Martial Arts

The World Yoga And Martial Arts Council (WYAMAC) Affiliated with the Pragyan International University & The Martialyogarts World Group is Chartered of the United Nation Institute for Training And Research & Institute of Education Research and Development.
CONTACT: Tel: 0091-33-24865688 Mobile: 0091.9874741567 E_Mail: olympicouncil@gmail.com

PEACE SOCIETY WORLDWIDE
40/2, Rupchand Mukherjee Lane;
Kolkata-700025; West Bengal; India.

History
Comparison with other methods
While more conventional treatments such as weight training and psychotherapy are also of significant benefit, martial arts therapy can embody unique traits that other therapies don’t incorporate into their practice. For example, in children with low self-esteem, this therapy can simultaneously develop areas such as self-defense skills (to defend against physical bullying), physical fitness, instructions on how to handle stressful scenarios in a physical or mental context, and self-confidence, through successful applications of martial technique, such as board-breaking or kata.

One of the crucial features of the therapy is the type of martial art, as well as the lesson plans of the instructor. For instance, a boxing program with a competition-oriented instructor will not provide the same experience as a t'ai chi instructor who emphasizes mindfulness of one’s actions and thoughts. Although both boxing and t'ai chi can be defined as martial arts, their histories, emphasis and other features are drastically different. Looking specifically at karate, a kyokushin karate class (which emphasizes full-contact sparring with bare knuckles) versus a shotokan karate class (which places more emphasis on personal discipline and control than fighting), research in this area has not yet determined which particular feature(s) of martial arts are of definite therapeutic value.

Psychosocial issues
An important issue with martial arts therapy in a psychological context is the distinction between a therapeutic approach and a martial approach to the lessons. With the evolution of martial arts into combat systems (Krav Maga) and combat sports (Kickboxing, Submission Wrestling, Mixed martial arts), many instructors and organizations teach only martial/combative techniques with little (if any) attention to philosophical, spiritual or societal issues. In other words, students may only be taught how to fight without lessons in the proper context for applying these techniques, something that is emphasized in more traditional martial art curricula. Hypothetically, if these philosophical/societal teachings were one of the specific therapeutic factors in martial arts study, studying an art without these teachings would be of little therapeutic benefit, and arguably detrimental to psychological health (Reynes, 2002). Additionally, if not properly informed, a patient undergoing martial arts therapy may erroneously believe they are acquiring martial proficiency when in fact, the curriculum they are learning is unsuitable for self-defense or competitive needs.

Another contentious area is the topic of whether martial arts training promotes or inhibits pro-social behaviours, particularly among youths and adolescents. It has been only within the past 5 years (since 2006) that studies with high-quality methodologies have devoted themselves to this particular topic. Earlier studies had conclusions that suffered from issues such as:

A lack of followup following a study's end (which would help assess long-term efficacy of treatment)
Missing or mismatched comparison groups to evaluate treatment efficacy compared to control or even general fitness (i.e. martial arts therapy vs. aerobics vs. the control group)
Little attention to outcomes from the style or type of martial art (few style vs. style comparisons, modern styles vs. traditional, etc.)
It is this last point that appears to be most pertinent to the question of promoting or inhibiting aggressiveness and delinquency among children. Some researchers point towards a catharsis model where practising a martial art enables a person to "burn off" emotional energy to revive themselves. Others claim that under Albert Bandura's social learning theory, receiving praise and benefit for practising violent activities (like some martial arts) reinforces violence in a person and conditions them to be more aggressive and hostile outside of their activity. Endresen & Olweus (2005) recently conducted a study that participating in power sports (which included kick-boxing, boxing, wrestling and weightlifting) "leads to an increase or enhancement of antisocial involvement in the form of elevated levels of violent as well as non-violent antisocial behaviour outside sports." Given that these activities customarily contain few moral/philosophical teachings regarding conduct, this supports a tentative conclusion that traditional martial arts (which do typically offer moral/philosophical teachings) are superior to modern martial arts or combat sport training in reducing antisocial behaviour in children and adolescents.

