A brief on Navakaraṇa Methodology edited by Dario Calvaruso
Definition of Navakaraṇa Vinyāsa
Navakaraṇa Vinyāsa literally means “Composition of the nine units of movement” from the Sanskrit: “nava” (nine), “karaṇa” (movement) and “vinyāsa” (composition). From a spiritual prospective Navakaraṇa stands for “continuous transformation” of the individual and in all of his/her aspects; from the Sanskrit: “nava” (new or continuous changing), “karaṇa” (process of transformation).
Navakaraṇa Vinyāsa
Dario Calvaruso developed Navakaraṇa Vinyāsa™ Methodology after over 20 years of study, research, practice and teaching. This method re-systematises the ancient practice and teaching of karaṇa, multidisciplinary arts and holistic sciences.
Navakaraṇa Vinyāsa Practice
Navakaraṇa is a very systemic method. Every sequence includes the nine essential categories (nava-karaṇa) of exercise:
neutral (sama), posterior stretch (pṛṣṭha-dairghya), anterior stretch (agra-dairghya), side-stretch (pārśva-dairghya), twisted-stretch (parivṛtta-dairghya), inverted (viparīta), balancing on the limbs (aṅga-ādhāra), strengthening (tejaskara) and recovering (punarnavīkāra). These exercise a choreograph into sequences (krama), then sequences into series (sārāṇi).
The first syllabus named Navakaraṇa Vinyāsa Mālā consists of 30 sequences (krama) arranged into 12 series (sārāṇi).. The sequences (krama) include compositions of movements and postures given in progression, allowing practitioners to personalise the practice according to their own levels. Every sequence works integrally and holistically on the physical, praṇic and mental level. Indeed every sequence has a specific anatomical focus and character.
Navakaraṇa Vinyāsa classes are generally taught following a particular routine for the practice. This routine named Navakaraṇa Kraṃa Maṇḍala consists of 12 Morning Intensive Classes which cover the full syllabus of 12 series in two weeks programme. Thus, participants practise a different series every day for the whole two-week routine. Series are taught in a led-class format with options for every level from beginner to advanced. The varying of sequences helps to target different muscles, develops a wider range of skills, speeds up progress, optimises the results and minimises the risk of injuries. The morning practice generally closes with prāṇayāma and dhyāna.
Dedicated practitioners and teachers interested in the practice and/or teaching can learn the full syllabus under a meticulously structured Teacher Training Programme named Navakaraṇa Vinyāsa Hṛdayam.
Navakaraṇa Vinyāsa Hṛdayam (lit. The Essentials of Navakaraṇa Vinyāsa) focuses on how to practice and teach the complete collection of 12 series. The syllabus is divided in 4 distinct modules. Each module of 108 hours consists in a in-depth study, practice and teaching skills training of three series. The syllabus of 12 series is therefore covered in 4 Teacher Training Modules (432 hours). For more detail please visit our page: Navakaraṇa Vinyāsa Hṛdayam (The Essentials of Navakaraṇa Vinyāsa).
The Artistic Perspective of Navakaraṇa
Navakaraṇa is an bi-dimensional art-form: a methodology for vinyāsa practice and an art of self-transformation. Navakaraṇa systematises the methodology and practice of vinyāsa. Sequences are developed using particular compositions just like a choreographer would have choreographed a dance, a musician a song or a poet a poem. Movements (karaṇa) are arranged into compositions (vinyāsa) with defined frameworks and choreographic rules which are based on kinesthetics principles. The result is harmony and beauty. From a spiritual prospective Navakaraṇa aims to inculcates into the practitioner the seed of self-enquiry, self-discovery and self-tranformation opposes to any believe system including Yoga. Navakaraṇa leads into a continuous process of self-transformation in all the dimensions of the individual.
The origins of Navakaraṇa vinyāsa
Originally Dario Calvaruso developed Navakaraṇa Vinyāsa as a method for self-practice. Today the same methodology is applied for teaching dedicated students in both one-on-one setting and group classes. Navakaraṇa brings together different but inter-related fields (śāstra-s).
Dario Calvaruso draws the spiritual aspects from his master Svāmi Jñānānada Bharati (Himalayan yogi, India), the physical aspect from his Haṭhayoga master Pandit Om Prakāśa (Varanasi, India), the technique of movement and choreography from his Bharataṇāṭyam master Nāṭyācarya Vṛnda Rāmanan (Trichy, India), the musical aspect from his Indian Classical Pandit Om Prakāś Māharaj. Navakaraṇa reached the shape of a method only after two decades of studies and researches which Dario accomplished under the guidance of Prof. Śrī Rangasvāmi Sourirājan of the Śrīrangam Veda pāṭha-śāla who guided me in the study of yoga śāstra-s, and his Prof. Śrī Rangasvāmi Tirunārāyaṇan who has been patiently guiding him in the study of Sanskrit language and ancient scriptures”. Navakaraṇa is continuously evolving and today brings into it also element of suizen (吹禅, blowing meditation) and Wu-Shu (武 術). It is one in the oneness between teacher-pupil that Navakaraṇa reveals its essence.
What is raja yoga?
What is the very purpose and essence of yoga practice in your point of view?
How to achieve it?
Can you tell me more about your first vinyasa experience in1998, please?
Why it was the turning point of your yoga practice?
