{"id":504,"date":"2017-05-21T19:17:14","date_gmt":"2017-05-21T18:17:14","guid":{"rendered":"http:\/\/centredeyoga-lyon-jean-mace.org\/?p=504"},"modified":"2024-12-20T10:17:47","modified_gmt":"2024-12-20T08:17:47","slug":"commentaire-sutra-ii-15","status":"publish","type":"post","link":"https:\/\/centredeyoga-lyon-jean-mace.org\/index.php\/2017\/05\/21\/commentaire-sutra-ii-15\/","title":{"rendered":"Commentaire du s\u00fbtra II.15"},"content":{"rendered":"\n

Cr\u00e9dit photo Creedi Zhong<\/a> sur Unsplash<\/a><\/em><\/p>\n\n\n\n

\u00ab\u00a0Parin\u00e2ma-t\u00e2pa-samsk\u00e2ra-duhkhaih-guna-vritti-virodh\u00e2t-ca duhkham-eva sarvam vivekinah\u00a0\u00bb<\/em><\/p>\n\n\n\n

(Patanjali, Yoga-S\u00fbtra<\/em>)<\/p>\n\n\n\n

Ce sutra parle de la souffrance – duhkha<\/em>, potentiellement pr\u00e9sente en toute chose, et d\u00e9crit ses origines :<\/p>\n\n\n\n\n\n\n\n

– Les changements, les regrets, les habitudes
– Le conflit dans les \u00ab qualit\u00e9s constitutives de la Nature \u00bb<\/p>\n\n\n\n

Il nous dit que seul le sage, le clairvoyant est conscient de cela.
Il appartient au 2\u00e8me chapitre du Yoga Sutra<\/em>, lequel chapitre d\u00e9crit la nature humaine, explique les comportements probl\u00e9matiques et donne les moyens pour s\u2019engager dans un chemin de transformation.<\/p>\n\n\n\n

Parin\u00e2ma<\/em> :
Ce terme est traduit g\u00e9n\u00e9ralement par : changement, modification, transformation, mutation, \u00e9volution. Si l\u2019on s\u2019attache aux racines sanscrites (pari<\/em> : tout autour, et nam<\/em> : s\u2019incliner, s\u2019affaisser), c\u2019est un changement li\u00e9 au passage du temps, un affaissement, une d\u00e9gradation.
Qu\u2019on le veuille ou non, le changement est effectivement omnipr\u00e9sent dans la vie humaine : le changement physique d\u00fb \u00e0 l\u2019\u00e2ge qui rend le corps moins souple, moins r\u00e9sistant, les changements climatiques auxquels il faut s\u2019adapter, l\u2019\u00e9volution dans toute relation humaine (parents-enfants, conjoints, collaborateurs\u2026) qui demande de l\u2019ajustement, etc\u2026 Tous ces changements peuvent d\u00e9stabiliser, ins\u00e9curiser, cr\u00e9er frustration et irritation, et moins nous les acceptons, plus ils nous font souffrir.<\/p>\n\n\n\n

T\u00e2pa<\/em> :
De la racine tap<\/em> qui signifie chauffer, faire cuire, ce terme d\u00e9signe tout ce qui nous br\u00fble, nous torture, nous ronge de l\u2019int\u00e9rieur.
Concr\u00e8tement, c\u2019est l\u2019angoisse, l\u2019anxi\u00e9t\u00e9, la crainte, c\u2019est aussi la sensation de manque ou la peur de perdre, c\u2019est le d\u00e9sir cuisant, inquiet, qui nous emp\u00eache d\u2019appr\u00e9cier les p\u00e9riodes heureuses, ce sont les regrets par rapport \u00e0 ce que nous avons fait ou n\u2019avons pas fait\u2026<\/p>\n\n\n\n

