Yoga, Karma, and Rebirth: A Brief History and Philosophy
Stephen H. Phillips
Language: English
Pages: 368
ISBN: 0231144857
Format: PDF / Kindle (mobi) / ePub
For serious yoga practitioners curious to know the ancient origins of the art, Stephen Phillips, a professional philosopher and sanskritist with a long-standing personal practice, lays out the philosophies of action, knowledge, and devotion as well as the processes of meditation, reasoning, and self-analysis that formed the basis of yoga in ancient and classical India and continue to shape it today.
In discussing yoga's fundamental commitments, Phillips explores traditional teachings of hatha yoga, karma yoga, bhakti yoga, and tantra, and shows how such core concepts as self-monitoring consciousness, karma, nonharmfulness (ahimsa), reincarnation, and the powers of consciousness relate to modern practice. He outlines values implicit in bhakti yoga and the tantric yoga of beauty and art and explains the occult psychologies of koshas, skandhas, and chakras. His book incorporates original translations from the early Upanishads, the Bhagavad Gita, the Yoga Sutra (the entire text), the Hatha Yoga Pradipika, and seminal tantric writings of the tenth-century Kashmiri Shaivite, Abhinava Gupta. A glossary defining more than three hundred technical terms and an extensive bibliography offer further help to nonscholars. A remarkable exploration of yoga's conceptual legacy, Yoga, Karma, and Rebirth crystallizes ideas about self and reality that unite the many incarnations of yoga.
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discriminative discernment is the way to that relinquishment. 2.27. tasya saptadhā-prānta-bhūmiḥ prajñā. For such a yogin, sevenfold wisdom and insight (prajna) are the boundary of his attainment. 2.28. yogâṇgânuṣṭhānād aśuddhi-kṣaye jñāna-dīptir ā-viveka-khyāteḥ. By practice of the limbs of yoga (ashtanga yoga), impurity is attenuated. Cognition is illuminated up to discriminative discernment. 2.29. yama-niyamâsana-prāṇâyāma-pratyāhāra-dhāraṇā-dhyāna-samādhayo ’ṣṭāv aṅgāni. Ethical
Lee at Columbia University Press. Wendy Lochner in particular had a large hand in shaping this book through championing the appendices as well as editing several sections while encouraging me to write for a wide audience. om paramatmane namah Introduction Setting an Intention (or, Enlivening an Intention Already Set) agnim ile.… I call the fire, ancient priest of the sacrifice, the divine who summons (the divinities), bringing here jewels. —RIG VEDA 1.1.1 This is the life energy (prana) that
Reflection on the Truth of Epistemomology) is about the causal efficacy of mangala, doing something auspicious, such as chanting om, making a flower offering, etc. Some of his reasoning there seems playful, not serious. But in the last section of the inference chapter, on mukti, he argues that such actions can negate the payback effect of karma; see Ramanuja Tatacharya (1999), the mukti vada, 396–442. 55. The phrase “attraction of the future” is Aurobindo’s: The Future Poetry (1973), 255: “the
adrishta—used in all schools to refer to the causal power of karma’s side of justice. This is a fate that can work apurvaka, without intermediaries. That is to say, it may bring about a consequence, a bit of bad luck, for instance, in a subsequent birth remotely, without an immediately preceding cause. The classical Indian school of Mimamsa propagated the view that every experience is to some degree, however slight (or overwhelming), influenced by adrishta.47 The force of adrishta is tied to a
Chapter 6: Meditation (Dhyana) … (Krishna, the Blessed One, said:) 6.10. Let the yogin ever practice on himself (or, ever unite with the self) in a retreat, becoming solitary, controlled in thought and emotion (chitta) and without expectations and (any sense of) possessiveness. 6.11–12. Setting himself in a clean place in a steady asana (posture, seat) that is neither too high nor too low (to be comfortable), on a cloth, animal skin, or kusha grass, there fixing heart and mind on a single