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Journal articles on the topic 'Modern forms of yoga'
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1
Kapsali, Maria. "Body-mind unity and the spiritual dimension of Modern Postural Yoga." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 165–77. http://dx.doi.org/10.30674/scripta.67415.
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This article is concerned with the connection between body and mind that the practice of yoga is expected to develop and it aims specifically to examine the relationship between this body–mind connection and the spiritual dimension of yoga practice. The article particularly focuses on contemporary forms of yoga. Since these forms feature predominantly the practice of yoga postures or asanas, the term Modern Postural Yoga is employed.The phenomenological approach renders yoga ahistorical and ostensibly concentrates on the individual and her experience. The cultural materialist viewpoint cannot account for the ways in which yoga can act as a technique for empowerment and spiritual cultivation. More importantly, both currents seem to exist as possibilities within the same class,even within the same body.
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De Michelis, Elizabeth. "A Preliminary Survey of Modern Yoga Studies." Asian Medicine 3, no. 1 (2007): 1–19. http://dx.doi.org/10.1163/157342107x207182.
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Modern yoga has emerged as a transnational global phenomenon during the course of the twentieth century and from about 1975 onwards it has progressively become acculturated in many different developed or developing societies and milieus worldwide. Eventually it started to be studied more critically, and various processes of enquiry and reflection were initiated. Perhaps not surprisingly, this trend has been especially noticeable in academic circles, where we see the earliest examples of research on acculturated forms of modern yoga in the 1990s, with work picking up real momentum from about 2000.
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Di Placido, Matteo. "Modern Yoga Research as a Discursive Formation." Bulletin for the Study of Religion 50, no. 2 (2022): 60–72. http://dx.doi.org/10.1558/bsor.18587.
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The practice of yoga is on the rise, as much as its academic scrutiny. Scholars, especially within the disciplinary boundaries of religious studies, South Asian studies, Indology, anthropology, and sociology, have recently started to critically inquire into the birth and transnational developments of modern forms of yoga, tracing their genealogies and textual roots. This expanding literature has in turn contributed to the constitution of the emergent and multidisciplinary field of modern yoga research, or yoga studies. The primary aim of this article is thus to analyze the field of modern yoga research as a ‘discursive formation’ (Foucault [1971]1972), that is, an ensemble of texts constituting – or contributing to the constitution of – a specific object of analysis, namely modern yoga. In so doing, it also aims to contribute to the advancement of the discursive study of religion more in general. The article relies on a ‘discursive study of religion’ approach (e.g., von Stockrad 2003, 2010, 2013) with a focus on its archaeological leaning (e.g., Foucault 1965, 1972, [1963] 1973, [1966] 2002). More specifically, I underline the affinity that modern yoga research’s discursive references have with a number of discursive currents that characterize the disciplines it emerged from, such as radical historicism, cultural relativism, modernism, Orientalism and neo-colonialism. Finally, I conclude by summarizing the main results of this contribution and exploring their relevance to the self-reflexive development of the overlapping fields of cultural analyses and the study of religion.
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Di Placido, Matteo. "The Yoga Studies Dispositif." Method & Theory in the Study of Religion 33, no. 5 (2021): 505–29. http://dx.doi.org/10.1163/15700682-12341525.
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Abstract In this paper I provide a preliminary account of the Yoga Studies Dispositif, that is, that specific apparatus of knowledge production, legitimization, and dissemination that has allowed the birth and development of the discipline of “modern yoga research” as an autonomous field of study and, in turn, has asserted the study of modern forms of yoga as its primary object of inquiry. More specifically, and in line with the constructionist epistemology taken by the “discursive study of religion” approach, I focus on the processes of boundary-work and boundary-object creation of modern yoga research and argue that these are the most influential discursive strategies adopted in the formation of this new discipline. Following on this premise, I contend that similar processes of demarcation and conceptual production are also pivotal to the birth and development of other sub-disciplines within the study of religion.
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Laycock, Joseph. "Yoga for the New Woman and the New Man: The Role of Pierre Bernard and Blanche DeVries in the Creation of Modern Postural Yoga." Religion and American Culture: A Journal of Interpretation 23, no. 1 (2013): 101–36. http://dx.doi.org/10.1525/rac.2013.23.1.101.
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AbstractPierre Bernard and his wife, Blanche DeVries, were among the earliest proponents of postural yoga in America. In 1924, they created the Clarkstown Country Club, where yoga was taught to affluent and influential clientele. The network created through this endeavor not only popularized yoga in the West but also advanced the reinvention of yoga as a science of health and well-being rather than as a religious practice.This article suggests that the pair's success in marketing yoga coincided with a shift in gender roles underway at the turn of the century. Economic and cultural changes led to the rise of a “New Woman” who was not only more financially independent but also more socially and sexually autonomous. At the same time, a crisis of masculinity led to the rise of the “New Man” as men sought out new cultural forms through which to restore their sense of manhood. Bernard's success depended largely on his ability to capitalize on the perceived “otherness” of yoga, presenting it as a resource for Americans seeking to construct new forms of gender identity. Bernard borrowed from the physical culture movement and presented yoga as an antidote to the emasculating effects of modern society. DeVries taught a combination of yoga and sensual Orientalist dances that offered women a form of sexual autonomy and embodied empowerment. By utilizing these strategies, Bernard and DeVries helped lay important foundations for modern postural yoga and its associations with athleticism, physical beauty, and sexuality.
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Jacobs, Stephen. "A Life in Balance: Sattvic Food and the Art of Living Foundation." Religions 10, no. 1 (2018): 2. http://dx.doi.org/10.3390/rel10010002.
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Many modern forms of yoga can be located in the holistic milieu. Discourses of health and wellbeing for mind, body and soul are central in the holistic milieu. Ideas about food and diet are frequently significant aspects of this therapeutic discourse. This paper focuses on ideas about food and diet in the Art of Living Foundation (AOL), a modern transnational yoga movement. AOL legitimises its beliefs about food through an appeal to concepts found in traditional texts on yoga and āyurveda. In particular, the concept of sattva, which can be translated as balance or harmony—both significant tropes in the holistic milieu—is central to discourses about food choices in AOL and other writers in the holistic milieu.
