L'esprit du yoga by Ysé Tardan-Masquelier

By Ysé Tardan-Masquelier

Depuis sa découverte dans les années soixante, los angeles pratique du yoga fait partie intégrante du paysage spirituel de l'Occident. Ce livre n'est ni un manuel, ni une apologie du yoga, mais un landscape rigoureux et très available du yoga en Occident et de ses racines indiennes, de ses rapports avec los angeles culture et los angeles modernité. L'ouvrage se répartit en cinq chapitres : los angeles pratique du yoga en Europe, ses déviations et ses apports authentiques ; Les concepts-clés du yoga des origines ; Le yoga indien, des Yoga-sûtras à aujourd'hui ; Le yoga tout au lengthy de los angeles vie, l. a. development spirituelle ; Le yoga et l. a. modernité religieuse ; peut-on pratiquer le yoga et rester juif, chrétien ou musulman ? Le regard objectif de l'universitaire, l'expérience de los angeles pratiquante et los angeles pédagogie de l'enseignante font de ce livre un outil précieux pour tous ceux, pratiquants ou méfiants, qui s'interrogent sur l. a. position du yoga dans los angeles société et dans leur parcours body of workers.

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Her sleep is the bondage of the ignorant, making him blindly mistake his body for his true Self. She is then named “receptacle energy” (adharasakti), for she contains all the ele­ ments of the universe. 6 Within her coils the sleeping KundalinT holds the poison (uisa) which destroys the vitality of human beings, as they dissi­ pate their energies in sexual agitation. But at the time of her arousing, as soon as a pure, perfectly-focused energy reigns su­ preme, this poison transforms itself into an all-pervading power (pis),7 thus opening access to universality.

So kauliki is a wish to emit, an awareness, forever one with the supreme conscious Subject. As the effervescence1 incites a move outward, she starts emitting. 2 The absolute energy, identical with eminent Consciousness iparasamuit) , is also called am akala, the seventeenth energy, su­ preme bliss, self-awareness, and complete freedom. Without her nothing would exist. Identical with Siva, she manifests as Life and universal glory. Abhinavagupta quotes from the Trisirobhairaua about this: “The seventeenth kala has ambrosia (amrta ) for her essence and mode.

Cf. 36. 26 THE ENERGY OF THE DEPTHS petals correlated with inscribed letters, with specific sounds, forms, colors, and functions. Instead of the seven wheels of those systems, the Trika ac­ knowledges only five main wheels, placed one above the other, from the root center (m uladhara ) to the crown of the head (brahmarandhra , the orifice of Brahman). Between each center is a space the size of three hands’ breadth or three superimposed fists. The centers are intercon­ nected by nadi,2 subtle currents of vital energy (pranasakti).

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