Day: April 18, 2019

Mantras for a Yoga class

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OṂ namaḥ Śivāya gurave

Saccidānanda mūrtaye

Niṣprapañcāya śāntāya

Nirālambāya tejase

I bow down to Shiva the guru
Who assumes the forms of Reality, Consciousness and Joy, Who is ever present and full of peace,
Totally independent and who illuminates every single thing.

Me inclino ante Shiva el Guru
Que asume las formas de Realidad, Conciencia y Gozo, Que está siempre presente y que irradia paz, Totalmente independiente y que lo ilumina todo.

OṂ pūrṇamadaḥ pūrṇamidaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate

This is whole; that is whole; from the whole the whole becomes manifest. From the whole, when the whole is negated, what remains is the whole.

Esto es el todo (plenitud, infinito), eso es el todo. A partir del todo la totalidad se manifiesta. Cuando de la totalidad se niega la totalidad, lo que queda es la totalidad.

OṂ kāram bindu saṃyuktam

Nityaṃ dhyāyantiyoginaḥ

Kāmadam mokṣadam caiva

Om kārāya namonamaḥ

Om is comprised of three sounds. Yogi meditate upon this sound daily. Meditating on it their desires are fulfilled. Salutations to the Pranava.

Om se compone de tres sonidos. El yogui medita cotidianamente sobre este sonido. Así es como se cumplen sus deseos. Saludos al Pranava.

Vakratuṇḍa mahākāya

Sūrya koṭi samaprabha

Nirvighnam kurume deva

Sarva kāryeṣu sarvadā

O lord with the curved trunk and huge mighty body ; whose luster equals ten million suns. I pray to Thee O Lord. Remove all the obstacles in all the acts I do.

¡Oh señor Ganesha, que posee un cuerpo enorme (mahakaya), un tronco curvado (vakratunda) y que brilla con la luz equivalente a la de diez millones de soles(surya koti). Elimina todos los obstáculos en todos mis actos!

Gurur brahmā gurur viṣṇuḥ

Gurur devo maheśvaraḥ

Gurussākṣāt parabrahma

Tasmai śri gurave namaḥ

Salutations to the preceptor. He is Brahma, Vishnu and the Lord Maheshvara. He is indeed the Supreme Parabrahman.

Me inclino ante el Guru que es Brahma, Vishnu y Mahesvarah. Él es en realidad el Parabrahman Supremo.

OṂ saha nāvavatu Saha nau bhunaktu

Saha vīryaṃ karavāvahai


Mā vidviṣāvahai

OṂ śāntiḥ śāntiḥ śāntiḥ

May the Lord indeed protect us both. May he indeed nourish us both. May we together acquire the capacity to study and understand the scriptures. May our study be brillant. May we not disagree with each other Om peace, peace, peace.

Om, que el Señor nos proteja (profesor y estudiante).

Que nos alimente a ambos.
Que podamos trabajar juntos con energía y vigor.
Que nuestro estudio nos aporte la iluminación y que no genere la discordia. OM, Paz, Paz, Paz.


What is ShivaShakti and non-dualism?

When one begins on the path of self-knowledge, when one awakens in the so-called spiritual path, in Shivaism of Kashmir, as well as in Advaita Vedanta, a question arises that is essential: Who am I? Who am I? … The resolution due to the exploration of this question will result in the conclusion that I am shiva, within me is hiding everything I have been looking for for so long. To describe the nature of shiva it is necessary to describe the nature of oneself, since within me is shiva. Therefore, the goal of the Kashmiri Shiva tradition is to recognize oneself, is to realize who one is oneself. Everything is fine, it has always been good … Everything we have been looking for has always been guiding us on the road, in life. Shiva, self, exists on its own. There is absolutely no need for shiva to exist. Shiva does not absolutely depend on anything, he is completely free and independent. Shiva lives in non-dualism, shiva is non-dualistic.

The problem of Shiva’s identity with the world …
But at this point then a contradiction or a problem of Shiva with the outside world arises. If shiva is universal consciousness by itself, what happens to the rest of the world? It’s not real? What is the relationship between the absolute (Shiva) and the relative (the world)? To understand this, it is necessary to know what non-dualism means.

Non dualism …
Non-duality does not mean the absence of apparent duality. What non-dualism refers to is that oneself and our external world manifest in different ways, in different ways. When the mind or consciousness projects a particular world in a dream, the dreamed and projected world, although it seems to be different, is in reality the dreamer in its essence. The dreamed objects are nothing more than ideas or thoughts projected as things, objects. In the same way, the world is a manifestation of Shiva’s projection. Therefore, the external world that surrounds us is not only one with shiva if it is not the fruit of the free expression of it. Thus, duality is the free expression of oneself, because of this it is not inconsistent with respect to the non-dual gaze. In a dream of someone who is not conscious, the dreamer is ignorant; He does not know, he does not know the truth that the dream is his own manifestation. Therefore, the dreamer does not create the dream in a free way, nor in an expressively free way. However, a conscious dreamer knows that the external world is a manifestation of his dreams. He knows that he is the creator of that external world and that ultimately the whole world is a projection of his own mind. Shiva is the creator and the destroyer. Everything in this world is there for us, for us and for our enjoyment.

