Hence unless some institutionalisation is undertaken, the cultural professionals within the field (experts living from owning the cultural memory) will over a couple of centuries tend to become extinct and with them the DNA replicator is lost, if not referred to in other milieus.
It seems that during the first 500 to 700 years of its existence the main bulk of the yoga discourse struggled under the conditions facing any oral transmission: it was a fragmented cultural memory prone to re-configure and flare up locally (due to specific historical conditions) and then after a relatively short time it would disintegrate again. Hence there is little refinement and clarification of the yoga sign to be found. In our modern world we could compare this to the cultural field of sport, where we constantly see new fashions of sports techniques emerge, gain popularity and then disappear as the next fashion wave rolls in: jogging, roller skating, boxing, dancing, aerobics, pilates, wrestling, volleyball and so on. The same observation applies to folk religionsâ and their dynamic (McMahan 2008).
This generalisation – the historically conditioned fashion wavesâ of perpetual changing cultural practices and memories – might even hold true for most of later yoga history despite the adoption of writing in the yoga discourse that actually happened. Let me explain why this is so by investigating the conditions framing the road to textual transmission.
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