Physical medicine issues
In a physical medicine context, the nature of an injury or disorder may disqualify some arts from usage, as their conventional curriculum/focus may be too rigorous. One wouldn’t expect a patient with joint issues to enroll in Brazilian Jiu-Jitsu (which emphasizes techniques to hyper-extend joints to the point of pain submission) or elderly patients to enroll in Muay Thai (which requires a high level of physical fitness and incorporates highly damaging techniques with the elbows, knees, legs, and fists). However, in some cases, curricula were modified so that within these disciplines, martial proficiency was de-emphasized in favor of physical betterment. In one notable study, an Israeli researcher (who was a former Judo champion of Israel) taught a modified form of judo to children that had significant visual and mental impairments (blindness, retardation), and in some cases, physical impairment (such as cerebral palsy). The resulting increase in physical and cognitive abilities of all the children was of greater quantity than other previous forms of physical exercise, in addition to being longer lasting (Gleser, 1992). In Kalarippayattu,Marmachikilsa(Marmam=Vital points) is another expertise achieved by masters who heal the Marma damages –impacts,internal injuries,dislocation,fracture, or paralysis type cases in fight or fall. Course of uzhichil or particular massage with special herbal oil, like ayurvedic model treatment is a routine affair for all Kalari trainees to enhance the flexibility of joints and toning of muscles.Chavitiuzhichil or foot massage is given at the stage of ankathari.

Areas for consideration
Current trends in research on martial arts' therapeutic benefit points towards generally positive outcomes, especially for physical benefits (one exception to this being possible sustained injuries from competitive applications). But for assessing psychosocial benefits, the evidence is more ambiguous. As with any psychological study, defining concepts such as "happiness", "aggressive attitudes" and "self-confidence" can be a challenging task compared to defining physically related concepts such as "improved cardiovascular health."

A frequent measure used in martial arts research to determine therapeutic outcome is the Profile of Mood States (POMS), created by McNair, Lorr, and Droppleman (1971). This is a 65-item survey that measures 6 distinct mood areas, such as "tension-anxiety" and "anger-hostility." A commonly used methodology in martial arts studies that employed the POMS was to administer it before a set period of martial instruction and after that same period (ranging from a single lesson to several over days/weeks/months). A successful demonstration of therapeutic benefit would be if study participants showed positive, statistically significant changes in their scores from the first administration to the second.

Beyond these issues of construct validity, even if every study of therapeutic martial arts netted a positive outcome (which has not been the case), determining which facets of the instruction were responsible for the change would be vital for widespread application. Potential factors in martial arts could be: cultivating martial ability (being able to fight), philosophical/moral instruction, the proportion of "hard" and "soft" techniques, physical exertion, attainment of rank/status, successful application of techniques in the school, developed friendships with other classmates and any other number of factors. Additionally, the benefit may not be derived from any single factor, but through a unique combination of factors that only martial arts provides. At least one study has shown that compared to students in a sport-specific program, a general fitness program, and a control group, students of a martial arts program derived superior improvement in POMS scores compared to the other three groups.

Perspectives
Martial arts therapy is a concept still in development. Researchers have yet to conclusively identify the specific features of martial arts that foster a physical or psychosocial benefit. Some have theorized (see Israeli study cited above) that an important feature is the dyadic interplay between students in most arts; the cooperation and response to feedback in practicing techniques such as throws or strikes may have a carryover to cooperation in real-life settings. However, even if all features are conclusively discovered within a specific art or system, there remains the issue of to what extent the instructors within that art/system provide those features to their students.

Yoga Arts

HISTORY OF YOGA

Yoga’s history has many places of obscurity and uncertainty due to its oral transmission of sacred texts and the secretive nature of its teachings. The early writings on yoga were transcribed on fragile palm leaves that were easily damaged, destroyed or lost. The development of yoga can be traced back to over 5,000 years ago, but some researchers think that yoga may be up to 10,000 years old old. Yoga’s long rich history can be divided into four main periods of innovation, practice and development.

Pre-Classical Yoga
The beginnings of Yoga were developed by the Indus-Sarasvati civilization in Northern India over 5,000 years ago. The word yoga was first mentioned in the oldest sacred texts, the Rig Veda. The Vedas were a collection of texts containing songs, mantras and rituals to be used by Brahmans, the Vedic priests. Yoga was slowly refined and developed by the Brahmans and Rishis (mystic seers) who documented their practices and beliefs in the Upanishads, a huge work containing over 200 scriptures. The most renowned of the Yogic scriptures is the Bhagavad-Gîtâ, composed around 500 B.C.E. The Upanishads took the idea of ritual sacrifice from the Vedas and internalized it, teaching the sacrifice of the ego through self-knowledge, action (karma yoga) and wisdom (jnana yoga).

Classical Yoga
In the pre-classical stage, yoga was a mishmash of various ideas, beliefs and techniques that often conflicted and contradicted each other. The Classical period is defined by Patanjali’s Yoga-Sûtras, the first systematic presentation of yoga. Written some time in the second century, this text describes the path of Raja Yoga, often called "classical yoga". Patanjali organized the practice of yoga into an "eight limbed path" containing the steps and stages towards obtaining Samadhi or enlightenment. Patanjali is often considered the father of yoga and his Yoga-Sûtras still strongly influence most styles of modern yoga.