What is Shakti?
To start talking about Shakti we have to talk about shiva and to talk about shiva we have to talk about shakti. Shiva and Shakti are different but at the same time they are one. Shiva or consciousness is conceived as a dynamic force and Shiva’s own dynamism is called Shakti or kriya. Shakti is used to define or connote the nature of shiva, activity or dynamism (Spanda). Shakti is just the name given to this dynamic characteristic of Shiva. When we talk about Shakti we are talking about Kriya. Shakti and Kriya is the same. The Kriya or the activity of Shiva is not mechanical or determined activity, it is free activity, it is freedom. To understand the nature of kriya or Shakti it is necessary to understand the nature of the actions that require an effort, the actions that require will and effort, the opposite of shakti or kriya. In kiya or when we rest in shakti, one is not forced to do or perform the action. The action emerges in a voluntary way, in a spontaneous way, one simply lets the activity flow, that everything flows. The activity when we rest in shakti simply flows, it is not forced, it is a free flow of energies, synergies, etc …

Shiva and Shakti are not two differentiated realities. The relationship between the two is identity. the difference between Shiva and Shakti is merely connotative and decorative. Actually, there is no difference whatsoever. In the art of India the figure of Shiva and Shakti is represented in allegorical ways that can lead to misunderstanding and differentiation. There are three levels of expression within the concept of Shiva Shakti. Shiva and Shakti can be interpreted in the following different ways:

a) Shiva and Shakti are represented as husband and wife. This suggests that Shiva and Shakti are in harmony together, which implies a duality of identity.

b) Shiva and Shakti can also be understood as Shiva is the Substance and Shakti is the quality of that substance. In a way it can lead to the misunderstanding that Shiva is the possessor of Shakti.

c) However, it can also be thought that Shiva and Shakti are completely identical identities.

If we follow the line of thought of Shivaism of Kashmir, the representation that most resembles is the third. Where there is no differentiation between man and woman, husband or wife, substance or expressive form …

Useful bibliography: Kashmir Shaivsm “The Central Philosophy of Tantrism”. Kamalakar Mishra. Spanda – Karikas “The Divine Creative Power”. Jaideva Singh Vijnanabhairava Jaideva Singh Vijnanabhairava. Swami Lakshman Joo

what is prana and pranayama?

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Prana is the energy that we find in all the beings and things of the universe, in some books it is explained that prana is the vital energy that we possess and that is found in the universe. Prana refers to physical, mental, intellectual, sexual, spiritual and cosmic energy. Prana is the energy that creates, protects and destroys everything that exists in the universe without exceptions.

Basically the practice of pranayama is based on working with the breath. It is through breathing that we increase the pranic level and the amount of pranic that exists in our body. The practices are based on taking the breath over its limits. We try to lengthen Inhalation and exhalation, expand and compress the organs and body parts that influence the respiratory process and at the same time we try to vary the frequency and intensity of inhalation and exhalation

The word pranayama can be understood etymologically in two ways: 1. Prana + ayama and 2. Prana + yama.

Ayama: means the expansion of prana, the extension of vital energy in all its areas.

Yama: Yama means controlling the breath, maintaining the vital energy that exists within the body so that vital energy does not escape.

First we will analyze the word prana. Prana is divided by Prana. Prana is an energy that is in continuous movement. Without Prana none of the elements of which we humans are formed; Water, fire, air, earth, space, speech and mind could exist in any kind of form. When prana disappears, everything that we are formed disappears, if prana reappears, we will reappear.

When talking about Pranayama we have to talk about philosophy, physiology and practice. For a good practice of pranayama we can not only stay in the practical part, because without a theoretical baggage and knowledge of physiology (in my opinion less important) it is very difficult that we can advance in the practice of pranayama. Without a philosophical baggage it is also very difficult to advance on the road.

Within the practice of pranayama we have to differentiate between Inhalation (pooraka), exhalation (rechaka) and Kumbhaka (which is retention). We can carry out a retention in Pooraka and a retention in reechaka. Some ancient texts say that we can only be doing pranayama during retention (I personally do not think in this way).

In the initial stages of pranayama we must first cleanse the nadis from the excrements we have inside and from the samskaras that have been accumulating in our system throughout life and past lives. The scriptures mention that our body is made up of 72,000 nadis. A Hatha Yogi could breathe for each and every one of these nadis. This tells us and makes us have an idea that we are at a very early stage in our practice-spiritual development.

