International Day of Yoga

Using a variety of techniques, yoga promotes and allows for the integration of the various plans of human existence. If we see the tree as the organization that channels the cosmic prana to make it available on earth then here is that the spinal column summarizes the same functions as a microcosmic level.

With regular practice and feel steady surface in our well being, calm and lucidity of mind. It develops an attitude of greater responsibility and centering, to better face the trials and challenges of everyday life working on the psycho-emotional, the Yoga practitioner can better define their own path of life, using spiritual teachings have become universal and time in the common heritage of mankind.

Yoga serves to harmonize the body-mind-energy, and leave arise in the practitioner strength, determination, clarity of ideas. When we practice in nature coming to perceive an even deeper completeness of the yogic path. An imaginary dialogue between the yoga and nature, but also a real practice. The positions of Yoga asana, designed to increase the body's flexibility and muscle tone, activate the cardiovascular system, tone the nervous system and consequently favor the control of their emotions and concentration.

Doing the asanas reduce muscle tension and mental and acquire a correct static posture. Performing asana is accompanied by a sense of well-being and stability not only physical: nell'assumerli prevents any force or competitive attitude. Spread the ability to focus attention simultaneously on the body, breath with, raising awareness of the physical and psychic.

The many breathing techniques help us to counteract the excess stress, reduce sleep disturbances, increase the power of control and management of psycho-emotional sphere. Pranayama find in all the techniques of conscious control of energy, aimed at increasing the uptake of the vital energy prana, improve the absorption and distribution of prana itself in the human body. Respecting the principle of progression, you start from the recovery of proper breathing of base that includes the reactivation of the diaphragm. It then moves on to more complex techniques that use retention of breath and bandha special localized muscle contractions.

In order to calm hyperactivity and the dispersion of the mind are taught methods of psycho-physical relaxation and, as a result, specific techniques of concentration and meditation. With constant practice and regular meditation activates the intuitive side and increases personal creativity they reveal the great potential latent in everyone, able to direct our evolutionary path.

Together we will explore the relationship between certain characteristic traits of the great goddess in ancient India and the specific qualities of consciousness that emerges in the experience of yoga. In the stillness of the pose becomes accessible living a perception of reality, a mode of cognition, unmediated by discursive logic and the approach that characterizes the intellectual functioning of ordinary consciousness.

Yoga opens up access to the deep integration of somato-psychic dynamics and a capacity of perception direct and spontaneous nature of physics originally, but transmodal, or with complex psychological repercussions, the same way of gestures that distinguishes a mudra or vocal that connotes a mantra in the Yoga Tantric properly.

This mode of yogic consciousness does not require a commitment or a voluntary effort to take place, occurs naturally, intensely and instantly into a state of passivity and sensory relaxation when muscle tension melt away in the spacious and cozy accommodation, own of the pose. The yoga posture therefore assumes the function of container or better than the womb itself - this state of being, the perception of being naked, which is itself a revival of the intelligence of the body and the primitive way of knowing ourselves and the world.

Indulge in this condition is not inertia, but make space to accommodate a conscious motility, which in medieval tantric tradition of Kashmir is called spilling, the original vibration of life that is at the same time the consciousness in its energy form. We find that aspect of sensory immediacy and unmediated throughout the tantric rituals connected with the worship of the goddess and the goddess in person, as energy conscious and tangible.

The concrete and the physicality of India religious. It note the attitude concrete, we would say almost touch of the Indian mindset. The divine is inhabited, touched, heard, smelled, tasted, or more than that evoked thought. The same RISHI, the seers Vedic in their intuitive vision of the divine not only mentally saw, but they were owned, inhabited by their vision: a cognitive experience that involved the interplay of body and mind.

Another example, which brings us closer to the specific relationship that we intend to explore here the tantric worship of the goddess, it is washed, it gives them something to eat and drink just like a living presence, which must be maintained and cared for, never take it for granted its really inhabit the icon that represents it. Also in tantric rituals: the sacred chalice kundagol that often contains an alcoholic liquid, becomes for the duration of the puja, the ceremony of worship, made of homage and worship of a deity the actual abode of the god or goddess and the liquid, the divinity itself.

So there is no transubstantiation, as in the rite of the Mass in the West, in which the bread and wine are transformed to a point in the body and blood of Christ; the liquid contained in the cup is already the gods from the beginning, in all its concreteness, without the need for mediation transformant.

We can see this attitude concrete also in the sense of posture yoga asana as a sacred space in which the divine is actually welcomed, celebrated, contemplated, embodied in a literal sense by the Yogis. In asana the body of the yogi is the awakening of consciousness and therefore the place to contemplate and know the reality as it is, its natural sacredness, starting right from the body in the most intimate, the visceral area, connected to earth energy and femininity in general. Perceiving the natural vitality of the place is already contemplating, is already aware of, is already Yoga. Yoni pitha is the gateway to knowledge

The condition of consciousness which qualifies the asana is characterized by a mode of perception that we can connect the feminine energy, the goddess in a broad sense. The perception of self, the feeling of being alive, emerges in a particularly vivid in the abdominal region, the area of ​​the center of gravity, what more properly connects us to the earth, to the gravity, femininity. And 'the area that traditionally covers the first three chakras and includes the genital area.

The area of ​​the viscera, very structured and sprayed in a rich network of nerve cells, is often called just because of this neural organization second brain. From it emerges a whole range of information that are already developed knowledge sui generis. The depth perception in this area that immobility asana brings out is that the first access to the understanding of self and the world, a form of knowledge that could be called primordial, that is nourished by the ancient rhythm of the original pulse, known to us already in the womb, even before they learn the rhythm of the breath itself. This primitive rhythm generator is real complex cognitive models.

