body — breath — mind
For the complete practice of Yoga Sādhana (the Yoga of Vital Energy), a person must work simultaneously on three levels of their being: body, breath, and mind.
These levels are inseparably connected. It is impossible to develop one harmoniously while ignoring the others; they must be cultivated together.
Without opening and preparing the body, without a stable and correct seated āsana, it is difficult for a practitioner to balance and consciously direct the breath.
Without mastering the breath, it is impossible to tame the mind—because prāṇa and mind are interconnected and reflect each other’s condition.
Therefore, it is essential in practice to develop all three aspects simultaneously and progressively:
In my work and teaching, I use methods from various yogic systems that I have studied and deeply integrated through my own experience. For me, practice is not theory, but a path of personal exploration and inner transformation.
These levels are inseparably connected. It is impossible to develop one harmoniously while ignoring the others; they must be cultivated together.
Without opening and preparing the body, without a stable and correct seated āsana, it is difficult for a practitioner to balance and consciously direct the breath.
Without mastering the breath, it is impossible to tame the mind—because prāṇa and mind are interconnected and reflect each other’s condition.
Therefore, it is essential in practice to develop all three aspects simultaneously and progressively:
body — breath — mind
In my work and teaching, I use methods from various yogic systems that I have studied and deeply integrated through my own experience. For me, practice is not theory, but a path of personal exploration and inner transformation.
ABOUT THE TECHNIQUES
USED IN THE PRACTICE
USED IN THE PRACTICE
༄ YOGA ASANA ༄
Yogic Gymnastics
A foundational approach to working with the body. Healing, opening, and awakening the body's potential through the systematic practice of yogic āsanas.
This is a universal method of bodywork based on various approaches to the practice and application of āsanas.
Drawing on personal experience, I have developed effective and accessible exercises suitable for practitioners of different levels and abilities.
Yogic Gymnastics serves as the foundation and essential preparation for deeper practices such as Yantra Yoga, Prāṇa Yoga, and meditative immersion.Это универсальный метод работы с телом, основанный на различных подходах к выполнению асан.
На основе личного опыта мной сформированы эффективные и доступные упражнения, подходящие для практикующих разного уровня подготовки.
«Йогическая гимнастика» является фундаментом и необходимой базой для более глубоких практик, таких как янтра-йога, йога праны и медитационное погружение.
Drawing on personal experience, I have developed effective and accessible exercises suitable for practitioners of different levels and abilities.
Yogic Gymnastics serves as the foundation and essential preparation for deeper practices such as Yantra Yoga, Prāṇa Yoga, and meditative immersion.Это универсальный метод работы с телом, основанный на различных подходах к выполнению асан.
На основе личного опыта мной сформированы эффективные и доступные упражнения, подходящие для практикующих разного уровня подготовки.
«Йогическая гимнастика» является фундаментом и необходимой базой для более глубоких практик, таких как янтра-йога, йога праны и медитационное погружение.
Sample Yogic Gymnastics Sequence (20 min)
༄ YANTRA YOGA ༄
Tibetan Yoga of Movement — The Yantra of the Union of Sun and Moon
An ancient and universal method for developing and opening the body, awakening and purifying the subtle energy channels, and activating Kuṇḍalinī energy.
A complete traditional yogic system for working with the body, prāṇa, and awareness.
This ancient system traces its origins to Guru Padmasambhava in the 8th century and was transmitted to the West without distortion by the master Chögyal Namkhai Norbu Rinpoche.
Through its integrated approach to body, breath, and attention, it produces unique and profound results.
This ancient system traces its origins to Guru Padmasambhava in the 8th century and was transmitted to the West without distortion by the master Chögyal Namkhai Norbu Rinpoche.
Through its integrated approach to body, breath, and attention, it produces unique and profound results.
༄ PRANA YOGA ༄
PRĀṆA YOGA and the Vital Energies for Clarity and Emptiness
A system of yogic breathing techniques (prāṇāyāma) and the art of breath retention (kumbhaka), aimed at awakening the entire chakra system and experiencing clarity and emptiness beyond the mind.
Meditation, or contemplation, means the direct knowledge of the nature of mind beyond duality. This state is symbolized by the central channel, while the right and left channels represent duality and karmic breathing.
We constantly live within time, conditioned by dualistic perception, judgments, thoughts, and concepts. Since the central channel symbolizes the nature of mind, the ultimate purpose of prāṇāyāma is to bring the karmic prāṇa into the central channel.
What does this mean?
Breathing through the solar and lunar channels while remaining distracted is the path of continual rebirth. Through distraction, all actions arise, and through those actions karma is generated.
If we wish to become masters of ourselves and our own minds, and no longer remain trapped in distraction, we must first learn to control karmic breathing.
