Bonjour,
je cherche une personne qui pratique le Yoga intégral de Sri Aurobindo,qui est sur le chemin depuis quelques années;je sais que ce Yoga est totalement individuel mais quelques échanges modérés me permettraient de faire le point .
Yoga intégral de Sri Aurobindo
Modérateur : Modérateurs
Bonjour raphaelle, bienvenue !!
Je pense que notre monde aime couper les choses en 4 souvent dans une vision marketing, alors on parle de Hatha Yoga, Kundalini Yoga, Rajas Yoga, Krarma Yoga, Khakti...
Mais pour ma part ces subdivisions n'existent pas vraiment. Je te conseil de lire la Gheranda Samita, traité de Hatha Yoga pour te rendre compte que le kundalini, le rajas, le karma... sont tous là...
Je crois aussi que nous avons parlé longuement de Sri Aurobindo dans le forum, tu peux faire une recherche...
Je pense que notre monde aime couper les choses en 4 souvent dans une vision marketing, alors on parle de Hatha Yoga, Kundalini Yoga, Rajas Yoga, Krarma Yoga, Khakti...
Mais pour ma part ces subdivisions n'existent pas vraiment. Je te conseil de lire la Gheranda Samita, traité de Hatha Yoga pour te rendre compte que le kundalini, le rajas, le karma... sont tous là...
Je crois aussi que nous avons parlé longuement de Sri Aurobindo dans le forum, tu peux faire une recherche...
Dieu nous donne ce dont il veut qu'on se serve, pour aller vers lui.
Cours de Yoga en live et étude de textes en live avec zoom
Cours de Yoga en live et étude de textes en live avec zoom
J'ai ecris un premier message très précis:je cherchais une personne pratiquant le Yoga Intégral de Sri Aurobindo,voilà,je me suis bien exprimée dans ma demande,concerant le terme intégral,je vous renvoie à l'ouvrage :Yoga des Oeuvres.Il est difficile de parler de cette forme de Yoga,il se vit,c'est pourquoi je cherchais une personne sur cette voie,ça n'est pas du sectarisme et je ne remets pas en cause les autres Yoga que je ne connais pas.
Oui Raphaelle je crois que ta question était bien précise, mais je crois aussi que nos réponses n'étaient pas dénuées de sens... 
Parfois en cherchant on trouve plein d'autres choses...
Parfois en cherchant on trouve plein d'autres choses...
Dieu nous donne ce dont il veut qu'on se serve, pour aller vers lui.
Cours de Yoga en live et étude de textes en live avec zoom
Cours de Yoga en live et étude de textes en live avec zoom
Woarrfff !!!! cela me fait penser à la gendarmerie chez nous, fermée à 19 heures, il te faut repasser à 9h le lendemain dans le cas où tu es agréssé chez toi vers 19h30....willy220 a écrit :kikou
Moi je connais bien lashram de sri aurobindo, ferme apr_s 8 heures lol
Dieu nous donne ce dont il veut qu'on se serve, pour aller vers lui.
Cours de Yoga en live et étude de textes en live avec zoom
Cours de Yoga en live et étude de textes en live avec zoom
Bonjour,
Je pratique le Yoga Intégral depuis des années, tu peux faire un tour sur le forum un peu, on en a déjà parlé.
Tu peux rencontrer des gens qui pratiquent sur ce forum : http://forum.supramentale.com/index.php en accord avec l'administrateur du site, je vais m'occuper d'ouvrir une partie anglophone prochainement.
Pour ceux qui lisent l'anglais, voici l'explication du pourquoi du Yoga Intégral à l'époque par Sri Aurobindo dans une lettre à un disciple. Si je trouve la traduction en français je la posterai, mais on trouve aussi l'explication dans le texte que j'ai posté déjà auparavant sur le forum : L'enseignement de Sri Aurobindo.
The Novelty of the Integral Yoga
I have never said that my yoga was something brand new in all its elements. I have called it the integral yoga and that means that it takes up the essence and many processes of the old yogas—its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the “Riddle” or the “Lights” or in the new book to be published* [Footnote: *Bases of Yoga.] there is nothing in it that distinguishes it from the old yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it—also the scheme of its psychology and its workings: but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
I know very well also that there have been seemingly allied ideals and anticipations—the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical siddhi by certain schools of yoga, etc., etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining the Divine beyond the world, but also for this very step forward which the evolution of the earth-consciousness has still to make. I do not therefore care in the least—even though these ideals were, up to some extent parallel, yet not identical with mine—whether this yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is the natural but still secret outcome of all the past spiritual endeavour.
It is new as compared with the old yogas:
1. Because it aims not at a departure out of world and life into Heaven or Nirvana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object. If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent—the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life; here the object is the divine fulfilment of life.
2. Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic achievement. The thing to be gained also is the bringing in of a Power of Consciousness (the supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.
3. Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods but only as a part action and present aid to others that are distinctive. I have not found this method (as a whole) or anything like it professed or realised in the old yogas. If I had, I should not have wasted my time in hewing out a road and in thirty years of search and inner creation when I could have hastened home safely to my goal in an easy canter over paths already blazed out, laid down, perfectly mapped, macadamised, made secure and public. Our yoga is not a retreading of old walks, but a spiritual adventure.
Philippe
Je pratique le Yoga Intégral depuis des années, tu peux faire un tour sur le forum un peu, on en a déjà parlé.
Tu peux rencontrer des gens qui pratiquent sur ce forum : http://forum.supramentale.com/index.php en accord avec l'administrateur du site, je vais m'occuper d'ouvrir une partie anglophone prochainement.
Pour ceux qui lisent l'anglais, voici l'explication du pourquoi du Yoga Intégral à l'époque par Sri Aurobindo dans une lettre à un disciple. Si je trouve la traduction en français je la posterai, mais on trouve aussi l'explication dans le texte que j'ai posté déjà auparavant sur le forum : L'enseignement de Sri Aurobindo.
The Novelty of the Integral Yoga
I have never said that my yoga was something brand new in all its elements. I have called it the integral yoga and that means that it takes up the essence and many processes of the old yogas—its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the “Riddle” or the “Lights” or in the new book to be published* [Footnote: *Bases of Yoga.] there is nothing in it that distinguishes it from the old yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it—also the scheme of its psychology and its workings: but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The detail or method of the later stages of the yoga which go into little known or untrodden regions, I have not made public and I do not at present intend to do so.
I know very well also that there have been seemingly allied ideals and anticipations—the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical siddhi by certain schools of yoga, etc., etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining the Divine beyond the world, but also for this very step forward which the evolution of the earth-consciousness has still to make. I do not therefore care in the least—even though these ideals were, up to some extent parallel, yet not identical with mine—whether this yoga and its aim and method are accepted as new or not; that is in itself a trifling matter. That it should be recognised as true in itself by those who can accept or practise it and should make itself true by achievement is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the aim and idea of the old yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is the natural but still secret outcome of all the past spiritual endeavour.
It is new as compared with the old yogas:
1. Because it aims not at a departure out of world and life into Heaven or Nirvana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object. If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent—the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life; here the object is the divine fulfilment of life.
2. Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic achievement. The thing to be gained also is the bringing in of a Power of Consciousness (the supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.
3. Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods but only as a part action and present aid to others that are distinctive. I have not found this method (as a whole) or anything like it professed or realised in the old yogas. If I had, I should not have wasted my time in hewing out a road and in thirty years of search and inner creation when I could have hastened home safely to my goal in an easy canter over paths already blazed out, laid down, perfectly mapped, macadamised, made secure and public. Our yoga is not a retreading of old walks, but a spiritual adventure.
Philippe
Pour être retourné il y a trois semaines environ à l'ashram à New Delhi, ce n'est pas le cas, d'autre part c'est un ashram, pas un centre de vacances où on va et vient à tout heure, pour y être hébergé il faut réserver une semaine à l'avance, et ça se justifie car sinon ce serait monopoliser par des personnes qui viendraient pour loger moins cher, et cela deviendrait en quelque temps un hotel bon marché, bref il faut voir le contexte indien, local, et ne pas juger hâtivement.willy220 a écrit :kikou
Moi je connais bien lashram de sri aurobindo, ferme apr_s 8 heures lol
Philippe
Re: Yoga intégral de Sri Aurobindo
en juin 1973, j'ai rencontré la mère; mirra, à l'ashram d'auroville et ai vêcu là-bas.
Après je suis parti à prem nagar, dans le nord de l'inde.
Avec un visa d'étudiant j'ai pus rester suffisamment longtemps pour reçevoir l'initiation à la connaissance.
Le yoga pratiqué en l'occurence est le vrai raja yoga, la voie du milieu .
C'est à l'intèrieur de soi que l'on trouve la porte qui ouvre sur sat chit anand.
Seule une bougie allumée peut en allumer une autre.
jai sat chit anand.
Après je suis parti à prem nagar, dans le nord de l'inde.
Avec un visa d'étudiant j'ai pus rester suffisamment longtemps pour reçevoir l'initiation à la connaissance.
Le yoga pratiqué en l'occurence est le vrai raja yoga, la voie du milieu .
C'est à l'intèrieur de soi que l'on trouve la porte qui ouvre sur sat chit anand.
Seule une bougie allumée peut en allumer une autre.
jai sat chit anand.