By Alexandra Gray
Disappointed together with her task as a pharmaceutical rep and suffering from the decline of her long term courting, Grace, a well-heeled Londoner, makes use of yoga type to unwind, mirror, and momentarily go beyond her earthly dilemmas. whereas pitching her company’s newest antidepressant to the disarming Dr. James, she is galvanized via his plan to review jap medication in Vietnam and comes to a decision to surrender her activity to turn into a yoga teacher.
After learning on the eccentric White Lotus starting place in California, Grace returns to London, prepared for her new life. yet not anything may have ready her for the motley team of scholars she amasses--from the octogenarian industrialist determined for distraction, the stick insect who indulges yogic aspirations while she tires of kabbalah, to the yank movie superstar who makes use of yoga sessions to hide a scandalous affair. crushed, Grace quickly unearths herself counting on her bi-continental correspondence with Dr. James for solace and concept, his phrases soaring above her London reasonable a candy promise.
With an eye fixed for the absurdity in each come across, Alexandra grey lightly skewers our society’s choice for a quick-fix nirvana during this chronicle of 1 woman’s quest for romance and which means in a global numbed by way of materialism and psychotropic medications.
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Extra resources for The Yoga Teacher
Example text
10–11). ” In a poem ascribed to Virgil by Renaissance critics, the speaker reveals the Epicurean’s emotional sacrifice when he bids farewell to his beloved, his “care of cares” [o mearum cura . . curarum], so that he can pursue Epicurean ataraxia, a life “free of care” [ab omni . . ” Yet his rejection of a specifically spiritual object of desire is itself true to Epicurean principles, for the Epicureans spurned traditional religion, just as they spurned erotic attachment, as a threat to tranquility.
Like Phrygius, though in an opposite way, Graccus avoids difficult but necessary choices. By accepting all religious sects as valid on the grounds that, like women, they are still “one kinde” despite their “divers habits” (l. ” Donne bids his reader and himself to seek “true religion” (emphasis mine), not religion as such; to be a “Religion” is not necessarily to be a “true religion” any more than to be a woman is necessarily to be an honest one. In “The Indifferent,” one of Donne’s libertine lyrics, the speaker claims he can love any kind of woman as long as “she be not true” and not “binde” him to reciprocal fidelity (ll.
Some of the satiric portraits have Juvenalian models, but their careful arrangement recalls Horatian depictions of opposite deviations from the mean rather than Juvenal’s looser mode of progression. Donne first presents a triad of characters who embrace Roman Catholicism, Geneva-style Calvinism, and the English church. Because members of the English church often lauded it as the mean between the excessive and deficient ceremonialism that they ascribed, respectively, to Catholicism and radical Protestantism,20 readers might have expected Donne to attack the first two characters’ extremism and then praise the third’s embrace of the English middle way.