By Dharma Mittra
A useful source for the start, intermediate, or complicated yoga practitioner, this ebook includes black-and-white pictures of 608 separate yoga postures from the recognized yogi, Dharma Mittra.
In 1974, the mythical "teacher of teachers" yogi Dharma Mittra photographed himself in 908 yoga postures. He published each one photograph as an eight x 10 and pasted them jointly to shape a poster, growing the final word Yoga Chart as a present for his instructor, Swami Kailashananda (Yogi Gupta). Asanas collects 608 of these black-and-white pictures, each one observed via the English identify of the pose and the Sanskrit characters, short observation, and particular mixtures for Vinyasa, Ashtanga, and Iyengar perform. There are feedback for starting, intermediate, and complicated yoga practitioners, in addition to a listing of poses useful for specific illnesses and chakra relationships. since it builds on uncomplicated postures, Asanas will attract scholars of any of the a hundred yoga styles.
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Additional resources for Asanas: 608 Yoga Poses
Traditionally, however, Hatha-Yoga has always been looked upon as a ladder to Raja-Yoga, that is, to Self-realization through meditation and ecstasy. The contemporary Hatha-Yoga master B. K. S. ”10 Historically speaking, Hatha-Yoga is unthinkable without the prior development of Tantrism or Tantra-Yoga. For the awakening of the kundalini-shakti, which is the goal of Hatha-Yoga, was central to Tantrie esotericism long before the emergence of Hatha-Yoga. In some ways, Hatha-Yoga is an offshoot of Tantrism, and many of its ritualistic elements are adaptations from the Tantric heritage.
28) Vyasa’s advice to give both knowledge and experience their due weight reflects the ever-present concern of the yogin to practice balance. Practice that is not supported by a solid understanding of the Yoga tradition is apt to produce self-delusion. On the other hand, study that is not anchored in practice is likely to lead to a false sense of accomplishment without yielding any spiritual gain. In the final analysis, however, Yoga puts the heart above the head, experience above thought. Hence, since the earliest times, the Yoga scriptures and authorities have always stressed the necessity for guidance.
For Patanjali, the yogic process is not so much one of union with an ultimate Reality as disunion (viyoga), or disconnection, from the ego-personality. But the final outcome is the same, for when the spiritual practitioner has succeeded in transcending the ego, he or she simultaneously realizes the Self, or Spirit. Is Yoga then a form of religion or mysticism? It is not possible to give a simple answer to this question, because the Yoga tradition is vast and complex and includes many approaches, some of which even contradict each other when viewed from an outward perspective.