multiple divisions: metaphoric analysis of sivananda yoga

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    Term PaperLING 106 Wed 2pm

    Multiple Divisions: Hindu Metaphors for the Nature of the Self

    Sri Swami Sivanada, an early 20th

    century physician turned spiritual renunciate, authored

    over 300 books and, through his organization the Forest Vedanta Academy of Rishikesh, has

    trained nearly 30,000 aspiring yogis. This paper will analyze the use of metaphor for the self

    and the modes of human behavior and cognition expressed in his collect essays, Bliss Divine

    (Sivananda 1964). It is generally agreed that the specific concepts are the product of an

    unbroken student and teacher lineage dating to at earliest the 2nd century BCE, with many

    source domain modifications towards contemporary componentry.

    Advaita Vedanta (broadly translated as Undivided End of Knowledge) is the particular

    philosophy of the Saraswati tradition, but contains many of the same conceptualizations as a

    generalized Eastern Philosophy. In a basic sense this Yogic philosophy counterposes two

    concepts of self: a physical, temporal phenomena of Mind and Body with an unbounded,

    eternal causal self. These juxtaposed conceptions are often colloquially referred to as the

    higher self and lower self.

    In this Yogic Schema the lower self is a phenomena formed of the needs and desires of

    the biological organism interacting with the mental capacities of perception and discernment.

    The alternate conceptualization is Self as Atman, a cognitive facility which is aware of the

    underlying, indivisible substrate and ceases to perceive the self as a bounded region. This

    substrate, Brahman, defies conceptualization and the various metaphoric phrases that attempt

    to define it invariable conflict on a fundamental level. As a concept which defies descriptives,

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    a unity without qualities or forms, this quintessential abstraction is often voiced as Soham (the

    I Am), consciousness with an object. The Taoist conception would exert, The Tao which can

    be named is not the Tao.

    The illusion, Maya, of temporal existence is the mistaken dependence of the conscious

    Self with the biological organism. The organism attaches cognition to sensorial objects of

    necessity and pleasure. Perception and cognition of external states are stored in the memory;

    future actions are determined within the imaginative framing of current stimuli by previous

    stimuli. The impermanence of the temporal self generates anxiety over the inevitable loss of

    material objects. This anxiety leads to further desire for material pleasure and constitutes a

    cyclical dynamic of desire and fear. Yoga proposes limiting cognition by meditation,

    eventually perceiving only non-dualistic unity.

    Sivananda is concerned foremost with introducing his concept of consciousness as an

    eternal, purposive force that utilizes the temporal body and mind to interact with a perceived

    external world. This is similar to what George Lakoff and Mark Johnson, inPhilosophy in the

    Fleshterm the SUBJECT-SELF METAPHOR (Lakoff and Johnson 1999). Through various

    knowledge schemas and a novel conception of the Divided Self schema, Sivananda argues

    that there is an essential Self of which all other aspects of cognition and phenomena are a

    partial set. Below is a general mapping of prominent figurative systems.

    In attempting to describe an entirely metaphysical realm, Sivananda relies heavily on

    metonymy. The very nature of abstraction in a proposed metaphysical system requires frames

    that span across the dual material and non-material dimensions. God, the ultimate abstraction,

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    must stand in for the superordinate categories of both realms. God is alternately used as a

    frame metonymy for superlative qualities in a physical manifestationperfection,

    completeness, essential qualities, rigorous morality- and as the causal and unified force in the

    metaphysical realm- the prime mover, the originating source of force and volition, the unified

    substructure underlying reality. Likewise states of mind are often used metonymically.

    Desirable qualities such as purity and morality operate via category metonymy so that one

    desirable characteristic represents the entire range of desirable qualities, as well as the desire

    to attain the qualities, and the mental state representing the force component motivated from

    those states, likewise emotional states such as fear or anger act as frame metonymy for the

    experiential motion itself, a personified behavior exhibiting those qualities, as well as the

    causal and perceptual effects which lead to or encourage the development of those states. Eve

    Sweetser notes in her forthcoming book,Figurative Language, that the experiential basis for

    metonymy lies in the cognitive faculty of pattern completion and has been demonstrated, for

    instance by Pavlov, to neurologically link associated frames within an overall schematic

    representation. On the most basic level Sweetser notes that in visual perception the ability to

    associate a perceived portion of a predator on the basis of a limited view of its form is

    necessary to avoid being prey (Dancygier and Sweetser in prep). Similarly, recognizing the

    trunk of a fruit bearing tree, taking this portion of sensory information and forming a frame

    that includes the fruit aspects of the tree, unseen, is an obvious biologic advantage.