The practice of pranayama is simply a part of the practice of Raja yoga that goes from yama, niyama, asana, shatkarmas, pranayama, pratyahara, dharana, samadhi. Therefore we can say that pranayama is the step that is taken to reach pratyahara, where the organs of perception, the senses are internalized and we are no longer awaiting the world outside of us, but we acquire the ability to be within us , to evolve in self-knowledge.

What aspects influence prana beyond the practice of pranayama

The quality of the food we eat
The quality of the air we breathe
Work with prana Through the practices of pranayama.

Matrika chakra, the alphabet theory

[et_pb_section fb_built=”1″ admin_label=”section” _builder_version=”3.0.47″][et_pb_row admin_label=”row” _builder_version=”3.0.48″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″ _builder_version=”3.0.47″ parallax=”off” parallax_method=”on”][et_pb_text admin_label=”Text” _builder_version=”3.0.74″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”]Matrika is a word that comes from Sanskrit meaning “mother” or “divine mother”. In Hinduism the Matrikas are known as a group of goddesses who are always seen together. Depending on the source they are a group of 7 or 8 goddesses. The Hindu texts give different origins to the appearance of matrikas. A common origin is one that says that the goddesses were created by Shiva to help him fight the demon Andhaka. Other stories say that Brahman created the Matrikas to kill the demon Nirrita. A third story tells us that the matrikas were created by the mind of the goddess Vaishavi, who was helped during a battle.

Matrika can also refer to the goddess of the alphabet and letters. Therefore Matrika Shakti is the power of sound that hides behind letters and words. The language of Sanskrit has about 8 groups of letters, which are symbolized by the 8 Matrikas.

Matrika Shakti make reference to the power of words and therefore to the power of language and communication and how we use it in our daily life as a tool of creation. The words and what we communicate and how we communicate is loaded with shakti, creative energy and therefore can also be loaded with destructive energy. Words can be used to make dreams, to give encouragement, to create opportunities or just the opposite to destroy dreams, hurt someone or close opportunities. Therefore, whether we are conscious or not, the words and how we communicate with them are a very important part that must be mastered by the sadhaka, by those who want to transform the shadow into light and explore its maximum potential.

If we pay attention to the way in which we communicate we can observe what are the communicative patterns that we repeat and that are being harmful not only for ourselves, but also in our personal, intimate and even work relationships.

It is very important to observe from the emotion we are talking about. Are we talking from a position of anger, love, anger, humility, arrogance, fear …? When someone tells us something that does not agree with our opinion, the reactive response is not the same as coming from a being that loves a being that feels hate. The effect on the person we have in front is not the same either.

Therefore, observing our words and how we communicate is part of yogic sadhana, is part of a consciousness of our own being and should not be ignored.[/et_pb_text][/et_pb_column][/et_pb_row][/et_pb_section]

Tale of the disciple and the teacher

“The disciple knelt down to be initiated into the path of knowledge. The teacher approached and whispered in his ear a sacred mantra with the warning that he would not reveal it to anyone. “And what would happen if I did it?” The disciple asked. -The one to whom you reveal will be free of ignorance- replied the teacher-, on the other hand, you will be excluded from this seminar-. As soon as he heard these words, the disciple ran out to the market square and gathered a crowd around him, repeated the sacred mantra loudly so that everyone could hear it.

Having seen him, his fellow disciples quickly returned to the teacher to whom they told what had happened, asking also that he be expelled from the monastery as a disobedient.

The teacher smiled compassionately and said: -the boy does not need anything of what I can teach him. With his action he has already proven himself to be a teacher with all of the law-. “

The Conscious Breath

[et_pb_section fb_built=”1″ admin_label=”section” _builder_version=”3.0.47″][et_pb_row admin_label=”row” _builder_version=”3.0.48″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″ _builder_version=”3.0.47″ parallax=”off” parallax_method=”on”][et_pb_text admin_label=”Text” _builder_version=”3.0.74″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”]At the time of beginning with the practice of yoga through breathing (pranayama) it is necessary to begin taking consciousness of our own respiratory process. Know the quality of the inhalation, the quality of the exhalation. Observe where we are blocked, where there is contraction. The preparatory process for the practice of pranayama is to become familiar with what is our daily way of breathing on a day-to-day basis. Sometimes we want to start with complex breathing exercises. Sometimes the teachers themselves teach active breathing exercises – dynamics for fear that our teachings are not too surprising.

