By Richard Rosen
Half historical past, half philosophy, half yoga handbook, this publication clears up many of the confusion and misconceptions concerning the improvement of yoga, either conventional and sleek. Richard Rosen attracts from historical yoga manuals, which mix philosophy with postures and meditations, to teach how conventional perform compares with what we do at the present time. he's an enticing, skilled advisor who unearths the advance of contemporary yoga throughout the centuries and exhibits how the traditional yogis did it.
Each part deals a guided rehearsal of historical poses and respiring strategies to let readers to hook up with the roots in their yoga and to supply a framework for figuring out the sequences they use of their standard periods.
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Additional info for Original Yoga: Rediscovering Traditional Practices of Hatha Yoga
72 Vairāgya may be developed by a form of meditation in which the aspirant should picture and turn over in mind the various things that have been causing him agitation, or the disturbing emotions of pride, anger and fear. Having made a picture of the cat spilling the ink on the best tablecloth, or of your enemy putting in a bad word for you with your employer or superior behind your back, you calmly look at it, meditate on it, and the light of your own intelligence will see the real value of the experience and this removal of ignorance will also remove the agitating emotion.
105:23 Ibid. vii 7 et seq. p. 106 p. 107 THE BHAKTI AND MANTRA YOGAS p. 108 p. 109 THE BHAKTI AND MANTRA YOGAS CHAPTER SIX BHAKTI, or devotion, arises from the appreciation of goodness. There will be no devotional feeling towards what is not good. If some persons were to worship or rather propitiate a dangerous deity it would not be devotion. So devotion implies goodness and is towards goodness. " Merchants, who speak of goods, not of mere things or articles, are in this particular excellent psychologists.
The answer to it is that space and time are a creation of ignorance—they come into being through the "covering-up," and disappear for us when the covering is removed. How, then, can the questions, "where" and "whence," which ask for an answer in terms of time and space, be applied to this matter? Evidently there is some sort of evolution or unfoldment, but it is not a change in time and space. That this is so is indicated by the unchanging character of our feeling of "I" which is the same point of reference in youth and age, and whether we be here or there, and standing on our heads or on our feet.