Ciao Carol,
Rāja Yoga literally means Royal Yoga. It is called Royal because it is the culmination of Yoga practice. Yoga is the first philosophy which beside logic thinking, austerity and non-attachment stands on physical and psychological technique. Yoga is experience not beliefs. Rāja Yoga focuses on the Samayama. The Samayama are three: dharaṇā (concentration), dhyāna (continuos focus concentration) and samadhi (spiritual absorption). My practice and philosophy it is quite different form that of Patañjali. Anyway I prefer to use the words of Patañjali to explain you what is Rāja Yoga, as it is very important at first learn according to traditional scriptures.
tadevārthamātranirbhāsaṁ svarūpaśūnyamiva samādhiḥ . PYS । 20 – [III.3]
(tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva samādhiḥ)
tad = thus; there; hence;
eva = the same; actually
tadā = precisely when
artha = object;
mātra = only; alone
nirbhāsā = luminous; radiant
svarūpa = own form; own nature;
śūnyam = empty; devoid of
iva = as if
samādhiḥ = spiritual absorption; enlightenment; transcendent state
The same itself, having the manifestation of the object alone as
devoid of its own form is spiritual absorption is samādhi.
As the result of prolonged meditation, cognition merges with the object of cognition. The
cognition and object of cognition nullify themselves, one with the other. In this state
there is not cognition, not beatitude, not anything else as all the feelings belongs to
Nature (Prakṛti). At this stage there is cessation of all mental operations. It is a state of
spiritual absorption (i.e. asaṁprajñāta samādhi) beyond explanations.
!
Samādhi has different stages. There are mainly two types of samādhi:
saṁprajñāta samādhi [I.17] and asaṁprajñāta samādhi [I.18].
Saṁprajñāta samādhi is of four kinds: gross (vitarka or accompanied by
argumentation), subtle (vichāra or accompanied by deliberation), blissful (ānanda or
accompanied by pleasure), and with I-ness (asmitā). Further, vitarka and vicāra have
each two varieties: savitarka, nirvitarka, savicāra and nirvicāra. In savitarka the mind
concentrates on objects, remembering their names and qualities; in nirvicāra without
any notion of their qualities. In savicāra stage the mind concentrates on the five
tanmatras with a remembrance of their qualities; in nirvitarka stage without
remembering their names and qualities. A more advance stage is ānanda. In the ānanda
state the mind concentrates on the buddhi with its functions of the senses causing
pleasure. Further stage is asmitā where the intellect concentrates on pure substance and
where mind operations are subjugated. In all these stages the mind consciously
concentrates with knowledge of the object and are therefore are called of Saṁprajñāta
type (Saṁprajñāta i.e. with knowledge of objects). In these different stages of
Saṁprajñāta samādhi the impressions (saṃskāra-s) of past actions are not destroyed as
there is a support (ālambana) also known as bīja (seed). These are therefore classified
as spiritual absorption with support (sālambana samādhi) or spiritual absorption with
seed (sabīja samādhi).
To attain final emancipation the yogi has to achieve Asaṁprajñāta samādhi (or
nirodha samādhi). Asaṁprajñāta samādhi has no object in which attention is absorbed,
wherein only latent impressions remain. Hence is know as spiritual absorption without
support (nirālambana samādhi) or spiritual absorption without seed (nirbīja samādhi).
Asaṁprajñāta samādhi is preceded by the constant practice of Saṁprajñāta samādhi. At
this stage the gross and subtle fluctuations of mind recede back into the field from which
they arose and mind is deprived from any object. Through uninterrupted absorption into
Asaṁprajñāta samādhi afflictions (avidyā, asmitā, rāga, dveṣa, abhiniveśa) and
impressions of actions (karmāśaya, saṃskāra-s, vāsana-s) are gradually destroyed.
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tataḥ kleśakarmanivṛttiḥ. PYS । 21 – [IV.30]
(tataḥ kleśa-karma-nivṛttiḥ)
tataḥ = thereafter
kleśa = afflictions
karma = actions (impressions of actions)
nivṛttiḥ = cessation
From that, there is the cessation of afflictions (5 afflictions:
avidyā, asmitā, rāga, dveṣa, abhiniveśa) and (impressions of)
actions (karmāśaya, saṃskāra-s, vāsana-s).
There is liberation when there is purity of sattva [III.56].
Saṁyama is the culmination of yoga practice and cannot be achieved without mastering
the previous stages. The process is as follows: the yogi first of all as to restrain himself
from the self-indulgence, selfish purposes and hedonistic lifestyle by practicing universal
ethical principles known as yama. As this point the yogi is ready to follow certain kind of
observances known as niyama. Yama and niyama are the foundations of Yoga. Once the
yogi is self-confident with yama-s and niyama-s can practice of yogāsana-s. sana-s are
very strenuous postures that brings extraordinary physical abilities, strength, lightness
and purity. After mastering yogāsana-s, the yogi is ready for the praṇāyāma which
purifies and brings steadiness and of mind. With the mastery of praṇāyāma the yogi can
withdraw the senses from their objects and confines the senses in their inner realm
(pratyāhāra and dhāraṇā). Through prolonged meditation, cognition merges with the
object of cognition and gradually all the impurities are destroyed. Now, buddhi shines as
the pure light of our consciousness (puruṣa – the Self). As this point the mind-complex
(citta) will not be able to bind the liberated Self again. The Self having passed beyond
the bondage of guṇa-s shines as pure consciousness. At the time of universal dissolution
(pralaya) the liberated Self will not longer return back to Prakṛti (as the bondage with
the guṇa-s has been destroyed) and will be ever liberated from the cycle of birth and
death (saṃsāra).
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