{"id":8255,"date":"2016-12-24T16:40:41","date_gmt":"2016-12-24T15:40:41","guid":{"rendered":"https:\/\/yoga-ashtanga.net\/en\/?p=8255"},"modified":"2016-12-24T16:41:59","modified_gmt":"2016-12-24T15:41:59","slug":"ashtanga-yoga-news-letter-n2","status":"publish","type":"post","link":"https:\/\/yoga-ashtanga.net\/en\/ashtanga-yoga-news-letter-n2\/","title":{"rendered":"Ashtanga Yoga News Letter n\u00b02"},"content":{"rendered":"

Good evening, Here is to nourish your inner fire with this new Newsletter on just before Christmas. With good resolutions of firmness, stability and endurance taken for the new year, you will get going again to implement your S\u0101dhana Om Shanti and good reading! Jean Claude Garnier<\/div><\/div><\/h3>\n

How a word \u0100SANA brings a global reflection on yoga<\/strong><\/p>\n

\u0100sana <\/strong>\u0906\u0938\u0928<\/strong>
\n\u0100sanam <\/strong>= meditation posture
\nThe verb root \u0100S<\/strong>– means: “sit down”
\nThe suffix “ana” means: “doing”
\n\u0100sana<\/strong> literally means “the fact of sitting or sitting”<\/p>\n

“It is this belief in a cosmic order, for which the role of art was to capture, to render visible the principles, that formed the basis of the establishment of the theory of all arts in ancient India.\u201d<\/em><\/strong>
\nAlain Dani\u00e9lou <\/em><\/strong>(Approche de l\u2019hindouisme)<\/em><\/p>\n

As Sri T. Krishnamacharya<\/strong> put it, yoga is India’s gift to the world. If one looks attentively, all the physical disciplines (gymnastics, aerobics, physical culture, dance, therapeutics of the body and the soul like psychoanalysis, etc.) borrowed something from this science, known for millennia in India. Yet classical Yoga is misunderstood and many false ideas circulate on this subject.<\/p>\n

Yoga<\/strong>
\nFor many Westerners, yoga is only hatha-yoga (Ha\u1e6dhayoga <\/strong>\u0939\u0920\u092f\u094b\u0917<\/strong>), in other words, physical exercises, postures or “\u0101sana”.<\/strong>
\nDeepening yoga is not learning yet a new posture, nor practicing meditation for one more hour every day …
\nThe aim is to broaden the field of consciousness by the yoga of knowledge: jn\u0101nayoga<\/strong>; the relational field through the yoga of adoration: Bhaktiyoga<\/strong>; the field of ecological action through the yoga of action: Karmayoga.<\/strong><\/p>\n

Yoga is not an esoteric mystical-smoky discipline perfumed with incense. Yoga is an exact science of the body in static and in movement based on knowledge of anatomy and physiology, pr\u0101\u1e47\u0101y\u0101ma is a science of respiration based on knowledge of fluid dynamics and circulation of nervous fluxes, these are extremely Cartesian sciences that have been observed and documented for millennia.<\/p>\n

With globalization, yoga is diluted<\/strong>
\nToday Yoga is known all over the world, unfortunately it\u2019s traditional context has been stripped off, also by many Indian masters to make it more accessible to Westerners (Desikachar, BKS Iyengar etc …). It has lost its substance, its authenticity …
\nSri Tirumalai Krishnamacharya studied a little more than 3000 Yoga postures taught by his master Ramamohan Brahmachari in a cave near Manas Sarovar in Tibet. In his book “Light on Yoga”, BKS Iyengar describes only 602 postures; Sri K Pattabhi Jois taught almost as many if the six series are practiced… The Yoga Bikram consists of 26 postures, Andr\u00e9 van Lysebeth in his series called “Rishikesh” taught only 12 basic postures …\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is obvious that Yoga has diluted …<\/p>\n

The definition of Yoga <\/strong>:
\nThe word “Yoga” comes from the Sanskrit root “Yug”, which means to link, to unite or to direct and concentrate one\u2019s attention. It is thus a practice that gradually leads the practitioner to integrate into the most material body (the coarse body) the different internal bodies or subtle bodies, thus reaching the soul. For this, we use postures (\u0101sana), respiratory techniques (pr\u0101\u1e47\u0101y\u0101ma), concentration (dh\u0101ra\u1e47\u0101), inner listening (praty\u0101h\u0101ra) and meditation (dhy\u0101na).<\/p>\n

