However, the idea of the existence of a common cultural field of liberation opens the possibility that what we believe to be genuine Buddhist notions in the YS, could actually be signs that the Buddhists themselves adopted from common liberation discourses from within the field (Oldenburg 1991, Heiler 1922) – the signs are shared property originating neither in Buddhism or yoga.242
Following the logic of this view, the ideas which we believe today are specifically Buddhist are to a large extent a mixture of earlier Buddhism and yoga. However, according to this view, only the Buddhists managed to institutionally organise themselves into monastic orders. This had the benefit that these monastic orders from early on maintained and finally wrote down and documented meditation and wisdom discourses. However, this documentation did not happen among the social strata practising yoga. Their yoga discourses, according to this view, were first compiled much later and written down in the YS. Thus for us today it looks as though many ideas are copied by the YS from the Buddhist text, whereas much of the YS is actually an expression of early common discourse roots of in the cultural field of liberation.
Hence Senar and others claim that there is a coherent early yoga (and Buddhist) meditation discourse reflected in the YS – which just happened to be compiled rather late in the process. Many scholars today reject this line of argument. Some argue that many of the Buddhist ideas appearing in the YS are of rather late origin even among the Buddhists (maybe 200-300 AD) and therefore indicate that the compilers cannot have adopted these notions from an early common sub-stream.243 This is also one of the reasons why Larson (2008) argues that the texts are from 300-400 AD. Most scholars today would probably agree that the YS is an expression of an intense interaction between Buddhism, Samkhya and Brahmin yoga and it is not always easy to see who came up first with new ideas.
However, dong quai is traditionally used in combination with other Balasana Yoga Pose herbs. Considering that dong quai may have weak estrogen-agonistic activity, its use in Balasana Yoga Pose herbal preparations for perimenopausal symptoms, especially in women with breast cancer, warrants caution. Controlled studies of dong quai are needed. Vitex Vitex agnus-castus, often combined with black cohosh, licorice, dong quai, and other herbs see Vitex agnus-castus above, modulates prolactin secretion by binding to dopamine receptors. Vitex has not been studied in menopause. Nevertheless, anecdotal reports suggest that it alleviates affective symptoms, hot flashes, fluid retention, and weight gain. Vitex may protect against breast cancer by acting as an antagonist to excess circulating estrogen. No side effects have been reported.