In general, one can possibly conclude that the yoga sign in this period acquired a stigma. It was not just a high status notion. Most Tantric theological discourse did not treat yoga positively. Often yoga was dismissed as inefficient or redundant. Yoga’s stigma seems to be reflected in popular narration (White 2009). In medieval romances, tales and farces the figure of the Jogi began to gain prominence. He often emerged as a sort of anti-protagonist – the symbol of wickedness ruining the life of good people. So in these genres the Jogi was not portrayed as a peace-loving meditator – as modern popular yoga discourse would like to show him – but as a powerful evil sorcerer scaring the audience.
So the Tantric period was a tumultuous period for the medieval yoga discourse. At one moment it seems that yoga was renewed and blossoming, at the next it was hidden away in a theistic closet. Let us now have a short sketch of Tantric theological discourse as expressed among the high-castes and then have a look at the cultural sociology of Tantra.
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