By David Gordon White
Since the Nineteen Sixties, yoga has turn into a billion-dollar within the West, attracting housewives and hipsters, New Agers and the old-aged. yet our glossy belief of yoga derives a lot from nineteenth-century ecu spirituality, and the genuine tale of yoga’s origins in South Asia is way richer, stranger, and extra pleasing than so much people realize.
To discover this background, David Gordon White makes a speciality of yoga’s practitioners. Combing via millennia of South Asia’s significant and numerous literature, he discovers that yogis tend to be portrayed as wonder-workers or sorcerers who use their harmful supernatural abilities—which can contain elevating the useless, ownership, and levitation—to gather energy, wealth, and sexual gratification. As White exhibits, even these yogis who aren’t downright villainous undergo little resemblance to Western assumptions approximately them. At turns rollicking and complex, Sinister Yogis tears down similar to yogis as indifferent, contemplative lecturers, eventually putting them of their right context.
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Extra info for Sinister Yogis
Except the KU, the possible resource of this ambiguity (or redundancy) is the ChU, which, as we now have famous, seems to be to have encouraged the MU’s redactors on a number of issues. The ChU, commenting on a well-known passage from ṚV 10. ninety. three, publicizes, [c]oncerning that that is [called] “brahman,” it really is certainly this area the following, that's [the area] outdoor of someone (puruṣa). now, this area that's outdoors of anyone is certainly the distance that's inside someone. This house that's within an individual is certainly the distance that's contained in the center. it's a plenitude that has no longer grew to become outward (apravartin) . . . a ways above this global, the celestial glow—that shines at the again of the cosmos [and] the again of every thing [in the cosmos], within the maximum of the top worlds—is this very glow that's within someone . . . This self of mine contained in the center is certainly smaller than a grain of rice, a barleycorn, a mustard-seed, a millet-grain, or perhaps a kernel of millet. This self of mine contained in the center is larger than the earth, more than midspace, more than the celestial realm, more than those worlds. forty the answer that the ultimate chapters of the MU 6th booklet suggest, of their growth in this ChU passage, establishes (or is reflective of) the paradigm for the metaphysical different types and versions of visionary ascent that recur throughout each one of the key sectarian traditions of later “classical” Hinduism. It accordingly behooves us to contemplate those chapters in a few element. The textual content of MU 6. 28 instantly precedes the go back to Śākāyanya’s direct discourse, which introduces the next bankruptcy (“after Śākāyanya had acknowledged this . . . he acknowledged . . . ”). In it, we discover a dramatic account of the yogic practitioner’s storming of the homestead of brahman within the house in the center, maybe the earliest witness to what may turn into a perennial subject matter of later yoga literature. forty-one even though the metaphors are combined, the passage is a robust one, commencing with an aphorism from an unnamed resource: “Someone has stated: ‘The excellent dwelling house, that is bliss, is a casing whose contours are the gap in the center. ’ ”42 to achieve entry to this internal dwelling house, the practitioner, advancing past (atikramya) the weather and the feel gadgets, needs to first strike down the gatekeeper of the “door of brahman” with a longer utterance of the chant OṂ. Then, achieving the a long way shore of the distance in the center, he enters the homestead of brahman slowly, like a miner trying to find the mummy lode makes his method right into a pit. Then, following his guru’s directions, he may still get rid of the casing of the brahman, that's constructed from 4 layers of web (caturjālaṃ brahmakośaṃ). via doing this, he who has develop into pristine, purified, empty, pacified, breathless, selfless, everlasting (ananta), undecaying (akṣaya), steadfast (sthira), consistent, unborn, and self reliant stands in his personal glory (sve mahimni tiṣṭhati). forty three and due to this, he sees [the brahman], that's itself status in its personal glory, and perspectives the cycle of life (saṃsāracakra) as a wheel that has been rolled again (āvṛtta).