absolute? All students of the Open Yoga University who have passed axiomatics can answer this question themselves. Anyone ready?
Answer from the audience: The fact is that there is NOT an Absolute, everything is an Absolute, and it manifests itself through everyone and everything. Everywhere is the manifestation of the Absolute, we just do not always see it, due to our ignorance, but in some ways we notice it, but in general everything is harmonious and everything is the Absolute. Just as we, having free will, brahmanic abilities, can always see this Higher in what is, it is not necessary to wait until it manifests itself. The higher is around us, we do not see it, because we are not harmonious.
Vadim Zaporozhtsev: Here is a test just for you. Either I see him or I don't see him. The fact that he is everywhere is clear.
Student of the Astra group: The axiomatics says, and I can add that personal experience it has been verified that if the Absolute opens up to you through a person, then you instantly fall in love with him, and you will not confuse this feeling with anything.
Vadim Zaporozhtsev: Bravo! Friends, if feelings open into the Absolute, you will not confuse this with anything. If the Absolute has been revealed to you, then you cannot have suffering. Because sometimes they say: “The Absolute opened up to me in it, I fell in love with it and suffer”, as soon as the question of suffering, then this is something else: attachment or something else, very strong, in fact, a feeling, sometimes desire to possess. And sometimes it’s a feeling of loneliness, and at least some hypothetical chance to stop being alone loomed somewhere. This is not a state from zero to infinitely positive, it is rather a state that you were at a temperature of minus two hundred and fifty three, and now the sun has loomed, and it has warmed you, maybe up to minus ten, and this is already good. But the thought that the sun will now leave, and you will again slide into this cold, it itself causes suffering.
Question: In itself, the desire to touch someone is that inspiration, that inspiration, when you experience when you know the Absolute, when he opens you?
Vadim Zaporozhtsev: It is your natural state of being to interact with the living universe around you.
Question continued: When you are in love, you somehow in a special way want to touch a person, as if to touch his soul.
Vadim Zaporozhtsev: Friends, it’s hard for me to answer this question, well, a dog is running, my hand reaches out to scratch it behind the ear, and this is quite natural, a sense of belonging.
The next thing we should come to. Now we will do some exercises with you - nyasa with lips. This strong exercise and before we go to fulfill them, a few basic words.
If you have a husband or wife, do not deprive them of affection, even if you are tired of them for a long time, do not deprive them of touches, do not deprive them of kisses, even if you decide to divorce them. Do you remember the basic ideology of yoga: make God or Goddess out of whoever is near, whether you stay with him or another or another comes. If you have the karma to give them some tactile touches, caresses, etc. - come on, don't be stingy. And nyasas with lips are very good for a husband or wife, especially after hard work. Especially for a modern person, this is the neck area, the back area. And now we will try to do some of the simplest exercises. Well, in general, the whole body can be done with mantras. You can take your hand, whisper a mantra there barely touching your lips, and sometimes without touching your lips, and now this breath of warm air begins to feel like an ultra-light nyasa, you can not even touch your body with your lips, and the sensations will be as if you were an electric current struck. Sometimes curious things happen when nyasa is done - biting lightly, but of course it doesn't hurt. The practices that we did from the cleansing procedures - sometimes there is such a practice: biting out the grains of karma. Have you seen how monkeys bite insects out of each other's wool? Approximately from the same series, the analogy is this.
You remember the ideology of quick methods: followers, leaders and spectators, and at the end of the seminar, you remember that there are those who participate in the practice, there are those who conduct the practice, there are spectators. So, those who practice, as a rule, go into consciousness to a greater extent, go very strongly. Because you cannot be distracted by your body, by your thoughts, you cannot think about something, you must make sure that the practice goes well. And the leader is extremely overheated, and this leads to the fact that after long practices you go out, and to say that you are nothing is to say nothing, you don’t think about anything, you stop taking care of your body. You are consciousness, you took all your prana, pumped it into consciousness and spent it on practice. Accordingly, your body is left without the protection of this prana. Especially if there are hard loads, then it is prescribed for the leaders to have bodyguards. Not in terms of those who walk around with pistols and protect some rich oligarch from others, no. And in terms of those people who are engaged in the body of the leader, until he returns his consciousness back to prana and redistributes it throughout the body. This is a very important thing, friends, and if you neglect it, then you will never become a leader. Even the practice of holding a seminar, pay attention to me, I am the leader, I have to go into consciousness, I can’t practice anything with you, even if I practice something with you, anyway, a part of my consciousness keeps the situation under control so that you could relax, not think about anything. Then, of course, a reaction sets in, you can’t use the body for a long time and in this sense bodyguards are prescribed, those who then return the leader to a normal state. By what methods? First of all, it is nyasa - rough, subtle, different. These are elements of technology and you should remember about them, but in general, if Mark didn’t feed me, I probably wouldn’t eat, because you go completely into practice.