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Stec, Krzysztof. "Yoga and relaxation for promoting public health: A review of the practice and supportive research." Biomedical Human Kinetics 12, no. 1 (2020): 133–40. http://dx.doi.org/10.2478/bhk-2020-0017.
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SummaryThe purpose of this review is to present yoga as an important tool for both disease prevention and health care. Yoga involves a holistic approach that lacks the mechanistic fragmentation of the impact on individual organs and body systems, which arises from much of the specialization found in modern medicine. Lifestyle diseases are increasingly a problem. The incidence of diabetes, hypertension, atherosclerosis, cancer, mental illness and obesity is increasing worldwide. This is true even of countries that, until recently, followed a traditional way of life. Technology, the pace of life, stress, and reduced physical activity serve to degrade the general level of health in societies across the globe. In Western societies, these factors have raised the demand for preventive and therapeutic antidotes, leading Westerners to turn to traditional yoga, which is, however, often modified to the point of distorting its essence. In its original nature yoga is a non-religious, psychosomatic system based on natural laws, inspired by science to act on the body in a way that is integrated into the natural world. The system of Ayurvedic medicine works in parallel with yoga, aiming at the same holistic effect. Both it and the various elements of yoga, in particular asanas (postures), are the means of effecting beneficial changes in psychosomatic functioning. Yoga itself relaxes and strengthens physical movement, focusing particular attention on the mobility of the spine. It is also the perfect medium for achieving mental balance. These properties of yoga have made it useful in the treatment of cancer and other modern diseases, in slowing the body’s aging process, and in achieving general welfare and well-being. More intense forms of yoga practice, such as the ancient method of fitness training called Suryanamaskar, have demonstrated their effectiveness in preventing and treating cardiovascular diseases, respiratory ailments and other conditions.
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Kimura, Keishin. "Yoga Therapy in Japan." International Journal of Yoga Therapy 27, no. 1 (2017): 127–29. http://dx.doi.org/10.17761/1531-2054-27.1.127.
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Abstract This perspective piece gives an overview of the current situation of yoga therapy in Japan today. Traditional yoga in Japan suffered a serious setback in 1995 with a nerve gas terrorist attack on the Tokyo subway, which was carried out by a cult that recruited members through yoga classes. But with the increase in popularity with modern forms of yoga such as Iyengar yoga, Ashtanga yoga and hot yoga in the West, the general public in Japan today is forgetting its aversion to yoga and considers it to be something that can contribute to good health. In 2012, the Japan Yoga Therapy Society (JYTS) conducted a study on adverse events in yoga classes throughout Japan with the University of Kyushu School of Medicine, with support from the Ministry of Health, Labour and Welfare. This study indicated that more than half of people attending yoga classes have some form of chronic illness, with 42.3% receiving outpatient care. This survey was the beginning of growing interest from both the government and universities in yoga therapy. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. This perspective piece introduces some of the developments in yoga therapy research and practice in Japan.
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Zhukova, Liubov Evgen'evna. "The philosophical views of Swami Vivekananda in the commentary on the Yoga Sutras of Patanjali." Философия и культура, no. 8 (August 2022): 24–37. http://dx.doi.org/10.7256/2454-0757.2022.8.37533.
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The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker.
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Upadhyay-Dhungel, K., and BK Dahal. "‘Chitta’, “The Mind-stuff” as a Cognitive Apparatus: Model of mind and process of cognition as in Yogasutra of Patanjali." Janaki Medical College Journal of Medical Science 2, no. 1 (2014): 10–16. http://dx.doi.org/10.3126/jmcjms.v2i1.11390.
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Background and Objectives: Medical sciences have developed tremendously but yet it has to understand the brain, mind, consciousness and cognition process. In this article, authors have made an attempt to present a process of cognition with a model of mind explained in yoga sutra of Patanjali. Material and Methods: Understanding the mind with the modern scientific tools is often difficult. Here an attempt has been made to understand mind with the help of various literature in yoga especially in yoga sutra of patanjali, a valid text of yoga. Hermeneutical approach, a method used in qualitative method of inquiry is used for this study. Reading, re-reading the texts and finding the meaning out of the text is the process used. Results: A model of mind has been proposed as finding of the study. This model of mind has a ‘chitta’ (Mind stuff) as a cognitive apparatus and important component for cognition. ‘Chitta’ interacts with the external manifested world (Prakriti). ‘Chitta’ has Mana, Buddhi and Ego as Antakahrana (internal organ) and ‘Indriyas’ (Five Gyanendriyas and Five Karmaindriyas) as external organ. This concept of mind and cognition works for the plane of ‘chitta-vritti’ state where vrittis are the external world. But YSP also talks about next plane of cognition which is beyond the scope of this study. Conclusion: A cognitive model explaining the concept of mind forms a major finding of this research. This finding may initiate future researches in the field of understanding the mental processing and acts as links between ancient wisdom of yoga and modern concept on mind and cognition and how they can complement each other. This model of concept of mind can also be used as concept for psychological counseling and psychological therapy. DOI: http://dx.doi.org/10.3126/jmcjms.v2i1.11390 Janaki Medical College Journal of Medical Sciences (2014) Vol. 2 (1): 10-16
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Joshi, Sayali Joglekar, and Sarang Deshpande. "Pharmaceutical and Analytical Standardization of “Medopachak Vati”." Journal of Ayurvedic and Herbal Medicine 6, no. 2 (2020): 78–80. http://dx.doi.org/10.31254/jahm.2020.6212.
