Interview with Julián Peragón: "what is your yoga is done from the heart"
Just Julian Peragón Arjuna see out of print his new book. The synthesis of Yoga It is a useful, rigorous, and enjoyable book. It arrives to explain once and for all, input, appearing incomprehensible to ordinary consciousness. Concepts such as ishvara pranidhana, pratyahara or kaivalya, to name a few, can be understand well when explained them with screenshots and examples.
You've just published a new book, The synthesis of Yoga, two years after the Meditation synthesis. Who is this book for?
In principle to a wide audience, people who like yoga or are enthusiasts but especially students who want to explore a bit more the viscera of this science, both in practice and in philosophy.
There are already good disclosure and also deep philosophy books, but I've always found that there was a gap of yoga books that were affordable to a wide audience without losing the depth and rigor. When I write I try to translate what has cost many of us both understand. It is time to explain what input, seems incomprehensible to ordinary consciousness through metaphors and everyday-life situations. Concepts such as ishvara pranidhana, pratyahara or kaivalya, to name a few, they are not easy to define, but they can understand very well when we explain them with screenshots and examples.
What is the structure of the development of the book?
They are the 8 steps of Yoga such as Patanjali diagram them in the Yogasutras towards the end of the 2nd century. I have focused on this scheme, first because it has become a reference for the world of yoga, and even so, I think that they are not studied with the proper depth. And, secondly, because it is a comprehensive scheme which is integrated into the body and the mind, ethics and practice, without forgetting the mystique of yoga.
I love the poetic image of the tree of Yoga to Iyengar was able to capture as well. Eight members of Yoga are the different parts of the tree and reminds us, this all started as a seed and have to deploy us to produce fruit. Fruit, in this case, of profound calm and inner clarity. This scheme gives us a sense in practice and guidance not to get lost.
Of these eight steps, what you emphasize how important to remember for the practitioner of Yoga?
One of the first things, prior to these steps, is to understand the deep meaning of the word yoga. We all know that yoga is union, and to do this I use the traditional of the wagon image, since it is enough that a piece is missing or is not well seated so that our vehicle is immobilized. But not enough that our wagon is "joined", because the aim of this is the make a long trip, metaphor of the transcendence that we look for in practice.
Now well, Let's not forget us that yoga is also purification, intuitive knowledge, skill in action, devotion and release of our conditioning, among others, as we recall the Upanishads or the Bhagavad Gita and other many classical texts.
And secondly, I would stress the importance of the yamas and niyamas, a kind of sociology and psychology of yoga that pose ethical principles universal easy formulation but extremely difficult to carry out. It is true, for example, that asteya (third yama) means "do not steal", but nowadays also a more psychological and more modern meaning we need to apply it to our lives. When we understand that this concept may mean "not to betray the trust that others place on us", we realize that what is important is not so much the subtracted object but the hollow of insecurity and mistrust that opens on its way.
If we speak of svadhyaya (fourth niyama), to give one example, it is necessary to understand the importance of the "self study", but we also need to know how we can help us book deep, excellent therapists and good guides to go delving deeper and deeper into what We truly are.
Other words, We urgently need translators of tradition not to lose depth of this great teaching.
Do you think that the practitioner today is ready to delve into yoga?
Yes, of course. We go through stages of development in yoga. Had fascinated us with postural work, large number of asanas that seek strength and flexibility, health and vigour and now, without forgetting all this wealth we propose a leap towards the interiorization.
It's time to discover the cultivation of attention, concentration techniques and the "interior landscape" through meditation. On this it is possible that there are misunderstandings or prejudices, but Patanjali is clear in this regard: everything points to this experience of interior arrobamiento.
Asana unlock the body, invigorates us and relieve strain on the rib cage to the practice of the pranayama, which in turn helps us to replicate the senses)pratyahara) and win in concentration)dharana) to leave us on the brink of the meditative experience. Meditation is to know intimately the reality without the interference of a I control or sort of obsessive form. By meditating we don't think about the landscape that lies ahead, but we are part of it, we refund us into one greater whole, then we add in a presence that anticipates the infinitude of the self that we are.
But, of course, to meditate needed have some precise techniques, a solid structure and clarity on how to overcome the obstacles that can appear in practice.
What you would say to a practitioner that long ago that going to regular classes?
I would say keep it going to class and continue to learn from their teachers, but I would also say that little by little everyday space of personal practice go doing. Because personal practice is the great possibility of making yoga that we really need, finding his own rhythm, the most appropriate sequence, intensity appropriate to our needs and our goals. There is an issue with the will and motivation that makes individual practice is also an element of personal growth, because we made "mirror" and reflects our fears and limitations.
Would you like to say that a student has to have knowledge and clarity to do yoga on your own?
Input, it is possible that not. However If yoga classes were in addition to a space for "experience" yoga also a place of 'learning', then the students could rescue simple practices to do them at home.
The key to yoga that we propose, and that broadly describe in the book, is the Yoga of listening. This is the element, not only yoga, but of our life. When you have appetite to eat and rest when you are tired, is common sense. We are convinced that there is a Yoga-for-all because it is not the same for the morning practice that afternoon, in winter than in summer. In this way we should take into account if a person is young or greater, does a sedentary or active job, have kyphosis or scoliosis, or just search for the healthy dimension of yoga or, in addition, his mystique.
The good thing about eThis ancient science is that it has a "tool box" broad enough to adapt practice to each person. Just listen and follow our intuition with the guidance of our teachers. Surely we would save many injuries.
In the book we find a whole large chapter devoted exclusively to personal practice. We need as many tips for yoga, it can not be something simpler?
If clear, the practice would arise spontaneously as a yearning for connection with something deeper, making our body and our breath a trampoline to reach a State of great stillness. But... most of the time our starting point is agitation or confusion. We need elements that underpin our practice and which alert us of possible obstacles that we can find. Patanjali reminds us of nine of these obstacles and that I try to describe wide and free, basically from my experience of more than twenty years as a trainer of yoga teachers.
At the end the practice is a reflection of an art of living, a path with their forks, shortcuts and earrings. As practitioners we are walkers, and around every bend we are with new signals that fuel our hope but also our fears that we challenge to overcome them.
What message would like to convey in this book of more than three hundred pages?
It is a simple message: practice with caution without losing the intensity sufficient to produce a process of purification; practice with desirable targets for our health, and from listening to better understand us and to connect us with a presence that sustains us from within.
We understand yoga as an integral proposal where body, mind and spirit are deeply imbriquen. The spirituality of yoga can also be transmitted in our classes but We need a new pedagogy, more creativity, less complex and more courage to open that unexpected dimension in our students, without having to imitate old formulas or from other latitudes. Spirituality is one but we can reinvent it when we are connected with the experience points where yoga.
I finish the book with a metaphor. The forest of Yoga is an invitation not only to make more "leafy" our tree which we irrigate in practice but to form among all open community. The forest is a symbol of tolerance and interconnection where the vegetation and the fauna coexist and will feed back. Our forest has to be a meeting place in the acceptance that there are ways of practicing intense and soft, dynamic and static, individual and collective, classical and modern. The important thing is not so much the way that adopt a certain style of yoga, but the attitude in practice and intention in teaching. What you really value is if 'our' yoga is made from the heart, sincere and respectful, with joy and compassion. That's all.