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*"vaulting ambition: sociobiology and the quest for human nature".
== werk (auswahl) ==*"vaulting ambition: sociobiology and the quest for human nature.
sociobiology, for example, seeks to discover human motivation in the ways that human beings evolved.
die soziobiologie zum beispiel versucht die menschliche motivation in den entwicklungsbahnen der evolution des menschen aufzudecken.
there is a trend in sociobiology which argues that the only means by which a proportion of men could propagate themselves was through rape.
es gibt einen trend in der soziobiologie, der behauptet, dass das einzige mittel, mit dem ein teil der männer sich selbst fortpflanzen konnte, die vergewaltigung war.
between sociobiology and sociology, behavioral ecology and economy, anthropology and culture science the project deals with the timely topic of the evolution of human altruism.
an der schnittstelle von soziobiologie und soziologie, verhaltensökologie und Ökonomie, anthropologie und kulturwissenschaft behandelt die forschungsarbeit das aktuelle thema der evolution altruistischen verhaltens beim menschen.
others such as kitcher (1985) have countered that lewontin's criticisms of sociobiology are genuine scientific concerns about the discipline.
andere (wie kitcher 1985) erwiderten, dass lewontins kritik auf sorgen um die disziplin beruht.
specifically, he has criticised proponents of sociobiology and evolutionary psychology such as edward o. wilson and richard dawkins, who attempt to explain animal behaviour and social structures in terms of evolutionary advantage or strategy.
zusammen mit anderen forschern wie stephen jay gould kritisierte lewontin immer wieder einige themen des neodarwinismus, insbesondere soziobiologen und evolutionspsychologen wie edward o. wilson oder richard dawkins, die versuchten, tierische verhaltensweisen und soziale strukturen mit evolutionären fortschritten oder strategien zu erklären.
contents foreword ................. . ...................... . .. . ..... . . . . . ........ . . ix preface to 4th edition ................. . ... . .. .... .......... .... xii introduction chapter one chapter two chapter three chapter four chapter five chapter six chapter seven chapter eight chapter nine chapter ten chapter eleven chapter twelve xiii part 1: hatha yoga for the body mind over matter: sukhasana .... .. ......... . ...... 3 shavasana: the mind-body relaxer ................ 15 yoni mudra: the voice of silence ............... . .. 35 part 2: raja yoga for the mind polarization . .... .......... . .. .... .... ... ... .. . .... 49 concentration ......................... . . .... ...... 57 pranic rejuvenation: the key to psychic healing .. 65 part 3: laya yoga for the super-sensible body laya yoga: the psychic centers . . . . . . . . . . . . . . . . . . .. 73 chakra dharana: focusing psychic power ......... 89 solar plexus charging .......... . .. .. . . ........ ... 115 part 4: siddha yoga and supernormal powers yogic power flows ............ .. ......... .. .... . . 125 yoga and the west . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 7 part 5: gnana yoga for the inner life meditation and inner being .................. .... 147 chapter thirteen advanced techniques ...... .... ........ . .. .. .. ... 159 part 6: tangible transcendental yoga for the higher life chapter fourteen tantra yoga for the shared life . .. .... ......... . . . 189 epilogue: the ultimate ritual .. .. . ... ............ .. . . ..... ........ ..... 207 appendix 1: twelve week practice plan . ... . .. . .. . ........ . .. . .. .. ..... 223 appendix 2: loss of consciousness during the yoga class: a guide for yoga teachers ..................................... . 225 appendix 3: a note regarding indian yoga schools .... . .... .. ... ...... 229 sanskrit glossary .. .. . ..... ...... . . . ................... . ...... . ... .. ... 233 bibliography ................ .. .. .... .. ... .... ............. ... ... .. .. . .. 245 index ............ .. .. .. . .. ... . . . .. ............... .. . .. ........... .. . .. . 253 ~drewdr~ "i've come half way 'round the world to meet you," were the first words spoken by jonn mumford when we first met twenty years ago in the lobby of the minneapolis holiday inn. of course, that was literally true since he then, as now, resided in australia. but it was as if there were another "truth" involved with those words, as if we were meeting "at long last, once again." this meeting was the beginning of a friendship that is as deep and meaningful as few relationships can be, and "uncle jonn" is as close to my wife and son as he is to me. he came to the twin cities to give a week-long series of seminars on kriya and tantra yoga as part of the fifth of the annual gnostic-aquarian festivals (nicknamed "gnosticons") that llewellyn sponsored back in the 1970s when the "new age" was still new. earlier that day of our first meeting, my wife sandra had metjonn at the airport and brought him to the holiday inn where she briefed him on the schedule