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 smooth perception of yoga derives a lot from nineteenth-century ecu spirituality, and the real tale of yoga’s origins in South Asia is way richer, stranger, and extra enjoyable than so much folks realize.
To discover this historical past, David Gordon White makes a speciality of yoga’s practitioners. Combing via millennia of South Asia’s monstrous and numerous literature, he discovers that yogis are typically portrayed as wonder-workers or sorcerers who use their harmful supernatural abilities—which can comprise elevating the lifeless, ownership, and levitation—to collect strength, wealth, and sexual gratification. As White indicates, even these yogis who aren’t downright villainous endure little resemblance to Western assumptions approximately them. At turns rollicking and complex, Sinister Yogis tears down identical to yogis as indifferent, contemplative lecturers, ultimately putting them of their right context.
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Extra resources for Sinister Yogis
The prince paid his devotions to the goddess status and prayed for energy. scarcely had he entire while the Tántrik commanded him to prostrate himself earlier than the altar. thereupon he acknowledged, “i am the son of a king and don't understand how to prostrate myself. exhibit me find out how to do it. ” the Tántrik complying, laid himself flat upon his breast at the flooring. and no faster had he performed so than the prince seized the sacrificial sword, which used to be beside the altar, and at one stroke severed his head from his physique. simply at that quick the trunkless heads within the pond laughed extra clamorously than ever, and the maiden of the woodland provided herself prior to the pleased gaze of her lover. to run to the pond with a few handfuls of flora and bel leaves from the altar and bathe them upon the heads within the dust was once for them the paintings of a minute. and behold! the useless rose from their miry beds and blessed their deliverers within the fullness in their hearts. fifty eight within the Mallinātha Caritra, a prince named Ratnacandra saves a damsel in misery less than related stipulations. whereas wandering in a woodland, he hears her cries and discovers her sure hand and foot, with a skull-bearing yogi with upraised sword approximately to place her to dying. Ratnacandra unsheathes his sword and slays the evil ascetic. fifty nine different medieval stories describe the undoing of grasping yogis who switch princes into serpents and try to sacrifice them, or who withhold jewellery left of their surety so that it will become aware of their perfidious ends. 60 The subject matter of a prince outwitting a yogi of murderous intentions and of beheading him together with his personal sword is a customary fixture of Indic fable and event literature, as has been recorded in different medieval anthologies, the main well-known being the body tale of the vice chairman. within the Kashmiri writer Somadeva’s popular 1070 CE Kathāsaritsāgara (KSS), the “Ocean of Rivers of Story,” the body narrative of this cycle of reports, mentioned by means of a zombie-possessed corpse to the valiant King Trivikramasena, concludes while the king beheads an evil ascetic named Kṣāntaśīla, who had past attracted his recognition through bearing a fruit-enclosed gem to his court docket on a daily basis for ten years. Following the zombie’s directions, the king asks Kṣāntaśīla to teach him the right way to prostrate himself ahead of a picture of the “Master of Spells. ” whilst Kṣāntaśīla does so, Trivikramasena makes use of the ascetic’s sword to chop off his head, supplying it, including the guts, to the vetāla. sixty one whereas Somadeva’s model of the body narrative calls Kṣāntaśīla a Buddhist mendicant (bhikṣu) and, in a single position, a śramaṇa,62 Śivadāsa’s 11th- to fourteenth-century Kashmirian recension of the vice president calls Kṣāntaśīla either a digambara and a yogi. sixty three nonetheless later, Jambhaladatta’s fourteenth- to sixteenth-century Sanskrit model of the body tale calls Kṣāntaśīla a kāpālika (“skull bearer”), yet in its end, while Vikramāditya places him to dying, he's termed a yogi. sixty four equally, an eighteenth- to nineteenth-century Nepali rendering of Kṣemendra’s Sanskrit-language vice chairman calls Kṣāntaśīla a bhikṣuka at the start of the body narrative, yet a yogi on the finish.