“You’re living in a dream world, a simulation, nothing is real.”
Can’t really change anything (see: Novikov Self-Consistency Principle) and I don’t believe people can enact wisdom until they are ready (i.e. whispering wise words in the ear will not make a wiser person,) and so I’m left with fucking with ourself.
I will admit that I’m quite jaded, but the only place I need my faith in people COMPLETELY restored is online. Almost anytime I interact with real people in the real world I come away with a sense that people are generally good and mostly trying to do right (in as much as they can determine what “good” and “right” mean in our complicated world.) However, as soon as one allows for anonymity, shittiness blossoms — whether that anonymity is due to the nature of the online world or because one is otherwise not interacting face-to-face or because one (while not strictly anonymous) is homogenized by life inside an echo chamber.
Huh, maybe I do need my faith in people restored because I guess I’m saying that people in the light of day are loveable but in the dark they slouch toward depravity. Maybe we’ll figure it out. For most of humanity’s existence, anonymity was not an option. There’s no hiding in a tribe. It’s all part of what our species is working out, I suppose. I suspect that most people if given the choice between having the ill-gotten gains of their anonymity or being truly and deeply seen would opt for the latter.
“Don’t worry, I’ll make sure we die in a reasonably robust mental and physical state.”
I don’t want my future self to get comfortable with the idea of pooping ourself in bed or forgetting the few people we know just because he’s gotten more cowardly about death in its proximity.
I’m not big on tabulating the “best” this or that. It feels like it hamstrings experience and puts one in a comparison mode in which one is always living half in the past. If it looks good, eat it, and then move on to the next experience — giving that experience your presence.
It’d be nice if schools taught people how to NOT be docile, unquestioning worker-bees.
One can come through today’s education system with a PhD without emotional intelligence, self-confidence (beyond one’s silo,) a capacity to think soundly about a range of topics outside one’s discipline such that one recognizes potential unintended consequences and counter-intuitive influences, with an intolerance of competing worldviews, and with a lack of humility about what one knows and what humanity as a whole knows.
The best advice I ever got was, “Don’t give unsolicited advice!” It surprised me a little because I wasn’t even talking to the guy. A stranger just came up to me out of the blue and shouted it in my face… but it is wise advice.
Publisher – Yoga Publications Trusk Hatha Yoga Pradipika [HYP] is one of the foundational documents of Hatha Yoga and is said to date to the 15th century. This edition, from the Bihar School’s Yoga Publications Trust, is the most popular one (at least among those offering English language translation and commentary; Note: the original text is also included in Sanskrit.) The book offers clear and detailed commentary on each shloka. (Sometimes one commentary per shloka, but other times a few are addressed at one go, as seemed logical to the editor.)
The book’s 389 shloka are divided into four parts: asana & lifestyle (e.g. diet;) pranayama & shatkarma (cleansing practices;) mudra & bandha; and meditation & samadhi. People are sometimes surprised to find that asana (postures) are barely mentioned in Patanjali’s Sutras (and none specifically,) given how central postural yoga is to our present-day conception and practice of yoga. In HYP, we see an expanded focus upon asana, but still only to a modest level. While the text mentions that Shiva taught 84 asana, HYP discusses less than 20 (mostly grounded postures — i.e. seated and supine or prone reclined.) The second part discusses breathwork (i.e. pranayama) that will be familiar to many present-day yoga practitioners and cleansing practices (i.e. shatkarma) practiced by relatively few. Readers may find it interesting that the greatest number of shlokas are devoted to mudra and bandha, techniques often only taught in the pranayama or asana in which they are employed. The final section is on Samadhi, which is not a surprise given that it is the goal of yoga and its discussion features in all the classical yoga texts.
This edition has several ancillary features of note. First, there is an extensive introduction to set the stage for a modern-day reader. Second, there are many line drawn graphics to clarify the text. Third, there are appendices including listings of the shloka — both a Sanskrit and an English list (making it easier to find what one is looking for without wading through interspersed commentary) and a glossary of useful Sanskrit terms (Romanized.)
Not only was this book interesting for its tidbits of information about yogic technique and philosophy, it also offered insight into the evolution of yoga over time. The latter is a topic which I’ve been researching of late, and this is a crucial text for understanding the subject.
I’d highly recommend this book for students and teachers of yoga, particularly those interested in the philosophy and evolution of technique, and for understanding how Hatha Yoga is distinguished from the broader body of Yoga.
Hatha Yoga Pradipika by Swatmarama
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