    Central to Sivandas argument is the supposition that the very act of perception combined

    with the prior content of memory causes frames and categories to form in response to stimulus

    from external objects and that the bounds and entailments of those frames can be modified

    from incomplete representation to more complete representation, or in his metaphysical

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    terminology to begin to comport more with the idealized representation when the foundational

    frame of God as a unifying essence is overlaid upon the frames formed by interaction with

    objects of the senses.

    You have a body but you are not the body, you have a mind but

    you are not the mind. Body and mind are your instruments, like the

    tools of a carpenter. This body is an instrument or servant of the

    soul, and not its prison.

    BODY AND MIND ARE INSTRUMENTS

    Target Body and Mind Source Instruments

    Soul Carpenter

    Body Servant

    Bounded Entity Prison

    Sivanada proposes that the self is comprised of a superordinate entity that is the source of

    volition and a subordinate entity that is manipulated by the former. One entailment of the self

    contained in the metonymic conception of Soul is that it is timeless and the source of action.

    Body and mind are its vehicle for temporal expression but it is not bound by the limitations of

    the physical self. That the body is a servant entails a purposive element to action. The

    selection highlights the centrality of a proposed essential aspect of humanity and conceals the

    experience of human cognition as distinct and unique. It further asserts that the Self-as-Soul is

    the most salient representation of the essential nature of reality, colloquially God. God in this

    usage is a categorical metonymy for superlative characteristics and eternal duration. Body and

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    Mind are both categorical metonymies for individual beings and frame metonymies for the

    perception of all spacio-temporal phenomena.

    Man is god in disguise who puts on a garment for fun, but quickly

    forgets his true identity. Desires drag him down. Discrimination

    lifts him up. Truth is not outside you. It is within you. It dwells in

    the cave of your heart. Come out of the cage of flesh and roam

    about freely.

    A PERSON IS GOD OBSCURED

    Relies on: GOOD IS UP, PROXIMITY IS SIMILARITY, A PERSON IS A BOUNDEDREGION IN SPACE

    Target Human Source God

    Partial Disguised

    Physical self Garment

    Roam Free action

    Flesh Cage

    Heart Dwelling

    Truth Entity

    Desire Repulsive Force

    Discrimination Attractive Force

    This metaphor system further explores the conception of the dual nature of the self. The

    salient qualities of a human derive from membership in the category of which the primary

    member is God. Here again is the conception of an essence which pervades consciousness and

    evaluates authenticity of membership by how closely members exhibit the defining qualities of

    the category: discrimination, freedom, truth. When the person comes to realize their eternal

    nature they are freed to some extent from the constant biological impulses towards object accrual

    and consumption.

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    Just as you will have to take back with care your cloth that is fallen

    on a thorny plant by removing the thorns one by one slowly, so

    also, you will have to collect back with care and exertion the

    dissipated rays of the mind that are thrown over the sensual objects

    for very many years. He who practices concentration will possess

    very clear mental vision. What was cloudy and hazy before

    becomes clear and definite now.

    COGNITION IS AN OBJECT, COGNITION IS A LIGHT SOURCE

    Input Cognition Input Object Input Light Source Input Force

    Perception Cloth Light rays Enablement

    Thoughts Thorns Sensual objects Compulsion

    Concentration Removing thorns Focus Removal ofRestraint

    Indiscernment Haze/cloud Obscuring medium Blockage1

    (M. Johnson 1987.)