First of all to know our breathing is to perform an asana practice (physical yoga) with full consciousness in our breathing at all times. Observe that there is no movement without breathing. That the inspirations are conscious, that the expirations have a motive and that the retentions of the air have a sense within the form, the position and the moment of the own posture. A very simple example would be to stand in a standing posture, such as tadasana, raise both arms straight at the same time and observe that along with the upward movement of the arms you follow a soft, conscious inspiration and that its duration coincides with the end of the upward movement. When lowering the arms we would follow the same process but using an expiration with the same characteristics.

There are some authors and yoga teachers such as Prashant Iyengar and the Bihar School of Yoga who say that pranayama can not be taught, pranayama occurs. What they can teach are breathing exercises, Sshvasayama (according to the Iyengar tradition) or Prana Nigraha according to traditional satyananda yoga.

In this post I detail several exercises that are very useful and that if performed daily and / or consistently can bring immense benefits to our physical and mental health. Neither let us forget that working with the breath is an entrance to meditation. Maintaining concentration in different foci of breathing can be a magnificent introduction to meditation.


It is best to start in a lying position and gradually try to sit down. We will observe that when lying down it is much easier to maintain a more calm physical – mental state. The challenge in a lying position will be not to fall asleep and maintain full consciousness. Once we have been practicing both physical yoga and lying down breathing exercises for a few months or years, we can begin to sit down.

I like to start by feeling the area that is between the nose and the abdomen since it is basically this area that is mobilized in inspiration and expiration. Therefore, as we inhale, we feel the nose expand to the navel and we observe that feeling of fullness and when we breathe out we observe how we soften and pacify and the trunk descends.

Then we will pass the respiratory awareness to the whole area of ​​the nostrils and to the contact of the air touching and caressing the nostrils, the hairs of the nose, the inner skin … etc.
We focus on the nostrils and the sensations we observe with the entry and exit of air.
Then we bring the consciousness to the cavity of the sinus. The innermost part that goes towards the mouth.
Observe the smell by asking how the smell is when it is inspired and how it feels when we breathe out.
We go down to the throat area and observe the air flowing through the throat and what is the sensation that causes us in the throat. It may be that this area is tense, there is itching, burning or we may just feel a pleasant sensation.
We observe how the breath passes from the throat to the pharynx, larynx, chest, clavicular area.
We observe little by little how that air penetrates inside the lungs and passes gradually through the respiratory passages that lead to the lungs: bronchi, alveoli … and that air that enters causes a regenerative sensation throughout the body. We observe how that air cleanses us, heals us and takes away all our fears, anxieties and past experiences.


Respiratory awareness of the entry of air into the left lung and the right lung and observe that air does not enter more through one lung than through the other. First try to create awareness with the entry of air into the left lung and then the entry of air through the right lung separately. After a while you can start working with both lungs at the same time. Try that the air enters equally in the right lung as in the left.
We will observe the expansion of the lungs in the inspiration and we will try to open the intercostal muscles to gain more and more flexibility in that area. This exercise is ideal for lying in supta padmasana, supta baddakonasana or supta swastikasana.
They are very simple exercises that basically seek to be sensitized with our own respiratory process. Learning to maintain that intimate relationship with breathing and knowing what state our respiratory system is in is a prerequisite to continue advancing in our practice of pranayama.[/et_pb_text][/et_pb_column][/et_pb_row][/et_pb_section]

¿What is Yoga?

What is Yoga? Gunas? What are the afflictions of being according to Vedanta and according to Tantra? RAJA YOGA DE PATANJALI, DEFINITION OF YOGA AND IMPEDIMENTS FOR AUTOREALIZATION. Yoga is the union of the individual being (Jivatma) with the universal being (Paramatma). Yoga is the union of the individual consciousness with the universal consciousness.

Yoga is a tool that allows the practitioner to control and attenuate the fluctuations or modifications of the mind. But not controlling from the perspective of repressing, if not from the perspective of becoming the master of the fluctuations of the mind, letting all states of consciousness express themselves in a free way to recognize at all times what we are.

It allows the practitioner to become master of his mind and to evolve the witnessing consciousness of his own being and of the world. The practitioner becomes master of his conscious and unconscious developing in such a way the supraconscious where the vision and ultimate reality is experienced.

In Vedanta there is talk of controlling the fluctuations of the mind “Yoga Citta Vritti Nirodha”. This definition of Yoga would not be the same for Shaivism of Kashmir or for tantra (non-dualistic vision) where yoga is the process of creating space to recognize, recognize what we have always been, what has always been there but we have never been able to see.

Recognize what we are despite our emotions, not without them, with them too. Vedanta tells us not to pay attention to the senses, to the organs of perception, while Tantra invites us to enjoy the fullness of these, as they bring us to life constantly.

The tantra explains to us that everything is a reflection of Shiva or of the universal consciousness, therefore as we are going to deny something that comes from so deep of our being. In my opinion, tantra is the perfect method to stop feeling guilty, to stop hiding our vulnerability and open ourselves to the world from the eyes of the heart and not from the mind.