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In ancient Ayurvedic classics, many formulations are there like herbal, mineral and herbomineral in origin. These formulations are effective in many diseases depending upon their qualities and properties. In this study, we are dealing with medopachak vati which is herbal preparation. In Charak Samhita, Uttarsthana, Aacharya Charak mentioned Pachak Yoga in the treatment of Vishamjwara. “Medopachak yoga” which is useful in the Treatment of Medogatjwar. Many of the Ayurvedic paractitioners prescribe Medopachak yoga in various dosage forms like kashaya (Decoction), Churna (Powder) as per their convenience. Dosage form for administration plays an important role in the reaction and delivery of particular drug on a specific system. Tablets are easy to prepare, packing, transportation and administration to patients. Hence tablet form is the most accepted dosage form amongst all. In this study, formulation of “Medopachak Yoga” is transformed to the tablet form by using modern equipments and analytical techniques. An effort is made to validate the pharmaceutical and analytical procedures to maintain the quality of product and to avoid batch to batch variation. Pharmacopeial standards are set for this Ayurvedic formulation in tablet form. All the 3 samples were prepared by this method show identical characteristics and analytical parameters do not show much significant difference. These set parameters may be used for the further pharmaceutical preparations.
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Patki, Arya. "Review of Artificial Intelligence System For Correcting Exercise Movements and Health Monitoring." International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (2021): 1615–20. http://dx.doi.org/10.22214/ijraset.2021.38228.
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Abstract: Exercising/yoga/fitness training is an important aspect in everyone's life especially with the modern hectic lifestyle which is very unhealthy. The correctness of an exercise can be judged by certain parameters such as perfect angles between body points and correct breathing techniques and also number of repetitions in some forms of exercise. In yoga, health benefits are achieved only when a person stays in the position for long enough. The Artificial Intelligence system which will help in tracking the movements of user while performing any exercise or yoga asanas will be beneficial. For this system Computer Vision will be used to visualize the body points of the user. Post visualizing the body points, machine learning algorithms are used to detect the posture of the user and check if it is correct or not. Accordingly, the system will generate an output to tell the user the correction to be made in the posture. Also a heartbeat tracking system is used to monitor the heartbeat of the user so that while performing any exercise or yoga asanas if user feels any abnormality in the body it can be tracked by the user's heartbeat and the system could guide the user before any injury occurs. Keywords: CV, CNN, R-CNN, Neural Network, OpenPose, BlazePose, PPG
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Zhukova, Liubov Evgen'evna. "The teaching of B. K. S. Iyengar in the context of dialogue between the East and the West." Культура и искусство, no. 12 (December 2021): 43–55. http://dx.doi.org/10.7256/2454-0625.2021.12.35380.
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The object of this research is the cultural dialogue between the East and the West. The subject of this research is the methods and forms of conducting such dialogue in the works of the prominent figure, the founder of one of the modern yoga schools Bellur Krishnamachar Sundararaja Iyengar. The goal of this article lies in examination of the various aspects of interaction between B. K. S. Iyengar  and the representatives of Western culture at certain stages of his life. For achieving the set goal, the author establishes the conditions for conducting this dialogue, principles of effective interaction, and method for overcoming miscommunication of the parties. Hermeneutic analysis is carried out on the works of the world famous yoga teacher. The traditional text analysis, content analysis and comparative analysis are used for collecting the information on the topic. B. K. S. Iyengar is known first and foremost as the founder of one the yoga schools and popularizer of Hatha yoga. However, his social role is poorly studies, although deserves deliberate attention, considering the world trends for healthy life style, the integral part of which is yoga. The author aims to fill this gap and prove the uniqueness of Iyengar’s activity in the context of dialogue between the East and the West, as it encompasses all stages corresponding to different approaches towards conducing the cultural dialogue. The study reveals the contradictions in Iyengar's position on the relationship between the Western and Indian cultures, and indicates his contribution to the revival of the traditions of Ancient India.
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Ortiz Cabrero, Lorena. "Postmodernist Relativism: A Return to Polytheism?" Maastricht Journal of Liberal Arts 10 (July 12, 2018): 57–68. http://dx.doi.org/10.26481/mjla.2018.v10.581.
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Despite distancing themselves from traditional religions, (Western) post-secular societies are still heavily concerned with ‘spirituality’ and other forms of self-realisation. Within our working postmodernist framework, where ‘truth’, ‘knowledge’ and ‘God’ are found to be relative, this concern often translates into a combination of religiously inspired practices – such as (Hinduist) yoga or (Buddhist) meditation – and a scientific, modern approach to the knowledge of the world. Can this coexistence of practices be a new kind of polytheism? This paper shows that postmodernist, relativistic belief systems share the poly-, or multiplicity of approaches to life and reality, but not the -theist, or conceptualisation of their beliefs as ‘divine’.
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Antunes, Diogo Silveira Hereia y., and Andreia Mendes dos Santos. "A ESCOLA EM UMA REALIDADE QUÂNTICA: EDUCAÇÃO E PARADIGMAS EMERGENTES." POLÊM!CA 18, no. 4 (2019): 023–45. http://dx.doi.org/10.12957/polemica.2018.45071.
