Thus the cultural field of yoga contained several strata signifying yoga in various ways.
First of all there was the cultural elite stratum of spiritual intellectuals – almost a branch of Orientalism – informing and orientating their meditative yoga practices with Neo-Vedanta religio-philosophy interlaced with various discourses of modernity. Their explanations would simultaneously deploy signs like samadhi, brahman realisation and god union mixed with Western signs derived from Protestantism, psychology and Romanticism.
Vivekananda and Aurobindo – gurus or religio-philosophers? – both belonged to this stratum. They would for instance answer our Why yoga? question with the answer that they did yoga because it was a scientific way to reach personal inner spirituality’ and thereby live a divine life of love and tolerance’. The use-value of yoga was the accumulation of symbolic capital: the distinction of having achieved god realisation’ – a divine principle to be found within’. The cultural agenda was, among other things, to build up a Hindu spiritual identity’ -a new self-identity superior to the Christian aggressor, an anti-Christian establishment policy.
Then there was the popular and physically oriented yoga stratum aiming at the body culture of new middle classes. What did its specialists offer with yoga? This stratum mainly aligned their new asana exercises with hatha-yoga.m Like the old hatha-yoga, this colonial hatha-yoga stratum attracted its modern colonial audience by primarily talking about the therapeutic and medical health benefits gained by practising. This was the main use-value. Tantric liberation signs were a nice symbolic add-on to this use-value: they gave body-oriented practices a halo of romantic mystique and authority. Here the guru’s promise would employ the rhetoric of mainly Tantric liberation discourses promising to deliver bliss consciousness, god union, jivan-mukti, moksha, prana and Kundalini experiences. All contributing to the symbolic capital of the guru.
Remove all tight and confining clothing, including belt, watch Yoga poses for sciatica , shoes and glasses. Actually, the less clothing, the better. 3. Use Yoga poses for sciatica the same mat or pad for your practice every day. Do not allow it to be used for any other purpose. 4. Do not practice for at least ninety minutes after eating. You may eat after practicing if you wish.