Meditate!

 

Imagine that after everything you have experienced in your life to date, after all of the wonderful things you have already discovered and lived, you came to realise that there is a whole other “world” inside of you that you had never known existed. A place that you find so indescribably delightful to settle in that you want to visit very often, and stay there for as long as possible.

I am talking about a type of consciousness in which you feel no fear, no anxiety, no sense of time or space. Like being a small child who for the first time realises something new and wondrous about our world. How incredible to discover something like that at the age you are today!

This is as close as I can get to describing an experience of meditation, more correctly called dhyana (a Sanskrit word that has the prefix dhi – which means an expanded state of consciousness).

Today the word meditation is misused and overused and this has created a great deal of confusion and misunderstanding about this ancient and fascinating technique. It is sadly more common today to hear about people who don’t like to meditate and don’t want to practise than it is to hear of people who treasure it as a part of their regular routine. The reason is that the market has been polluted with “meditation techniques” that are ineffective and unappealing.  Often what is called “meditation” is nothing more than closing the eyes and becoming aware of thoughts and feelings; for the ancient philosophies, this is not meditation.

In the DeRose Method, meditation practice has a simple but well-structured process which includes other vital techniques, like breathing techniques and physical positions, to reach its real goal; a state of hyper-consciousness and self-knowledge.

In accordance with our matriarchal roots we practice in a very pleasurable way, and you will know that you are on the right path when you simply cannot pass a day without practising at least 5 minutes of your meditation; a day without meditation is a wasted day!

Join us on this fabulous journey personal evolution. You will not regret it!

 

The difference between “practising Yôga” and being a yôgin

This text was based on the book of my master, Professor DeRose, Tratado de Yôga (Treatise of Yôga)

The difference between “practicing Yôga” and being a yôgin

There is a very big difference between playing a piano and being a pianist. The first goes to a music school, learns some notes, satisfies himself with being able to get a few sounds out of the noble instrument, pays and leaves. However, the individual who aspires to be a pianist goes home and trains for hours on end. He reads books on the subject. He participates in events. He plays in recitals. He involves himself. He dedicates himself. He makes this his reason for living.

This is so with anything. And it is so with Yôga as well. Whoever just practices Yôga is not necessarily a yôgin. A yôgin is only he who penetrates deep, body and soul, into the life philosophy that Yôga proposes. He who, in his private life, follows a program of total involvement and identification, full-time.

But how does one do this without alienating himself and without generating fanaticism?

Any recommendations should be adopted by the practitioner in a way that does not compromise his professional commitments or family relationships. Always keep in mind that Yôga means union in the sense of integration. Integration is the opposite of alienation.

Yôga does not endorse fanaticism. Try to gradually incorporate any suggests that you teacher or book give to you, in such a way as to absorb them naturally without letting such habits turn you into a “weird” person.

A simple Swásthya Yôga class for you to practise at your home!

I wrote this class, which is one of many that is going to be used for a special DVD. I am sharing this one with you. I hope you enjoy it!

With your legs crossed and your back straight, rest your hands on your knees and let’s do some breathing exercises.

First we will teach you the fundamentals of breathing correctly according to our method. Throughout the exercises inhale and exhale only through your nostrils without making noise.

When you inhale expand your abdomen outward and when you exhale contract your abdomen inward. Remember this rule; when the air enters your abdomen will move outward and when the air leaves your abdomen will move inward.

With this rule memorized, inhale in four seconds and exhale in eight seconds. Repeat this a few times, for more or less 4 minutes, allowing you to absorb this simple rule which will be very useful during your practice. Consequently you are maximising your lungs capacity and oxygenating your entire body, increasing your vitality and improving disposition.

The best way to execute this exercise effectively is to simply pay attention to your breath, experimenting with it and trying not to disperse your concentration. It will give you an amazing sense of well being afterwards.

Remember that we can survive for weeks without food and days without water, but no more than a few minutes without breathing. Oxygen and prana, bio-energy, is the most effective and important way to feed our body.

Let’s move on to the next part of our practice, physical techniques. Please stand up without the aid of your hands and bring your feet together.

Firstly memorize this general rule; when you move any part of your body upwards you inhale, and any part of your body downwards you exhale.

Inhale raising your right knee against your chest. Hold your knee and fix your gaze on a point on the front of you. This will help you to improve your sense of balance.

Now, compensate to the other side, for the same time and with the same intensity. That is another general rule. Whatever position we execute to one side we must do to the other side, in exactly the same way.

Bring your feet together again and inhale, extending your arms above your head, stretching your back. Exhale and move laterally, bending to your right side, resting your right arm on your thigh. Hold the position for a moment while your body benefits from this strong internal massage which vital for your organs. Inhale returning and compensate to the other side, firstly with your arms above your head and then exhale bending to your left side. This position stimulates your adrenal glands, improving their function, which plays an important role in managing stress.