Yoga is a tool that allows us to generate space to start recognizing ourselves. Every moment is a good time to recognize who we are, to embrace it with our virtues and limitations. We must unite or recognize two aspects of our existence to begin to recognize ourselves:

“The union with oneself”, the harmonic integration of all strata of the human being. We must accept and recognize ourselves first.

“The union of the individual with the cosmos”, the experience of integration of the individual with the surrounding universe, in which the feeling of being one and the same thing with the whole prevails. Do not feel separated from the rest of the beings that live in our near or distant environment. Know that we are co-dependent in a certain way.

This does not mean that we should put false smiles or give hugs of three minutes all the time. You can be in union with the world and be a person who wants to live in a cave, from time to time leave or stay in it forever. It can be a person who wants to be in company all the time, there is nothing wrong … there is nothing that will come, there is nothing to change, everything is fine as it is. The word yoga comes from the Sanskrit root “Yuj”, which means to link, join, join etc … there are many ways of expressing it. In general terms what we want to unite is the mind – body – spirit.

When talking about yoga and practicing yoga, it is essential to talk about the three natural characteristics of which everything and everyone is composed: Illumination – purity (), action () and inertia (). The man caught in the wheel of time like a ceramic vase in an artisan’s wheel is continually affected by these three fundamental characteristics. Through the practice of asana and pranayama the aspirant or sadhaka is leaving this state of inertia to move to the action.

Little by little, thanks to the practice of dharana (concentration) and dhyana (meditation) the aspirant rests in that state of enlightenment and purity called Sátvico. In the Vedanta, enlightenment can not be attained despite the fact that we pass from Tamasic to Rajasic and from Rajasic to Sattvic states. While in tantra (non-dualism) we must achieve enlightenment, recognizing ourselves, our essence in spite of all this. Despite the state in which we find ourselves, there is always the opportunity to recognize ourselves. Since everything emanates from our inner being, nothing is impure, everything is here to make us drunk with his presence. Every moment is a good time to recognize our own divinity.

The main difference between Samkhya, Hinduism and yoga is that yoga is pure practice whereas Samkhya is pure theory. It is very important in my opinion that unless it is a scholar the practical part is accompanied by a theoretical part and vice versa. Knowledge without action and action without knowledge does not help the human being. Man is endowed with mind (manas), intellect (buddhi) and ego (ahamkara), these three are collectively known as consciousness, which is the source of thought, understanding and action. As life advances, consciousness experiences 5 different miseries that move it away from the union of the individual being with the cosmos.

Kleshas are the impurities found within the dualistic vision of Vedanta while malas refer to impurities within the non-dualistic tradition. These are:

Ignorance (avidya) When speaking of ignorance we are not talking about the lack of knowledge but rather about the lack of awareness in our actions. We talk about the lack of not knowing why we do things. Not knowing our purpose in this world and why we are here. Most men and women move around the world, eat, shower, work without knowing what they are in this world for. They live without being aware of their limitations, virtues, etc.
Egoism (asmita). To think that our well-being or happiness or serenity depends solely on ourselves and not knowing that in a certain way it also depends on those around us. Sometimes the aspirant is blinded by his own presence and forgets that he coexists with other human beings.
Attachment (Raga). We speak of attachment to pleasure, encourage and nurture desires and vices.
Aversion or hatred (Dvesa). Very intense rejections that cause us to always flee towards pleasure and not observe pain to transcend it or at least learn from it.
Love of life or fear of death (Abhinivesa). To reach the necessary understanding that will allow us to transcend the fear of death. We run for life acquiring education, experiences, jobs, human relations and in general we seek pleasure in external objects. We identify with these external objects for fear of facing what is inevitable …
The three bad or impurities within the non-dualistic vision of Tantric Shivaism of Kashmir.

Bad karma (gross). The first is related to actions. They are the impurities that remain impregnated with the experiences like for example: I am happy, I am sad, I am not good enough. It refers to being anchored between pain and pleasure and not being able to observe from the equanimity of the situation.
Mayiya Mala (subtle) This house is mine, that’s not it. This is my friend, the other is not. This is my job, my talent and the others are not.
Anavamala (more subtle) It is the feeling of not being complete. Imagine that it brings you closer to the state of feeling close to universal consciousness, but suddenly you fall. That is due to the feeling that you feel incomplete, therefore you start looking for that fullness. You start looking for wanting to be complete and satisfied.