of events and gave him the various items and equipment he had requested for his workshops. suddenly; with a lemon in one hand and a twelve-inch long sterilized hat pin in the other, jonn shouted a mantra and sandra found that the hat pin was now in one side of her lower lip and out the other! no pain, no bleeding- jonn had effectively demonstrated "mantra anesthesia" when, for a second, her consciousness was focused outside the body on the mantra he had suddenly shouted. instead, as realization came flooding in, she experienced a euphoria in the new awareness that indeed she was more than the body; and that mind was not confined to the brain. the workshops with jonn were filled with practical work and demonstrations building on this same theme. among them was "yoga nidra: the sleep of the yogis" during which we were guided into a deep state of relaxation followed by the movement of consciousness throughout the body and into the brain. another practice involved tratak-fixed gazing on the projected image of one of a series of tattwas, by which we experienced the "mind outside of the body;" while also stimulating various chakras in tum. yet another practice guided our imaginations through a series of colorful and often incongruous images, often projecting consciousness right out of the physical body lx a chakra and 1<unda{[n[ 'u/"rkb""k these were exciting, mind-expanding experiences for all of us. but all of them were solidly based on jonn's primary training in yoga and meditation techniques that started when he, at fourteen years of age, visited india. during his many extended stays in india he studied with such prestigious people as yogendra of bombay, shatananda of delhi, gitananda of pondicherry, and satyananda of monghyr. these "eastern" studies were supplemented over the years by his "western" studies during which he qualified as a psychotherapist and as a chiropractor. in addition, he studied in london, and later in sydney, with several occult lodges, and studied hypnosis, autogenics, and other techniques all related to the mind-body interface and the acceleration of "normal" evolution. jonn mumford is a "global" person,who brings east and west together in a new synthesis. he is initiated in three different ashrams and is recognized and honored in india for his knowledge and teaching. he is a doctor of chiropractic therapy and a lecturer of international repute on psycho-physiological disorders. several years ago he retired from active chiropractic practice and opened an esoteric school in a sydney suburb under the name of "the scientific samkhya yoga association." in addition to his deep knowledge and amazing ability to condense esoteric practices to their essence, jonn is a charismatic person. he radiates love, vitality, and-above all-joy. he infects you with his presence, but unlike all too many charismatic teachers and leaders, he gives his knowledge and withholds nothing. he knows that the wisdom necessary to properly use knowledge is something th<:j.t comes only with experience, and it is experience as well as knowledge that he works to give his students, whether they study with him in person or through his books. as a "westerner" studying in india, jonn was not merely a theoretician. he has many times given proof of his own self-mastery in public demonstrations of cardiac cessation (voluntary stopping of the heart), obliteration of individual pulsebeat at will, sensory withdrawal (tolerance of pain), voluntary breath retention over the five-minute range, peristalsis control using ground glass as media, start and stop bleeding on command, ability to handle white hot steel rods, etc. even more importantly, just as he demonstrated on his first meeting with sandra, he leads his students to experience this same kind of control. as he writes in this book, "theory without practice is sterile!" many students have experienced that "hat pin," while others-with only hours of training-have been able to expenence much greater control over the normal physiological responses as you will see pictured in this book when two students at another gnosticon likewise were able to handle, and even lick, white hot steel bars in public demonstration. that "first" meeting in minneapolis was neither the first or the last. aside from any esoteric considerations, llewellyn had already published jonn's second pioneering book, sexual occultism (since revised and enlarged as ecstasy through tantra), and he came to other gnosticons. one year we put on a full week "miniashram" entirely of his teaching on kriya yoga. since the last of these teaching x 'foreworo visits, he has joined us nearly every year around the time of my wife's and son's birthday (yes, they have the same birthday) , july 1. every visit has been both a learning experience for me and an inspiration. i've learned more from this one person than i have from anyone else, and in some ways he has fulfilled my own youthful ambition to study in india through his powerful, effective, and efficiently condensed teaching. and it is that-powerful, effective, and