25 ene. 2012

De la Bhagavad Gita




¿Por qué te preocupas sin motivo alguno?
¿Quién te podría matar?
El alma no nace
, ni muere.
Cualquier cosa que pase, pasará por tu bien;
lo que esté sucediendo, está sucediendo para bien;
......lo que vaya a pasar, también sucederá para bien.
No debes lamentarte por el pasado. No debes preocuparte por el futuro.
El presente está sucediendo…
¿Que pérdida te hace llorar?
¿Qué has traído contigo?
¿Qué crees que has perdido?
¿Qué has producido, qué piensas que se ha destruido?
No has dado nada, ustedes no han traído nada consigo, cualquier cosa que posean, la han recibido aquí.
Cualquier cosa que hayan tomado, la tomaron del Ser Supremo.
Lo que sea que hayan dado, se lo han dado a Él.
Ustedes llegaron con las manos vacías, y regresarán con las manos vacías.
Cualquier cosa que posean hoy, pertenecía a otra persona el día de ayer
y pertenecerá a otra diferente el día de mañana.
Erróneamente ustedes han disfrutado de esa idea de pertenencia.
Es esta falsa felicidad la causa de sus penas.
El cambio es la ley del universo.
Lo que ustedes consideran como muerte, es en realidad la vida.
En cualquier momento podrían ser millonarios,
y en el siguiente pueden caer en pobreza.
Tuyos y míos, grandes y pequeños…borren esas ideas de su mente.
Entonces todo les pertenecerá y todos serán dueños.
Ese cuerpo no les pertenece, tampoco ustedes son de ese cuerpo.
El cuerpo esta formado por fuego, agua, aire, tierra y eter, y retornará en estos elementos.
Pero el alma es permanente – así que
¿Quién eres realmente?
Eres parte del Ser Supremo
Él es el único y deben confiar.
Quienes conocen esta verdad son por siempre libres de temor, preocupación y dolor.
Hagas lo que hagas,
hazlo dedicado como una ofrenda a Dios.
Esto les llevará a experimentar la alegría, la libertad y la vida por siempre.”

Bhagavad Gita

15 ene. 2012

Ven y prueba una clase de Yoga.


Yoga Iyengar,
Yoga,
el yoga de Patanjali,
Yoga solo hay uno.

El yoga es para todos, para beneficio del cuerpo y de la mente.
Déjalo entrar.

11 ene. 2012

Intensivos en el Centro de Yoga Iyengar de León. Enero y Febrero

Sábado 28 de Enero

Mañana de práctica intensiva
De 10:00 a 13:30
Dirigido por Silvia Díaz

Reserva de plaza hasta Jueves 26
Precio: 35 €


Domingo 4 de Marzo

Jornada de práctica intensiva
De 10:00 a 17:15 con pausa para comida.
Comida incluída
Dirigido por Cristina Rueda y Silvia Díaz

Reserva de plaza hasta Jueves 1 de Marzo

Precio jornada completa: 50 €
Mañana ó tarde: 35€


8 ene. 2012

Seminario con Mira Mehta en León-30,31 Marzo y 1 de Abril

Pincha para agrandar

Cada participante traerá su propio material de práctica, como viene siendo habitual, 1 antideslizante, 4 mantas, 2 cinturones, 2 ladrillos.



Para reservar plaza:

envíanos un e mail a seminariomiramehtaleon@gmail.com con tu nombre y apellidos y los días a los que quieres asistir y te enviaremos un número de cuenta del banco Santander para hacer un ingreso de 50€ en concepto de reserva.

La jornada del viernes está reservada para profesores o estudiantes en formación, el sábado y el domingo para practicantes de yoga en general.

No serán atendidos casos terapeúticos.

El alojamiento no está incluído en el seminario.

