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Book of Abstracts BOOK OF ABSTRACTS Prayogasandhi in old javanese texts and its sanskrit antecedents Andrea Acri, Nalanda-Sriwijaya Centre, ISEAS Yusof Ishak Institute, Singapore, and Nalanda University, Rajgir As documented by a significant textual corpus in Sanskrit and Old Javanese, various traditions of Yoga traditions reached Java and Bali in the premodern period and gave rise to ‘localized’ reconfigurations. Presentations of either ṣaḍaṅgayoga or aṣṭāṅgayoga are featured in Śaiva texts such as the Dharma Pātañjala, Vṛhaspatitattva, and Tattvajñāna (Acri 2011, 2012, 2013). An interesting development that one frequently encounters in the texts is prayogasandhi (or, as a Javanese expression, prayoga sandhi, ‘esoteric knowledge of the means’ [?]). This psycho-physical technique is, according to the context, understood in different manners. First, it is intended as a way to make the Lord manifest in the yogin through ‘friction’ (e.g. with a fire-drill, like the fire that exists in the wood) or churning (like the butter that exists in the milk). Second, it is connected to the ‘cutting off’ of good and bad karma in the yogin and the ‘travelling’ of the yogin’s subtle body into another being (akin to the paraśarīrapraveśa described in Sanskrit texts). Third, it is used as a method that the yogin doing solitary practice has to employ to heal his body should he encounter the obstacles of tamas. Fourth, it is defined by some texts as a collective denomination of the aṅgas or ancillaries of Yoga. My paper will present this theme found in Old Javanese sources and try to trace similar ideas/possible prototypes in Sanskrit sources such as the Upaniṣads, the Yogaśāstra and some Siddhāntatantras. Yoga family: from Calcutta to "Hot Yoga" Jerome Armstrong, George Mason University, Fairfax The origin of a popular form of yoga called “hot yoga” has been unclear to date, and it’s biggest contemporary proponent, Bikram Choudhury, names the yoga after himself (ie, Bikram Yoga), further obscuring the history of this type of yoga. The 2015 publication of the previously unpublished 1938 manuscript by Buddha Bose, sheds light upon recognizing how a particular type of yoga was formulated in Calcutta in the 1930’s. And subsequently, how the defining characteristics of its sequences and format as practiced then, differ from, or continue today. Based on texts authored and original interviews, events are presented in the lives of Bishnu Ghosh and his star pupil and son-in-law, Buddha Bose, and their subsequent children and students, which resulted in the modern transnational movement of their type of yoga, from Calcutta to the broader world, between 1930 and 1975. This includes Version 4.0, 5th May 2016 1 their touring Europe and the US in the 1930’s, when they held asana demonstrations, lectures, and initiated teacher training; and then, through subsequent students that go to Germany in the early 1960’s, Thailand, Japan, and again the US in the early 1970’s. To date, very little of this research has been published and recognized for its early influence of modern yoga asana practice. The end result is a clearer historical understanding of the role of Ghosh and Bose in bringing asana practice to Europe and the US, and a clearer contemporary understanding of the origins of the now popular form called “hot yoga” and its lineage from Calcutta, India. Gurus and their mutual relationships Tomáš Avramov, University of South Bohemia, Ceske Budejovice The paper is based on the research of various written sources and on the field research. The author personally visited more than one hundred ashrams in India, Europe and North America (from short 1-day visits to longer, several weeks visits), talked with their representatives and studied the sources concerning the founders, teachers and their teachings and sayings (especially those of the 20th century). One remarkable aspect that comes out of the research is the links, contacts and mutual relations between ashrams and especially between their respective teachers. In many cases, those relations transcend the formal differencies in the philosophies and practices (although those gurus and yogis represent very various traditions) and rather emphasize expressively mutual respect, unity and interconnectedness, as will be presented on several particular cases in the paper. What conclusion can be taken from this fact? Does this fact (sometimes neglected not only by academic research but also by the followers) has nevertheless a relation to the basic principles of the philosophies of yogis and gurus and their respective traditions? Introduction to the Dharmaputrikā Christèle Barois, University of Vienna I will present the first elements of my study of an unpublished text devoted to yoga, named the Dharmaputrikā. It belongs to the so-called "Śivadharma corpus", of which we have a Nepalese manuscript of the 12th century. It is a short text (about 340 verses), divided into sixteen sections of unequal length, forming a coherent exposition on