현대 요가의 발전과 Sūryanamaskāra
The Development of Modern Yoga and Sūryanamaskāra
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초록
현대 요가에서 기본 동작으로 활용되고 있는 Sūryanamaskāra, 즉 태양 경배 자세는 고전 요가와 큰 연관성 없이 개량된 것이다. 현재와 같은 형태의 연결 동작이 만들어진 것은 불과 100여년 전이며, 이마저도 요가 아사나가 아닌 보디빌더와 레슬링 선수를 위한 체력 단련 운동으로 시작된 것이다. 그러나 수많은 현대 요가 지도자와 수련자들은 Sūryanamaskāra를 마치 고전 요가 전통을 계승한 수행법인 듯 여기며, 요가 수련의 기본 동작으로 강조하고 있다. 본론에서는 Sūryanamaskāra가 어떻게 현대 요가에서 ‘전통의’ ‘영적인’ 수련법으로 자리 잡게 되었는지 살펴본다. 요가 지도자 또는 학생들이 Sūryanamaskāra의 기원으로 언급하고 있는 문헌과 신화 등에 태양을 경배하는 요가 자세에 관한 설명이 있는지 또는 경배의 대상으로서 태양이 등장하는지 확인한다. 또한 인도에서 하타 요가가 부활하게 된 시대적 배경과 ‘Sūryanamaskāra’라는 이름의 운동법이 현대 요가의 일부로 흡수되는 과정, 그리고 현대 요가 문화 전반에 영향을 미친 인도에 대한 막연한 신비화에 관해 고찰한다. 이러한 고찰은 Sūryanamaskāra 동작에 한정되는 것이 아닌, 현대 요가 문화 전반에 퍼져있는 정체성 혼란의 문제에 대해 수련자 스스로 숙고하도록 도울 수 있을 것이다.
Abstract
Most modern yoga has been developed without connection with classical yoga, but the elements that contributed to the trainee's misunderstanding that he or she follows the classical practice can be found in various parts. The most representative example is the ‘Sūryanamaskāra’ sequence. This movement of worshiping the sun is applied as a basic movement in almost all modern yoga styles. Does ‘Sūryanamaskāra’, which is established as if it were the basis of yoga training, really have its roots in classical yoga? To begin with, the answer is no. The sun worship posture, which is used as a basic movement in modern yoga, has been improved without much correlation with classical yoga. Today's connecting movements have only been made for about 100 years, and even this originated from fitness exercise for bodybuilders and wrestlers. So, what was the procedure in which these movements were accepted as orthodox to yoga trainees around the world? In this study, We will take a look at how Sūryanamaskāra has become a 'traditional' or 'spiritual' training method in modern yoga. This study also checks whether there is an explanation of the yoga posture of worshiping the sun, or whether the sun appears as an object of worship in the literature and myths mentioned by yoga leaders or students as the origin of Sūryanamaskāra. It also examines the historical background of Hatha yoga's revival in India, the process of the "Sūryanamaskāra" sequence permeating as part of modern yoga, and the widespread mystification of India's overall impact on modern yoga culture. Since modern yoga itself admits that there exists a refinement of training methods, it can’t be questioned that the origin or method of Sūryanamaskāra is not related to classics. However, the situation of teaching classical yoga in totally different ways as if it is a mysterious practice related to classical philosophy, or recklessly believing in such teachings, should undergo improvements. This contemplation is not limited to the Sūryanamaskāra sequence, but it is also expected that the trainee himself will be able to help contemplate the problem of widespread identity confusion in modern yoga culture.
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