Samsk\u00e2ra<\/em> :
D\u2019apr\u00e8s les racines sanscrites, ce terme signifie \u00ab faire parfaitement \u00bb et peut repr\u00e9senter les rituels, les sacrements, ce que l\u2019on a appris, que l\u2019on fait parfaitement et qui a du sens. Mais dans ce sutra, il est traduit g\u00e9n\u00e9ralement par : habitudes, conditionnements, comportements r\u00e9p\u00e9titifs. Les habitudes ont certainement un aspect positif, elles apportent structure, stabilit\u00e9, rep\u00e8res, s\u00e9curit\u00e9. Mais elles apportent aussi l\u2019envers de la m\u00e9daille: rigidit\u00e9, immobilisme, inadaptation, enfermement, d\u00e9pendance, et c\u2019est en cela qu\u2019elles sont sources de souffrance.
Tous ces ph\u00e9nom\u00e8nes sont sous-tendus par ce que l\u2019on nomme \u00ab le conflit dans les qualit\u00e9s constitutives de la Nature \u00bb – guna vritti virodh\u00e2t<\/em>.
La Nature et ses caract\u00e9ristiques ont d\u00e9j\u00e0 \u00e9t\u00e9 explicit\u00e9es par Aur\u00e9lie Caudullo dans \u00ab Trait d\u2019Union \u00bb N\u00b0 35. Je rappelle que la Nature est consid\u00e9r\u00e9e ici au sens large, c\u2019est le monde ph\u00e9nom\u00e9nal, la vie manifest\u00e9e, la \u00ab cr\u00e9ation \u00bb. Le terme prakriti<\/em> qui d\u00e9signe la Nature n\u2019est pas nomm\u00e9 dans le sutra mais les gunas<\/em>, ses qualit\u00e9s constitutives s\u2019y r\u00e9f\u00e8rent.<\/p>\n\n\n\n

Ces 3 qualit\u00e9s sont tamas<\/em>, rajas<\/em> et sattva<\/em>.<\/p>\n\n\n\n

Tamas<\/em>, c\u2019est la stabilit\u00e9, la sensation du \u00ab lourd \u00bb, le calme, mais lorsque cette qualit\u00e9 est en exc\u00e8s, elle repr\u00e9sente l\u2019inertie, la torpeur, l\u2019immobilisme, l\u2019h\u00e9b\u00e9tude.<\/p>\n\n\n\n

Rajas<\/em> d\u00e9signe le mouvement, l\u2019activit\u00e9, le dynamisme, l\u2019\u00e9lan. De fa\u00e7on excessive, cela repr\u00e9sente l\u2019agitation, la fr\u00e9n\u00e9sie, la dispersion, l\u2019excitation.<\/p>\n\n\n\n

Sattva<\/em> est la clart\u00e9, la luminosit\u00e9, la l\u00e9g\u00e8ret\u00e9 et survient quand il y a \u00e9quilibre, compl\u00e9mentarit\u00e9, harmonie entre les 2 pr\u00e9c\u00e9dents.<\/p>\n\n\n\n

Ces 3 gunas peuvent \u00eatre compar\u00e9es aux 3 couleurs fondamentales : bleu, rouge et jaune. Imaginons que ces 3 couleurs se m\u00e9langent dans un tableau avec toutes les proportions possibles pour donner une palette de couleurs immens\u00e9ment riche, parfois tr\u00e8s harmonieuse, parfois d\u00e9s\u00e9quilibr\u00e9e ou heurtant la sensibilit\u00e9 de l\u2019\u0153il. Imaginons que ce tableau ne soit jamais termin\u00e9 et qu\u2019il continue \u00e0 \u00e9voluer, \u00e0 se modifier, \u00e0 cr\u00e9er l\u2019harmonie ou le d\u00e9s\u00e9quilibre.
La prakriti<\/em> est ainsi constamment model\u00e9e par ces qualit\u00e9s qui provoquent des changements inattendus et en tous sens. Le monde est en perp\u00e9tuel mouvement, rien n\u2019est fig\u00e9, statique ou d\u00e9finitivement acquis. Une partie de nous-m\u00eames est prakriti<\/em> ; il s\u2019agit de notre corps, de notre mental au sens large (qui nous permet de penser, de sentir, de percevoir intuitivement), de notre souffle. Et c\u2019est ainsi que nous pouvons \u00eatre ballott\u00e9s par des \u00e9nergies contradictoires, provoquant des moments d\u2019agitation, d\u2019affolement, des changements d\u2019humeur intempestives que nous avons du mal \u00e0 nous expliquer, de la torpeur quand il faudrait r\u00e9agir, etc\u2026. Et tout cela provoque duhkha<\/em> – le mal-\u00eatre, la souffrance.<\/p>\n\n\n\n

Le sutra nous dit aussi que cette souffrance est visible par le vivekin<\/em> – celui qui voit clair, le sage. Celui-l\u00e0 a d\u00e9velopp\u00e9 une sensibilit\u00e9 suffisante pour voir le potentiel de souffrance pr\u00e9sent dans tous ces ph\u00e9nom\u00e8nes. Il ne souffre pas plus que les autres, simplement il a conscience de sa souffrance et de ce qui le fait souffrir. Il a acquis une connaissance de lui-m\u00eame, une compr\u00e9hension de son fonctionnement. Loin de le pousser dans la plainte, cela lui permet de prendre la responsabilit\u00e9 de ce qui lui arrive, cela lui donne la possibilit\u00e9 de pressentir les situations qui vont le faire souffrir et d\u2019ajuster son comportement.<\/p>\n\n\n\n