PROGRAMA DE TRABAJO DEL FIN DE SEMANA

A Perspective on Yoga

UNA PERSPECTIVA SOBRE YOGA

Friday VIERNES

5 – 7:30 Class: Yoga Beyond Asana

YOGA MÁS ALLÁ DE ASANA


Saturday SÁBADO

7.30 – 8.30 Group Task: Sequencing of Asanas (1)

TRABAJO DE GRUPO- SECUENCIA DE ASANA (1)

10.30 – 1 Class: Goals and False Goals

CLASE: METAS Y FALSAS METAS

16:00 a 17:30 Workshop: Sequencing of Asanas

TALLER: SECUENCIA DE ASANA

17:30 –18:30 Class: Inversions and Pranayama

CLASE: INVERTIDAS Y PRANAYAMA


Sunday DOMINGO

7:30 – 8:30 Task: Sequencing of Asanas (2)

TRABAJO POR PAREJAS: SECUENCIA DE ASANA (2)

10:30 – 11:30 Workshop: Asanas: Good and Bad Sequences

TALLER: ASANA: BUENAS Y MALAS SECUENCIAS

11:30 – 12:30 Class: The Senses in Practice

CLASE: LOS SENTIDOS EN LA PRÁCTICA

12.30 – 1.30 Question and Answer

PREGUNTAS Y RESPUESTAS




Un artículo extraído de la revista "Yoga magazine " :
A Teachers Tale"


