Viniyoga
Viniyoga originates from Hatha yoga, the classical form of yoga most prevalent in the West, which is perceived as a series of exercises aimed at increasing flexibility in the body and relaxing the mind. However, the meaning of the word yoga originates from its etymology -yuj-, translated as "to unite."
Hatha yoga consists of postures that promote meditation and exertion, with the goal of connecting and strengthening the body and mind. Viniyoga comes from the terms "vi," meaning "to make appropriate choices," and "ni," meaning "within."
Its origin lies in aphorism 6 of Chapter III of Patanjali's Yoga Sutras: "Tasya Bhumishu viniyoga," meaning "the application of this is done in stages according to the levels."
Initially, this principle was applied only to meditation.
Sri T. Krishnamacharya developed this idea, applying it to the practice of postures (asanas) and breathing (pranayama).
Thus, Viniyoga is not a school, an organization, or a style of yoga. This is a direction for yoga to bear its full fruit.
This direction is given during practice, with the intention of adapting to each individual's needs. In Viniyoga teaching, we find six pillars:
- Personalization of practice: In group classes, this is achieved through careful observation of the student by the teacher and of the student by themselves. The postures and their duration are adapted. The student learns to pace themselves. When the body cannot perform a posture or its variations, they are practiced mentally, as visualization has beneficial effects.
- Bhavana: This is the focus on which the session is chosen. It can be supported by various elements such as breath, grounding, sensation in a part of the body, or a rule of conduct towards oneself or others (Yama or Niyama), for example, Asteya – honesty or Santosha – contentment. It is very interesting to experience the same posture from the perspective of different bhavanas (spiritual practices).
- Progression and balance during practice: the postures unfold progressively from dynamic to static, where, at this point, one uses the breath to go further, maintaining a balance between symmetrical and asymmetrical postures, and counter-postures to preserve equilibrium and keep the body aligned.
- Rhythmic and conscious breathing: Awareness of the breath becomes the link between the body and the mind. Breathing relaxes the body and the nervous system, and ultimately the mind. One inhales during opening movements and exhales during closing movements. Sometimes, this principle is alternated in order to experience a different effect and perspective. Different breathing techniques are offered depending on the desired effects.
- Stability and well-being: These two simultaneous qualities are mentioned in aphorism 46 of Chapter II of Patanjali's Yoga Sutras: "Sthira sukham âsanam" (the posture should be firm and comfortable).
Sthira is understood as firmness, stability. Sukha translates as well-being, gentleness, letting go. These two qualities are inseparable and create an alchemy that fosters a state of openness through listening to bodily sensations.
- Intense practice and inner detachment: The framework of all yoga practice is described in aphorism 12 of Chapter I of Patanjali's Yoga Sutras: "Abhyâsa vairâgyâbhyâm tan nirodha" (conditioned mental activity ceases through intense practice and inner detachment).
This involves persistence, whether for an activity or a decision, over a long period with care and commitment.
However, detachment and a lack of emotional investment in the process are necessary to free ourselves from the need for control and the abandonment of the fruits of our actions.
This is essentially how a session is structured; the best way to understand is to try it out!
Classes are held on Mondays and Thursdays at 7:30 pm at the Casteau Paramedical Center.
Information: 0485/891548
