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Tytuł:: Agata Świerzowska, Joga. Droga do transcendencji
Autorzy:: Gembalik, Waldemar
Powiązania:: https://bibliotekanauki.pl/articles/640834.pdf
Data publikacji:: 2009
Wydawca:: Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Opis:: Recenzja:AGATA ŚWIERZOWSKA, JOGA. DROGA DO TRANSCENDENCJI,WAM, KRAKÓW 2009, SS. 314
Źródło:: Studia Religiologica; 2009, 42
0137-2432
2084-4077
Pojawia się w:: Studia Religiologica
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 2.

Tytuł:: Żywioły ujarzmione. Pańcabhuta [pięć żywiołów] w doświadczeniach ekstatycznych jogi
Enthralled Elements. Panchabhuta [Five Elements] in the Ecstatic Experiences of Yoga
Autorzy:: Świerzowska, Agata
Powiązania:: https://bibliotekanauki.pl/articles/640900.pdf
Data publikacji:: 2011
Wydawca:: Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Tematy:: mahabhuta
yoga
guna
prakriti
kundalini
chakra
laya-yoga
tanmatra
prana
joga
ćakra
laja-joga
Opis:: This text presents the concept of the five (and not, as in European tradition, four) elements in Indian thought, concentrating in particular on the philosophy and practices of yoga, whose aim is to use the elements on a path ultimately meant to lead to liberation. Earth (prithiwi), water (ap), fire (agni), air (wata), ether (akasha), known in Sanskrit as bhuta or mahabhuta (terms which only overlap to a limited degree with the English terms like “element”), come from original materials, and mix together in given proportions. In this way they not only become the basis of the existence of the reality surrounding us, but also form, describe and to a certain degree determine the nature and functioning of the person. These fundamental elements, although they remain concealed and are not available for direct understanding, manifest their existence in many various ways: thanks to these it is possible for the five senses to work, constituting a determinant of the division of the human body into five parts, are at the basis of the five pranas of life and the so-called humours of the body (dosha). Lastly, they are manifested in the various chakras, the concept of which is so often invoked and even more often deformed in popular Western literature. Thanks to these subtle manifestations, it is possible for the various elements to be influenced in a given way, controlled, until complete enthralment – and this is not only in the microcosmic dimension (the person) but also macrocosmic (reality). The gradual enthralment of the elements designates the various degrees of the ecstatic journey towards ultimate liberation. The article is opened by a short description of the individual elements, and then the following are shown: the mechanism, selected ascetic-mystical practices (asana, pranayama, meditation of elements), the effects of transformation of elements and their role in achieving ecstatic states.
Źródło:: Studia Religiologica; 2011, 44; 85-94
0137-2432
2084-4077
Pojawia się w:: Studia Religiologica
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: The Quasi-Linguistic Structure of Iyengar Yoga Āsana Practice. An Analysis from the Perspective of Cognitive Grammar
Autorzy:: Ciołkosz, Matylda
Powiązania:: https://bibliotekanauki.pl/articles/641047.pdf
Data publikacji:: 2014
Wydawca:: Uniwersytet Jagielloński. Wydawnictwo Uniwersytetu Jagiellońskiego
Tematy:: Iyengar, nowoczesna joga posturalna, asana, enaktywizm, gramatyka kognitywna, rytuał
Opis:: The objective of the paper is to draw attention to the possible relevance of the categories of cognitive linguistics for the structural analysis of ritual. Taking the Iyengar Yoga āsana practice as an example, the author proposes to treat it as a quasi-linguistic phenomenon and analyses the symbolic structure of its elements (single āsanāni). The tools applied in this pursuit are the basic categories of Langacker’s cognitive grammar. By pointing to the key tenets of cognitive linguistics, including the claim concerning the symbolic (and, thus, semantic) nature of grammar, the author attempts to rephrase Staal’s thesis concerning the meaninglessness of ritual to accommodate it to the cognitive (or, more precisely, enactive) paradigm. She suggests a possible relationship between the schematic symbolic nature of ritual and the specific symbolic nature of doctrine. After some of the most salient linguistic phenomena within Iyengar Yoga āsana practice are described, their coherence with certain doctrinal interpretations is briefly discussed.
Źródło:: Studia Religiologica; 2014, 47, 4
0137-2432
2084-4077
Pojawia się w:: Studia Religiologica
Dostawca treści:: Biblioteka Nauki

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