Mira Mehta has a Master’s degree in Sanskrit and Indian
philosophy from Oxford University, a Diploma in Ayurveda
and has enjoyed many years of individual tuition in Yoga
philosophy, Sanskrit and Ayurveda from traditional scholars
in India. She began yoga as a child with B.K.S. Iyengar and
annually returns to India for further study. She has a large
following across Europe and America and her own school in
London,The Yogic Path (www.yogicpath.com). Mira is also
the author of several books on yoga including the bestselling
standard textbook, Yoga: The Iyengar Way (Dorling
Kindersley, 1990), Health Through Yoga (Thorsons, 2002),
which explains yoga through Ayurveda, and Yoga Explained
(Kyle Cathie, 2004).
As a child Mira Mheta studied yoga under the expert
guidance of B.K.S. Lyengar and has since gone on to
become one of the foremost international yoga teachers and
experts in her own right. Vivienne Du Bourdieu speaks in
depth with the the acclaimed author and practitioner.
Mira has a formidable background. It takes several good
breaths to briefly cover just some of her accomplishments.
Academically, she holds a Master’s in Sanskrit and Indian
Philosophy from the prestigious Oxford University. As an
author, she has published five books, the most recent being
Yoga Explained. She is a longstanding student of Krishna
Arjunwadkar, and well known in India, North America,
Europe, and the UK for her interpretations of BKS Iyengar.
She also runs her own school, The Yogic Path, in London.
I ask her what types of people she attracts, novices,
teachers or both? Mira replies, ‘‘What type of student a
teacher attracts depends partly on what the teacher offers.
At an obvious level, by advertising a class for beginners one
attracts beginners, and so on; this stage is important
because it lays the foundation for all further study. But
apart from that, it’s not really possible to classify students
externally. It is their own aptitude and inner urge that
drives them.’’ She quotes a Sanskrit proverb: “A quarter of
learning comes from the teacher, a quarter from the
student’s own intelligence, a quarter from fellow-students
and a quarter from time.” So it’s not just the teacher who
acts as a catalyst for learning, ‘‘it is mainly other forces that
shape a student’s progress. Speaking for myself, I
encourage students to ask questions, and in turn I question
them to find out what they have assimilated in the way of
method and principles.”
Mira then explains the positive experiences students talk
about. ‘‘Presumably people find the whole of their yoga
practice a positive experience; otherwise they would not
continue it. Some of the benefits students report are
improved health, better concentration and equability ~ they
say they do not get so angry and upset by life situations as
they used to before they took up yoga practice.’’
With respect to difficulties students encounter, Mira notes
that each individual is different. ‘‘Within a range of asanas,
it might be a particular asana or group of asanas that
challenge them: here the heartening thing to note is that
everybody shines at something. Pranayama is likely to be
difficult mainly if someone suffers from a respiratory
problem or is unable to relax. Otherwise, with careful and
consistent practice the experience it brings should be
positive.’’
I then ask her whether she prefers her pupils to commit
themselves to a spiritual path before they begin studying
yoga. ‘‘Certainly not,” replies Mira, ‘‘A person’s spiritual life
is his or her own affair. People come to yoga for all sorts of
reasons. High on the list is health and the desire to become
de-stressed.”
Before Mira became a student of Krishna Ajunwadkar she
was already on an academic path. She tells me, ‘‘I have
spent many years associated with University studies of one
kind or another. You could call me a ‘fringe academic’ or a
‘Jill-of-alltrades’. My formal studies have been in
Anthropology, Linguistics, Sanskrit and Indian Religion and
Ayurveda (the principles, not the practice – I am not a
physician). Informally, that is, not attached to a university
qualification, I have studied yoga philosophy and Poetics.
Both these subjects have been with Krishna Arjunwadkar
who is a polymathic scholar versed in traditional Sanskrit
learning as well as contemporary academic discipline.
‘‘On my visits to India I have tutorials with him that consist
of reading the relevant works in the original Sanskrit, with
him explaining the meaning based on the major
commentaries. It’s a luxury to be taught in this way – an
unforgettable experience. I am currently reading a classical
work on Poetics – the art of literary composition – with him,
as poetry is my other hat. In fact, I am combining two of my
intellectual passions: I am using poems from my book
Cascade of Stars to illustrate themes in yoga philosophy.
This gives a light-hearted and picturesque entry into what
many would find a difficult, dry subject. I have used this
method both in talks and in my writings and people seem to
enjoy it.”
Mira’s latest book is the most comprehensive preparation I
have seen on yoga, encompassing its roots, branches, and
the tree itself. I am finding it very helpful, as a newcomer
to yoga, but with some background in Indian philosophy. I
wish it had been available in 1976! Mira provides some
background. ‘‘We tried very hard to make it accessible to
the ordinary reader while at the same time being faithful to
the ancient sources – Patanjali’s Yoga Aphorisms and the
commentary on them by Vyasa.’’ ‘‘My approach in all
subjects is to recognise the need to be methodical and to
explore different angles. There is no doubt that writing
books and articles has helped me to clarify my
understanding. It’s a bit like writing an exam paper – you
learn the subject in its various aspects, then have to distil