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Resumo: A emergência de paradigmas advindos de descobertas da física quântica, psicologia e biologia tem proporcionado novas formas de ver e interagir com o mundo, que rompem com o materialismo e a ciência moderna, perspectivas que ainda influenciam fortemente a sociedade contemporânea. Este artigo aborda a concepção de realidade fundamentada na teoria dos campos refletindo sobre as influências desta perspectiva na educação escolar. O método utilizado incluiu revisão da literatura, visitas técnicas em dez escolas no Brasil, Argentina e Uruguai – que foram registradas em diários de campo –e entrevistas com coordenadoras, professoras e mães de duas das escolas visitadas. O conteúdo coletado foi avaliado a partir da análise de conteúdo, conforme Bardin e Minayo. Os resultados das visitas possibilitaram revelar aspectos relacionados ao modo de ser escola e suas aproximações com as características das escolas emergentes; somando-se às entrevistas, foi possível verificar que as escolas emergentes propõem novas possibilidades de ser escola. As conclusões apontam que, guardadas as devidas diferenças conceituais, há um conjunto de escolas que se pautam a partir dos paradigmas quânticos, denominadas aqui de escolas emergentes, já constituindo experiências concretas destas “novas” Kósmoslogias. Adotar estes preceitos possibilita a compreensão da multidimensionalidade humana, biológica, emocional, racional, intuitiva, social e cultural, além da inseparatividade de nossa existência e do mundo que nos rodeia. Permite, também, a adoção de práticas ainda pouco comuns nas escolas contemporâneas como o Yoga, meditação, danças circulares e psicodrama, além de convergir para que se assuma um posicionamento ético de respeito a todas as formas de vida e superação de qualquer forma de exploração e sectarismo.Palavras-chave: Paradigmas. Escolas Emergentes. Física Quântica. Teoria dos Campos.Abstract: The emergence of paradigms arising from the discoveries of quantum physics, psychology and biology have provided new ways of seeing and interacting with the world that break with materialism and modern science, perspectives that still strongly influence contemporary society. This research approaches the concept of reality based on the field theory reflecting on the influences of this perspective in school education. The methodology used included review of the literature, technical visits in ten schools in Brazil, Argentina and Uruguay – which were recorded in field journals – and interviews of coordinators, teachers and mothers of two of the schools visited. The collected content was evaluated using the content analysis, according to Bardin and Minayo. The results of the visits made it possible to reveal aspects related to the way of being school and its approximations with the characteristics of the emerging schools; In addition to the interviews, it was possible to verify that emerging schools propose new possibilities for being a school. The conclusions point out that, with due regard for conceptual differences, there is a set of schools based on the quantum paradigms, referred to here as emerging schools, already being concrete experiences of these "new" Kósmoslogies. Adopting these precepts enables the understanding of human multidimensionality, biological, emotional, rational, intuitive, social and cultural, as well as the inseparability of our existence and the world around us. It allows the adoption of practices still uncommon in contemporary schools such as Yoga, meditation, circular dances and psychodrama, and still converges to assume an ethical position of respect for all forms of life and overcoming any form of exploitation and sectarianism.Keywords: Paradigms. Emerging Schools. Quantum physics. Theory of Fields.
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Reetika, Pathak, Inchulkar S. R., and Bhagat Sangeeta. "HEALING POWER OF AYURVEDA FOR ADDICTION." November 2020 08, no. 11 (2020): 5096–99. http://dx.doi.org/10.46607/iamj2008112020.
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Addiction is habitual psychological or physiological dependence on a substance or practice that is beyond voluntary control. It is a chronic brain disease that causes compulsive substance use despite harmful consequences. Addiction causes widespread harmful effect to human being along with its social consequences. The term addiction does not only refer to dependence on substance such as heroin or alcohol. A person who cannot stop taking a particular drug or chemical has substance dependence. In Ayurveda every human being is considered a combination of both mind and body. The perfect balance of mind, body and soul is considered ideal health in Ayurveda and is the result of a pure body and selfless mind. There are specific mental treatments in Ayurveda to cure physical problems as well as mental disorders. The mental attitude of a person plays an important role in the caring process. Even modern medical science admits that there is a direct co-relation between a healthy mind and healthy body. Ayurveda helps in an addict’s long-term recovery by changing their lifestyle rather than simply giving them a pill to swallow. Ayurvedic therapy is generally accomplished through a careful diet, herbal medicines, exercise, massage therapy, personal counseling and forms of Yoga. Present article is aimed to explore all the possible treatment modalities from the treasure of Ayurved texts which may be used for de-addiction
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Chapple, Christopher Key. "Modern Yoga." Religious Studies Review 34, no. 2 (2008): 71–76. http://dx.doi.org/10.1111/j.1748-0922.2008.00256.x.
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심준보. "Is Modern Yoga equal to Haṭha Yoga?" Journal of Indian Philosophy ll, № 47 (2016): 187–227. http://dx.doi.org/10.32761/kjip.2016..47.007.
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Jain, Andrea. "Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga." Approaching Religion 2, no. 2 (2012): 3–17. http://dx.doi.org/10.30664/ar.67499.
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In October 1989, long-time yoga student, John Friend (b. 1959) travelled to India to study with yoga masters. First, he went to Pune for a one-month intensive postural yoga programme at the Ramamani Iyengar Memorial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar (b. 1918). Postural yoga(De Michelis 2005, Singleton 2010) refers to modern biomechanical systems of yoga which are based on sequences of asana or postures that are, through pranayama or ‘breathing exercises’, synchronized with the breath. Following Friend’s training in Iyengar Yoga, he travelled to Ganeshpuri, India where he met Chidvilasananda (b. 1954), the current guru of Siddha Yoga, at the Gurudev Siddha Peeth ashram. Siddha Yoga is a modern soteriological yoga system based on ideas and practices primarily derived from tantra. The encounter profoundly transformed Friend, and Chidvilasananda initiated him into Siddha Yoga (Williamson forthcoming).
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Newcombe, Suzanne. "Yoga in Modern Society." Journal of Contemporary Religion 26, no. 3 (2011): 518–19. http://dx.doi.org/10.1080/13537903.2011.616088.
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Soni, Pradip Kumar, Dr Brijesh Kashyap, and Dr Prashant Upadhyay. "Modern Life and Yoga." International Journal of Multidisciplinary Research Configuration 2, no. 4 (2022): 53–63. http://dx.doi.org/10.52984/ijomrc2404.
