By H. David Coulter
Anatomy of Hatha Yoga--revised and up-to-date with complete colour illustrations and photos--is the main accomplished and authoritative paintings to be had correlating the research of hatha yoga with anatomy and body structure. it's a must-have for someone who's fascinated about learning or instructing yoga, and a useful source for someone in a box in relation to actual conditioning. the writer holds a PhD in Anatomy and used to be a sought-after professor, instructor and yoga practitioner for over thirty years. He lived and taught on the Himalayan Institute for Yoga technological know-how and Philosophy, and the college of Minnesota and Columbia college clinical schools.
The publication is exclusive within the literature, combining the breadth and intensity of a textbook with the clarity, humor and move of the nice technology writers of our time, whereas bridging the space among biomedicine and complementary medication. In it, you'll find a complete evaluate of yoga anatomy and body structure, with exact emphasis at the musculoskeletal, frightened, and cadiovascular systems.
The booklet provides the anatomy of yoga in clinical phrases, whereas while respecting its ideas. the writer discusses the fundamental premises of hatha yoga with foundational fabric authorised in biomedical sciences, expressly warding off touch upon non-physical options equivalent to prana and the chakras. Postures are mentioned intimately and depicted in first-class caliber colour photos, observed via anatomical diagrams to demonstrate serious techniques and muscles.
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Additional resources for Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners (Revised Edition)
5 The Word "Yoga" According to the grammarians the word "yoga" comes from the Sanskrit root "yuj," "to link," to which is added the suffix "ghan," indicating completion. (Cf. " And Patañjali uses the very same words to define yoga. ) Vyâsa, too, in his commentary on Patañjali, takes yoga and samâdhi to be synonymous. Shri Gadâdhara, the teacher of logic (nyâya), says: "Integration means identification. It is of two kinds, conscious (samprajñâta) and unconscious (asamprajñâta). "The union (samyoga) of some part of one's being with any thing, whatever it may be, of which there is a desire to know the essential nature, even though it be beyond sensory perception, is called "conscious identification" (samprajñâta samâdhi).
No one can do more than give suggestions or simply indicate the various possibilities. What is important is to show him the various methods that exist and goals that can be attained, together with an indication of the various paths to take. The idea that there are always many ways of reaching the same goal is considered so evident in Hindu thought as not to need mentioning. It is not at all the same in those countries where dogmatic religions have done their best to reduce the multiple paths of knowledge to a single—and often dead-end—track.
Thus, by utilizing the power of eros but changing its object, man can manage to rise above himself by means of a kind of psychological artifice. Because of this concept, since the end of the Indian Middle Ages many theoreticians of mystic love have flourished, many poets expressing in the most vibrant terms of love their passionate attachment for the goddess or for divine incarnations, which are both god and man. Music, dance, ecstatic techniques, and rites of worship are useful aids to these outflowings of mystical passion and thus find their place among yoga techniques.
Anatomy of Hatha Yoga: A Manual for Students, Teachers, and Practitioners (Revised Edition) by H. David Coulter