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cashmere yoga

“Begin with bodily sensation: untie all there is to untie until your body is entirely vacant. The peripheral notion will cease and you will fit into space. There will be no Me left. »

John Klein.

The bodily approach in Kashmir yoga

Kashmir yoga as transmitted by Jean Klein is a functional adaptation of a thousand-year-old Tantric tradition. The heart of this approach is an unconditional listening to all psycho-physical phenomena. This presence very quickly reveals a vibratory experience often first local then global throughout the body. This intentionless availability is found in yoga poses where emptiness will become the focus of exploration.

The vibration unfolds spontaneously, in an attitude without reference; This non-volution makes it possible to empty the pose of these encumbrances. The inherent sensitivity of the body is often stifled by a psychological life dominated by affirmation, defense, the idea of oneself. An exploration without prejudice or expectation will be approached through the ritualized form of asanas. This eminently creative practice does not aim to achieve a “right” position but uses this form as a tool of discovery. The absence of intention allows us to perceive the hidden tensions that block our functionality. Many exercises not codified by the texts lead to an uncovering of our usual patterns. The evocation of multiple sensory images will free the brain from inhibitory tensions. The practice of asanas without muscle stimulation allows non-violence releasing our potential. Striking a pose with a vacant body will deeply dissolve muscle tension.

This approach can only be unintentional: neither stretching nor concentration but a multi-sensory availability. Tactility, the most global sense, allows the discovery of a tactile body which refers directly to deep listening. The sensitivity stimulated to the extreme by the slowness and the aimless presence will develop in the pose as well as after the return of the pose where it will transform into subtle vibration.
After a certain time of practice it is possible to approach these same movements with the body of vibration alone, without the participation of the physical body. There begins the internal yoga.

The exploration of breathing, the discovery of the "breath" plays an essential part in this dynamic. Pranayama or the release of internal energies by discovering the subtle prolongations of breathing is the most advanced space of this tradition. The appeasement of the breath brings the appeasement of the mind conducive to meditation. In meditation, the vibration unfolds and reabsorbs in innumerable modalities.

This approach where the breath becomes one with the space is not a modern invention but is already mentioned explicitly in the Vijnanabhairavatantra, a 7th or 8th century tantric text. Abhinavagupta in the 11th century was the most famous representative of this tradition.
An always new pedagogy, adapted to the moment stimulates listening in the practitioner. It is ultimately he alone who will realize his defenses and in a functional acceptance will let them dissolve.
Asana, pranayama are moving meditation. This presence will gradually interfere in all aspects of our lives.

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