The Yoga is a Hindu Discipline aiming, by the body exercises, the Méditation and the moral Ascèse, to carry out the unification of the human being in its aspects physique, psychic and spiritual.

Yoga is practiced already towards the thousand-year-old IIIe before our era. Towards the IVe front century J. - C., by writing Yoga Sutra, Patanjali systematizes the Philosophie yoga by carrying out a synthesis of all the theories on the interior practice.

“ yoga does not exclude the plan Métaphysique from the physical plan and the plan Mental. It basically does not separate the matter from the thought. Its method includes all knowledge, the structure of the apparent world, the formation of the thought, the role of the energy which gives rise to the one and to the other, and, beyond, the energy and creative power from which the world is resulting. By the method of rehabilitation, it makes it possible to perceive the natural mental representations and Conscience and to arrive at the union with the subtle form of the Être ”.

Lexicon

Etymology

The yoga is one of the six schools (ṣaḍdarśana) of vedic philosophy .

The term of yoga comes from the Sanskrit योग. Its significance is much broader than the definition generally given of union . Its root sanskrite yuj results in:

• Vehicle, equipment, means, method, suitability, contact,
• Union, junction, zeal, care, concentration,
• Discipline, practices yoga, extase or mystical union, philosophical system of the yoga allotted to Patañjali; it treats interior universe of the man or Microcosme.

It is thus seen that yoga is at the same time the method, the means, and drank it.

This word has same the radical Indo-European that one finds in French yoke (of Latin jugum ) and English yoke . It presents also the idea of a “union of the individual heart with the universal Spirit”.

Synonymy

1. Ascetic: That, that which, either in a community, or with in an individual capacity, is exerted with the prayer and moral perfection by carrying out an austere life, made spiritual exercises, of mortification and abstinence.
2. Gymnosophiste : Ascetic pertaining to a sect Hindu woman whose members lived almost naked and devoted himself to the contemplation of the things of nature.
3. Sadhou : The sâdhu (of the Sanskrit साधु sādhu , “man of good, holy man”) chooses food a life of holiness to accelerate the process of the release (Moksa) and to carry it out at the conclusion of this life.

History

Invasions

See also: History of yoga

For at least three thousand years before our era, the emancipation of yoga has been worked out by the means of an uninterrupted chain of transmission of Master with pupil, enriched with each generation by the experimental knowledge by the teacher. Thus, with the wire of the centuries the technique and the philosophy of yoga were worked out.

• Towards the XVIIe century before our era, the Aryens invade Penjab, but impregnate traditions autochtones North of India, in particular the yogic practices existing originally at the Dravidiens. For the ritual ones of the time, " To pronounce the formula, consists in more starting a kind of vocal magic, rather than to state a form of absolute truth ". This very attentive incantation is found in the Mantra Yoga, and the attention with the gesture finds in the Mudrâ yoga.

• Towards -700, the Upanishads form the third and last scripturaire group of the vedic revelation. The metaphysical dash crosses the restricted circle of the liturgy here and, of equivalences in equivalences, rises until the supreme truth: the identity of the individual heart (Atman) and of the universal heart (Brahman) and the Bhagavad Gita are written, they will become the texts of reference of yoga.

• Then with the XVIIe century of our era, English colonization involves a cultural decline.

Rebirth

At the beginning of the XXe century yoga reappears. In 1924, Sri Krishnamacharia founds a school of yoga which will model the hatha yoga such as it is known in Occident. Yoga was slowly worked out by impregnating and while impregnating what surrounded it. Yoga is before a a whole practical realization (Sadhana) obtained by an asceticism engaging all the forces of the body and the spirit; it is connected with the Sâmkhya by all the theoretical contributions that it draws there.

Five major ways

“Yoga does not require that all the individuals follow same and single way. There exist many ways and styles of yoga related on the various individual aspirations and the various aspects of our nature. Five major ways, which train the Rajah Yoga, can summarize these directions. It is also possible to follow them assembled or separately:

1. Jnana Yoga: Yoga of transcendent Knowledge;
2. Bhakti yoga: Yoga of the Devotion and the worship;
3. Karma yoga: Yoga of the Service and the not involved action;
4. Kriya yoga: Yoga of the Technique, all the techniques of yoga: Hatha Yoga, Kundalini yoga, will tantra yoga, yoga will nidra and others;
5. Rajah yoga: Integral yoga, associating the four preceding ways.”

Within same a Way (मार्ग, mārga), it can exist different currents. A yogi recognized like having a perfect command of a mode of teaching, can decide to found a school of yoga. This diversity is not a sign of weakness or dissension, but rather an answer to the extreme diversity of waitings of each one.