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वर्तमान समाज में योग शिक्षा का अपना एक अलग महत्वपूर्ण भूमिका है साथ ही जीवन की आर्थिक निर्भरता प्रदान करने में भी सहायक सिद्ध हो रही है। सामाजिक समृद्धि एवं प्रतिष्ठा की बात भी समाहित है। वर्तमान जीवन शैली में जीवन को समग्र रूप से विकसित करने की विद्या योग में विद्यमान है। अध्यापक का वास्तविक दायित्व एवं जिम्मेदारी इतनी है कि वह कितने छात्रों के प्रति सजग एवं सतर्क है। इसलिए आज की योग शिक्षा एकांगी हो गई है। इसका कारण है कि शिक्षा का व्यवसायीकरण। योगद्या जीवन के सर्वांगीण विकास भी करती है। वह विकास की तकनीकी बनाती है। इससे पता चलता है कि जीवन को कैसे जीया जाए। बाहरी दूनिया में आत्मनिर्भरता एवं स्वस्थ रहने की कला योग शिक्षा के द्वारा ही प्राप्त की जा सकती है। परन्तु अपने आन्तरिक जगत में व्यवहार पक्ष की महत्ता है तो स्वंय के अंदर सही सोच, पवित्र भाव एवं उतकृष्ट चिंतन की आवश्यकता सर्वोंपरि है। दोनों का मिला जुला स्वरूप योगविद्या के द्वारा ही प्राप्त होता हैं। योग विद्या दोनों को एक साथ विकसित करती हैं। आज की शिक्षा में इन मूलभूत बातों का कोई महत्व नजर नहीं आता है। प्राचीनकाल में योग शिक्षा व विद्या ज्ञान दान की पुण्य परम्परा थी। ऋषि मुनियों और आचार्यों ने जो अपने जीवन में अनेक गूढ तत्वों का ज्ञान प्राप्त किया करते थे और अनेक समस्यों की समझ भी रखते थे। वे केवल निस्वार्थ भाव से ज्ञान की गुरू शिष्य परम्परा हमारी वैदिक योग शिक्षा पद्धति की देन है। जिसके मूल में योगविद्या का आधार रहा हैं।
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McGonigal, Kelly. "A Conversation with Mark Singleton, PhD." International Journal of Yoga Therapy 20, no. 1 (2010): 17–20. http://dx.doi.org/10.17761/ijyt.20.1.f81005241670875p.
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Mark Singleton is the author of Yoga Body: The Origins of Modern Posture Practice (Oxford University Press, 2010) and the editor, along with Jean Marie Byrne, of Yoga in the Modern World: Contemporary Perspectives (Routledge 2008). Singleton has a PhD in South Asian Religions from Cambridge University (UK) and currently teaches at St. John's College in Santa Fe, New Mexico. His work explores the modern history of Yoga in India, Europe, and America, shedding light on the cultural and political influences on the development of Yoga and challenging assumptions about the origins of modern asana practice. He is also a Yoga teacher in the Iyengar and Satyananda traditions. In this interview, Mark Singleton (MS) and IJYT Editor-in-Chief Kelly McGonigal (KM) discuss why Yoga therapists should care about the modern history of Yoga, what Yoga therapists should understand about the relationship between modern Yoga and science, and the commoditization of Yoga in the West.
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Alejandro Chaoul, M., and Lorenzo Cohen. "Rethinking Yoga and the Application of Yoga in Modern Medicine." CrossCurrents 60, no. 2 (2010): 144–67. http://dx.doi.org/10.1111/j.1939-3881.2010.00117.x.
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Shaw, Alison, and Esra S. Kaytaz. "Yoga bodies, yoga minds: contextualising the health discourses and practices of modern postural yoga." Anthropology & Medicine 28, no. 3 (2021): 279–96. http://dx.doi.org/10.1080/13648470.2021.1949943.
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심준보. "Shri Yogendra’s Effect to Modern Yoga." Journal of Indian Philosophy ll, no. 55 (2019): 179–205. http://dx.doi.org/10.32761/kjip.2019..55.006.
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Lowe, Scott. "Transcendental Meditation, Vedic Science and Science." Nova Religio 14, no. 4 (2011): 54–76. http://dx.doi.org/10.1525/nr.2011.14.4.54.
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Science—in the forms of Western theoretical science, empirical research, and revised Vedic teachings—has played at least three different roles over the last fifty years in the evolving public and internal teachings of the Transcendental Meditation Organization (TMO) of Maharishi Mahesh Yogi. The first phase, starting in 1957, emphasized the power of Indian spiritual teachings to transform the world, and science was downplayed. The second phase, beginning in 1970, was marked by a sudden transformation of the TMO from a small, exotic Indian-based meditation movement to an aggressively modern, science-based, crypto-spiritual business dedicated to bringing optimal physiological and psychological functioning to the world. In the third phase, from the 1980s, a self-selected, relatively small group of dedicated followers entered an enchanted land in which cutting-edge theories from quantum physics were employed creatively to bolster Maharishi's extensively reinterpreted Vedic sciences. It seems likely that this third stage, in which Western science is useful and valid only to the extent that it confirms the ancient Vedic truths, was the destination toward which Maharishi was heading from the inception of his movement. While it is possible that these stages reveal the gradual evolution of Maharishi's thought, it seems more likely that they are the expression of a deliberate strategy of progressive revelation.
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Singleton, Mark. "Suggestive Therapeutics: New Thought's Relationship to Modern Yoga." Asian Medicine 3, no. 1 (2007): 64–84. http://dx.doi.org/10.1163/157342107x207218.
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Modern, transnational yoga in the early twentieth century often defined itself in terms and ideologies borrowed from the popular current of esoteric American Protestantism known as New Thought. Like its forebear Transcendentalism, the New Thought movement was itself receptive to Indian ideas, albeit radically reworked to fit the doctrine of divinised self-hood and cosmic healing that it purveyed. Such adaptations were dialectically reabsorbed by exponents of the yoga renaissance, in a mutually reinforcing, cross-cultural rewriting of the theoretical bases and practices of yoga. New Thought provided a convenient and familiar spiritual lexicon with which to convey the arcane truths of yoga to Europeans, Americans and (increasingly) modern Hindus. The result was a new understanding of yoga in terms of the cult of positive thinking, personal power and affluence, and health through perfect harmony with the universe.
