By Alain Delaye
Alain Delaye nous présente ici le yoga royal de Patanjali. Vers le IVe siècle, un compilateur de génie, Patanjali a présenté, dans une série de sûtras, une synthèse, un râja-yoga (yoga royal), qui reprend des enseignements plus anciens de l'Inde sur le yoga. Fondement du yoga en Inde comme en Occident, ce texte magistral (le yoga-sutra) est ici exposé dans toute sa richesse. Après avoir montré los angeles position du yoga de Patanjali dans los angeles spiritualité de l'Inde (Samkhya, Vedanta) et ses liens avec le bouddhisme, Alain Delaye commente en profondeur le texte en s'appuyant sur de nombreux commentaires traditionnels ou plus modernes (Vimala Thakar, Michel angot). Le yoga est souvent réduit en Occident à une gymnastique, à une leisure ; ce livre nous rappelle qu'il est avant tout un chemin de libération du psychological, des émotions et des boundaries de l'ego. Le yoga royal de Patanjali reveal une démarche spirituelle complète, une alchimie transformatrice orientée l'accomplissement overall de l'être humain. Un petit livre qui contient l'essentiel du yoga.
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Additional resources for Aux sources du yoga : Patanjali et le raja-yoga
Khregs chod. 20 Tib. snying dkyil. COMMENTARY ON THE PRACTICE 25 Then, in the next line, the lamp of the empty drop is mentioned. In Direct Crossing there are what are called the four lamps and this is one of them. Then it says that the lamp is “utterly pure” meaning that it is completely clear because of having no impurity. In the middle of that lamp, as the next line says, “the vajra chains of the complexion of rigpa appear clearly as letter a’s” ( ). When vajra chains appear, they take many different appearances and as you develop with the practice those appearances will come forth in different ways, for instance sometimes they will come forth as the letter a’s, sometimes as other things.
As is said, “Rigpa is the one sufficient conqueror” meaning that rigpa alone is enough and that is exactly what I am explaining here. This rigpa is what serves for taking refuge; for arousing compassion; for eliminating ignorance, grasping-fixation, and habits; for setting a boundary; for blessing the offerings; and for the play of wisdom— the whole thing is explained through rigpa. ” You have recognized rigpa for your own benefit, haven’t you? Now the compassionate activity of this rigpa naturally sends waves of blessing to the many sentient beings.
How do we do that? We recognize rigpa. There is no confusion in rigpa. Samsara, the state of being confused, is said to be “seeing things to exist which do not exist”. When we speak of cyclic existence, it is as though we have gone to sleep and have woken up into a dream without knowing that we have done so. The dream has no beginning or end. B. Dedication The next two lines are a dedication. “All the roots of virtue” that have been accumulated—both those connected with “time”, which is called defiled, and that which is disconnected from time, which is called undefiled—are dedicated by means of authentic dedication—a dedication done without the three cycles of a dedicator, dedicated, and dedication.
Aux sources du yoga : Patanjali et le raja-yoga by Alain Delaye