Inhale returning only after you have held the same amount of time to this side.


Now bend your knees preparing to sit. Before touching your hips on the ground hold for a while to gain strength and flexibility in your legs joints.

Sit on the floor and extend your legs forward, as gently and quietly as possible.

With your legs straight and feet together, inhale, raising your arms above your head, stretching your back with your lungs full and then exhale, moving your torso forward. Try to keep your arms beside your ears while you move your back. When you have achieved your maximum, release your arms, holding your ankles or feet and relax for while letting your body absorb the effects of the position. Don’t give your maximum movement forward yet. Take some long and deep breaths while you hold this position. Use your breath to relax and release tension.  I recommend that you inhale in one time and exhale in twice the time that you inhale, for example if you breathe in in 4 seconds, breathe out  in 8 seconds. That is a very effective rhythm to improve your flexibility in this position.

Before  you return, give your maximum effort with no air in your lungs. When you need to inhale again, return completely.

Now lean back forty five degrees, keeping your spine completely straight and raise your legs, trying to bring your feet in the same line of your chest. Hold this position with your lungs completely full, by doing so you are giving more strength to your muscles. Be careful not to curve your back, your body should be in a shape of the letter V.

Rest your legs and place your hands behind your hips with your fingers pointing outward, keeping a fair distance between your hips and hands. Inhale deeply and raise your hips as high as you can. Try to touch your toes on the ground without bending your knees and with your feet together. Hold this position as long as you can improving your general strength and increasing your lungs capacity.

Returning bring your legs bent underneath your hips to sit over your heels.

Hold your heels firmly and without releasing your feet, inhale, raise your hips and tilt your head back, forcing your hips forward. This position doesn’t require a long permanence so when you need to exhale, return, sitting over your heels again.


From there pass your legs forward again and lay on your back, you are now going to pass to an inverted position. With your hands firmly on the ground you are going to raise your hips moving your legs towards the ceiling. As soon as you bring your hips up, place your hands on your back to help your balance. Hold this position for as long as you can, the longer the better.

This position will bring the energy that you stimulated during the practice with bigger intensity to your head, benefiting your brain and circulatory system.

 

To return, place your hands on the floor again and lower your hips without raising your head, as slow as you can.


After this inverted position you must compensate it. Inhale, raising your chest and bring the top of your head on the floor. Lift your chest as high as you can almost touching your forehead on the floor putting the weight of your body on your head, never on your arms which should be resting beside your body, not under it.

 

Now, resting completely on the floor, try to assimilate what you have achieved with your body. You may feel your back now but if it bothers you, hold your legs bent strongly against your chest to reduce this feeling.


Here we can finish our class for today…

This class is based on the knowledge of Prof DeRose ans his book, specially Tratado de Yôga (Treatise of Yôga) the most complete book of Yôga ever written!

Meditation and contemplation

Very few are those practitioners that actually enjoy meditation techniques. Almost everyone thinks that they are boring, that nothing is happening and that they are wasting their time. However to have a good experience practising samyama (concentration, meditation or another deeper state of consciousness) you must be persistent and overcome the anxiety of the mind. We could spend pages and pages talking about dhyana or meditation, but instead today I will give you a simple tip that will make your practice much easier.
Let’s agree that it’s pointless to try to stop thinking. There is a misunderstanding about this subject. You will not stop your mind. Rather, you will focus your entire consciousness on one object, which can be either an image or a sound, and then another type of consciousness will flourish; linear intuition; superconsciousness.
To practise this essential technique sit with your legs crossed, your back straight and your eyes closed. Choose a very simple image at the beginning, a sunset for example, and then, give your best to concentrate on this image, but don’t only see it, contemplate it; because when we contemplate something we don’t think about it, we just settle the mind on it.  No more then 20 minutes per day is needed, but even 5 minutes is a good start. Consistency is the most important thing.

Have a look in this video, it encourages very well your daily practice.

 

Who was Ardhanari?

Ardhanari. Púrusha and Prakrití.

The symbolism of the Ardhanari can be understood in the context of the Sámkhya philosophy. According to this naturalist system, every cosmic manifestation is founded upon the fundamental duality between the Púrusha, the transcendent principle, represented as masculine, and the Prakrití, the primordial substance, represented as feminine. The Púrusha, the principle of consciousness (which is neither creation nor creator, which bears no attributes nor qualities, and which resides in the core of everything yet remaining external), is beyond both the non-manifest and the manifest. Prakrití, in turn, can either remain undifferentiated, resting in its natural state (the equilibrium of the union of the opposites that precedes manifestation and follows dissolution within each creative cycle) or, under the non-active influence, contact or proximity of the Púrusha, the Prakrití can become manifest, generating universes.