    By depicting cognition as an object the passage highlights the aspect of consciousness as

    a directed medium. Just as one can manipulate an object, grasping it, possessing it, and placing it

    in desired locations, the metaphor proposes that consciousness is manipulable. This fact entails

    an external force doing the directing. Concentration is seen as an activity that can be augmented

    through repetition. As perception becomes aware of certain categories of sensorial stimuli,

    unproductive thoughts become attached to the faculty of cognition and only through a purposeful

    redirecting of the objects of cognition can one train the metal energy on cognitive states

    conducive to productive thought. The input forces listed are based in Mark Johnsons work on

    Force gestalts, discussed further below.

    Just as you close your door or gate when a dog or an ass tries to

    come in, close your mind before any evil thoughts can enter.

    Thoughts are like the waves of the ocean. They are countless.

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    Useful thoughts are the stepping stones to spiritual growth and

    progress. Do not allow the mind to run into the old grooves.

    Whenever the mind hisses to get back the objects of desire, raise

    the rod of viveka (discernement). It will lower its hood. It will keep

    quiet. Do not let the mind wander here and there like a strolling

    dog. Swim like a fish against the mental current.

    MIND IS A BOUNDED ENTITY, THOUGHT IS A SUBSTANCE/OBJECT

    Input Mind Input Bounded Entity Input General

    Thought Animal Erratic

    Consciousness Internal Portal

    Thoughts Waves Ocean

    Useful thoughts Stepping stones Prescribed path

    Repetitive thought Grooves Constricted path

    Material Desires Cobra Libidinous Urge

    Discernment Rod Barrier to Action

    The Hindu conception of Samskara, grooves which direct the flow of future action, are

    closely related schematically to cognitive frames. Both define the context by which new

    sensorial input is interpreted and acted upon. By purposeful action one can begin to reframe the

    residual memory inputs and developed new, alternate cognitive determinations towards future

    action. The passage highlights the tendency for the mind and body to seek material resource

    rather than to seek contemplation and a larger, healthier set of mental states. This broadening of

    schema is consistent with the concept of neural plasticity.

    Conscience is the light of the soul that is burning within the

    chambers of your hearts. It is the little spark of celestial fire which

    makes known to you the presence of the Indweller, the author of

    the divine laws of truth and holiness. Conscience is the voice of the

    Self Conscience is the internal monitor. It is a sensitive balance

    to weigh actions. It is a guiding voice, like a silent teacher. It is a

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    delicate instrument. It is the inner voice without sound that shows

    you the path of virtue and godliness.

    THE SELF IS A DIVIDED ENTITY

    Input Self Input Divided EntityPhysical Conceptual

    Mind/body Soul

    Voice/Instrument Conscience

    Perception of action Monitor

    Balance Qualitative evaluation

    Weight Quantitative evaluation

    Teacher Moderating force

    Path Attractive force

    Temporal Eternal

    Bounded Unbounded

    Sivananda imagines God, the Indweller, as a concurrent occupant of the individuals

    cognition. As author and moral accountant, God, via language, transmits discrete symbols

    corresponding to appropriate actions. This communication relies on The Conduit Metaphor

    (Reddy 1976), specifically LINGUISTIC EXCHANGE IS OBJECT EXCHANGE where

    thought-containers are compelled into mind. Here MIND IS A BOUNDED REGION and the

    thought is sent into it, perhaps unbidden. In the converse direction, the conscience monitors the

    thought and activity of the self, adjudicating moral evaluation.

    George Lakoffs MULTIPLE SELVES METAPHOR, with the various selves roles

    denoting distinct personal aspects, demonstrates a hierarchical relationship within a special case

    of the metaphor, THE ESSENTIAL SELF METAPHOR. Lakoff equates the conception of

    essential here as that quality which represents the most authentic representation of an individual

    and that which makes her unique. Lower selves (in his mapping order) fit in the higher self, with

    lesser degrees of representativeness, or with highlighted negative aspects as based on the value

    system of the superordinate self (Lakoff and Johnson 1999). Sivananda conversely sees the

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    essential self as a unifying impulse from which emanates the prototypical consciousness and thus

    entails an outward moral behavior in comport with a superordinate inward moral standard.

    Because what is essential constitutes the common fundamental cognitive state of all beings,

    outward behavior or communication is indistinguishable, at the fundamental level, from

    receiving the same behavior or thought objects into the subjective cognition- Do unto others.