Yoga, the deconstruction of identity

[et_pb_section fb_built=”1″ admin_label=”section” _builder_version=”3.0.47″ custom_padding=”33.921875px|0px|0|0px|false|false”][et_pb_row custom_padding=”16.953125px|0px|42px|0px|false|false” admin_label=”row” _builder_version=”3.0.47″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″ _builder_version=”3.0.47″ parallax=”off” parallax_method=”on”][et_pb_text admin_label=”Text” _builder_version=”3.0.74″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”]Wherever the mind goes, either outward or inward. In that same place the state of Siva is revealed. Since Siva (Universal Consciousness) pervades everything, where else could the mind go?

Dharana 116 Vijnana Bhairava

When we are sad, we want to be happy. When we are calm, we want to be active. When we feel anger, we want peace. When we are at peace, we get restless. When we are angry, we smile. When we feel envy, we hide it. When we feel fear, we run away from it. When we want something, what we wanted so much drown us or we are ashamed to want it. When we have freedom, freedom loses us. When we commit, we drown. When we are lost we want to meet. When we need something, we ignore it. And in that way we continue swimming in a sea of ​​frustrations for wanting to be something that we are not, to feel something that we do not feel and not to express that inner fire that so much wants to be expressed.

How can a human being feel fulfilled if at no time is he connected to the reality of the process he is going through?

We forget to feel, to get emotionally involved with the present and let the process of our lives teach us through our own experience, of our own existence. In this way we remain in constant guilt for being who we are and for feeling what we feel. With fear to express the internal and shame to get out of the rule, stipulated, the system. We remain in this continuous contraction where the responsibility for our actions is placed in the hands of a system that educates to generate flocks of people without freedom of expression, without freedom to be.

Fearful not to be loved for being who he is, afraid to not be accepted for feeling what he feels, the yogi of today has forgotten that revolutionary act of being a yogi and has remained anchored in the forms, the suit, the etiquette, healthy eating, “goodness”, not drinking alcohol, not eating meat, not being assertive with their opinions and endless labels that do nothing but embellish a social facade full of fears and use yoga as morphine.

Current Yoga is a reflection of the society in which we live

Sometimes I see that yoga as it is understood today already has a form, some ways, a protocol of action that does nothing but reflect a society lacking space and time to connect with oneself. It is the yoga of the construction of the identity and of the emotional evasion by the frustration caused by a system that wants a submissive population, without capacity of choice, nor of opinion.

The vehicle towards the practice of yoga is the ardent desire to “be” to be fear, peace, to be anger, joy, tranquility, activity, euphoria, envy, generosity, individuality, collectivity, passivity, freedom, contraction, expansion and for so freedom within the contraction. The ardent desire to be, feel and say anything that the spontaneity and intensity of the moment provokes us. It is the expression of emotion that frees us and not the guilt, that clings us or generates fear. For me yoga is the commitment to be in a conscious way. There is nothing to change, there is nothing that has to come. Just stay awake before the events of life.

Deconstruct to build from nothing

The yogi first deconstructs his beliefs, introjects and learned and inherited conditionings in order to start building from nothing. Build from the lightness and innocence of the child that is allowed to be from the heart.

Yoga, alternative therapies and ancestral philosophies have been on the rise for many years now. And it is that this social change so longed for by many can only be done through self-knowledge, an individual and global internal change thanks to putting oneself in self-evaluation and the system that surrounds us.

Society and the system needs a deconstruction of identity, to be in a more innocent way. Our system needs a new vision of the future and an objective that includes respect for the individual and global processes of the human being.

Respect for our processes

The practice of yoga is an internal positioning of respect towards our own process and the process of the people around us. The process is what it is. We can not change the process. Staying as a witness to this process is the path of yoga, the path to the understanding that we are sentient beings.

Yoga is not only practiced with yoga

The belief that only with the practice of yoga is learned yoga is an illusion like many others. Yoga does not hide only in yoga. Yoga is hidden in literature, dance, sculpture, music, martial arts, nature, singing, the sea, the sun, the earth, the air, breathing, inspiration, expiration, illness , health, human relations, communication, respect for nature. All this and much more is yoga.

What’s more, calling yoga only yoga is a limitation in itself.

Yoga is ultimately the consciousness of being and letting be. Without mask.

Este texto no es una crítica ni al sistema, ni al yoga. Es el deseo de que aquellos que están en el camino del autoconocimiento, sigan ahí. Y que los que se encuentren nadando en la superficie, se atrevan a dar un paso más, a confiar que el cambio social, viene de un cambio interno de toma de consciencia.

Pero sobre todo es un texto que expresa lo que siento dentro de un espacio – tiempo limitado que forma parte de una toma de consciencia que es pasajera y que sigue evolucionando, confío.

If we accept how we are and how we feel, it would be hard for us not to express our anger. We would have a hard time keeping up with this imposed lifestyle.