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Sarbacker, Stuart Ray. "Reclaiming the Spirit through the Body: The Nascent Spirituality of Modern Postural Yoga." Entangled Religions 1 (October 31, 2014): 95–114. http://dx.doi.org/10.46586/er.v1.2014.95-114.
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In viewing physical practice as instrumental, traditions of modern postural yoga contain an implicit spirituality that echoes its historical precursors in the medieval traditions of haṭhayoga. The physicality of modern postural yoga tradition links the practices of premodern haṭhayoga traditions with disciplines of body that are characteristic of modern cosmopolitanism, such as gymnastics and calisthenics. The principal modern yoga gurus of the twentieth century—such as B. K. S. Iyengar and K. Pattabhi Jois—viewed postural yoga as distinct from purely physical disciplines on the basis that yoga has an inner dimension that other systems do not possess. Contemporary yoga practitioners have sought to make this inner dimension more transparent through appeals to traditional Hindu and Buddhist philosophy and by adopting practices that are explicitly contemplative or spiritual in nature.
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Langøien, Lars. "Yoga, change and embodied enlightenment." Approaching Religion 2, no. 2 (2012): 27–37. http://dx.doi.org/10.30664/ar.67501.
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Though it has been claimed that modern yoga retains little of its origins of religious austerity, I will argue that even if yoga as a physical practice has taken a strong position among the modern fitness trends, there are still important links to the philosophical and religious traditions of India – not least in the minds of many of its practitioners. Reorientations of these traditions to more modern settings have an impact on the practitioners’ bodies, and the embodied experience of the practice in turn influences yoga.
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Ylönen, Hanna-Leena. "Creating meaningful space: Yoga practice transforming bodily habits of 'being-in-the-world'." Approaching Religion 2, no. 2 (2012): 38–42. http://dx.doi.org/10.30664/ar.67502.
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Buenos Aires, the city of tango, good meat, and. . . yoga? As in many modern big cities, yoga has become extremely popular during the last decades. It is everywhere; in gyms, book stores, yoga centers, multinational companies, even churches. We have hatha, swasthya, and ashtanga yoga, hot yoga, naked yoga, yoga for pregnant women, and for Catholics; the list is endless. For Dutch anthropologist Peter van der Veer (2007), modern yoga is a product of global modernization, originated in the dialogue between the Indian national movement and the western political, economic, and cultural influences. Yoga has become an item in the wide catalogue of alternative therapies, seen as a physical exercise promoting bodily and mental health, a way of life, which does not conflict with western science. For van der Veer this ‘therapeutic world view’ is part of global capitalism. (Van der Veer 2007: 317.)
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Chanchani, Nachiket. "Modern postural yoga in an expanded field." Res: Anthropology and aesthetics 75-76 (March 1, 2021): 233–49. http://dx.doi.org/10.1086/717297.
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Farhadian, Charles E. "Book Review: A History of Modern Yoga." Missiology: An International Review 33, no. 4 (2005): 477. http://dx.doi.org/10.1177/009182960503300419.
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Schreiner, Peter. "Yoga in the Modern World: Contemporary Perspectives." Numen 56, no. 5 (2009): 591–95. http://dx.doi.org/10.1163/002959709x12476446328697.
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Joshi, Bhavika. "Impact of Yoga Nidra as Natural Tranquilizer in Emotional Pain." International Journal of Health Sciences and Research 11, no. 4 (2021): 156–69. http://dx.doi.org/10.52403/ijhsr.20210422.
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As a science of wellbeing, Yoga needs not more introduction. In this modern time Yoga practices utilize as preventive as well as curative aspects. In this article, affect of an ancient yogic Practice called Yoga Nidra can discharge emotional blockages and tie of pain. Emotional suffering is suffering or harmed that originates from non physical sources. In modern time individual may endure from this sort of suffering habitually due to parts of reasons. When an individual cannot express his/her sentiments and suppress that, it may create emotional blockages in mind. Yoga Nidra practice work as tool to help this sort of suffering and work as tranquilizer. Key words: Emotional pain, Yoga Practice, Yoga Nidra.
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Surpi, Ni Kadek. "Teks-Teks Klasik Yoga dan Refleksinya bagi Pengajaran Yoga di Bali." JURNAL YOGA DAN KESEHATAN 4, no. 2 (2021): 163. http://dx.doi.org/10.25078/jyk.v4i2.2547.
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<p><em>The long history of yoga has given birth to a number of important texts that became the source of learning Yoga, at a certain time. Yoga, whose origins are derived from the Rigveda, is a mindful practice of living in which physical and mental training has evolved to become the dominant physical training method in the modern age. A number of classical yoga texts such as Yoga Vasista, Yoga Sutras Patañjali, Goraksasatakam, Gheranda Samhita, Siva Samhita and Hatha Yoga Pradipika have influenced the knowledge and practice of yoga in Bali from the fourth to sixth centuries, before yoga's popularity continued to decline during the colonial period. Yoga is not a new product that has entered the modern era, after the formation of the Unitary State of the Republic of Indonesia, but Bali has become a conservationist for the world's yoga baboons. The ancient yoga training center is located on Mount Watukaru, so the yoga tradition is called Ancient Balinese Yoga, the Watukaru Tradition. Although there is no specific mention of the name of the text, a number of the same terminology at the relatively the same era is evidence that the influence of classical yoga texts has reached Bali at that time.</em></p>
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Marshall, Mallory, McKenzie McClanahan, Sarah McArthur Warren, Rebecca Rogers, and Christopher Ballmann. "A Comparison of the Acute Effects of Different Forms of Yoga on Physiological and Psychological Stress: A Pilot Study." International Journal of Environmental Research and Public Health 17, no. 17 (2020): 6090. http://dx.doi.org/10.3390/ijerph17176090.
