THOUGHTS
Ghernd
Purification, strength, firmness, lightness, quiet, immediate perception of the self and detachment are the seven rules of Yoga.
Gheranda-Samita
A guide to the positions for the 40ena
In these weeks of decreased physical activity they see us spend a lot of time sitting, with resulting numbness in the legs and fatigue of the back, especially in the lumbar, during our daily physical practice we often find effective solutions to alleviate these problems.
As we know the practice Yoga acts on several levels, as well summarizes the saying "if you seek benefits physically find them physically…"If what we seek is to lighten the lumbar area and the consequent action of traction of the legs, this is what we will find. So let's find!
Among the positions that seem best to obtain these benefits, we have identified the straight leg variant of andka pāda rājakapotāsana and gomukhāsana, because we select suitable, with the necessary adjustments, even those who are not used to practice, because less demanding, For example,, inversions (remember excellent to free the lumbar area our beloved viparītakaraṇī, that, however, becomes richiestiva on other fronts).
Hence the two identified positions are also excellent to be the one in the preparation of the other and be practiced together, the first also dynamically, the other adapted to be kept static as excellent "base" for the contemplation.
These two are joined by a third, we recommend you to perform very easily, passive would say: bhujaṅgāsana, the cobra, in the variant known as “sphinx” or “little sphinx”, of which Eka Pada Rājakapotāsana it is an excellent preparation.
They lend themselves to be practiced within a short daily routine, that maybe includes a few more warm-up sessions “dynamics”, as the Greeting to the sun (also in its version small) or the beloved reel cry, or in general some repeated movement involving the whole column like the one called “of the cat” or the steps cat – dog looking down – bench – dog looking up also quite dynamic, in pure style yoga Vyayama, both breathing and full lungs – bake to bake.
Andka pāda rājakapotāsana it also lends itself to being practiced within dynamic heating sequences before remaining in the static variant; gomukhāsana, around you, it can be easily inserted for a brief exploration during the heating on the ground, although the greatest benefits will come from prolonged static maintenance, maybe at the end of the lesson for dhyāna, the practice of contemplation. For those who practice it with ease it can be used even without large heating every time you search for one “centering”, also unrelated to more organized practice sessions.
Where do you want to start?
➤ Gomukāsn
➤ Bhujaṅgāsana
Good exploration!
Silence is inside, not around.
It's wondrous what happens.
And there is gold, I think, in this strange time.
Perhaps there are gifts.
Gold nuggets for us. If we help.
There is a very strong appeal
Now the species or a species now
must be thought of each. A common destiny
ci have qui. We knew. But not too well.
Or all of them or none.Nine March duemilaventi, Mariangela Gualtieri
The time to stop was to arrive, for all *, to understand that being together, this being all.
A few days ago Rocco Ronchi, always on double zero, he wrote “With the objective force trauma, the virus shows that the whole is always involved in the, that 'everything is in some way around’ and that there are no empire nature of the autonomous regions that make exception.”. This thought reminded me of the prayer that is in Upaniṣad, known in the form of mantra
Om pūrṇam adaḥ, I executed pūrṇa, pūrṇāt Muzzle udacyate |
pūrṇasya muzzle muzzle aday evāvaśiṣyate ||
which more or less it invokes the same kind of commonality: “that's all, and this well is the All. Since only the Everything stems from the Whole and although the Everything is subtracted from the Everything, here, what remains is the Whole.”
So perhaps now we have a chance to really experience the practice of Yoga, away from Shala, from the comfort of the space formed for us, from the teacher's guide. So perhaps today we have the chance to experience if the practice is rooted in us in some way, any way. Whether it's the wait for coffee on one foot, it is the practice of śanmukhi mudrā when the head is full, it is the making soup in the crock pot, with patience and with love.
Really perhaps it does not matter thing, matter the come. The attitude with which we do things. In these days “suspended” more than ever.
How many times have we repeated lesson? How many times have we tried to overturn the physical practice to try to transpose it in the attitude a fare. This is also the meaning of work with Silvia Patrick on the text of Yogasutra: we see our habits? We try to change them. At least now we can not say that we do not have time.
Then, of course, some stretch, some torsioncina, some elongation… unroll the mat from a single home is difficult *, vero? But what we are talking about carpet?
We explore new “floor mats”, new ways to live the practice, to transform it and let ourselves be transformed. Understanding the meaning of what is experienced in recent months, years, and give it a new shape. We were lucky and fortunate over the years, we obtained a space for us to feed ourselves. And now that those experiences and those teachings find their way to the sun, how many times have we said during the practice of Sankalpa Year-end, remember?
Yoga is a lightweight luggage for traveling, let us not be discouraged. We trained and prepared for years for this moment forced distance, of silence. By listening and waiting.