    Mark Johnson explicates this universal system as the categorical patterns imposed by the

    transcendental structure of human consciousness. Johnson terms this structure the productive

    function of imagination, the cognitive process of creating coherent frames from data in the

    memory and present stimuli (M. Johnson 1987).

    By telling lies, you pollute your conscience, and infect your

    subconscious mind. If you allow one sin to enter and dwell in your

    conscience, you certainly pave the way for the entry of 1000 sins.

    If a chaste man begins to visit for the first time a house of ill-fame,

    his conscience pricks; His conscience quivers and trembles. If he

    frequently visits, his conscience becomes blunt.

    THE CONSCIENCE IS A CONTAINER/SUBSTANCE/OBJECT/LOCATION

    Source Conscience Source Container Source Substance/Object Source

    Location/Motion

    Cognition House Physical Medium Paved Path

    TerminusLies Bounded Region Pollutant Entering

    Immorality Man Quivering Jello Brothel

    Sin Discrete Action Entity Enablement

    Pricks Self Sharp Pin Poking

    Repeat Digression Self Blunt Pin Poking

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    The cognitive faculty may become attenuated by poor behavior. Each subsequent

    immoral action is portrayed as have a force of attraction for the next, facilitating further sin. That

    the subconscious can be infected entails that the infection can be spread to like hosts. Sin

    becomes resident within the cognitive schema, influencing the perception of each following

    moral evaluation towards action. The conscience can be stifled, its potency diminished by repeat

    neglect. A physiological sensation is implied. Social cognitive apparatus is largely geared

    towards eusocial behavior and it is plausible that anti-social behavior should adversely effect the

    dopaminergic, pleasure-pain neurologic structures.

    All objects are coated with a little imaginary pleasure. It is like a

    thin electrogoldplating. In reality, life here is all tinsel and

    shadow. Behind the sugarcoating, there is bitter quinine. Behind

    the electrogoldplating, it is all brass. Behind the so-called

    pleasures, there is pain, misery and suffering. Life here is full of

    fears, attachments and tribulations.

    REALNESS IS CENTRALITY

    Input Real/Central Input Unreal/Peripheral

    Shadow Tinsel

    Brass Gold Plate

    Quinine Sugar

    Pleasure Suffering

    Here the metaphor separates objects into categories based on their durable characteristics,

    with the central less likely to be dissected from the whole, the superficial more likely to be

    separated off. Sivananda contrasts peace-of-mind with pleasure seeking, asserting that sensorial

    satisfaction comes at the expense of durable contentment. It is important to recognize the dire

    poverty Sivanada witnessed in his day. In Freudian terms, the superficial pleasures would be the

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    energy emanating from the Id as it is cathected to external objects. A healthy ego, a developed

    capacity for concentration, would moderate these urges, rescuing nutrition from the grasp of

    gluttony, love from lust, assertiveness from violence.

    Just as milk is changed into curd, so also, desire becomes changed

    into anger. The root cause of anger is ignorance and egoism, it

    lurks in the mind. A brahmachari (renunciate) always keeps a

    balanced mind. He has a cool brain at all times. Passion is the root,

    and anger is the stem. Anger begets injustice. You will have to

    destroy the root, passion, first. Then the stem, anger, will die byitself.

    Cultivates this virtue, serenity. Serenity is like a rock; waves of

    irritation break on it, but cannot affect it.

    Love is warmth. Love is the golden tie which binds heart to heart,

    soul to soul. It binds you to this earth. It is hatred that separates

    man from man, nation from nation.

    EMOTION IS A SUBSTANCE/OBJECT

    Target Emotion Source Substance/Object

    Desire Milk

    Anger Curd

    Catalyst Acid

    Serenity Rock

    Irritation/Fear Wave

    Memory HorseHatred Barrier

    Love Tie

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    EMOTION IS A PLANT

    Target Emotion Source Plant

    Passion/Ignorance/Egoism Root

    Anger Stem

    Augment CultivateProgenitive Force Seeds

    Mind Growth Medium

    Courage Plant

    EMOTION IS TEMPERATURE

    Target Emotion Source Temperature

    Calm Cool

    Love Warm

    Anger Hot

    Sivananda sees specific cognitive states as a necessary outcome of pre-conditioned

    previous states. A core conception in yoga, as well as neuroscience, is that cognitive activity

    precedes motor activity. The initial portion of the Causal Schema is found in the biological,

    sensual categorization of objects. That which nourishes and sustains is necessarily attractive, this

    attraction is perceived as pleasure. This sensation of derived pleasure forms the category of

    object-of-desire. These objects are beyond the scope of intrinsic need, objects to which we are

    attached simply as a reaction to fear of loss. This fear manifests as anger and perverts subsequent

    thought and action.