Kriya Yoga - yoga techniques

yogic science has its own technology consisting of various methods and techniques implying the body, breathing and the mental one. Kriya refers to the action, the process or the movement, in particular to the internal deployment of the prana and the concentration. The purification and the transformation exits of technical yogas thus prepare with the major meditation (Tibet, Boutan, Nepal, and Japan) and the tantric Hindouisme (mainly in the North of India). For Hindouisme, Tantra (तन्त्र) means: regulate, method, treaty. Tantra is an approach of energy on a subtle level. Several yogas draw their origin in Tantra, we will quote three of them:

• Shivaïsme of the Cashmere .

This yoga is the most succeeded expression of Tantra, it is based on triple authority, first of all crowned writings, the Agamas, then of the experiment and teaching of the Master, finally of the proper understanding of the practitioner. With the difference in the traditional Brahmanism, the Shivaïsme of the Cashmere does not require any particular qualification of caste, of faith, but to only aspire to initiate itself, according to its aptitude, with a suitable teaching. Only enthusiasm and satisfying are necessary, no form of painful asceticism, no contempt of the directions or the everyday life. Between the Life and Xe century, Vasugupta, Abhinavagupta, Gaudapâda, Ksemaraja rédigérent major works Cacheméries.

• Kundalini yoga.

The Kundalini indicates paramount energy present in each human being and evolves/moves in Sushumna , its principal channel located along the spinal column, through Chakra until the top of the head. This technique allows the balancing then the conjunction of the ascending and downward currents of the body circulating through the principal energy channels (nadi S) left (Ida) and right (pingala). Certain schools of Hatha-yoga draw broad loans there, in particular their energy representations of the body.

Jung continued, throughout its life, a Analyze of the human Psychologie and tried amongst other things, a bringing together between Eastern thought - Kundalinî Yoga - and theories psychoanalytical.

• yoga will nidra.

Yoga-nidra means sleep yogic . One can regard it as an alternative of the state of fright of the Chaman S. This technique very old is described in the treaties of Tantras and was transmitted by the Yogis since unmemorable times are connected with the Hypnose Eriksonienne.

Philosophy

The goal

“The concern first of the Indian thought from time immemorial was the position of the man compared to the Univers and more precisely the Dualité of its condition: on the one hand control in the physical and material conditions, and on the other hand the aspiration forces with a going beyond of these conditions. These two fundamental aspects of the human problem directed all research during the centuries, on the basis of the analysis of the conditions of Asservissement, to go until the very elaborate methods of déconditionnement. ”. Sutras Yoga specify this advance: detachment, suspension of the activities of mental, satisfaction.

The ultimate goal is the search of a Harmonie, of a unit body and spirit. It falls under the moment present, and it is potentially accessible to any human being. In the middle of yoga there is an important message: any human being is naturally balanced and entirety because it Oneself can be neither destroyed nor damaged. It is our inherent nature there, and yoga is the way towards a greater conscience of this interior entity, it Oneself . When we follow the way of yoga systematically, it takes in our life a major importance. Outside, it enables us to act in accordance with our needs, with our intentions and the values which are most expensive to us. Internally, he learns how to us to reinforce our body, to slacken and balance our nervous system and to find peace and the concentration on an object. In the final analysis, it is said that yoga leads to the direct realization of our true nature.

Yoga is a Philosophie without exclusive, all the convictions, same religious or Humaniste S, can find their account there. For as much, yoga is not a Religion. Yoga proposing the union, the religious choices or not are respected. The essence being the suspension of the disturbances of mental, that induces: the Respect of others, peace and the Non-violence.

Yoga and vedic philosophies

Yoga constitutes one from the 6 points of view of vedic philosophy : the darśana. They function per pairs: Nyâya and Vaishéshika, Sâmkhya and yoga, Mîmâmsâ and Védanta. These darśana is regarded as essential obtaining an overall picture of reality. It is indeed the opposition of these six ways of the knowledge which makes it possible to seize something of supreme and indivisible reality, which, in its totality, remains beyond our attack; we can consider it only by fragments, as we look at a statue under different angles before being able us to form an overall idea of it.

From Sâmkhya, dualistic system and atheistic, yoga borrows many theoretical elements of which: the Purusha, the Prakriti and the Gunas.