Post-Classical Yoga
A few centuries after Patanjali, yoga masters created a system of practices designed to rejuvenate the body and prolong life. They rejected the teachings of the ancient Vedas and embraced the physical body as the means to achieve enlightenment. They developed Tantra Yoga, with radical techniques to cleanse the body and mind to break the knots that bind us to our physical existence. This exploration of these physical-spiritual connections and body centered practices led to the creation of what we primarily think of yoga in the West: Hatha Yoga.

Modern Period
In the late 1800s and early 1900s, yoga masters began to travel to the West, attracting attention and followers. This began at the 1893 Parliament of Religions in Chicago, when Swami Vivekananda wowed the attendees with his lectures on yoga and the universality of the world’s religions. In the 1920s and 30s, Hatha Yoga was strongly promoted in India with the work of T. Krishnamacharya, Swami Sivananda and other yogis practicing Hatha Yoga. Krishnamacharya opened the first Hatha Yoga school in Mysore in 1924 and in 1936 Sivananda founded the Divine Life Society on the banks of the holy Ganges River. Krishnamacharya produced three students that would continue his legacy and increase the popularity of Hatha Yoga: B.K.S. Iyengar, T.K.V. Desikachar and Pattabhi Jois. Sivananda was a prolific author, writing over 200 books on yoga, and established nine ashrams and numerous yoga centers located around the world.

The importation of yoga to the West still continued at a trickle until Indra Devi opened her yoga studio in Hollywood in 1947. Since then, many more western and Indian teachers have become pioneers, popularizing hatha yoga and gaining millions of followers. Hatha Yoga now has many different schools or styles, all emphasizing the many different aspects of the practice.

THE 13 OBSTACLES OF YOGA

The path of yoga can be long and hard, filled with obstacles, pitfalls, and detours. Luckily, yogic philosophy provides a roadside assistance program to aid you when you become stuck. The yogis who have traveled the path before us have left us a troubleshooting guide called the 13 obstacles of yoga.The nine main obstacles of yoga are: 
1. Vyadhi – Illness, disease, physical or mental. It is difficult to do yoga if you are physically sick. Thus it is important to lead a healthy lifestyle for the prevention of illness and promotion of optimal health. 
2. Styana – Apathy, disinclination towards performing ones kartavya or duty. By procrastinating, we avoid our practice and create excuses for not being on the path and doing the work. 
3. Sanshaya – doubting ones capability or the result of yoga. We can only come to know Reality, declares the Brihad-Âranyaka-Upanishad (4.4.23), when we are free from doubt. It is important to cultivate faith in oneself as well as the yogic path. 
4. Pramada – Heedlessness, carelessness, a lack of persistence. Yoga is both a science and art and approaching it without skill, care, respect and devotion will create erratic and possible negative results. 
5. Alasya – Sloth, inertia of mind or body due to dominance of the tamasic element. Yoga requires discipline, zeal and tapas (will-power) to succeed on its path. Laziness will prevent you from attaining your highest potential. 
6. Avirati – Overindulgence, attachment to pleasurable things. We must learn to “let go” of our attachments to desire and physical objects if we are to make progress in yoga. 
7. Bhrantidarshan – False vision, a premature sense of certainty. The development of a false notion about the practice of yoga and its outcome can not only lead one off the path of yoga, but also create harm and disappointment. 
8. Alabdha–bhumikatva – Non-attainment of the next yogic stage or accomplishment. This happens due to faulty or poor practice and creates a feeling of being “stuck” and leads to discouragement. 
9. Anawasthitatwa – Instability, non-permanence of a yogic accomplishment or stage. Not able to maintain an attained stage can be a real drag. This again can be a result of faulty or poor practice.

When any of these primary obstacles are encountered, four minor obstacles may appear according to the circumstances: 
1. Duhkha – Pain or sorrow 
2. Daurmanasya – depression, pain caused by non-fulfilment of desires. 
3. Angamejayatwa – the shivering of parts of the body. 
4. Shvâsa–prashvâsa – disturbances in kumbhaka or breath retention causing the irregular breathing pattern that comes with mental agitation.

You will need to be able to remove all these obstacles at will to be successful in yoga. They may appear at any time, and if not conquered during their first appearance, they are most likely to return until you learn how to overcome them.

The key to the removal of any and all of the above obstacles is the cultivation of the one-pointedness of mind. These obstacles will naturally pass with time unless we allow ourselves to become entangled and bogged down in them. By focusing all of your attention on a single object the obstacles dissolve and begin to lose their importance and power.