The principal method for accomplishing this is known as “bringing the karmic prāṇa into the central channel.” This is achieved through the practice of kumbhaka, which consists of drawing breath through the two channels and directing the energy of prāṇa into the central channel.
In this way, the flow of air and energy within the two karmic channels is gradually exhausted and united within the central channel.
We constantly live within time, conditioned by dualistic perception, judgments, thoughts, and concepts. Since the central channel symbolizes the nature of mind, the ultimate purpose of prāṇāyāma is to bring the karmic prāṇa into the central channel.
What does this mean?
Breathing through the solar and lunar channels while remaining distracted is the path of continual rebirth. Through distraction, all actions arise, and through those actions karma is generated.
If we wish to become masters of ourselves and our own minds, and no longer remain trapped in distraction, we must first learn to control karmic breathing.
The principal method for accomplishing this is known as “bringing the karmic prāṇa into the central channel.” This is achieved through the practice of kumbhaka, which consists of drawing breath through the two channels and directing the energy of prāṇa into the central channel.
In this way, the flow of air and energy within the two karmic channels is gradually exhausted and united within the central channel.
༄ DHYANA SADHANA ༄
The Art of Meditation
Training in the practices of
Concentration, Meditation, and Contemplation
Concentration, Meditation, and Contemplation
Contemplation means direct knowledge of the nature of mind beyond duality.
Meditation is not merely sitting without thoughts, passive observation, deliberate alteration of mental states, or the cultivation of imagination.
Meditation is an act—“action without external action”—an active practice of deeply relaxing the tensions of the physical body, the breath, and the nervous system. It is a conscious encounter with one’s inner “body of pain” and the skillful resolution of this inner conflict.
Only after this process does access to deeper inner resources and the subconscious mind become available. From that point, true meditation begins.
Without removing the blockages within the body, the energetic channels, and the mind, and without releasing one’s inner potential, genuine spiritual progress is not possible.
This was a central principle in the teachings of the siddhas and yogis of ancient times.
Meditation is not merely sitting without thoughts, passive observation, deliberate alteration of mental states, or the cultivation of imagination.
Meditation is an act—“action without external action”—an active practice of deeply relaxing the tensions of the physical body, the breath, and the nervous system. It is a conscious encounter with one’s inner “body of pain” and the skillful resolution of this inner conflict.
Only after this process does access to deeper inner resources and the subconscious mind become available. From that point, true meditation begins.
Without removing the blockages within the body, the energetic channels, and the mind, and without releasing one’s inner potential, genuine spiritual progress is not possible.
This was a central principle in the teachings of the siddhas and yogis of ancient times.
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When we speak of body, speech, and mind, we should understand that it is easiest to work with the body because it is connected with the material level. The physical body allows us to see and touch, and therefore it is a very concrete instrument for attaining a certain degree of understanding.
To gain deeper understanding, one must then work on the level of speech or energy; but even more important is the level of mind. In yoga, the mind is like a king, while energy is compared to ministers, and the body to servants. Clearly, the mind is more important than the body and speech.
However, physical movements and postures are also important, because if we cannot control the body, we cannot control energy; and if we cannot control energy, we cannot control the mind. In this sense, the mind depends on energy, and energy depends on the body.
Yoga brings these three aspects into balance, first of all by working on the level of the body through postures and movements that serve to coordinate and harmonize energy.
Unfortunately, in the West, yoga is too often reduced to the level of physical exercise and health-promoting postures, while tantra is viewed as a form of exotic pleasure. Yet the philosophy of yoga and tantra is far broader and deeper: above all, it is a holistic approach that creates harmony and balance of body, mind, and spirit on every level.
At its highest level, it leads to complete realization.
— Chögyal Namkhai Norbu Rinpoche
To gain deeper understanding, one must then work on the level of speech or energy; but even more important is the level of mind. In yoga, the mind is like a king, while energy is compared to ministers, and the body to servants. Clearly, the mind is more important than the body and speech.
However, physical movements and postures are also important, because if we cannot control the body, we cannot control energy; and if we cannot control energy, we cannot control the mind. In this sense, the mind depends on energy, and energy depends on the body.
Yoga brings these three aspects into balance, first of all by working on the level of the body through postures and movements that serve to coordinate and harmonize energy.
Unfortunately, in the West, yoga is too often reduced to the level of physical exercise and health-promoting postures, while tantra is viewed as a form of exotic pleasure. Yet the philosophy of yoga and tantra is far broader and deeper: above all, it is a holistic approach that creates harmony and balance of body, mind, and spirit on every level.
At its highest level, it leads to complete realization.
— Chögyal Namkhai Norbu Rinpoche
