Aryana Libris - Rosen RichardRecension d'ouvrages au format numérique PDF2024-03-27T00:19:02+00:00urn:md5:a0ee72454095f037bdb86f20b0b6b82bDotclearRosen Richard - Yoga for 50 plusurn:md5:10a50ecfbac7a6fbd441b6a21d4a057c2018-02-01T17:38:00+00:002018-04-14T19:15:21+01:00balderRosen RichardYoga <p><img src="https://aryanalibris.com/public/img3/Rosen_Richard_-_Yoga_for_50_plus.jpg" alt="" /><br />
Author : <strong>Rosen Richard</strong><br />
Title : <strong>Yoga for 50 plus Modified poses and techniques for a safe practice</strong><br />
Year : 2004<br />
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Introduction. I turned fifty a few years ago. I didn’t think much about it - that is, until the envelope arrived from the American Association of Retired Persons (AARP). Once you hit the halfcentury mark, Uncle AARP wants you. Uncle AARP’s sudden interest in my age snapped me out of my complacency - or was it denial? Anyway, my first response was, Me, retire? Not in this lifetime. Then I got to thinking about my yoga practice, and how my age had affected it. After some rumination, I realized that a couple of things about my practice or, more exactly, my body, had changed. I was a little stiffer, especially in the backs of my legs. I was also a little weaker: my handstands were quivering after only a minute when before I could hold on for two minutes or more. But my balance seemed okay, as did my endurance: I still started every practice session with fifteen to twenty rounds of Sun Salute. The good news was that, after nearly a quarter-century of mostly regular practice, I was in touch with my body, including its intangible aspects. I might have been a tad looser and stronger when I was forty, but at fifty, I was a heck of a lot more intelligent about my body. My age had adversely affected my body to some degree, but my practice had very definitely softened the blow of advancing age. And I thought to myself, Thanks, Yoga. You may believe that as you age, it’s inevitable that your body won’t work as well as it did ten or twenty years before, and there’s some truth in this. But wait, all is not lost. Most experts agree that you can do something to counter the usual effects of aging, and that something is exercise. Just about any exercise, or combination of exercises, will work wonders. The only requirement is that you exercise regularly, at least four times a week, for about twenty minutes each time. Unfortunately, just when you most need to get up and be active, you might shut down. I’m too old, you might think. Or (pick one), I’m too heavy. It’s too hard. I’m too fragile. I’m too weak. I’m too stiff. It’s too boring. It’s expensive. I’m too busy. I’m too tired. Typically, as we age, we become increasingly aware of, and try our best to avoid risky behavior. But studies suggest that one of the riskiest behaviors is not exercising. And it seems to me that yoga practice is particularly well suited to the task of keeping a person in peak condition. Now, you might wonder whether a person in midlife needs a special book to teach him or her yoga. There isn’t any reason that a fifty-yearold’s practice has to be all that much different from a twenty-year-old’s practice … eventually. At the start, though, you have to pace yourself more slowly than the average twenty-year-old, especially if you’ve been living a sedentary lifestyle, so that you don’t overtax bones and joints, especially the knees, lower back, and neck. <strong>...</strong></p>Rosen Richard - The Yoga of breathurn:md5:b713603437dc0024c4e6affc663b5f602018-02-01T17:35:00+00:002018-04-14T19:15:27+01:00balderRosen RichardYoga <p><img src="https://aryanalibris.com/public/img3/Rosen_Richard_-_The_Yoga_of_breath.jpg" alt="" /><br />
Author : <strong>Rosen Richard</strong><br />
Title : <strong>The Yoga of breath</strong><br />
Year : 2011<br />
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Foreword. A cool breeze on the sweat of your brow on a hot summer day - that’s how I feel every morning when I take my first sips of conscious air. At this point it takes very little time for this feeling to drop me into a place of delight and wonder. When did these observations of my breath become such a consoling friend? For as I tell my students and friends, it is my pranayama practice, not my asana or meditation practice, that is most precious to me. Every day for the last fifteen years, I have started my day with pranayama. I reserve time for my pranayama practice in the morning no matter where I am or what I’m doing - whether I’m on an airplane or my kids are running in and out of the room - to completely detach from my surroundings and go inward. I look forward to it more than I look forward to a good night’s sleep. It is both a great solace and a wonderful way to understand who I am today before I enter into relationship with the outside world. Can I recall the first time I folded a bolster and lay down under the meticulous instructions of my yoga teacher? I was wondering why the teacher was being so fussy. I was wondering why the blanket had to be so neat and my body so symmetrical. I felt as if I were being called to some secret order and blindfolded as I was being led to the sanctuary. And when I actually began going into the realm of the breath, my mind didn’t have the steadiness that was required to notice any of the subtleties of my breath. But I still had miraculous effects now and again, which were enough to lead me on. I remember ending up in some states of mind of ethereal peace and states of my body of infinite space that seemed as if they were from a different galaxy. Then one day my pranayama teacher looked me in the eyes and said - not with sternness but in a matter-of-fact tone - “Either take this practice on daily or let it go.” So at that point I began my daily practice of pranayama, due partly to my trust of my teacher and partly to a personal intuition that told me this was a vital practice for me. With each ensuing year my fondness of the practice has deepened because it is so enticing to be led by my breath instead of my mind, for at least part of my day. And because I found pranayama so useful for my own daily life, I began to teach it weekly at my