Review of “Yoga in the Modern World: Contemporary Perspectives” by Suzanne Newcombe

Yoga in the Modern World: Contemporary Perspectives
MARK SINGLETON & JEAN BYRNE, eds., 2008
Abingdon & New York: Routledge
xii þ 208 pp., £80.00, US$150.00 (hb)
ISBN 0–415–45258–9

“Yoga is incredibly popular: practitioners have been estimated to include as many as 2.5 million in Britain and 15 million in the United States (1). Yet exactly what ‘Modern Yoga’ is and how it can be understood is only beginning to be addressed by scholars. Is the profusion of yoga practitioners supporting evidence of Colin Campbell’s theory of Easternisation and/or Christopher Partridge’s concept of ‘re-enchantment’? Or are these numbers irrelevant to the increasing secularisation of society, as Steve Bruce argues in God is Dead? Although yoga is referred to in many commentaries on contemporary spirituality, authors have so far had to rely on sparse research to support their arguments. While Yoga in the Modern World does not directly address the social significance of yoga, it is a significant landmark, orienting the reader towards some of the paths taken by the academy towards understanding the phenomenon of Modern Yoga…”

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Author: Suzanne Newcombe

What I mean by
The Symbolic Life

This website makes liberal use of classical Indian visual art and refers mostly to traditional Indian texts (for example, the Upanishads, Bhagavad Gita and Yoga Sutras) in the courses, seminars, and discussions on offer. However, I am not presenting lessons in Hinduism; in fact, teaching mainstream Hinduism is neither my area of interest nor expertise. Rather, my interest in Yoga and Tantra is grounded in the concrete situation in which we find ourselves, in the places where we arrive and from which we depart. Beginning in the here and now, we will explore the underlying meaning of the symbols, stories, images, philosophies, and techniques found in Indian philosophical texts and practice, in light of our world and our current circumstance. We will excavate the meaning of the aphorisms and teaching stories; the symbolic figures of gods, people, and nature; and the sometimes terse, sometimes poetic, philosophy of the texts. Thus, in referring to the Symbolic Life of Yoga and Tantra, I mean not just the symbols themselves, but the rich explication of life that the symbols represent.

Our lived, concrete situation is wonderfully captured in the Sanskrit word loka, whose ancient meaning is “the world.” The root meaning of both the Sanskrit loka and the English locate (and local, locale, and location) is identical. In the ancient Indian mind, the world is where we are located, in our current circumstance. Thus, the meaning of the symbols of Yoga and Tantra can occur only in the now, in the places where we find ourselves, and not in any imagined ancient and/or foreign world.

To emphasize our place of origin and return, I use the terms “archetypal” and “symbolic” quite frequently. Archetypal meaning is associated with the universal and collective aspects of human experience—what we intimately share with all others regardless of culture or era or epoch—while symbolic language forms a bridge between the realms of the universal with the culturally specific and local. Symbols are the scaffolding upon which human beings build a world and imbue it with meaning.

Think for a moment of pain and pleasure, sorrow and joy, hatred and love, and greed and generosity—universal experiences that ancient Indian thinkers called the dvandva-s. This Sanskrit term is a combination of two words, or rather, one word spoken twice: the word dva (meaning the same as the English “two”) duplicated. Dvandva is commonly translated as “the pair of opposites” or literally “the two-twos” (dva–dva). The ancients who coined this compact symbol gave voice to an archetypal human experience that can be further unpacked to reveal deep insights into the human condition. Once we gain an understanding of the various symbols of Yoga and Tantra, we can further excavate their meaning and the archetypes they convey, and thus gain access to, in a practical and meaningful way, the vision of life experienced by the sages. These insights are available to us and are still relevant today, as are the resilient and adaptable techniques and forms of practice that can help us lead richer and more fulfilling lives