Thus with the surfacing of the yoga discourse we witness a patchwork of a cultural field. This field of liberation – providing an economic basis for emerging intellectual symbolic specialists – overlapped with ancient institutions of suicide, retirement and communal rituals. In this field we find many groups and cultural sub-systems (sub-fields). One of the sub-systems was a crosscutting social milieu adhering to the yoga discourse. It had no strict definitions and boundaries and it developed no institutions within the field, as few Kshatriyas became professional yogis. Why should they – already rich in economic capital – turn their amateurism into a profession? Hence the main engine and storage of liberation discourses and practices did not occur within the yoga discourse, but was to be found within the strong professional organisations of the Buddhist and the Jains.
The liberation field was a cultural field where its specialists were in intense social and economic competition with the Brahmin religious specialists. The Brahmins’ field of communal rituals was under strong social pressure as its underlying power discourse faded away. We have seen how some Brahmins re-constructed their ritual discourses and tried to weave them together with the new incoming liberation discourses. One of the solutions was to symbolically link the ritual expert with the liberated adept: ritual self-sacrifice equals a liberating act. Overlapping signs like yoga and tapas – both charged with symbolic power -played a central role in this ideological exercise.
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