studio, wanting to share this practice with my students and colleagues. All that time, right next to me, day after day, my friend Richard Rosen was also wrestling with this practice. During those early days we were commuting back and forth to yoga class, then having lunch together and discussing asana, pranayama, and everything else under the sun. For both of us the asana practice was extremely difficult. We were both very tight and emotionally frustrated with this tightness. We practiced two or three times a week together, devising ways to penetrate our thick, tight, immovable bodies. We stepped on each other, pushed each other, and joked about our difficulties. Richard was as much in love with the practice as I was, and just as tenacious. However, our guylike approach to the asanas was beginning to crack from our constant work trying to uncover the subtleties of our breath. We would lie down next to each other - one of us invariably falling asleep - trying to adhere our minds to our breath. And although I could never really know all the feelings, thoughts, and physical sensations that he experienced, somehow I knew we were both absorbing the same divine fragrance. <strong>...</strong></p>Rosen Richard - Pranayama Beyond the Fundamentalsurn:md5:a5da3caa253632bc065ac5a63f2f12402018-02-01T17:16:00+00:002018-04-14T19:15:30+01:00balderRosen RichardYoga <p><img src="https://aryanalibris.com/public/img3/Rosen_Richard_-_Pranayama_Beyond_the_Fundamentals.jpg" alt="" /><br />
Author : <strong>Rosen Richard</strong><br />
Title : <strong>Pranayama Beyond the Fundamentals</strong><br />
Year : 2013<br />
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Introduction. I Take Refuge in the Breath. I take refuge in the breath. Breath is all this, whatever there is, and all that ever will be. I take refuge in the breath. - Chandogya-Upanishad. THIS IS MY SECOND BOOK on pranayama. The first, The Yoga of Breath: A Step-by- Step Guide to Pranayama (Shambhala Publications, 2002), covered the beginning ABCs of the practice along with a program that, in the best of all possible worlds, would take a diligent student about a year to eighteen months to complete. Now the wonderful folks at Shambhala have asked me to do a follow-up book - the DEFs, I suppose - that presses on bravely to more challenging material. <strong>...</strong></p>Rosen Richard - Original Yogaurn:md5:dafaf66d68f79205f7c50910dc9557b82018-02-01T16:57:00+00:002018-04-14T19:15:33+01:00balderRosen RichardYoga <p><img src="https://aryanalibris.com/public/img3/Rosen_Richard_-_Original_Yoga.jpg" alt="" /><br />
Author : <strong>Rosen Richard</strong><br />
Title : <strong>Original Yoga Rediscovering traditional practices of Hatha Yoga</strong><br />
Year : 2012<br />
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Introduction. The Time Has Come to Talk of Many Things LET ME BEGIN by saying something about what I mean by “original yoga.” Your immediate thought might be that what I’m presenting is a brand-new style of yoga, something original I’ve dreamed up that will join the ever-lengthening lineup of modern schools. But no, what’s going on here is just the opposite. The original yoga I’ll be talking about first is, as the book’s subtitle suggests, traditional Hatha Yoga, which emerged around 900 C.E., give or take a couple of centuries in either direction. Of course, Hatha Yoga isn’t the original yoga, the yoga school that preceded all others. That distinction formally belongs to the system outlined in Patanjali’s Yoga-Sutra, compiled sometime between 200 B.C.E. and 200 C.E. But traditional Hatha Yoga does precede and is the “original” version of what we’ll call modern Hatha Yoga, which began taking shape in the early decades of the twentieth century. You may wonder why I’m making a distinction between traditional and modern Hatha Yoga. Isn’t it all the same? Surprisingly, the answer is a resounding no. First of all, traditional Hatha Yoga, as it was practiced in India between the tenth and nineteenth centuries, certainly didn’t stay the same all that time. If we compare the practice outlined in one of the school’s granddaddy instruction manuals - the mid-fourteenth-century Hatha-Yoga-Pradipika (Light on Hatha Yoga) - with that of one of its distant relatives - the late seventeenth-century Gheranda-Samhita (Gheranda’s Compendium) - we find quite a few significant differences, not the least being that asana plays a much more important role in the latter book. But if we put the Gheranda-Samhita alongside one of its contemporaries, the Shiva-Samhita (Shiva’s Compendium), we again find differences galore, such as the fact that asana is hardly mentioned at all in the latter. So first we need to recognize that the Hatha tradition isn’t carved in stone; over its thousand-year run, it went through any number of changes, just as all of us do as we grow older. Our first order of business will be to look at this tradition as it’s reflected in the three aforementioned books, taking the Gheranda-Samhita as our primary source backed up by the other two. I’ve chosen these three books because generally they’re the easiest to come by in English translation. But be sure you understand that there are plenty of other books in the Hatha tradition, some a lot older than the Hatha-Yoga-Pradipika, some a bit younger than the Gheranda-Samhita and Shiva-Samhita. Why do this at all, though? For the same reason many people look into their family’s history : to better understand our present by delineating our past. But what about the present? The changes the traditional practice went through over the centuries might be considered organic, common to any living organism’s natural evolution. What happened to Hatha Yoga in the early years of the twentieth century, by contrast, happened virtually overnight and was totally “person-made,” or artificial. The full story is too long to tell here and has already been masterfully recounted from slightly different perspectives by British researchers Elizabeth de Michelis in A History of Modern Yoga (Continuum, 2004) and Mark Singleton in Yoga Body (Oxford University Press, 2010; not to be confused with Judith Lasater’s book Yogabody). <strong>...</strong></p>