Practice description:
We break up in pairs, one of the people lies on his stomach and frees the neck area. At first, you can just do the nyasa of the central channel so that the person gets used to you. Now let's try to make nyasa with the help of the mantra "hrim" without touching the neck, and we begin to pronounce the mantra "Hrim, hrim, hrim, hrim ...". We touch the area of the upper back, the neck area, as far as possible. We approach, but do not touch, we utter the mantra barely audibly, so that there is a movement of the lips and a small flow of air up and down. We try to make it as close as possible so that a person feels that something is happening there. Now, if possible, if it is convenient, we barely touch the neck with our lips.
Great, now we give time to lie down a little, digest the state. And then we change places, and again we do nyasa. You can lie not only on your back, but also on your side, if it is more convenient. We pronounce the mantra “hrim”, then we begin to barely touch our lips - everything is the same as in the previous time. We come to ourselves. We sit down.
These are practices, friends, quite strong and powerful. You can do such a nyasa along the entire spine, you can do the backs of the arms, etc. One of the most places when you lie on your back is the point between the eyebrows.
Question: Is it possible to pronounce the mantra of the name of the person to whom we are doing?
Vadim Zaporozhtsev: Of course yes. You can say: “You are the Goddess,” or you can say: “Sveta, you are the Goddess.” And when a person hears his name, of course, his mind immediately wakes up, and the mantra that you say comes better. You can do nyasa with your lips in the same way and say: “Sveta, you are the Goddess.”
Question: Is there any specific effect on the centers?
Vadim Zaporozhtsev: In the sense of a bunch with the device of our body, of course, there is. You remember that the binding of our manifestations to certain chakras in the theory of yoga is quite unambiguous, clearly spelled out. If you act on this area, then everything that is connected with the chakra of this place willy-nilly, the power of your consciousness is directed there.
Friends, in our body there are such zones that are always clamped, all twenty-four hours a day, even when you sleep, they do not relax with you. Sometimes you can relax a person with such a nyasa that he instantly falls asleep, just turns off, as if you pulled him out of the body. By the way, the throat area is responsible for the process of falling asleep, sleep. There is also an interesting link there. And when you do it yourself, you feel the other person as in a reflection. Remember, we are social beings, and we are more happy when we do something that makes others happy. Let's say you have a hundred rubles, you can spend them on yourself and be happy, or you can spend on another person, and if he is happy, then it's as if you spent a thousand on yourself. It's about the same situation here. When we see, feel, realize a person, we look, he is in tension, and then once, once the fetters fall off him, fall off, and you remember that doing nyasa to another, you make nyasa to yourself, and you are an order of magnitude more unclenched. This is a very strange effect of nyasa - to abstract from everything extremely.
Vadim Zaporozhtsev
NYASA YOGA.
1. Nyasa speeds up the processes of yoga.
2. Nyasa allows you to relieve pain and discomfort from other yogas.
3. Nyasa allows you to concentrate your consciousness on inner experiences.
4. A person who takes Nyasa plunges into his inner world of sensations. Thanks to this, the effectiveness of yoga increases tenfold.
5. When a person concentrates on Nyasa, he forgets about all external stimuli. And the degree of perception of the inner world increases several times. Consciousness at the same time reaches an increased degree of stability (stops rushing about).
6. The person who makes Nyasa builds associative chains between his body and the body of the one to whom he makes.
7. At the same time, a person, as in a mirror, feels his body in the body of another.
8. Nyasa should be done in those parts of the body where tension is felt in the one who does it.
9. Positive effects from Nyasa.
For those who do Nyasa:
1. Working out your energy channels through a mirror reflection in another person.
2. Increasing human sensitivity.
3. Removal of karmic blocksthrough the opportunity to help others.
4. Expansion of the range of sensitivity. You begin to feel the other person's body as your own.
5. There is an ability to read the mindset of everyone who enters the area of your sensitivity.
6. The ability to read other people's minds appears.
7. The ability to heal is unlocked.
For those who receive Nyasa:
1. The degree of concentration on the exercise being performed increases.
2. Removal of nerve blocks.
3. Access to your subconscious.
4. The ability to cleanse karmic impurities at a subtle level.
10. Nyasa yoga is a science that can be learned but cannot be taught.
11. Nyasas are of three degrees of activity:
Normal (we touch the hand strongly enough);
- thin (barely touch);
The thinnest (do not touch).