efficiently condensed, experiential instruction-that you will find in this book. the book itself is a vastly expanded and augmented edition of j onn's first book, psychosomatic yoga, that was first published in english in 1962 and later in eight additional languages. i need to emphasize that this not merely a revised version of that early very successful book; rather, it is totally rewritten and expanded beyond the original concept based on the thirty years of experience during which that first edition was used as a textbook and manual by tens of thousands of students and teachers around the world. in addition, i have used my own experience as one ofjonn's students and as an editor and publisher to make many suggestions that he has incorporated into this book to add to its power and effectiveness in hopes that it can serve the reader/student not only as a practical text and personal manual, but also, as nearly as is possible, as a direct and real contact with the charisma of this master teacher! the text is supplemented with tables and illustrations to bridge the distance from information to personal understanding. in addition, the author has added a simple outline of a twelve-week practice schedule referenced directly back to the first nine chapters. only a relatively few minutes each day-no more time than you might otherwise spend in less efficient physical workouts-will quickly build a solid experience of psycho-physiological techniques that will lead toward better health, a longer life, greater control over your personal destiny, and lay a firm foundation for the subsequent chapters leading to the attainment of supernormal powers, an enriched inner life, and ultimate transcendence. unlike many teachers, jonn does not advocate a life of celibacy and seclusion, but teaches ways that you can use the experiences and opportunities of everyday life, and particularly of the shared life, as levers toward spiritual attainment. this is a truly global kind of yoga, a practical system of personal training most suited for anyone in today's active and complex world. indeed, as j onn writes, you-each of us-are destined for the stars, to be a star. we are "gods in the making," but god realization is totally your choice, and your responsibility. xi carl llewellyn weschcke marine-on-st. croix, mn, usa 1993 1're{ttce td the ~durth ~~itidn the genesis of a chakra & kundalini workbook began in india 1961 with the writing of psychosomatic yoga and, reminiscent of the proverbial cocoon creature, emerged in 1994 with the first edition. now in the new millennium i am delighted to present the fourth revised &. expanded edition- a grand-child from the progeny of forty years ago! i would like to express my thanks to dr. frank ros in adelaide, australia, for his assistance in sorting through the dialects, telegu and tamil names for the martial art varmam points to arrive at a consensus of the most common sanskrit equivalent terms. uniting the past with the present, and east with west, it is fitting to quote from my forward to the original psychosomatic yoga: "lastly it is my hope that students of the western occult tradition may find these notes a convenient reference and guide to the most practical and effective techniques of the eastern path." xii jonn mumford sydney, australia july 2000 intro~uct[on i wrote my first book, psychosomatic yoga, in hardwar, uttar pradesh state, india, in 1961. this was a concise training manual in mind-body disciplines, and some of the techniques had never been published before. this book was to become a classic, translated into over a dozen languages over the next thirty years. in the interim since that beginning of my public teaching career, i have continually polished and refined the methodology expounded in that first .manual, and this present volume is flesh and muscle built upon the intact skeletal structure of the earlier writings. i have been fortunate to experience something that is difficult for westerners to comprehend: the guru-chela relationship, devoid of the "cult" trappings associated with the popular movements of more recent times-some more notorious and sensational than others-creating an image of dependency and abuse that is far from the reality of the genuine experience. there is always one special guru, and that is the one to whom you give your heart. when i was seventeen years of age i met dr. rishi swami gitananda of pondicherry, tamil nadu, south india, and that meeting began a discipleship of many years. words could not and can not ever express my gratitude to him, and i don't know what would have become of me had i not met him at that time and benefited so greatly from his teaching and wise guidance. such techniques as chakra dharana, polarization, and solar plexus charging came from him, for me to release in writing. much later, another major influence was to come into my life, swami paramhansa satyananda saraswati. i took initiation from him in monghyr, bihar state, india, in 1973. by example he taught me, among other things, humility, something