yoga practice. I will discuss one of the distinctive features of this text, namely that it teaches a specific yogic “treatment” in a chapter named cikitsā, based on the classical Ayurvedic theory of the three humours. I will also put forward some points that could make the Dharmaputrikā an important anchor to trace the primary sources of Haṭhayoga. Let the sādhus talk. Ascetic practitioners of yoga in Northern India Daniela Bevilacqua, SOAS, London This paper presents emic understandings of yoga among ascetic practitioners of yoga in northern India. Bridging a gap between modern, transnational forms of yoga, popular modern Indian householder practices of yoga, and philological research on textual yoga traditions, the paper seeks to identify and explore the principles, practices, metaphysical contexts and goals of modern ascetics who practice yoga. Despite the existence of several ethnographic studies on Indian ascetic communities, very few have described the practices of yoga in these communities, nor the self- understanding of these communities regarding the role of yoga in the wider religious life. Version 4.0, 5th May 2016 2 This paper presents the initial findings of what will be a five year, full-time research project on ascetic practitioners of yoga, as part of the Hatha Yoga Project, SOAS, London. Based on extensive interviews and ethnographic fieldwork, it provides a provisional cross-section of yoga practice across a range of ascetic orders. This makes the project distinct from other ethnographies of yoga to date. It is hoped that this research will enhance our understanding of modern practices of yoga within ascetic communities, as well as bringing to light differences in approach with lay practitioners of yoga in India and globally. By complementing on-going textual-historical work on yoga, this research will also add an important missing piece to the puzzle of yoga in practice in different contexts. Kuṇḍalinī yoga and women: Śākta temples to streaming services Sravana Borkataky-Varma, Rice University, Houston In this paper, we shall examine how kuṇḍalinī yoga is practiced in two geographies: Yoginis practicing the esoteric forms in Assam and West Bengal (two north-eastern states in India) and women yoga practitioners in the United States that practice kuṇḍalinī yoga offered through streaming services in the comfort of their homes or through local yoga studios’ in their neighborhood. Kuṇḍalinī yoga is a form of practice that is central to most Śākta traditions in India. It is also fairly popular amongst women yoga practitioners in the United States. Kuṇḍalinī is the subtle energy or life force that is thought to work through an elaborate subtle physiology imagined in the tradition as a series of “chakras” (“circles” or “energy centers”) located along the spine of the human body. The texts liken it to a serpent that normally remains “asleep” in the lower recesses of the human body. Specialized yogic practices awaken this energy so that it rises upwards into the cranial vault. As it rises, it awakens the chakras one at a time. Based on ethnographic work in north-eastern India and the United States, the objectives of this paper are (1) to discern whether women in these two geographies follow the same sets of rigorous training, and (2) to highlight whether and how the differences in the practices to raise the kuṇḍalinī drive a diverse understanding of what the kuṇḍalinī is and why it should be awakened from its coiled state. Yogic dialectic: where yoga is the pacification of all views Karl-Stéphan Bouthillette, Ludwig-Maximilians Universität, Munich It has become so common to hear about the distinction between ‘intellectual studies’ and ‘spiritual practices’ today, that one might be led to believe that this distinction is self-evident and has always been entertained. However, upon closer examination, this ‘theory and practice’ distinction which, in some extreme cases, led to a sharp antagonism between the proponents of one or the other, might reveal to be highly misleading concerning the nature of such complex phenomena as meditation or yoga. I propose to examine the importance given to dialectical studies by three Indian authors of different traditions, known to have composed doxographies and thus to have considered not only the study of their own sectarian views to be relevant for their religious endeavours, but also the study of competing views. Reading through some extracts of the Buddhist Bhāviveka, of the Jaina Haribhadra Suri and of the Vedāntin Śaṅkara, I intend to show how dialectic, in their view, was part and parcel of the yogic practice leading towards the ultimate end. In other words, the three suggest that there is no peace without prior critical inquiry into literature and into oneself. Hence, I will suggest that the three authors, in their own ways, promoted intense studies of traditional texts, supported by logical examination and contemplative exegesis as the Version 4.0, 5th May 2016 3 most efficient yogic practice.
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