Yoga is a deconstruction of identity

A deconstruction as an act of discipline to observe what our conditionings are, what is that internal itching that hurts us and does not allow us to see that as we are we are well, that as we feel is how it should be ?. It is a vehicle of change and pacification. First individual and therefore social.[/et_pb_text][et_pb_image src=”https://pabloferrero.org/wp-content/uploads/2018/06/ShivaShakti.-tantrismo.jpg” _builder_version=”3.7″][/et_pb_image][/et_pb_column][/et_pb_row][/et_pb_section]

There are no yoga styles

[et_pb_section fb_built=”1″ admin_label=”section” _builder_version=”3.0.47″][et_pb_row admin_label=”row” _builder_version=”3.0.48″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”][et_pb_column type=”4_4″ _builder_version=”3.0.47″ parallax=”off” parallax_method=”on”][et_pb_text admin_label=”Text” _builder_version=”3.0.74″ background_size=”initial” background_position=”top_left” background_repeat=”repeat”]Nowadays when you tell someone that you dedicate yourself to teaching yoga you face the inevitable question: What kind of yoga do you practice – do you teach?

The response that the person expects can vary between: hatha, vinyasa, ashtanga, kundalini, iyengar, yin, jivamukti, restorative, scarabelli, kashmir yoga, acroyoga, sivananda, satyananda … When you tell that person the yoga style What practices do we help you associate this type of yoga with a way of moving, speed, rhythm, sequence of postures, breaths, a teacher and an interpretation of the practice of yoga that comes from the interpretation and revelations of a person that depending on the style and / or from the tradition we are talking about, has gone through a great part of its own path of self-recognition, inquiry, self-knowledge.

Yoga is not just flexibility, strength, power, even health …

We believe that yoga is flexibility, strength, power, health, wellbeing and provides a longer life, but after all yoga is nothing more than learning to walk through life in the slightest possible way, accepting who we are with our virtues and our shortcomings. Little has to do with knowing how to do a posture perfectly or being able to hold your breath for long periods of time. The practice in yoga is practical from the moment it helps us discover something new about ourselves, about who we are, the reason for our existence, if there is one.

Belonging to a spiritual community is necessary to gain strength at the beginning

It is true that belonging to a sangha (a spiritual community to lean on) can be a nice way to stay in practice. I understand that the beginner or the one who has not delved too much into the philosophy and teachings of yoga can still identify with a single style of yoga. Moreover, it is beneficial to start learning the forms, breathing, self-knowledge and reading philosophy of a certain current and / or style for a period of time. It is important to learn a sequence, a way of practicing and self-exploration that is already chewed and that comes from a source that has gone through a process of self-discovery. But under my opinion, sooner or later it is good to detach from the name and form to enter the path of self-knowledge that is much more personal and intimate.

I mask myself with yoga styles, teachers, ways of practicing to give guidance to people who want to attend my classes. But in the end my practice and my way of giving classes come from something deeper that depends not only on my teachers, to whom I respect so much and I thank their teachings. They come from my childhood, the way my parents raised me, the context in which I lived and lived, the trips I’ve made, the people I’ve met on the way, the books I’ve read, the good and bad experiences that have happened to me, the interpretations and the revelations that I have had. In short of my life experience.

Therefore to be anchored in the style is to be anchored in the practice of yoga, is to always want to practice the same thing during all the seasons of the year, all the stages of our life, all the moods. To be anchored in a single style of yoga is attachment for the fear of not being recognized, not being loved, the fear of not being anyone, the fear of not being able to be oneself.

The practice in summer will not be the same as in winter. The practice in a tropical climate can not be the same as in a Baltic climate. The practice can not be equal to 20 years than to 70 years. The practice can not be the same for a person living in the vortex of a city like New York or for the person who lives in a village in the middle of the Himalayas. The practice can not be the same for an entrepreneur in Barcelona or for an ascetic who lives lost in the mountains of the Catalan Pyrenees.

It is essential to clarify that I feel that the concept that ordinary people have about yoga separates them from meditation. Yoga is the tool that helps to become the master of the fluctuations of the mind and meditation is full consciousness of the process and the moment of our lives. Yoga and meditation are the same.

There are many ways to practice yoga

There are many ways to practice yoga such as: reading, dancing, studying, playing music or just being a good head of family, caring for your children, sisters, friends, family. There are so many ways of practicing yoga that if in the West we could see the different forms of yoga practiced in the East we would realize that what we practice the vast majority today has little to do with yoga.

It is when we leave the name, the style, a particular form taught to do something when we can begin to practice, create, do from the sensation, the emotion and from the divine creative force that emanates from our interior.[/et_pb_text][/et_pb_column][/et_pb_row][/et_pb_section]

Yoga is an inner journey, invisible and can not be measured …

Yoga is an inner journey, invisible and can not be measured …

Yoga is not just stretching and body worship. Or at least traditional yoga is not just that. From my point of view, anyone can practice yoga no matter the reason. Whether they are more or less elevated, all the reasons are acceptable and it is the well-taught yoga that is in charge of directing you without you noticing. Of course, no one can tell you that your level is beginner, intermediate or advanced. The evolution in the practice of yoga is an intimate act, where only you know, if you are honest, if you are advancing, retreating and in which moment of vital experience you are.

