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Venado Azul Sacred Temazcal


Dear brother & sisters, It is a pleasure and a honour to invite you to the next Venado Azul Sacred Temascales (Blue Deer Sacred Sweat lodge). 

27th, 28th 29th of March 2014.

Location: To be confirm 
Limited places 
To booked: 
Email: rafasemilla@hotmail.co.uk
Call or text: 07757946219

Temazcal (sweat lodge); 
In Mexico and in many other countries it changes the way of doing this bath. In some cultures it is a sacred ceremony whereas in others only it fulfills the function of physical bath; or for example, in certain places only the entry to women is allowed. 

In this case we are ruled with the limits of the tradition Lakota, that is to say, of the indigenous of the North of The United States, in that also it has several functions, from the ceremonial use up to the simple temazcal only to sweat a bit and to be cleaned. This bath of steam has the purpose of doing a physical, emotional, mental and spiritual cleanliness. It develops generally in four stages known as doors. In each of them stones warmed before in a fire get on the outside of the bath. Once inside one prays to the spirits guardians of the temazcal and water is spilt on the incandescent rocks in such a way that the steam floods the dark vault of the temazcal and purifies the atmosphere, beside making sweat to the participants, clean his skin and respiratory tract. 

In the second stage or door, the physical cleanliness continues and begins the emotional one. Generally at this moment there show dreads, ires, etc. It is asked the assistants to sing to canalize his emotions in something creative; often a song joins all the members and is intoned increasingly loudly in the measure that the emotions sprout for the heat of the temazcal and the managing of the energy. Between the aborigens it is said that the grannies stones, the water, the air and the heat, or four elements, are recovering.

For the third door, it is asked that the elements of the nature across the warm steam clean the thoughts. Also it is those who ask to do a prayer for some person especially.

The fourth door is dedicated to the spirit of the assistants. It is said because it is loaded with energy, with happiness, wisdom and very much love. Ultimately, on having gone out of the bath there is realized a shower of cold water to close the open pores for the heat, to moderate the spirit and to seal the treatment.

In the temazcal Lakota the topic and number of doors can change; for example in some only a door is done to pray, and in others the first doors are dedicated to the silence. In addition in many occasions there are in use aromatic infusions prepared with medicinal plants. This variation of functions of the steam bath depends on the guide and on the topic to treating.

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The Temazcalero

Mestizo on the Path of the Ancestral Memory of Two Worlds

Raúl Hernández Morales is of Mexican origin and began to participate at temezcals at the age of 18. When he was 24, he began to lead them himself. Since then he has travelled the world conducting temescals, and getting to know other forms within Mexico, the US and Europe.

Although his first temazcales were inside the indigenous tradition of the North of the US, the ancestral memory carried him to explore the techniques of his ancestors from Central Mexico.

In his family there existed a temazcalera practice but unfortunately it was lost because of the early death of his mother when he was one and a half years old. His mother practiced and guided the indigenous Totonac temezcal, which itself was inspired and had been instructed by her great-grandmother who was a Totonac healer.

Raul descends from the indigenous Otomi culture from the side of his father, and of a European-indigenous mestizo mix from the side of his mother. In spite of that, his youth was strongly influenced by oriental cultures. He lived close to gurus and an ashram. There he learnt yoga, meditation and similar disciplines from his very early years. But in adolescence, an inner calling brought him to discover ceremonial practices of Mexican indigenous people, and he keeps advancing, fascinated by the immense worlds of the Mayan, Aztec and Wirrarika cultures.

He develops thoughts of two worlds, the American indigenous world and the European world. His instinct to enforce both visions leads him to study simultaneously sociology in university and indigenous medicine in the Mexican desert with Wixaritari shamans.

Vision for Europe

Today he tells us that for about 6 years, he spends more time in Europe than in Mexico, following an internal pilgrimage towards his ancestral energy, in this case his European side. And he discovers, surprisingly, a European indigenous culture that is perfectly alive and an ancestral culture connected to nature. 

But he says that, unfortunately, the vast majority of Europeans are very far from it, although they live on it, sleep on it and walk on it every day. Even though they also arose from it, they have banished it to history, to the pagan rites, into museums etc. In spite of this, he believes that Europeans also have an ancestral memory. While this seems to be an empty space at the moment, which creates among other things the so-called “existential problems” of modern life, this void is filled up automatically when we reconnect with the nature of our origins: and, beyond cultures and traditions, it is essentially about the reconnection with nature itself.