Yogas\u016btr\u0101\u1e47i<\/strong>
\nPata\u00f1jali, in his book on R\u0101ja Yoga, the Yogas\u016btra (196 s\u016btra) describes the principles and techniques of psychophysical reintegration, it is a manual explaining clearly how to practice, how to go from the alpha point to the omega point. It is a kind of mapping, a “GPS” on the way to Sam\u0101dhi.<\/p>\n

Pata\u00f1jali, in the 196 aphorisms, uses only three times the word “\u0101sana” … he does not speak of “posture” of the dog, the cat, nor the pig nor the raven perched on its tree …, he speaks of righteousness, of being well adjusted to one\u2019s plate, to one\u2019s physical and mental balance, he is therefore talking about \u00a0searching for the right balance and inner mental attitude in the many possibilities of the field of consciousness<\/p>\n

The Yogas\u016btr\u0101\u1e47i<\/strong> are composed of four chapters<\/strong><\/p>\n

    \n
  1. Sam\u0101dhi-P\u0101da (\u0938\u092e\u093e\u0927\u093f)<\/li>\n
  2. S\u0101dhana p\u0101da\u00a0 \u0938\u093e\u0927\u0928<\/li>\n
  3. Vibh\u016bti p\u0101da \u00a0\u0935\u093f\u092d\u0942\u0924\u093f\u092a\u093e\u0926<\/li>\n
  4. Kaivalya p\u0101da \u0915\u0948\u0935\u0932\u094d\u092f<\/li>\n<\/ol>\n

    In the first chapter of Sam\u0101dhi-P\u0101da (<\/strong>\u0927\u093e\u0927\u093f<\/strong>),<\/strong> Pata\u00f1jali describes Yoga and the means to achieve this goal: it is not about being well with oneself, but about BEING. This quest for Unity, which passes through the Unity with one\u2019s Self, then with the Absolute, with the Universe…<\/p>\n

    In the second chapter, the S\u0101dhana p\u0101da,<\/strong> Pata\u00f1jali describes the spiritual practice, the purification of the body and the mind by the practice of kriy\u0101 yoga, that is purification through self-analysis and development of awareness of self; and a\u1e63\u1e6d\u0101\u1e45gayoga<\/strong>, the eight parts of Yoga.<\/p>\n

    YS 2.29 (S\u0101dhana p\u0101da, chapter of spiritual practice),<\/strong> in this s\u016btra, Pata\u00f1jali describes the path to reach the sam\u0101dhi:<\/p>\n

    Yama-niyam-\u0101sana-pr\u0101\u1e47\u0101y\u0101ma-praty\u0101h\u0101ra-dh\u0101ra\u1e47\u0101-dhy\u0101na-sam\u0101dhayo’a\u1e63\u1e6d\u0101va\u1e45g\u0101ni<\/strong>
    \nThe practice of postures or \u0101sana<\/strong>(s) constitutes the third, of the eight stages of yoga. The postures put an end to the bodily agitation and bring together the scattered energies. They are intended to remedy the weaknesses of the body and to improve the metabolic system and thus the overall health. The awakening of consciousness leads to the awakening of sensory, emotional intelligence and to the light of the soul.
    \nAfter speaking of the yama and niyama (YS 2.30-2.45<\/strong>), Pata\u00f1jali approaches posture and pr\u0101\u1e47\u0101y\u0101ma. This s\u016btra contains only 3 words but it reveals to us the essence of the postures of yoga.
    \nYS 2.46 (S\u0101dhana p\u0101da, chapter of spiritual practice)<\/strong>
    \nSthira sukham \u0101sanam<\/strong>
    \nIt can be translated by: The posture (\u0101sana) must be stable and immobile, as well as comfortable.<\/p>\n

    \"sapin\"<\/p>\n

    Om Shanti,
    \n<\/strong>JC Garnier<\/p>\n","protected":false},"excerpt":{"rendered":"

    How a word \u0100SANA brings a global reflection on yoga \u0100sana \u0906\u0938\u0928 \u0100sanam = meditation posture The verb root \u0100S– means: “sit down” The suffix “ana” means: “doing” \u0100sana literally means “the fact of sitting or sitting” “It is this belief in a cosmic order, for which the role of art was to capture, to […]<\/p>\n","protected":false},"author":1,"featured_media":8257,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1117],"tags":[],"class_list":["post-8255","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-institute-newsletter"],"_links":{"self":[{"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/posts\/8255"}],"collection":[{"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/comments?post=8255"}],"version-history":[{"count":3,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/posts\/8255\/revisions"}],"predecessor-version":[{"id":8259,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/posts\/8255\/revisions\/8259"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/media\/8257"}],"wp:attachment":[{"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/media?parent=8255"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/categories?post=8255"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yoga-ashtanga.net\/en\/wp-json\/wp\/v2\/tags?post=8255"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}