Some students come to study with us with a few years' experience under their belts, without any knowledge of the process. We're surprised to see how many gaps there are in the basics, qualities that haven't been emphasized and deepened. Imitation of yoga trends and media is certainly a great inspiration, but a great source of problems to be copied and repeated without in-depth study. The student must often take up these basics with scepticism, but after a few months, light emerges with relief after many years of wandering in practice. The problem is that people practice, but they don't go deeper.

Breathing is at the heart of the study, but most students think that breathing is enough to inhale and exhale with an audible sound called Ujaï. The fact is, when we ask them to focus on the breath based on their understanding, it reminds them how demanding this process is and brings special attention. But is this enough? The process requires much more than saying that the breath is central to the practice. Once we put all the elements in place, we see that it's a much more involved process than it first appeared.

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C’est un choix conscient que de mettre la respiration au centre de l'étude. Si vous commencez avec une respiration de mauvaise qualité, ne penser même pas que celle-ci va s’améliorer, c’est même l’inverse qui va se produire. Car en mettant la respiration au premier plan, et de permettre à toutes les autres actions de devenir secondaire, ceci permet de créer un environnement intérieur sur lequel il devient justement possible d’aborder tous les autres aspects de la pratique. Elle impose un rythme qui devrait être plus lent que ce que certains souhaiteraient, mais il s’agit principalement de prendre le temps nécessaire à ce que l'étude ne devienne pas un asservissement mais qu’elle devienne au service de l’individu, au risque de subir ce qui devrait devenir en fait un moment hors du temps, sans attente, et d’en apprécier chaque instant et de laisser l’espace à ce qui est.

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The breath (Pranayama) supports the posture, but the posture also supports the breath, which in turn supports the state of mind to a quality necessary for the more subtle application of the gaze (Pratyahara) the withdrawal of the senses which is more accurately in purpose the conscious use of the 5 senses. Together, these three elements constitute an opening to deep concentration, conducive to the quality of (Dharana). Continued support of this process (Tristana) becomes the quality point for sustaining (Dhyana) the state of meditation. This is the practice, as long as the quality of each thing is carried out without one taking precedence over the other, to get to the rightness of the moment and remove any idea of attaining any kind of perfection, which would generate opposition to the meaning of the practice. And this will bring out the full meaning of Yama and Niyama. Study means understanding our involvement in conscious actions and appreciating the process.