    If the wick within the lamp is very small, the lights also will be

    small. If the wick is very big, the light also will be powerful. (One

    who meditates) Will radiate a big light. If he is impure he will be

    like a burnt up charcoal. The greater the wick, the greater the light.

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    SPIRITUAL PRACTICE IS A LIGHT SOURCE, KNOWING IS SEEING

    Meditation Wick

    Mind Lamp

    Increased practice Increased foot-candles

    Sensorial pleasure/material concern Charcoal residuePurposive cognition Burning

    Cognitive faculty oil

    Similar to the previous passage the capacity for concentration is a frame metonymy for

    ones ability to direct perception and discernment towards cognitive states conducive to

    happiness, the frame contains the activity of concentration and the agent of action and the choice

    of object. In that EXTRANEOUS THOUGHTS ARE A BARRIER TO EFFECTIVE

    COGNITION, the practice of meditation, the act of augmenting concentration, minimizes

    unproductive cogitation and opens the path for the force of illumination which operates via the

    metaphor AID TO KNOWING IS A LIGHT SOURCE.

    Every soul is like a husbandman who has got a plot of land. The

    acreage, the nature of the soil, the conditions of weather are all

    predetermined. But the husbandman is quite at liberty to till the

    earth, manure it and get good crops, or to allow it to remain as a

    wasteland.

    A SOUL IS A PERSONS PROFESSION

    Target Soul Source Profession

    Soul FarmerSpiritual practice Tilling soil

    Education/Nourishment Manure

    Self-realization Crops

    Worldly pursuit Wasteland

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    The data here reinforces the aspect of the role of agency in self-realization, or the

    refinement of productive cognition. A Causal Schema is modeled on a Plant Life Cycle Schema

    in order to highlight the nature of force cascade from one activity into the next. Freewill is

    intrinsic to this conception as one may or may not choose an initial set of actions that instantiate

    specific outcomes.

    Life is a voyage in the infinite ocean of time, where scenes are

    perpetually changing. Life is a journey from impurity to purity,

    from hatred to cosmic love, from death to immortality. We are here

    as passing pilgims. Our destination is God. Our quest is for the lost

    inheritance, the forgotten heritage.

    ACHIEVING A PURPOSE IS REACHING A DESTINATION, STATES ARE LOCATIONS

    Input Purpose Input Location

    Spiritual Progress Purity

    Emotional Progress Love

    Fear Immortality

    Self-realization God

    A change of state from less prototypical to more prototypical is conceived as a journey

    from one location to another. Progress is defined as purposive motion from a partial or dilute

    cognitive state to the complete or concentrated state. This metaphor system entails a volitional

    component and is dependent on the PURPOSEFUL ACTION IS SELF-PROPELLED MOTION

    TO A DESTINATION metaphor.

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    Death is not the opposite of life. It is only a phase of life. Life

    flows on ceaselessly. The fruit parishes, but the seed is the cause of

    life. The seed dies, but a huge tree grows out of the seed. The tree

    parishes, but it becomes coal which has a rich life. Water

    disappears, but it becomes the invisible steam which contains the

    seed of a new life. The stone disappears, but it becomes lime which

    is full of new life. The physical sheath only is thrown, but life

    persists.

    CYCLE OF EXISTANCE SCHEMA

    This dynamic is similar to the Cycle of Existence Schema elaborated in UC Berkeleys

    Framenet but with multiple cycles proposed. Where the framenet definition includes An Entity

    comes into being, exists for some time, and ceases to be, the schema proposed by Sivananda is

    repetitive with some salient or essential characteristic of the extant being remaining existent

    through the portion of the cycle where the physical entity is deconstituted (ICSI Framenet).