Let's bring in what we have carefully cultivated.
Manuela
On the threshold of Silence
The path of Yoga
The roots of practices yoga sink away time, probably in the second millennium was our forward, However, the first organic systematization of discipline is the work of Yaogdrshn the first centuries the current resolution. The school trace a path that unfolds into eight stages or, as indicated by the term ashtanga reported in this particular form of Yoga, It is divided into “eight limbs”, whose purpose is the dissociation of the practitioner from everything that is material to liberate their spiritual essence.
According to the Hindu vision attachment to matter, determined by ignorance, It is the source of all suffering. The Yaogdrshn It is intended to implement the separation of Spirit from matter to permanently interrupt the chain of painful reincarnations and achieve liberation the supreme moksha. This objective -primario in the cultural context of the times for the recipients of Yogasutra, ie ascetics who yearned to the definitive interruption of the samsara – risks, if you interpreted literally, to lead to a dangerous cleavage. The text may however validly be repurposed, rereading in terms of freedom from certain modes of life and not from life itself.
The proposed method, l’Ashtngyog, It is however still valuable, because it makes it more self-aware and responsible towards others and the world around. Revisited in these terms, the Yoga It becomes a kind of Master of, life teacher, which causes it to look for the meaning of life and to give him one.
The ethical route is drawn from the first two limbs of’Ashtngyog: yama, the “restrictions” regulating interpersonal relationships, inviting innocence, authenticity, generosity, dedication, essentiality; niyama, the “prescriptions” that favor a more functional relationship with themselves, cultivating purity, contentment, ardor, awareness and enthusiasm.
The exercise of yama and niyama It is a constant internal review of its methods of interaction with others, the world and themselves, and a commitment to the silent testimony of values which translates into facts and not in vaniloquio. The first exercise of silence in Yoga it is precisely to avoid unnecessary words, returning to talk to his dignity as a communicative and expressive instrument, recalling how the word has even been turned into a Goddess in Indian tradition and is considered to be the force that manifests the world. Not only: the letters of the Sanskrit are called “little Mothers”, when you want to allude to their generative power and meaningful.
Marilia Albanian, Tacita Mind, Mimesis Edizioni, Milan, 2016, pp. 16-17
Honest silence
Not all silences are the same. Come, thanks to the awareness of living, It becomes sensitive to light, the different shades of light at different places, at different times of day and seasons, so they capture the myriad shades in our silences, and others, human silence, silences of animals, some trees, minerals silences.
Silence is not silent or to silence, It is an invitation, is being in the company of something tender and enveloping, where everything has already been said. The silence smiles.
Dear silence, help me not to talk about tea, help me to abitarti. Addestrami. Disarmami. You teach me to speak. Here I am, I'm gonna. I do not leave anything at home, no stone unturned. There are. to be. Art of the leave to find.
Art of a-leader who teaches writing to let. The silence sowing. Words collect.Silence is a living thing.
Chandra Livia Candiani, Silence is a living thing, Einaudi, Torino, 2018, p. 50
Guru Mantra
If Gururbrahma Gururvishnur Gururdevo Maheshvaraha Gurursakshat Thasmai Sri Gurave namaha parambrahma
The Guru is Lust, the Guru is Vishnu, the Guru is Shiva, the Guru is the Absolute Supreme. To this Guru I m ’ bow.
Agnyana randasya jnananjana salakaya thimi Runmii litham yena thasmai Chakshu Sri Gurave namaha
Through the eye drops knowledge heals the eyes of those blinded by the darkness of ignorance At this Guru I bow
Mandalakaram vyaptham yena characharam akanda Thathpadham tharsitham yena thasmai Sri Guruve namaha
Infinite as the shape of a mandala that pervades the whole universe ’ animated and inanimate, He shows us the divine abode, to this Guru I m ’ bow
Sri Sri madguru Jagannadho Mannadha Jagadguruhu Madatma sarva bhuthathma thasmai Sri Guruve namaha
My Lord is the Lord of the Universe ’, my Guru is the ’ teacher of the three worlds, my self is the self of all beings. To this Guru I m ’ bow
Brahmanandam parama sukhadham jnanamurthim kevalam
Thitham gagana Dwandwa thathva lakshyam masyadi sadrusam
Nithyam vimala Yekam machalam sarva disakshi bhutham
Thitham thriguna rahitham sadgurum bhava tham namami
I prostrate to the Sadguru, the ’ incorporation of bliss of the Absolute ’, the dispenser of the highest joy.
He is absolutely unique. He is the personified Knowledge. He is beyond duality, without form as the sky, the ’ object from the said vedantico: “You're the one”.
