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"Whicher, Ian"
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Yoga
The popular perception of yoga in the West remains for the most part that of a physical fitness program, largely divorced from its historical and spiritual roots. The essays collected here provide a sense of the historical emergence of the classical system presented by Patañjali, a careful examination of the key elements, overall character and contemporary relevance of that system (as found in the Yoga Sutra) and a glimpse of some of the tradition's many important ramifications in later Indian religious history.
'What is distinctive about this volume is its attention to careful historical analysis, a focus on the practice of yoga, and critical philosophical reflection.' - Gerald James Larson, University of California, Santa Barbara, Journal of American Oriental Society 128.1 (2008)
eBook
Yoga: Tradition and Transformation
The popular perception of yoga in the West remains for the most part that of a physical fitness program, largely divorced from its historical and spiritual roots. The essays collected here provide a sense of the historical emergence of the classical system presented by Patañjali, a careful examination of the key elements, overall character and contemporary relevance of that system (as found in the Yoga Sutra) and a glimpse of some of the tradition's many important ramifications in later Indian religious history.
eBook
The Yoga of Love: Eleven Principles for Bringing Love Into Your Relationship
The popular perception of yoga in the West remains for the most part that of a physical fitness program, largely divorced from its historical and spiritual roots. The essays collected here provide a sense of the historical emergence of the classical system presented by Patañjali, a careful examination of the key elements, overall character and contemporary relevance of that system (as found in the Yoga Sutra) and a glimpse of some of the tradition's many important ramifications in later Indian religious history.
eBook
THE LIBERATING ROLE OF \SAṂSKĀRA\ IN CLASSICAL YOGA
The modications (vr: ttis) produce their own kind of impressions; and in turn, the impressions produce corresponding modications. [...]the wheel of modications and impressions revolves.16 The wheel to which Vyasa refers can be taken as being none other than the six-spoked wheel of sam: s ara, the cycle of suering and misidentication/mistaken identity.17In Pata~ njalis Yoga, sam: sk ara has an obvious psychological signi- cance and stands for the indelible imprints in the subconscious left behind by our daily experiences, whether conscious or unconscious, internal or external, desirable or undesirable. [...]the sam: sk aras [of nirodha] do not cause the mind [in its previous state of ignorance] to continue to exist but prevent its involvement. Since that mind, no longer empowered, withdraws together with the sam: sk aras (which lead to liberation), the purus: a is established in its own true nature and is therefore called pure, alone and free or liberated.83In the above it has been understood that by the use of the term vyutthana Vyasa is here including sam: praj~ n ata-sam adhi which incontrast to enstasy (asam: praj~ n ata) the topic of YS I, 51 involves ecstatic experiences of identication within prakr: ti and thus are yet external to, and to be dierentiated from, authentic identity (purus: a). If this were not so, the increased intensity and length of the enstatic experience would not result. [...]the yogin infers that both nirodha and its impressions do take place.101 Having transcended all vr: tti-knowledge and mental content through higher dispassion, the gun: as no longer hold any epistemological power over the yogin. There is no attachment to memory (smr: ti) carried over from the experience inasam: praj~ n ata.Yet a question ensues: Since the nirodha-state of the mind (generated from asam: praj~ n ata), not being a vr: tti, does not produce a corresponding idea, cognition or insight, how is it possible for a sam: sk ara of nirodha to form?
Journal Article
Yoga and Freedom: A Reconsideration of Patañjali's Classical Yoga
Rather than follow along the lines of many scholarly interpretations of Patañjali's \"Yoga-Sūtra,\" which views Yoga as a radical separation or isolation of \"spirit\" or pure consciousness (puruṣa) from \"matter\" (prakṛti), this essay suggests that the \"Yoga-Sūtra\" seeks to \"unite\" or integrate these two principles by correcting a basic misalignment between them. Yoga thus does not advocate the abandonment or condemnation of the world, but supports a stance that enables one to live more fully in the world without being enslaved by worldly identification.
Journal Article