    My analysis rests on a number of primary metaphors. The metaphor CATEGORIES ARE

    BOUNDED REGIONS provides the basis for discriminating the extent of a category. The degree

    to which a component exhibits canonical qualities of the category is shown by the metaphor

    SIMILARITY IS PROXIMITY (ICSI Metaphor Database).

    Additionally, all change is predicated on the conception of a transmission of force

    between a causal facility and a receptive entity. This concept relies on the work of Mark Johnson

    via his system of Force Gestalts. He notes that our dailey reality is one massive series of

    forceful causal sequences. This perception of causality is rooted in our primary experience of

    natural forces; gravity, drag resistance, neurologic signals for rising biologic imperatives such as

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    hunger or thirst. Johnsonscore features for force include: experienced through interaction,

    directionality, a path of motion, origins, directablity, intensity, and sequenciality. Johnson posits

    these experiential characteristics as a general Gestalt Structure of Force(M. Johnson 1987).

    Sivananda believes that it is possible for consciousness to be aware of itself sans any

    categorical limitations defining the experience. Indeed, the practice of meditation has as its goal

    the shedding of thought until the only object of perception is the subjective experience of

    indefinite consciousness. Lakoff and Johnson argue that this is an impossible state from a

    neurologic point of view: We cannot, as some meditative traditions suggest, get beyond our

    categories and have a purely uncategorized and conceptualized experience. Neural beings cannot

    do that. (Lakoff and Johnson 1999). While it is beyond this humble investigator to argue contra

    these intellectual behemoths, I believe there are gradations to the experience of cognition. While

    an amnesiac may retain the schema which allow him to anticipate his physical interaction with

    natural forces and yet not be subject to the familiar categories of past self or past action, similarly

    a brain under extreme duress can lose its power of agency, wandering in a fugue state bereft of

    purposive force. Patients in a deep coma for many years can reawaken and recall a sensation of

    timeless, enduring light. MRI scans of these patients can show but the faintest cortical activity in

    regions associated with higher cognition. Renunciates who spend a lifetime examining and

    modifying the thoughts that arise in the mental space while actively releasing those thoughts

    recount extend experiences of unbounded form, of being a member of a category with no bounds.

    Though I could not espouse it as a proper theory, I choose to ascribe to the Folk theory that,

    though perhaps impossible for the human creature to authentically experience, what with its

    gross organs of sense pre-tuned to transmit specific neural patterns in response to common

    stimuli, it is possible to inhabit briefly a transcendental state, a member of the category of

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    sentient beings but free from the reactive cognition of material states; a consciousness in the

    world but not of the world.

    Whether there is an experiential pole of consciousness that is pure and separate from its

    objects or not, the perspective gained by contemplation on this serene and liberating attitude is

    certainly a worthy endeavor. As Sivananda muses:

    When you become angry with your servant when he fails to supply

    your usual milk on a day, raise a question within your self: why

    should I be a slave to milk?

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    Works Cited

    "Cycle_of_existence_scenario."ICIS Framenet2. UC Berkeley, n.d. Web. 12 Dec. 2013.

    .

    Dancygier, Barbara, and Eve Sweetser.Figurative Language. N.p.: Cambridge U, 2014. Print.

    Johnson, Mark. The Body in the Mind. Chicago: U of Chicago, 1987. Print.

    Lakoff, George, and Mark Johnson.Metaphors We Live By. Chicago: U. Chicago, 1980. Print.

    - - -.Philosophy in the Flesh. New York: Basic, 1999. Print.

    Reddy, Michael J. "The Conduit Metaphor- A Case of Frame Conflict."Metaphor and Thought2:

    284-324. Print.

    Swami Sivanada.Bliss Divine. 8th ed. Shivanandanagar: Divine Life Society, 1964. Print.

    Sweetser, Eve.English Metaphors for Language: Motivations, Conventions, and Creativity. N.p.:

    Porter Institute for Poetics and Semiotics, 1992. Print. Poetics Today 13:4.

    "Various."ICIS Framenet2. UC Berkeley, n.d. Web. 12 Dec. 2013.

    .