your knowledge into a coherent summary. Teaching and
writing go together, as do teaching and learning. ‘‘My first
book, Yoga: The Iyengar Way, which I wrote with my
mother and brother, encapsulated the techniques of some
100 postures. Moving on from there, I wished to answer the
question: What is the rationale behind yoga practice? This
led me to study the principles of Ayurveda and to write
Health Through Yoga. ‘‘Philosophy has always been an
interest of mine – it was kindled in my school days when my
Latin teacher chose Lucretius’ On the Nature of the Universe
as a set text rather than Caesar’s history. So it was natural
for me to think of writing a book that brought together
practice and philosophy – Yoga Explained, which I wrote
with the collaboration of Krishna Arjunwadkar. In the
current popular view asana and pranayama are the main
focus of yoga; this is not at all the classical soul-enriching
teaching.
'Yoga philosophy holds that whatever happens to us affects
our outer identities but does not touch our inner core of
being.This is a beautiful philosophy'.
‘‘Yoga Explained is a pioneering work in the sense that we
emphasise the philosophy of yoga, which is its heart and
soul, together with the practices, which are merely the
limbs. This has needed our combined skills: Krishna
Arjunwadkar’s decades of study of Sanskrit philosophical
works, and my understanding both of the subject and of
present day students’ needs.
“This book itself is intended to have a sequel. Two years
ago I wished to explore the esoteric aspects of yoga, energy
centres and channels (chakras and nadis), the subtle body
and so on. People seem to use these concepts quite
cavalierly, and I wanted to find out what the source texts
actually said about them. My next book will be the fruit of
these studies; again, I plan to write it in collaboration with
Krishna Arjunwadkar.’’ In Yoga Explained, Mira refers to
BKS Iyengar and to Patanjali’s Yoga Sutras as the major
source book for writers on yoga. She tells me, ‘‘Patanjali’s
Yoga Sutras – compiled some 2,000 years ago – are still to
this day regarded as the ultimate authority on yoga
philosophy. They summarize the whole subject in concise
statements. Because of its comprehensiveness and the
quality of its definitions this work must have been
recognized as outstanding from early on. BKS Iyengar’s
strength is in his systematisation of the practice of asana
and pranayama elaborated in works on Hatha Yoga.’’
"Yoga is the restraining of the modes of the mind"...........
Patanjali
The Sage Patanjali defines yoga as ‘chitta vritti nirodha’,
and ascribes to yoga a method of silencing the vibrations of
the chitta, i.e. intellect, mind, ego. In this context, is it
correct that yoga is a method of silencing the vibrations of
the chitta? She explains this concept eloquently to me,
‘‘Citta vrtti nirodhah is the definition of yoga given by
Patanjali. It means: ‘Yoga is the restraining of the modes of
the mind.’ The modes (vrttis) of the mind do not refer to
vibrations but to specific states or modes of being of the
mind, of which there are said to be five. ‘‘The first of these
is correct cognition or knowledge based on perception,
inference and the reliable authority of a person or system
developed through a teaching tradition. The second is
wrong cognition or knowledge which can be rectified by
correct cognition. The third is the faculty of
conceptualization, which is based on the phenomenon of
language rather than on objective reality.
‘‘The remaining two are deep sleep and memory. These five
mental modes form in varying proportions the experience of
everyday life. The Yoga Sutras go on to say that when they
are suppressed the mundane mind is transcended, giving
room for the experience of the soul.’’ And what about the
vibrations of Sanskrit itself? She answers, “I can only speak
of the vibrations of Sanskrit from my own knowledge of
phonetics. Phonetics classifies sounds according to their
place of articulation in the mouth, the parts used to make
them, and whether they are voiced or not, that is, whether
they use the vibrations of the vocal cords. “Remarkably,
Sanskrit linguists arrived at a similar scheme millennia ago,
and consequently arranged the sounds of Sanskrit in logical
groups. Vowels come first, with simple vowels before
diphthongs, and then groups of consonants arranged
according to place and method of articulation. Sanskrit
chanting is mellifluous and even people who do not know the
language find it beautiful to listen to.” The role of teacher
has occupied countless generations in the world of yoga.
Mira believes the duty of a teacher is to make the student
independent. ‘‘To achieve this, the teacher needs not just to
impart facts but to build up the students’ ability to explore
the subject on their own, with the confidence to recognise
whether they are progressing in the right direction, and to
trace the steps back if they go wrong so that they can
understand their mistakes. ‘‘To do this the teacher needs to
understand the theoretical framework of the practice and to
develop the skills of analysis and synthesis. Yoga practice
improves physical health and emotional well-being, and
brings the mind under conscious control. ‘‘Yoga philosophy
adds a crucial dimension: a perspective on the world that
promotes mental peace even amidst conditions of turmoil. It
holds that whatever happens to us affects our outer
identities but does not touch our inner core of being. This is
a beautiful philosophy: whether or not it is true, it is helpful
in facing life’s difficulties. ‘‘Understanding and reflection
deepen both the practice of yoga and the study of its
teachings. If we do not know why we are doing something,
or where we are going, how can we achieve our goals? yoga
is not different in this respect from any other activity in life.’’