J\u2019ai envie de m\u2019arr\u00eater un peu sur cette notion de souffrance :
Lorsque j\u2019\u00e9tais en formation, je n\u2019aimais pas beaucoup ce sutra<\/em>, il me paraissait bien pessimiste et j\u2019ai mis du temps \u00e0 l\u2019accepter. J\u2019ai aussi constat\u00e9 en tant que professeur qu\u2019aborder la souffrance n\u2019\u00e9tait pas si simple. Je me souviens de la r\u00e9action d\u2019une \u00e9l\u00e8ve lisant le th\u00e8me que j\u2019avais donn\u00e9 \u00e0 un atelier, qui m\u2019a demand\u00e9 : \u00ab Pourquoi ne pas parler du bonheur plut\u00f4t que de la souffrance ? \u00bb<\/p>\n\n\n\n

Il me semble que nous avons une certaine r\u00e9sistance \u00e0 regarder la r\u00e9alit\u00e9, notre \u00e9tat de souffrance, en face. Pourtant elle a de nombreuses manifestations. La pratique du yoga est un bon terrain d\u2019exp\u00e9rience et de sensibilisation pour reconna\u00eetre dans le corps les lieux nou\u00e9s, resserr\u00e9s. Elle nous permet de prendre conscience de la sensation physique de duhkha<\/em>, l\u2019espace int\u00e9rieur suffocant, \u00e9triqu\u00e9, oppress\u00e9. Elle nous entra\u00eene \u00e0 rep\u00e9rer dans la vie quotidienne la gorge et la poitrine qui se serrent, l\u2019estomac qui se crispe, le dos qui se noue. Personnellement il m\u2019arrive bien souvent de reconna\u00eetre la manifestation corporelle de tapa<\/em>, cette \u00ab cuisson \u00bb au creux de l\u2019estomac provoqu\u00e9e par le d\u00e9sir inquiet, l\u2019envie d\u2019aller plus vite, la frustration, l\u2019impatience, les regrets de ne pas avoir fait ceci ou cela, de ne pas l\u2019avoir fait suffisamment bien, l\u2019irritation qui en r\u00e9sulte. Je reconnais aussi ces changements d\u2019humeur aussi soudains qu\u2019inattendus, moments pendant lesquels je me vois ballott\u00e9e dans la danse des 3 gunas<\/em>.<\/p>\n\n\n\n

Avec la pratique du yoga, la sensibilit\u00e9 s\u2019affine, la sensibilit\u00e9 corporelle bien s\u00fbr, mais aussi l\u2019attention \u00e0 notre fonctionnement mental, ce qui est nomm\u00e9 sv\u00e2dhy\u00e2ya<\/em> – connaissance de soi – dans le sutra II 1. Cela permet de prendre en compte la r\u00e9alit\u00e9 (qui parfois ne nous pla\u00eet pas !) au lieu de vivre sur des illusions, des chim\u00e8res qui ne feront que produire plus de souffrance. Il est possible et souhaitable d\u2019\u00e9viter la souffrance future, c\u2019est ce que dit le sutra II 16 et c\u2019est plut\u00f4t encourageant ! Alors ouvrons nos yeux de \u00ab vivekin<\/em> \u00bb pour avancer pas \u00e0 pas sur notre chemin de transformation.<\/p>\n\n\n\n

Odette Bissardon<\/span><\/a><\/span><\/p>\n\n\n\n

Article d’Odette Bissardon<\/a>, publi\u00e9 dans la revue \u00ab\u00a0Trait d’Union\u00a0\u00bb d’avril 2011. Cette revue est le journal semestriel de l’association IFYLCE \u00e0 laquelle plusieurs professeurs de la salle sont rattach\u00e9s.<\/span><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Cr\u00e9dit photo Creedi Zhong sur Unsplash \u00ab\u00a0Parin\u00e2ma-t\u00e2pa-samsk\u00e2ra-duhkhaih-guna-vritti-virodh\u00e2t-ca duhkham-eva sarvam vivekinah\u00a0\u00bb (Patanjali, Yoga-S\u00fbtra) Ce sutra parle de la souffrance – duhkha, potentiellement pr\u00e9sente en toute chose, et d\u00e9crit ses origines :<\/p>\n","protected":false},"author":3,"featured_media":1435,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[11],"tags":[28,27,13],"class_list":["post-504","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articles","tag-souffrance","tag-sutra","tag-yoga","clear"],"yoast_head":"\nCommentaire du s\u00fbtra II.15 - Centre de Yoga Lyon Jean Mac\u00e9<\/title>\n<meta name=\"robots\" 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