It was presumably this symbolic aspect which kept the yoga discourse alive by in this way making it attractive to new generations of cultural and religious specialists. Despite its ostensible canonisation the yoga discourse retained its character of an ever-mutating folk religion. We see in later eras how new fashions of yoga endlessly re-configure, flare up and then disappear. Despite the emergence of writing there was never a cultural elite who managed to institutionalise, canonise, monopolise and define yoga.
The end result of this lack of institutionalisation was that each new generation of cultural specialists – framed and orientated by their contemporary historio-cultural horizon and tempted by the symbolic power of yoga – would have to start almost from scratch compiling various residuals of a fragmented cultural memory. The irony is – and this became an essential part of the yoga discourse – that due to the power aspect of the yoga discourse – its habitus -these specialists had to deny the fragmentation and discontinuity of their cultural memory.
What needs to be outlined is my understanding of critical discourse analysis, as it is so central to my approach. Then in a final theoretical interlude I will add a psychological model in order to offer an alternative explanation of the category of the mystical and sacred experiences â of the yogis.
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