Yoga Explained.... Mira Mehta & Krishna S.Arjunwadkar.
A step-by-step approach to understanding and practising
yoga. We all know that yoga is great for keeping fit and
supple, but how many of us in the West fully understand the
rich philosophy behind the ancient practice? So much more
than a mere set of stretches; yoga is an entire life-path, in
which practise and theory are inextricably entwined. In
yoga, as with all subjects, the foundation is crucial, so Yoga
Explained takes us back to the physical and theoretical
beginnings, showing how we can build our discipline on the
core strengths and guard against bad habits and injuries in
the future. Using modern teaching skills, based on the
popular Iyengar method, Mira introduces over 100
foundation postures in the course of 12 units, carefully
designed to progress hand in hand with the insightful, yet
simple philosophy that supports the practice.

Yoga Explained by Mira Mehta is published by Kyle Cathie
Ltd, priced £14.99. Readers can order the book at the
special price of £12.99 with free p&p. To order your copy,
call 01903 828503, quoting ref. YOGA/YE Or email:
mailorders@lbsltd.co.uk




4 ene. 2012

Yoga Iyengar en la Wikipedia, enciclopedia libre


El Yoga Iyengar es el método de yoga que practican aquellos que siguen la enseñanza del maestro B. K. S. Iyengar, quien, junto con sus hijos Geeta S. Iyengar y Prashant S. Iyengar, dirige el Ramamani Iyengar Memorial Yoga Institute en Pune (India).

El término «Yoga Iyengar» fue acuñado por los propios alumnos de Iyengar para diferenciar su enseñanza de otras escuelas existentes de yoga, si bien el propio maestro resta importancia a dicho nombre, diciendo que lo que él practica y enseña es simplemente «yoga», siguiendo la tradición de los yoga sutras de Patañjali.

La característica esencial del Yoga Iyengar es la intensidad con la que la atención ha de mantenerse presente al abordar la práctica de asana (posturas), pranayama (disciplina de la respiración) y pratyahara (actitud de introversión de los órganos sensoriales), tres de los ocho estadios del yoga descritos por Patañjali, los cuales, junto con la observación de yama y niyama (los preceptos morales y disciplinas éticas que conforman los dos primeros estadios) conducen al practicante a dharana (concentración), dhyana (meditación) y samadhi (estado superior de consciencia), los tres últimos estadios descritos por Patañjali, que suponen el resultado de la práctica de los cinco primeros.

Así, los ocho estadios del patañjala-yoga se ven inmersos en la enseñanza de B. K. S. Iyengar, aunque el hincapié se haga en los estadios de práctica (asana y pranayama), cuya técnica, basada en el alineamiento y la percepción de este, ha llevado Iyengar a su máximo nivel de refinamiento y desarrollo.1 2 El objetivo del maestro es ofrecer un instrumento de anclaje mental en las diferentes acciones y movimientos que han de ser observados en la ejecución de cada postura y cada pranayama, para alcanzar la transformación mental necesaria sin la cual no será posible la práctica de la meditación. Como este proceso es largo (muchos años de práctica asidua), ha surgido el error de que la meditación no forma parte del Yoga Iyengar y que este consiste en una forma puramente física de yoga.