THE FOUR ASHRAMAS OF YOGA

The traditional Indian culture promoted four Ashramas, or stages of spiritual life, that provided a simple framework of life planning for the spiritual aspirant. Each Ashrama defined a level of spiritual practice based on the duties and responsibilities required at each stage of life. The four Ashramas allowed the Indian culture to participate in and actively support a rich spiritual life, as well as gave the individual comfort and clarity to progress along the path of Self-realization.These four stages need not be practiced in a sequential order, and while they were traditionally discussed as lasting 21-25 years, the duration of the Ashramas will vary with the individual.

Brahmacharya (Student) 
The first quarter of spiritual life is spent as a celibate student, closely studying with a spiritual teacher (guru). In this stage the focus is on yogic training, mental discipline, and learning about spiritual, community, and family life. This Ashrama creates the foundation and overview of spiritual practice that follows in the three other stages.

Grihasta (Householder) 
The second quarter of spiritual life is spent as a householder, creating and supporting a family and fulfilling one’s worldly interests and duties. The most appropriate path of yoga for this stage is Bhakti and Karma Yoga, and other practices that can be performed in the context of worldly life and service to others. During this Ashrama one utilizes the training, discipline and knowledge gained from the Brahmacharya Ashrama to live a complete life and to enjoy worldly pleasures. The Householder’s challenge is to “Live in the world but allow not the world to live in you.” He or she must view life as a great teacher and strive towards a spiritual life in the midst of worldly temptations and distractions. The Householder path is also considered the most important Ashrama as it supports all of the other three Ashramas.


Vanaprasthya (Hermit)
In the third Ashrama, one begins to withdraw from the world to establish a state of hermitage. This is a transition stage, moving away from fulfilling the needs of the family and society to deepening the practices started as a householder in preparation for the forthcoming renunciate stage. A quiet living space is sought, a simple yogic lifestyle is practiced and the close ties with family and community are reduced to the role of a detached counselor.

Samnyasa (Renunciate)
In this last Ashrama, the yogi/ni retreats from all involvement in all worldly pursuits and seeks only the attainment of the unitive state of Self-realization. Becoming a Sannyasin requires committing to a set period of practice and the taking of spiritual vows, usually including a vow of poverty and the abandonment of physical possessions. In order that all their time, energy and focus could be expended on spiritual practices, the Sannyasin cannot stay in a household, he has to stay in a temple or live in forest or ashram, relying on charitable donations for food.

The structures and meanings of the Ashramas have changed over the years due to the loss of caste system and through the influence of Western culture. The distinctions between the Ashramas have over time become blurred, and their overall importance has become diminished. The deeper yoga practices, once only taught to renunciates, are now becoming available to Householders who wish to practice a hybrid path. Unfortunately, these changes have produced a level of confusion and misunderstanding in the modern world of yoga, as the levels and types of yoga practices are missing an overall context. Reviving the idea of the Ashramas will not only provide this missing context, it will also give modern yoga practitioners a valuable long–term plan for their progress along the path of yoga.

MEDITATION BASICS

Meditation is a focusing of the mind on a single object with the goal of creating the cessation of all thought. As thoughts dissipate, the mind becomes quiet, and we are able to be fully in the present moment. The techniques of meditation are simple and easy to learn, but the ability to keep the mind focused takes time, patience and practice. The benefits of a regular meditation practice include reduction of stress, tension, anxiety and frustration, as well as improved memory, concentration, inner peace and whole body well-being.

PRANAYAMA: YOGA BREATHING

Pranayamas are breathing exercises developed by the ancient yogis for purification. Prana translates into “life force energy” and Yama translates into “control or mastery of.” Thus, Pranyama is used to control, cultivate, and modify the Prana in the body. Prana is taken in through the air we breathe, and since the pranayama exercises increase the amount of air we take in, they also increase our intake of Prana.

For most pranayamas, the breath is slow and steady, breathed in and out of the nose and down into the belly. Always sit with a straight spine and a relaxed body. While you are practicing Pranayama, let go of any thoughts by focusing on the type of breathing involved with the pranayama.

PHILOSOPHY OF YOGA

The main philosophy of yoga is simple: mind, body and spirit are all one and cannot be clearly separated. Yet there is a multitude of philosophical ideas developed by looking into the deeper dimensions of the body, mind and spirit.

SUN SALUTATIONS

Often considered the core of hatha yoga practice, Sun Salutations are traditionally practiced at sunrise to warm and energize the body. We have several Sun Salutation sequences available with varying levels of difficulty, from basic to intermediate.