“ That which remains in the field of ignorance, is victim of the five obstacles which are ignorance, the Ego, the Attachement as much material than with its own ideas, the Répulsion and fear of dead the . ”. The man suffers because he constantly seeks the source of his happiness apart from itself and this continuation is done at the price of a mental agitation which results in the stress and/or the evil of living. In this context, yoga proposes a physical practice connected to a precise knowledge of the wheels and psychic resistances, to lead to a union body and spirit where appears a natural serenity, characterized by a freedom (मोक्ष Moksa) interior freed (at its final stage) from any control to conditionings (संस्कार will saṃskāra).

Writings founders

Yoga Sutras constitute the handbook of reference of the practitioner, the very dense text invites the introduction of a dialog with the teacher, since yoga is an oral teaching. The philosophical side is supplemented by Bhagavad-Gîtâ.

Sutras Yoga

To have an idea of the text, there exist translations free and available. This continuation of 195 aphorisms was codified with the IVe front century J. - C. by Patanjali. This darśana treats interior universe of the man and means to implement to release itself from the gangue of confusion (अविद्य Avidyā) involving the suffering. The Yoga Sutras codifies the Rajah Yoga in four chapters:

• Chapter I, Of the unification: Samadhi pada.

After having paid homage to the perpetual transmission chain Master-disciple, this chapter immediately defines the objective of the yoga which is not without surprising. Indeed, rather than a Apology for the postural practice, it is about a suspension of the agitation of mental which stimulates the suffering and the confusion of the ego taken for Self. Then it indicates the obstacles and the means to overcome them: finally, it presents a model, and describes the various stages of the samadhi.

• Chapter II, Of the advance: Sadana pada.

This chapter exposes the causes of the suffering and proposes discrimination like means of leaving there. To develop discrimination, the simultaneous observance of the eight directions of Ashtanga Yoga constitutes the bases of the practice of yoga.

1 - yama: right attitudes towards others, as oneself.

2 - Niyama: observances towards oneself,

3 - Asana: postural practice; Patanjali does not detail the postures,

4 - Pranayama: the control of breathing; Patanjali does not detail any Pranayama,

5 - Pratyahara: interior sensory listening,

These five angas constitute the bases of Hatha yoga.

• Chapter III, Of the capacities: Vibhuti pada.

Description of the last three angas:

6 - Dharana: the Concentration,

7 - Dhyana: the Meditation,

8 - Samadhi: absorption, the state of the unit; there exist several levels of Samadhi.

Then this chapter evokes the access to the capacities (siddhis), and informs that the search of these capacities can become an obstacle.

• Chapter IV, Of the emancipation: Kaivalaya Pada.

Exposed of Karma and the duality, then of the duality towards the unit. It is a thorough resumption of all the topics already exposed towards the ultimate detachment which leads to freedom.

Bhagavad-Gîtâ

See also: Amorce=Voir the detailed article, Bhagavad-Gîtâ

Bhagavad-Gîtâ, literally: the Song of the Happy , is regarded as a fundamental part of the writings of the Hindouisme. This epopee approaches the various ways of yoga and their philosophies. It is articulated in eighteen chapters.

The most widespread practice: the hatha yoga

Practice

or not, reaches different levels.

Posture, breathing, meditation, can culminate in turn in practice. With maturity and in an increasing difficulty, they combine by two: postures/breathing or postures/meditation, and by three: postures/breathing/meditation.

Effects on the organization

See also: Physio-anatomy of Hatha Yoga

The various postures are called âsanas and their impeccable execution requires a complete presence with the gesture as well as a patient engagement, in order to coordinate all the elements which are concerned there. Hatha Yoga requires a physical implication, the body becoming a laboratory where the successes like the failures are lived on line. The opponents in Hatha Yoga estimate that the body prowesses are in total contradiction with the objectives of humility and harmony which the tradition of yoga traced since of the millenia; they estimate the danger such as instead of finally dissolving the ego, the energy accumulated through the exercises would tend on the contrary to reinforce it.

Yoga poses two simple rules for respiratory synchronization at the time of the dynamic sequences, preferably: to inspire in a posture of opening, and to expire in a posture of closing. While supporting a better operation of the diaphragm, the attention paid to the breath helps to decrease the flow of the thoughts. These basic trainings require several months of practice (major Breathing).

Major meditation

The postural or respiratory concentration will include various aspects like speed, the address and coordination. From the point of view of yoga, to persevere in postural stability, supports the concentration and with long supports a psychological stability. Regular practice of the âsana S and the prânâyâma deployed in a quiet environment and without competition, conduit at one time of silence, stop of the disturbances of the mental one.