12. The surface of the human body is divided into 2 groups:
hypersensitive;
Insensitive.
Depending on whether we are working with the first group or the second, we take different approaches in Nyasa. If we work with an insensitive area, Nyasa is performed from coarse to subtle. If we are working with a hypersensitive area, we work from the finest to the roughest.
Nyasa is learned only through practice. The more attempts to perform Nyasa you make, the more sensitive you will become, and the greater the result you will get. Therefore regular practice is necessary.
With the practice of Nyasa, sensitivity develops, the ability to feel different spectra of energies and different channels flowing through the fingers and palms of the hands appears.
As this knowledge comes, the fingers of their own will begin to form into energy gestures - mudras, closing and redistributing the energy flows, both in the palms and inside the body, as well as in the bodies of other living beings included in the area. your sensitivity.
In his life, a person does not at all realize how important tactile sensations are for him and how important it is for his harmonious development, since this is a simultaneous influence on the body, psyche and consciousness of a person, his "I". Moreover, it is touch that helps a person establish a connection with the outside world, better understand it. However, our mind is so strong that it makes us forget about it, taking all these important sensations into the background.
Being completely in the thoughts of his restless mind, a person completely forgets about everything, including himself. He ceases to feel his body, does not hear what it is trying to say.
Since ancient times, experiments have been carried out more than once, when small children were not stroked and generally tried not to touch them. Many of them died before reaching adolescence.
In fact tactile sensations mean much more to each of us than we think. With the help of them we learn, communicate, express our feelings and emotions. The lack of touch in childhood by parents makes a person withdrawn, aloof. It seems to him that he is alone in this world, that the world is hostile to him. All this can lead to manifestation in a deviation of the human psyche, and then be reflected on the physical plane in the form of diseases. Such people are deeply unhappy by nature, as they did not receive love through the touch of relatives and friends. This means that their heart chakra is closed, which leads to energy stagnation and disease.
Against, frequent touch, causing us pleasant sensations and positive emotions, help open the heart chakra. As a result, a person is alert, healthy and joyful.
There are many types of yoga, but among all of them, one stands out - nyasa yoga, which in translation means connection through touch. At present, few people teach her, more often in an incomplete volume. In fact, this is a long learning process: about 10 years. But it is nyasa yoga that enhances the effect of all other types of yoga.
To study it, you need a teacher and a circle of like-minded people who will help you penetrate deeper into its essence.
It most often occurs in tantra yoga, the yoga of union and the yoga of falling in love. Moreover, some types of practice are simply unthinkable without nyasa yoga. There is always an opportunity to apply nyasa yoga, whether it is hatha yoga, kriya yoga or raja yoga, meditation and visualization.
She helps our harmonious existence with the Universe, allows you to balance feelings and mind, because a person begins to listen to inner sensations, a response coming from the depths of his soul, as well as what responds to this touch.
Thus, nyasa yoga is deep way of communication because it is simply impossible to convey all the sensations in words. By practicing this type of yoga, a person begins to better understand not only himself, but also the people around him, which helps to improve relationships in life, work, and everyday life. Gradually, those internal blocks and clamps that were present in a person disappear. Not without reason, even ordinary massage is an excellent means of healing a person.
But it's not all about bodily touches. There are deeper connections that few people suspect. Each part of the human body can be correlated with a particular Deity. Touching this or that part, we touch this Divinity. Thus, for example, the right side of the chin is associated with the Deity of Speech. By touching the body, we communicate with the Gods, and therefore touching the body should also become a way of worship.
There are several types of nyasa yoga:
- Rishi - includes touching with the pronunciation of mantras.
- Matrika is a form of worship in which 50 letters of the Sanskrit alphabet are placed in the body,
- Shadanga - Bija mantras associated with the long vowels of the Sanskrit alphabet are used.
- Kara - activation of the fingertips and palms.
Such a nyasa is performed before performing any ritual, although it is an independent ritual itself. By touching the body, while uttering the mantras corresponding to this part of the body, a person can destroy diseases. In this case, the mantra enhances the effect of touch.
One of the most famous and simple types of nyasa is the Christian cross, protecting the human body. Another type of nyasa, which few people know about, is a Russian bath with her famous brooms. It helps us keep our bodies healthy and our spirits strong.
The practice of nyasa should become our way of life and then it will be an excellent means of getting rid of suffering, achieving harmony of soul and body, harmony with the universe.