This duality exists only in relation with the manifest and, as a polarisation, it represents the first division within an original whole, with the aim to produce the multiplicity of the manifest, thus bearing a cosmogonic reach. The Ardhanari, anthropomorphized as half-masculine/half-feminine, represents this duality, also bearing a cosmogonic status.

In India a whole literature has been devoted to explanations of this paradoxical relationship between what is pre-eminently unconscious – Matter – and “pure consciousness”, the Spirit [Púrusha], which by its own mode of being is a-temporal, free, uninvolved in the becoming. And one of the most unexpected results of this philosophic labour has been the conclusion that the Unconscious (i. e. Prakrití), moving by a kind of “teleological instinct”, imitates the behaviour of the Spirit [Púrusha]; that the unconscious behaves in such a way that its activity seems to prefigure the mode of being of the Spirit [Púrusha]’ (Eliade, 1977, p. 122).

Our definition of quality of life

Synthesis: Quality of life is to make your existence less complicated; to do what gives you pleasure, happiness, health and well-being.

Quality of life is to fulfil physiological and ergonomic needs, it is to adopt habits that improve and maintain the functionality of the body, emotions and intellect. It is the improvement and development of our abilities, through the triad composed of: good nutrition, fitness and mental well-being.

Quality of life is to socialize in an easy going manner, ethical and responsible towards the environment and society, aspiring to share and integrate, always with generosity, elegance, respect and affection in our human relations (social, professional, family, intimate relationships and others), by adopting a set of values that include exceptional civility, culture and education.

Quality of life is to adopt a vision of the world that motivates us to pursue development and constant improvement, conquering excellence by means of study, ideals and self-conscious.

Quality of life is to maintain a standard budget two degrees below your earnings. It is to live near work. It is to eat frugally. It is to be able to find satisfaction in everything. It is spending your time giving attention to your friends and acquaintances. It is to give flowers to the people your love. It is not to be unsettled by life’s mishaps. It is to love frankly and forgive sincerely.

These are our values.

Ethical Code of the Yogin

Yoga does not exist without good human relationshipsShri Patanjali

There is no point in practising Yoga, meditation, mantras, if you do not know how to relate well with the others.

Yoga is any strictly practical methodology that conduces to samadhi.

Ethical Code of the Yogin

The ethical code of the yogin has 10 principles: 5 yamas, that concern the yogin´s relationship with the world, and 5 niyamas, that concern the yogin’s relationship with himself. These principles are exposed in the primary written source of Yoga, the Yoga Sutra of Patanjali.

Yamas, ethical proscriptions:

Ahimsa – non-aggression

The yogin must not gratuitously exert violence against any human, animal or nature in general, neither physically, nor by words, attitudes or thoughts, or allow that an aggression is perpetrated, when the yogin can prevent it.

However, the yogin must not be passive, but stand for his rights and beliefs.

Satya – truthfulness

The yogin must be truthful, do not lie or use falsity, either by mistaking, distorting or omiting facts.

However, this must not lead to a lack of tact or of kindness, for there are many ways of expressing the truth.

Asteya – not stealing

The yogin must not get hold of objects, ideas, credits or merits of others.

However, while opulence is a tacit theft, prosperity is a goal when it stands for an improvement in the quality of life.

Brahmacharya -non dissipation of sexuality

The yogin must not dissipate the sexuality, that occurs with the excessive practice of sex with orgasm.

However, this must not lead to puritanism or moralism, distancing or lack of affection.

Aparigraha –non possessiveness

The yogin must not cling to his possessions, nor to the possessions of others, or to his beloved ones. Jealousy and envy are reproachable manifestations of possession towards people, objects, or the accomplishment of others.

However, this must not lead to carelessness concerning possessions entrusted to us, or towards our beloved ones.

Niyamas – ethical prescriptions:

Sauchan – cleanness

The yogin must be clean, externally and internally, that is, both physically and psychically, avoiding intoxicating substances, ideas or feelings.

However, this must not lead to intolerance towards those who do not see cleanness in this wider sense.

Santosha – contentment

The yogin must develop the art of finding contentment in all situations.

However, this must not lead to self-indulgence or lack of self-improvement.

Tapas – surpass oneself

The yogin must observe a constant effort upon himself, in order to improve at every moment and circumstance.

However, this must not lead to fanatism, repression or any kind of mortification.

Swadhyaya – self-study

The yogin must search self-knowledge by observing himself, concentrating and meditating, reading, and through sociability, friendship and companionship, for self-study must not lead to alienation from the world.

Ishwara pranidhana – self-commitment

The yogin must always be confident that life follows its natural laws and that every effort for self-surpassing must be conquered without anxiety, handing the fruits of his action to a higher will, whose intents are sometimes unfathomable.

However, this must not lead to fatalism or negligence.

(based on DeRose, 2008, Tratado de Yoga, pp. 799-807)