Yoga and Philosophia Perennis.
A widespread variant of yoga essentialism acknowledges and admits that there are indeed divergent yoga forms. In fact just as there are many yoga forms, so there are also many religious and spiritual paths of which the yoga branch is just one. Here, yoga is envisaged as one among several different spiritual or religious paths (to me there is no difference between the two as spirituality' is an individualised variant of religion'). Leading to the same goal or essence.
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In this line of argument yoga's essence is no longer thought to be found within its techniques. Instead it is thought to be found within the purpose of yoga: yoga as a general tool for spiritual awakening'. This implies that the purpose of yoga is now defined within wider religious discourses So here yoga essentialism is being intertwined with – if not transplanted to- religious discourses. According to such discourses, the diversities and conflicts we find between various yoga forms are only apparent. It is a widespread viewpoint shared not by only many yoga popularisers, but is also found in most New Age spiritual milieus and numerous modernist adaptations of Asian wisdom systems'.
The assumption of a common core to all religions – a universal-‘ or natural religion' -is not new in Europe and was widely shared by 19th Century Orientalists and romanticists. It is often called Philosophia Perennis (Wikipedia link). 375 It also gained hold of colonial India. For instance did Vivekananda believe that the religio-philosophy of Neo-Vedanta was a living example of this supposed universal essence of all religions'? (Brekke 2002). If we look even further back in Indian history, we see that most theologians shared similar views. It was agreed in principle that god had many names and explanations, but basically it was the same underlying essence about which everybody talked. Similarly, it was agreed in principle that there were many ways to serve god. But this acceptance and tolerance among holy men was only skin deep. This counted for both India and Europe. In the words of the scholar T. Mazusawa (2000): theologians confess and confirm the absoluteness of their own tradition when they are among their own kind and, when with others, they speak the language of ecumenical empathy, and everyone claims to believe in the authenticity of experience and in the deep unity of all religions in their universal yearning for spirituality and peace (p.159).
Keep full power in your legs and arms while in the Yoga capris pose, breathing steadily. When you are ready to come up, walk toward the table Yoga capris. Purpose: To improve shoulder mobility by stretching the superior two-thirds of the trapezius, rhomboids, deltoids, and teres minor. Contraindications: Labral tears, Hill-Sachs deformity. Prop: A chair. Avoiding pitfalls: Do not force the pose. If it is too difficult, do the Crossover Cactus in the shoulder series see 105. Sit toward the front of the chair, with your spine tall and feet flat.