A historical overview, from traditional Indian asceticism to psychology in the Chakras
I am particularly proud of this text, not so much for how it is written, but more for the value it has had for me: it was part of my theory exam of Teacher Training RYT - 250h.
“When I started practicing and studying Yoga, one of the things that intrigued me the most was understanding the origins of a discipline that is now widespread.”
Delving into various texts during the training course, I tried to make a reconstruction and synthesis with an ethical vision (overview), retracing the most significant stages in the history of Yoga. Forgive me if you find any imperfections, because the sources of study and the bibliography in this regard are immense.
The metamorphosis of the goals and practice of Yoga: from the asceticism of the Indian tradition to the psychology in the Chakras
In the last 30 years, the popularity of Yoga has spread throughout the world, adapting to cultural and social contexts that have built forms that are sometimes distant from the context from which it originated, thus leading to a metamorphosis in the purpose and in the practice.
In 500 B.C. in India the first renunciate ascetics, called collectively by the name of Śramaṇa (those who practice), had developed meditation techniques, whose purpose was to put an end to the cycle of rebirth (Saṃsāra) and suffering due to Karma, in parallel the Vedic tradition practiced ascetic techniques in order to obtain powers over nature.
A few centuries later Indian philosophy Sāṃkhya, which postulates a material principle of existence, cognitive processes (Prakṛti) and a spiritual principle of existence, consciousness (Puruṣa), he adopted metaphysical knowledge to end suffering determined by the confusion of Puruṣa with the 24 elements of Prakṛti (including Buddhi, intellect).
Between 325 and 425 A.D. with Patañjali we have the introduction of the most famous ancient text on Yoga, the Pātañjala-yoga-śāstra-sāṃkhya-pravacana (the authoritative exposition of yoga originating from Pātañjali, the definitive teaching on sāṃkhya) remembered as the Patañjali's Yoga, a collection of 196 aphorisms, illustrating practical methods that combine Sāṃkhya philosophy and ascetic techniques to end suffering. In the text, particular attention is given to the experience of mental states and meditation, unlike pure Sāṃkhya philosophy. Again with Patañjali we find the introduction of an eightfold system of auxiliary factors (yogāṅga), which remains the most widespread in the modern era. This system includes rules and observances (yama and nyama) in preparation for practice, posture (āsana) and breath control (prāṇāyāma), retraction (pratyāhara), concentration (dhāraṇā), meditation (dhyāna and samādhi, considered the highest state for the yogi).
As the history of India continues between the sixth and eighth centuries A.D. the predominant religion, Tantrism, brings a new contribution to Yoga practice. In particular, tantric rites involved the worship of deities, the repetition of mantras and the practice of yoga. Important for the evolution of Yoga is the introduction of these three elements:
1- The conception of the body as a set of channels, Nadi, which once purified, can convey the vital energy, the Prana;
2- The conception of the body composed of a series of wheels, centers, the chakras (in Sanskrit), located along the central channel (Sushumna), which will then give life to the concept of yogic body;
3- The presence of the goddess Kundalini, which lies dormant at the base of the spine and which through visualization practices first and physical (subsequently), can be traced back along the central channel until it reaches the top of the head where it meets Shiva, the male counterpart, allowing the yogi dissolution and immortality;
A few centuries later, around 1000 A.D., combining the principles of Patañjali with Tantrism, we witness the appearance of a yoga method called Hatha Yoga (the condition of yoga obtained by means of strength). Unlike the previous methods, in Hatha we witness the introduction of physical postures, not only while seated, of Mudras (seals) and techniques for breath control. Another characteristic aspect of Hatha is the introduction of a new goal of the practice: in addition to powers, meditation to eliminate karmic traces, great importance begins to be given to therapeutic benefits.
In the following centuries there was a proliferation of āsana and a union of purposes and practice, until the modern era, where thanks also to different cultural experiences, different social conditions and the evolution of other disciplines, we witness the contamination of traditional practice, giving rise to the Modern Transactional Yoga, in which, thanks to psychology, philosophy, sport and other elements, new paradigms originate. For example, the elimination of a Guru, considered essential for initiation into the practice until the times of Hatha, rather than terminologies such as Vinyāsa (the concatenation of positions through a breath) or Viniyoga (a softer and more suitable yoga for the practitioner), find new applications and meanings, compared to a Traditional Yoga where the posture (sometimes even just one) was held for long periods.
In the last century in particular, the conception of the body linked to the Chakras represents one of the trends that have led to combining psychology with a physical practice. Recalling that the first six Chakra system was introduced with a tantric text (the Kubjikāmatatantra) around the 10th century A.D., where the "cakras" were mental objects created by the yogi for meditation, we find today the same names (in some systems we also find seven chakras) identified in energy centers of the body distributed along the column (the central Sushumna channel). Each Chakra is attributed elements, functions, colors and āsana.
We will delve into the world of Chakras in other subsequent articles because each Chakra contains different aspects and food for thought, let's stop here for today!
As we began to understand from this brief overview, Yoga, a Sanskrit word with multiple meanings, can be interpreted, practiced, lived and taught, in different ways, be it as an opportunity for personal growth or as the search for psychophysical well-being.
For me, when I teach, it is essential not to forget the millennial path, the historical and scientific bases (as regards meditation), which underlie this discipline, trying to provide those I find myself in front of, the useful tools to be able to practice Yoga with awareness and cognition, be it physical or mental. I will explore different fundamental aspects of this discipline in further articles.
If I've intrigued you a little and you want to do a free trial, visit the section dedicated to Yoga, see the types of lesson you might be interested in and write to me! Find all the info by clicking on the button below!
BIBLIOGRAPHY
Le radici dello Yoga - di James Mallinson (Autore), Mark Singleton (Autore), Marco Passavanti (Traduttore)
Yoga body - le origini della pratica posturale moderna - di di Mark Singleton (Autore), Daniela Bevilacqua (Traduttore)
Storia della filosofia indiana - di Giuseppe Tucci (Autore)