By Gregor Maehle
During this much-anticipated follow-up to his first e-book, Ashtanga Yoga: perform and Philosophy, Gregor Maehle bargains a close and multifaceted advisor to Ashtanga Yoga’s Intermediate sequence. a professional yogi and instructor, Maehle will consultant you for your subsequent point with an remarkable intensity of anatomical clarification and exceptional consciousness to the practice’s philosophical and mythological historical past. you are going to learn:* The historical past and functions of every of the 3 different types of yoga: Karma, Bhakti, and Jnana
* find out how to use Indian delusion and cosmology to deepen your practice
* the significance of the Sanskrit language to the yogic tradition
* The mythology in the back of the names of the Intermediate sequence postures
* The services and obstacles of physique elements necessary to the Intermediate sequence, together with the backbone, the sacroiliac joint, the shoulder joint, and the hip joint
* how you can achieve the total merits of training the Intermediate SeriesMaehle meticulously explores all twenty-seven postures of the Intermediate sequence via images, anatomical line drawings, and useful, informative sidebars. He additionally discusses the philosophical and non secular historical past of Ashtanga Yoga and locations the perform in the context of Indian cultural historical past. With passionate erudition, Maehle will arrange you to harvest actual, religious, and psychological achievement out of your evolving perform.
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Additional resources for Ashtanga Yoga - The Intermediate Series: Mythology, Anatomy, and Practice
Those who are unable to assimilate the whole teaching would be on the safe side if they accept that part of it which says that the world is unreal. This will be the safe course, because the alternative to the view of the world’s unreality often is that the world is real as world. For the average mind is so made that it cannot be held in suspense on any question that is raised; it must have an answer one way or other to any question that is raised. Reasons for the view that the world is unreal as such are given in ample measure.
24 doubly wrong. We are unable to see how a right knowledge of ourselves can be necessary to the business of life; we want to know how to bend this world to our wills, or as the next best thing, how to adjust ourselves to the world, so that we may be able to make the best of the world, bad as it is. We do not see how knowing ourselves aright can be of any help to us in all this. In the second place we are fully persuaded that we do know ourselves all right. We believe that knowledge is of great value and seek to know the truth about everything that we might possibly come across in life; we are even so fanatical in this that we want to make the acquisition of knowledge compulsory for all.
In fact from this point of view a sincere and earnest sceptic may be far better off than the bigoted believer — the kind of believer that has not the sense to see that all these religions are for humanity, not humanity for the religions; such a one holds his beliefs, not lightly and tentatively, as something that may T 23 possibly be falsified by the actual experience of the Truth — to which it is only a means — but as the veritable Truth itself. The so-called sceptic is in truth no sceptic if he believes that there is something which is true, and that it alone matters; it is safe to say that he that is devoted to the truth is the best of all devotees.