i will struggle with to the end of my life. he was a great tantric technologist; the exposition of yoga nidra in chapter 13 is a sample of his insight. x{{{ a chakra an~ 1<un~alini ~()rkb()()k these men gave me the most precious gift humans can grant one another: unconditional regard. for this lowe a debt that can only be paid by honoring all sentient beings. this book, although entitled a chakra and kundalini workbook, is neither a quick fix or a panacea. the exercises are grounded in classical technique, with contemporary innovations, and developed over a lifetime of learning, experimenting, and teaching. i write in the same way that i teach: information is added incrementally and we take various stances or viewpoints according to necessity and convenience. my western education has enamored me of the hypothesis, and my indian training has made more than willing to sacrifice understanding for experience and logic for being. by lifestyle i am western and by disposition hindu. philosophically, i adhere to the classical school of samkhya. samkhya was developed by a contemporary of buddha, kapila, around 500 be, and, like buddhism, is non-theistic. samkhya provides the theoretical constructs for the practice of yoga, and, again like buddhism, is perfectly reconcilable with the new religion of the west- science. the theory of samkhya and the practice of yoga are so compatible with certain western positions that i, without paradox, support sociobiology and favor biochemical reductionism. sociobiology is the belief that human behavior is deeply cemented in biological necessity, while biochemical reductionism is the doctrine that sees changes in neurotransmitter brain levels as responsible for brain function variations and, hence, psychiatric states and mood. both sociobiology and reductionism seem quite probable and reasonable- they present no problem for the samkhya philosopher, as samkhya views mind and body as merely different manifestations of the energy-matter dance of creation and neither affect the core essence of being, the transcendental self, or purusha. we are at the end of a millennium and the close of a century. such periods are always marked by tremendous social upheavals and radical political changes. dr. swami gitananda stated, in the 1950s, that "it used to be the problems of man, now it is man, the problem!" sigmund freud, carljung, and herman hesse were just a few of the great european minds that saw the forthcoming social and psychological chaos, inherent in the transition to the twenty-first century. the great indologists, heinrich zimmer and mircea eliade, and their compatriot, mythologist joseph campbell, have all passed away, leaving us a heritage of understanding and a pointer for the future. xiv introduction english-speaking countries have rabidly espoused the new maoism, "political correctness," a vitriol that corrodes creativity and art, accompanied by social engineering, both conspiring to reduce everyone to a common denominator. and what is the outcome of such commu~ism? the pursuit of mediocrity! it will be a sad, colorless, effete, twenty-first century if individualism, eccentricity, mysticism, and the pursuit of the contemplative life are no longer permitted or even merely accepted. is humanity only social creatures, herd animals, or are we-potentially and individually-destined for the stars? i would like to believe that my efforts with this workbook will contribute, as a small part with many others, of a great tidal outpouring of authentic esoteric technology to ensure survival of, as aldous huxley so elegantly phrased it, the "perennial philosophy." may the perennial philosophy find a bridge into the brave new world order! xv ]onn mumford st. paul-minneapolis, mn, usa 1993 the author practicing toni mudra.' the ganges river is flowing in the background with the himalayan foothills in the distance. hardwar, uttar pradesh state, north india, 1961. ~art one let this mortal clay (self) be the immortal god. - rig veda viii, 19us enabling you to use the mindbody interface constructively for health, long life, and psychic and spiritual development. this is, in every sense, a "workbook." dr. mumford provides exact, stepby step guidance to the progressive mind body exercises. yet, as concise as it is, there is humor in this text. and there is inspiration. in the final section you will discover a beautiful tantric ritual that demonstrates how there are "levers" with which you
techniken kombiniert mit atem und körperhaltung ermöglichen es ihnen, die mindbody-oberfläche konstruktiv für gesundheit, langes leben sowie psychische und spirituelle entwicklung zu nutzen. dies ist in jeder hinsicht eine "arbeitsmappe". dr. mumford bietet eine genaue, schrittweise anleitung für die progressiven mind body-Übungen. so prägnant es auch ist, in diesem text steckt humor. und es gibt inspiration. im letzten abschnitt werden sie ein wunderschönes tantrisches ritual entdecken, das zeigt, wie es "hebel" gibt, mit denen sie arbeiten
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