He is one, eternal and free from impurities. He is immobile, the witness of the intellects of every creature. He is beyond of changes and become, beyond the three guna
Janma mrtuthyu vyadi naasanm mruthyu tharakam jara
Nana margaisthu dushprapam, kaivalyam paramam padam
From birth to death, We know old age, the disease, the destruction and the delta trial death.
The different paths, the hardest to take is that of isolation ’. It is the Supreme objective ’.
OM that sath OM that sath OM that sath
Om Om is so so so be it Om
Gayatri Mantra
Bhur Bhuvah Derived Terms To
Tat Savitur Varenyam
Bargho Devasya Dhimahi
Dhiyo Yo Nah Prachodayat.
Hanuman Chalisa
Doha
Shri Guru Charan Sarooja-raj Nice manu Mukura Sudhaari
Baranau Rahubhara Bimala Yasha Jo Dayaka Phala Chari
Budhee-Hen Thanu Jannikay Sumirow Pavana Kumar
Bala-Budhee Vidya Dehoo Mona Harahu Kushi Vikaara
Chopai
Jai Hanuman gyan gun sagar
Jai Kapis tihun lok ujagar
Ram dot atulit bal dhama
Banana-putra Pavan sut nama
Mahabir Bikram Bajrangi
Kumati nivar sumati Ke sangi
Kanchan varan viraj subesa
Kanan Kundal Kunchit Kesha
Hath Vajra Aur Dhuvaje Viraje
Kaandhe moonj janehu sajai
Sankar suvan leisure Nandan
Tej pratap maha jag vandan
Vidyavaan guni ati chatur
Ram kaj karibe ko aatur
Prabu charitra sunibe-ko rasiya
Ram Lakhan Sita man Basiya
Sukshma roop dhari Siyahi dikhava
Vikat roop dhari lank jarava
Bhima roop dhari asur sanghare
Ramachandra ke kaj sanvare
Laye Sanjivan Nakhon Jiyaye
Shri Raghuvir Harashi your laye
Raghupati Kinhi bahut bad
Tum mam priye Bharat-hi-sam bhai
Sahas badan tumharo yash gave
Asa-kate Shripati kanth lagaave
Sankadhik Brahmaadi Muneesa
Narad-Israeli sahit Aheesa
Yam Kuber Digpaal Jahan te
Kavi kovid kate sake kahan te
Tum upkar Sugreevahin keenha
Ram manya rajpad deenha
Tumharo mantra Vibheeshan mana
Lankeshwar Bihac Sub jag jana
Yug sahastra jojan par Bhanu
Leelyo tahi madhur phal janu
Prabhu mudrika meli mukh mahe
Jaladhi linger gaye achraj nahee
Durgaam kaj jagath ke jette
Sugam anugraha tumhre tete
Ram dwaare tum rakhvare
Hoat na agya binu paisare
Sub sukh lahae tumhari sar na
Tum rakshak haha ko dar na
Apan tej samharo apai
Teenhon lok hank te kanpai
Baht pisaach Nikat nahin avai
Mahavir jab naam sunavae
Nase rog harae sab pera
Japat nirantar Hanumant bera
Sankat se Hanuman chudavae
Man Karam Vachan dyan jo lavai
Sab par Ram tapasvee raja
Tin ke kaj sakal Tum saja
Aur manorath jo koi lavai
Sohi amit jeevan phal pavai
Charon Yug partap tumhara
Hello persidh jagat ujiyara
Sadhu Sant ke tum Rakhware
Asur nikandan Ram dulhare
Ashta-sidhi nav gandhi ke dhata
As-var den Jang mata
Ram rasayan tumhare pasa
Sada raho Raghupati ke dasa
Tamara bhajan Ram ko pavai
Jiang-jiang ke dukh bisraavai
Math-kal Raghuvir pur jaye
Jahan janam Hari-Bakht Kahayee
Aur Devta Chit na dharehi
Hanumanth se hi sarve sukh karehi
Sankat kate-mite sab pera
Jo sumirai Hanumat Balbeera
Jai Jai Jai Hanuman Gosahin
Kripa Karahu Gurudev ki nyahin
Jo sat bar path kare kos
Chutehi bandhi maha sukh hohi
Jo yah padhe Hanuman Chalisa
Oye siddhi sakhi Gaureesa
Tulsidas sada hari chera
Keejai Nath Hridaye mein dera
Doha
Pavan Tanay Sankat Hooray
Mangala Murati Roop
Ram Lakhana Sita Sahita
Hriday Basahu Sor Bhoop
Mrityunjaya Mantra
Oṁ tryambakaṁ yajāmahe
sugandhiṁ puṣṭi-vardhanam
urvārukam-iva bandhanān
mṛtyormukṣīya māmṛtāt