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Yoga is a frequently recommended stress management strategy; however, the acute stress response to varying types of yoga are not fully clear. Thus, the purpose of this study was to compare the acute effects of meditative and power yoga on indices of physiological and psychological stress. In a crossover counterbalanced design, physically active females (n = 13; age = 20.8 yrs ± 0.8, height = 164.5 cm ± 6.1, body mass = 65.0 kg ± 13.8) who did not regularly participate in yoga or mindful training enrolled in this study. Participants completed two visits each, with a standardized instructional-video 30-min yoga session with either A) meditative (Hatha style) yoga or B) power (Vinyasa style) yoga. Prior to and immediately after each yoga bout, psychological stress was assessed using the State–Trait Anxiety Inventory (STAI) questionnaire, and salivary cortisol samples were obtained to measure indices of physiological stress. State anxiety scores were significantly lower following meditative yoga (p = 0.047) but were not different following power yoga (p = 0.625). Salivary cortisol levels were significantly lower following meditative yoga (p = 0.020) but not following power yoga (p = 0.242). Results indicate that acute engagement in meditative yoga decreases markers of psychological and physiological stress, while power yoga does not impart a significant stress-relieving benefit. Findings indicate that differing types of yoga may have various stress-relieving capabilities and should be considered by individuals seeking anxiolytic benefits.
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Alter, Joseph S. "Modern Medical Yoga: Struggling With a History of Magic, Alchemy and Sex." Asian Medicine 1, no. 1 (2005): 119–46. http://dx.doi.org/10.1163/157342105777996818.
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The history of modern yoga is rooted in the history of alchemy and the practice of magic in medieval India. In physiological terms it is also intimately linked to tantric ideas concerning the immobilisation of semen. However, modern yoga as a form of practice which emphasises physical fitness, wellness and holistic health, emerged more directly out of the early twentieth-century yoga renaissance. Leading figures such as Shri Y ogendra and Swami Kuvalyananda sought to purge yoga practices such as asana, kriya and pranayama of all things esoteric, mystical and magical and establish practice on the basis of pragmatic, rational, scientific principles. They did this within a framework of what can be called secularised spiritualism. Since the early part of the last century yoga has been popularised, systematised and routinised on these terms, as reflected in countless schools founded by teachers with various degrees of training and experience, as well as in thousands of popular, scientific and academic publications. In all of these schools and publications—both more and less spiritual and philosophical—there is, it will be argued, a degree of profound ambivalence if not explicit contradiction between a secularised, 'sanitised' scientific ideal of medicalised practice, and the 'other history' of sex, magic, and alchemy. This 'other history' both undermines and authorises the idea of yoga as medicine, and, it will be argued, the tension between pragmatic rationalism and esoteric magic makes yoga powerful.
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Pearson, Neil. "Yoga for People in Pain." International Journal of Yoga Therapy 18, no. 1 (2008): 77–86. http://dx.doi.org/10.17761/ijyt.18.1.517t34t817066j34.
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Chronic pain is a common and important problem, but many healthcare practitioners, even those in pain management settings, do not have a clear understanding of modern pain science. Misconceptions about pain can be a major roadblock to effective interventions, including Yoga therapy. This paper introduces the latest conceptual understanding of how the nervous system experiences pain, and then addresses the limitations and inaccuracies of common beliefs about pain. The paper then applies this new understanding of pain to Yoga therapy for people in persistent pain. Research on Yoga for chronic pain is reviewed, and general guidelines for teaching Yoga to people with pain are offered. Modern science does not support a highly prescriptive approach to âsana or Yoga practice for those with chronic pain. However, a holistic, individualized approach to Yoga therapy is an effective strategy for helping people with chronic pain.
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Jain, Andrea. "Chakras and Endocrine Glands." Bulletin for the Study of Religion 39, no. 2 (2010): 21–25. http://dx.doi.org/10.1558/bsor.v39i2.005.
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This paper is an exploration of preksha dhyana as a case study of modern yoga. Preksha is a system of yoga and meditation introduced by Acarya Mahaprajna of the Jain Svetambara Terapanth in the late twentieth century. I argue that preksha is an attempt to join the newly emerging transnational yoga market whereby yoga has become a practice oriented around the attainment of physical health and psychological well-being. I will evaluate the ways in which Mahaprajna appropriates scientific discourse and in so doing constructs a new and unique system of Jain modern yoga. In particular, I evaluate the appropriation of physical and meditative techniques from ancient yoga systems in addition to the explanation of yoga metaphysics by means of biomedical discourse. I will demonstrate how, in Mahaprajna’s preksha system, the metaphysical subtle body becomes somaticized. In other words, Mahaprajna uses the bio-medical understanding of physiology to locate and identify the functions of metaphysical subtle body parts and processes in the physiological body.
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심준보. "Swami Vivekananda’s Point of View on Yoga: Focused on the Haṭha Yoga Explained in His Rāja Yoga, and His Influence on Modern Yoga". Journal of Indian Studies 21, № 1 (2016): 211–43. http://dx.doi.org/10.21758/jis.2016.21.1.211.
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Zafeiroudi, Aglaia. "Intersections between Modern and Contemporary Dance and Yoga Practice: A Critical Analysis of Spiritual Paths through Body Movement and Choreography." Academic Journal of Interdisciplinary Studies 10, no. 4 (2021): 1. http://dx.doi.org/10.36941/ajis-2021-0094.