With the passing of years of practice, the differences between the techniques of yoga are reduced, since very converge towards the same goal; the concentration loses of its voluntarist nature to become attention without intention . Gradually this attention is integrated into every moment of the life, even in the smallest events. The daily duty loses its gravity, by allowing the opening the understanding and humility.

yoga in other traditions

Egyptian Yoga

According to Yogacharya Babacar Khane, research which it undertook in Egypt in company of his wife, Genevieve Khane, allowed him to clarify the presence in Egypt of a form of Egyptian Yoga very near to the hatha-yoga of the India. Egyptian Yoga comprises postures identical to those of India: Position of the lotus, the royal cobra, the bridge, plow etc but in addition to the specific attitudes which are characterized by their verticality. This type of yoga allows a progressive rectification of the vertebral tree and shoulders; it releases all the pulmonary stages, makes it possible to find a normal respiratory capacity and a renewal of dynamism and vitality. The combined movements, claim an constant attention, developing the powers of concentration and what the way of the Ch' year calls " the presence at the present ".

Yoga and Buddhism

Yoga has elements common to the beliefs and religious practices of the dharmic religions. The strong influence of yoga is perceptible in the Bouddhisme, manifestly by its austerities, spiritual exercises, and states of fright.

Cittamātra

Cittamātra (Sanskrit), " only esprit" , is one of the schools of the Bouddhisme Mahâyâna. It is sometimes named Vijñānavāda, way of the conscience, Vijñānaptimātra, the conscience alone, or Yogācāra, practitioners of Yoga.

Shingon

Shingon is a Buddhist school vajrayâna Japan ease, founded at the 8th century by the monk Kûkaï (空海). It is thus a question of making amalgamate its spirit with “Daïnitchi-Nyoraï” (Maha Vairocana) by the practice of the three mysteries, which are the mystery of the body, the word, and the thought, i.e. simultaneously to carry out a symbolic gesture with the hands, a Mudrâ, to repeat a Mantra and to visualize in front of oneself the shape of the Buddhist divinity in report/ratio.

Buddhism Tibetan

See also: Six yogas of Nāropa

In the Vajrayāna, the interior mandala is the anatomy of the body subtle or etheric, allowing the control of the breaths (Prāna S), of the channels (nādīs), the drops (bindus), and the centers of conscience, or wheels of energy, called Chakra S. the practices which are dependant there spiritualize the body by making some an instrument of realization, and are connected with the Hatha- and Kundalini- yoga S Hindus. As for the external mandala, one it deploys by the yoga of the Déité (Yidam). Yoga Tibetan associates respiratory techniques, rhythmic exercises, mantric practices; it takes as a starting point the practices of the Naropa Yogi and the internal exercises similar to Chi Cong.

Other forms of yoga

Yoga for the blind men

The Handicap is a physical status, it is a fact but not a state to be. We are never our disease or our handicap. The being, oneself true is never handicapped for it. The teaching of yoga to blind men is demanding: to be clear, precise and never not to take for asset a simple gesture for the not-handicapped people. Each course is an occasion to be creative. It is also a great lesson of life, because to accept its deficiency is to be humble and work with its weaknesses to rise rather than to fight against them. That definitively makes it possible to live in harmony with oneself.

Yoga at the school

For the children, a course of yoga it is initially the occasion to know, because one speaks there much qualities and one develops them. At the school, teaching even if it includes/understands knowledge, knowledge being and knowledge to make, privileges knowledge and knowledge to make. Yoga includes/understands a whole whole of techniques whose practice makes it possible to harmonize all the aspects of the individual. On the scale of the child the objective remains the same one, however, the program is simpler and with its range. Work is directed towards the physical body by means of the postures (asanas), of breathings (pranayama) and relieving (Savasana). This one supports an harmonious development, reinforces the bones, softens the musculature, ensures a good postural balance.

Ayurvéda and Yoga

The Ayurveda and Yoga get along on their vision of the person and do not leave any aspect on side: bodies, heart and spirit are considered there. Ayurveda deals with physical and mental health, and prepares with the spiritual life. Yoga introduces the techniques (postures, Mudra, pranayama) and lesson relating to the body, the breath, with the mental one, which will give access more subtle levels. Ayurveda regards each individual as single and indivisible Cosmos. What composes it, also the Universe composes. At the origin of both, the vibration of the Pure Conscience that each one can feel on the condition of making the way which carries out towards It. A way of interior cure entirely based on the knowledge of Prakriti, our individual constitution.

Yogathérapie

The term Yogathérapie was created in 1970 by Dr. Bernard Auriol to indicate the use for health of methods and principles resulting from Indian yoga.

Appendices

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