I am the ultimate advocate that yoga should expand like hairdressers or grocery stores. There should be one in each corner and the more the better. I do not support people who say that “not everyone is trained to teach yoga”. I have never believed in the limitations of talent and being. Of course, now that yoga has become fashion, which is booming, it is the responsibility of yoga teachers and students to deepen the practice and bring the public that begins to practice, a less sweetened yoga and that impel today’s society to self-exploration and self-knowledge as a tool for social, political, and systemic change that works towards a union of the common interests of the people. The large number of yoga schools is not the problem, but the quality and level of professionalism with which it is taught.

Yoga is not a product of the service sector …

Not that everyone can not be a yoga teacher, is that yoga does not belong to the service sector. It is life education and trying to make the student always feel good as if he were a customer of a cafeteria or the one that is going to buy at the English court, is an insult to the union and to the advancement of the student himself.

Physical yoga (the practice of asanas) is a psychosomatic exploration of the body points where contraction – freedom is experienced and its relation to the way in which we live our life. With the practice of the different positions that relationship is explored that exists between the block and / or physical, mental and emotional freedom. The physical posture is not the purpose. Acquiring the perfect form as they appear in the books may seem more or less difficult, but what is really important is the learning that exists to get there. That learning is sometimes beautiful and revealing and other times it will show us things about ourselves that we do not like.

The quality of the physical posture does not serve as a reference to say whether a practitioner is a beginner, intermediate or advanced.

Imagine two people who have just started practicing. The first is larger, stiffer, everything hurts, has had an accident and therefore his body is not so open. The second is a young person who from the first moment all the positions come to perfection, it costs him almost nothing and his level of flexibility is very high.

If we let ourselves be guided by appearances, anyone could say that the young person has a more advanced practice and a greater potential to evolve in the way of self-knowledge. And that the older person has greater impediments to evolve in practice.

However, the reality may be the opposite. That person who is older, who suffers from ailments has many points in favor and a greater potential to evolve within the practice of yoga. It may be that its rigidity, age and the ailments it suffers are what cause the change in that focus of external attention to a focus of internal attention where there is a negotiation and an internal dialogue with tensions, pain, limitations and fear. It is his own limitation that leads him to a self – exploration of his physical, mental and emotional baggage to understand what are the reasons, beliefs or events that have led him to be in the current state. The purpose of the practice will be the transgression of those limitations and the disidentification with the body in order to live in a lighter way.

Meanwhile the young person, healthy, flexible and who does not experience any kind of problem, if he is not careful he will continue practicing without any kind of conscience. He has the “bad luck” that does not have any kind of problem and therefore his practice does not make sense, there is no exploration, no learning. It may be a practice focused on the body, where an attachment to the body is generated even. It is curious that this state of health that can apparently be beneficial may become the reason for the evolution in the practice of yoga. Because as Prashant Iyengar says, the son of Bks Iyengar, it does not mean that by practicing yoga it evolves, there are yoga practitioners who instead of evolving, evolve.

It does not matter that the practitioner acquires or arrives at the stipulated perfect form. What matters is that there has been a process of acceptance and love towards oneself.

Yoga is also not a way to disconnect, which may sometimes be beneficial. Yoga is not if not a way to reconnect. Reconnect with our emotions, our values, our environment and ultimately with that life that allows us to live in complete fulfillment and that is consistent with our maximum potential.

Emotions in Yoga …

Therefore, the practice of physical yoga is a context as it can be another discipline where for example you can see the degree of flexibility with which we live (little or too much) whether we treat ourselves with love or not, the quality of our movements , the quality of our actions, the degree of fear that is stored in the body, aggressiveness, self-esteem, pain, freedom, lightness, joy, sadness … As soon as an emotion emerges during the practice of yoga, it is interesting to extrapolate when and how we feel that emotion in our daily life.

After all, the practice of yoga is yoga from the moment when there is inner learning.

Normally we live immersed in what you do in everyday life. “We fight” in an external battlefield. Our enemies are our parents, friends, co-workers, the boss who does not let us do what we want, the system that crushes us with the tax hike, the health system, the education system, the rise of gas, light, water and in the end we keep fighting always with aspects external to our person to which we give them the ability to influence our inner peace.

The practice of yoga puts the focus of light and attention not on external objects but on ourselves and gives us the power and responsibility to change our way of living and relate to ourselves and the world around us in a more harmonica


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