Características del Yoga Iyengar

Uso de soportes en el Yoga Iyengar.
  • Secuencia y permanencia. Las posturas se mantienen un tiempo determinado y se practican en un orden específico.
  • Carácter pedagógico. Las distintas posturas, así como los detalles técnicos en cada una de ellas, se van introduciendo progresivamente, de acuerdo con el nivel del alumno, para que este pueda asimilarlas y no exista riesgo de lesión.
  • Atención a las limitaciones. Para que personas con limitaciones físicas puedan realizar correctamente las posturas, el Yoga Iyengar se sirve de gran cantidad de soportes, como sillas, ladrillos de madera, cinturones y otros aparatos diseñados por Iyengar. Estos soportes se usan a menudo también, sin que existan impedimentos específicos, para intensificar los resultados de las posturas; se trata de «ejercicios» que acercan al practicante a la postura real.
  • Aplicación terapéutica. Iyengar, tras décadas de práctica y estudio, confeccionó secuencias de posturas altamente beneficiosas para diferentes trastornos médicos y dolencias, tales como dolores de espalda, anemia, trastornos menstruales, hipertensión arterial, depresión, insomnio, estrés, etc.3 4 Se requiere por parte de los profesores una alta cualificación para abordar estos problemas con sus alumnos.
  • Profesores. Una clase de Yoga Iyengar es enormemente verbal y precisa, y en ella se corrigen activamente los errores de ejecución y alineamiento de los alumnos. Los profesores de Yoga Iyengar deben superar una rigurosa formación (que puede dirigir únicamente un profesor de titulación superior, autorizado expresamente por B. K. S. Iyengar para impartir formaciones de profesores). Esta formación culmina con un examen, organizado por la Asociación de Yoga Iyengar de cada país, que, de aprobarse, otorga el título de «Profesor de Yoga Iyengar». Este título es el único reconocido por B. K. S. Iyengar para poder impartir su enseñanza, y los profesores que han obtenido esta titulación son incluidos en la lista oficial de profesores de la Asociación de Yoga Iyengar de su país, así como en el directorio internacional de profesores de la página web oficial de B. K. S. Iyengar.5 Solo los profesores con esta titulación cuentan con los derechos de utilización del logotipo internacional de profesores de Yoga Iyengar y de la marca IYENGAR®, que son la garantía, de cara a los alumnos, de que realmente tienen el aval de B. K. S. Iyengar para impartir su enseñanza.

Notas

  1. Vigar, José María (2009). «Yogācārya Śrī B.K.S. Iyengar, maestro universal». Yoga Jwala (10): pp. 8-21. «Las posturas [de otros profesores] se parecían, pero las de los otros no estaban alineadas. Años después llegaría a demostrar cómo la alineación es una condición necesaria para experimentar dhyāna, la meditación, en la práctica de āsana.».
  2. Vigar, José María (2009). «Yogācārya Śrī B.K.S. Iyengar, maestro universal». Yoga Jwala (10): pp. 8-21. «[Iyengar] cuestiona la premisa de que la vía del yoga clásico de Patañjali sea una secuencia de ocho pasos, uno tras otro. Más bien indica, que únicamente “todos ellos juntos”, tomados como una unidad, constituyen el yoga.».
  3. Luz sobre el yoga, pp. 419-436.
  4. Vigar, José María (2009). «Yogācārya Śrī B.K.S. Iyengar, maestro universal». Yoga Jwala (10): pp. 8-21.
  5. «B. K. S. Iyengar - Teachers» (en inglés). B. K. S. Iyengar official website. Consultado el 3/1/2012.

Referencias

  • Iyengar, B. K. S. (1994) (en Español). La Luz del Yoga (versión abreviada de "Luz sobre el Yoga") (Primera edición). Barcelona: Kairós. ISBN 9788472453098.
  • — (2005) (en Español). Luz sobre el Yoga (Primera edición). Barcelona: Kairós. ISBN 9788472455955.
  • — (1997) (en Español). Luz sobre el Pranayama (Primera edición). Barcelona: Kairós. ISBN 9788472453685.
  • — (2000) (en Español). El árbol del Yoga (Primera edición). Barcelona: Kairós. ISBN 9788472454132.
  • — (2003) (en Español). Luz sobre los Yoga Sutras de Patañjali (Primera edición). Madrid: Kairós. ISBN 9788472455252.
  • — (2007) (en Español). Luz sobre la vida (Primera edición). Madrid: Kairós. ISBN 9788472456532.
  • — (2007) (en Español). La Esencia del Yoga - Astadala Yogamala - Vol. I (Primera edición). Barcelona: Kairós. ISBN 9788472456327.
  • — (2008) (en Español). La Esencia del Yoga - Astadala Yogamala - Vol. II (Primera edición). Barcelona: Kairós. ISBN 9788472456631.
  • — (2009) (en Español). La Esencia del Yoga - Astadala Yogamala - Vol. III (Primera edición). Barcelona: Kairós. ISBN 9788472456983.
  • Iyengar, Geeta S. (2007) (en Español). Yoga para la mujer (Primera edición). Barcelona: Kairós. ISBN 9788472456358.

[editar] Véase también

Enlaces externos