In Hindu temples you enter barefoot, touching the floor with his hand inside the temple, approaches his forehead to the ground. No doubt these behaviors reveal, among other things, the willingness to tap directly on the matrix of the divine. The feet, the part of our body that we connect properly with the land, in the sacred precincts of the temple activates a concrete relationship with the deity. The head of the rational mind, is deposited and abandoned as an offering to the ground during the entire time ritual, becoming its secondary function, so central in the ordinary way of relating to reality.

In the traditional iconography, the goddess Kali wields a sword and a severed head, while Chinnamasta the Decapitated, another representation of the goddess, cuts his own head. Already in Vedic India the ultimate sacrifice consisted in the decapitation of the victim, Tantrism will enhance even more this sacrificial offering and bloody, as the blood, the concrete symbol of life and death, is closely linked to the feminine element, Central tantric symbolism live blood of birth, menstrual blood, dark blood in the dissolution of death. The abdominal-genital region is the original place of knowledge, that the ritual act awakens. It is in this sense, in all likelihood, the viscera of the animal sacrificed constituted the most part excellent and delicious offer.

The asana is configured as the site of contact. The body touches the ground, the seat, the adhara, the foundation that supports the vitality conscious, collected and received in posture. From the base of this tactile supported and still wakes up spontaneously in the abdominal intensity of life, what in the esoteric tradition is called Kundalini, the latent potential of life itself, the goddess in her body shape.

His awakening is perceived as heat, noise, vibration, movement upward from the viscera to the regions 'heavenly' of the human body and in this fiery throb find all the passion and the symbolism of the blood associated with the goddess. The sexual metaphor of desire and passion in its most universal form the basis of the symbolism connected with the awakening of the Kundalini.

According to the Indian tradition, our origin is the sky, our roots in outer space, as in the mythical tree upside down aswattha, which are already very ancient scriptures mention. The return trip of consciousness upwards is vital turmoil triggered by the low regions of the body, the stillness in the pose as feeds on a fire crackling. That fervor raising induces a perceptual quality that will become the subject of enrichment and processing conceptual knowledge.

The return to heaven of our consciousness brings to fruition a broader awareness: not only find the source, but a capacity to know that he lived, becoming the visceral intensity of the earth. The asana is shaped like the place, the bed or the womb of this transforming revival. A initiatory journey go down into the earth to find the sky

According to the mystical physiology, after all chakras, which are placed inside the column in ascending succession merely prolong the strength of the abdominal pulsation, transfusing the vital energy throughout the body. In Asana, in parallel, the hot and visceral perception of the center of the abdomen discloses a sensitivity integrated global goes to also involve chakras upper and the rational function, spreading from the bottom upwards.

The round jugs used to hold water in India native, depicting a naked female body beheaded Nagna Kabandha that exhibited the vulva, squatting on the ground in the position of giving birth or lover uttanapada. The removal of the head, replaced in some representations from a lotus flower padma, reminiscent of the later iconography of the already mentioned tantric goddess Chinnamasta.

Do without the head means, as we have seen, put the utmost confidence in a chthonic consciousness that precedes the intellectual approach, associated with the Uranian size, light blue, male. Padma, which is to replace the rational function, not only is the lotus flower, but in esoteric language shows at the same time both the female genitalia, both vidya, the knowledge in the proper sense. The mode of cognition that is padma is 'integrated': the lotus flower is born and grows in the dark mud of the pond stepping into the light, opening the petals on the immaculate surface of the water. Through experience visceral, the perception of organic vitality in asana, unfolds, in parallel, a cognitive synthesis that integrates the intellectual function.

Tantric tradition considers the vulva as the lower mouth of the yogini, yogini vaktra. And it was through this lower mouth adhivakta that the adept can access the deepest secret doctrine, a teaching that is not only thought, but touched, lived, we might add 'enjoyed'. The equation vulva-knowledge was known in all the rest of the archaic societies where the regressus to uterum was an allegory of rebirth state initiation. In India the Brahmanic ritual of initiation diksha is depicted as a sort of gestation and it was expected that the adept assume at some stage of the rite position curled up in the fetus. On the birth of a new body, consecrated (Dikshita) it was necessary to become one with the matrix; the sacrificial scene actually turned in the matrix itself.

The Sadhana Yoga looms certainly in its most authentic as an initiatory path by the indication of its transform, inhabiting the pose, the attitude of mind and body posture that contains it, in a new sensory modality, harbinger of knowledge. Interesting about the female as the matrix of a new consciousness, the existence in the Vedic era, but probably also in ancient times, a goddess Jnah knowledge, a term which derives etymologically from the word woman.

In the pose, just as in the case of an actual physical place, the awakened conscience is installed, then you stay for a while, and finally leaves his seat, as he took leave at the end of the ritual that is accomplished.

Rediscovering the ordinary consciousness, impression, however, remains etched in the psyche, as a sort of seal of the transformation that occurred. These three stages of consciousness in asana, may be associated in some way to the descent of the goddess, who during the ritual act, is to live the sacrificial place for its entire duration, and then took his leave is exhausted, the time of the rite.

According to the perspective taken into consideration the experience of yoga takes the form of desha place and kshetra field, place and ritual space charge activation of consciousness, originally visceral, which develops in the permanence asana, just as in a womb that protects and nourishes it, until the complete maturation and integration.

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