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Bodily movement, rhythmic response, physical exercise and related techniques are sources of spiritual awareness. Yoga and dance are both concerned with the relationship between spirituality and the physical body. This paper presents a literature review of yoga and modern and contemporary dance as spiritual bodily practices. An electronic literature search was undertaken using Scopus, Google Scholar, CINAHL, EMBASE, PubMed/MEDLINE and Web of Science databases to examine the integration of modern and contemporary dance with yoga practice. The review reveals a number of important choreographic and spiritual similarities between these practices, including coordinated movement of the body with the breath, sequences of movements, rhythm, gestures and energy management. Many modern and contemporary dancers, choreographers and artists, such as Graham, include yoga techniques in their choreography and teaching. Through bodily movements, yoga and dance allow for self-awareness and self-perception, which aid in connecting the body, the brain and the soul with the divine. The paper finally suggests and describes how a combination of these two practices may be applied in conjunction with rhythm and music to enhance spirituality through body movement. This paper sought to expand the ways in which movement through yoga and modern and contemporary dance can be considered and practiced in relation to spirituality. Received: 4 March 2021 / Accepted: 6 May 2021 / Published: 8 July 2021
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Worth, Naomi. "“One’s Own Body of Pure Channels and Elements”: The Teaching and Practice of Tibetan Yoga at Namdroling." Religions 12, no. 6 (2021): 404. http://dx.doi.org/10.3390/rel12060404.
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The Tibetan yoga practice known as “winds, channels, and inner heat” (rtsa rlung gtum mo) is physically challenging, and yet is intentionally designed to transform the mind. This chapter explores the relationship between Buddhist doctrine and this physical practice aimed at enlightenment through the teachings of a contemporary yoga master at Namdroling Tibetan Buddhist Monastery and Nunnery in Bylakuppe, Karnataka, South India. This ethnographic profile exemplifies the role of a modern Tibetan lama who teaches a postural yoga practice and interprets the text and techniques for practitioners. While many modern postural yoga systems are divorced from religious doctrine, Tibetan Buddhist yoga is not. This essay highlights three key areas of Buddhist doctrine support the practice of Sky Dharma (gNam chos) yoga at Namdroling: (1) The history and legacy that accompany the practice, which identify the deity of Tibetan yoga as a wrathful form of Avalokiteśvara, the Buddha of compassion; (2) The role of deity yoga in the practice of Tibetan yoga, where the practitioner arises as the deity during yoga practice, an all-consuming inner contemplation; and (3) The framing of Tibetan yoga within the wider philosophy of karma theory and its relationship to Buddhist cosmology. Practitioners of Tibetan yoga endeavor to burn up karmic seeds that fuel the cycle of rebirth in the six realms of saṃsāra. In Tibetan yoga, the body acts in service of the text, the philosophy, and the mind to increasingly link the logic of texts to experience in meaningful ways.
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Maheshwari, Sudhir. "Calcutta yoga: how modern yoga travelled to the world from the streets of Calcutta." South Asian History and Culture 11, no. 3 (2020): 335–50. http://dx.doi.org/10.1080/19472498.2020.1797364.
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Killingley, Dermot. "Yoga in Modern Hinduism: Hariharānanda Āraṇya and Sāṃkhyayoga". Journal of Contemporary Religion 35, № 3 (2020): 601–2. http://dx.doi.org/10.1080/13537903.2020.1832780.
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Mohan, Madan. "Integrating Yoga and Modern Medicine: Opportunities and Challenges." Annals of SBV 2, no. 2 (2013): 7. http://dx.doi.org/10.5005/jp-journals-10085-2210.
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Stenis, Jenny Foster. "Book Review: Stories, Songs and Stretches: Creating Playful Storytimes with Yoga and Movement." Reference & User Services Quarterly 57, no. 1 (2017): 65. http://dx.doi.org/10.5860/rusq.57.1.6453.
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Katie Scherrer, a well-known library consultant and a registered yoga teacher, has combined her expertise in these two fields to provide librarians with a manual to guide them on how to present yoga in storytime “to engage children and families through embodied play” (x). A brief introductory chapter gives a history of the development of modern yoga and explains the benefits of introducing yoga to children.
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Mohan, Ganesh. "The Better Disciple: Understanding Traditional Knowledge and Prioritizing Effective Methods in Yoga Therapy." International Journal of Yoga Therapy 19, no. 1 (2009): 35–41. http://dx.doi.org/10.17761/ijyt.19.1.kh74328t10371125.
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Yoga teachers, Yoga therapists, and physicians in Ayurveda or conventional medicine all face the same question: How can I consistently deliver the most satisfactory outcome to my students or patients? With this functional goal in mind, Yoga teacher and physician Ganesh Mohan presents ideas on the intersection between traditional and modern Yoga and on how we can look for knowledge, clarity, and skill from both.
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Pandey, Anil, and Asim Das. "Implication of yoga in noncommunicable diseases." Journal of Social Health and Diabetes 05, no. 02 (2017): 088–93. http://dx.doi.org/10.1055/s-0038-1676244.
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AbstractThe significance of yoga in health and disease is so extensive and of such a general nature that it has become a necessity for doctors who will be practicing in the current and the coming centuries. A positive attitude and a peaceful mind are conductive to healing and happiness, whatever may be the nature of disease or illness. The evidence generated has made modern medicine accept the love, peace, joy, positive thinking, relaxation, hope, etc., as therapeutic tools. This is how yoga becomes a potent instrument for influencing the mind positively. Based on the above traditional as well as scientific thinking, some of the noncommunicable diseases are mentioned in this article, for which yoga may be used with a favorable effect in modern medicine. The need of the current time is to have an integrated approach toward complete therapy and to utilize yoga therapy in harmonization, cooperation, and collaboration with other systems of medicine such as modern medicine, Ayurveda, and naturopathy. The main aims of the therapeutic implications of yoga should be to increase parasympathetic and decrease sympathetic activities. This enables us to move from a state of ill health and sickness to one of fitness and well-being.
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Feuerstein, Georg. "Table of Contents & Editorial." International Journal of Yoga Therapy 9, no. 1 (1999): 1–6. http://dx.doi.org/10.17761/ijyt.9.1.k64v232r248g7505.
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Yoga therapy has been called a modern invention. This is only partially true, however,for even the most ancient Yoga traditions—to be found in the Vedic hymnodies of c. 2000-4000 B.C.E.— mention the health benefits of a spiritual (read: yogic) lifestyle. Yoga-cikitsa is the traditional name for yogic therapeutic intervention.
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Sharma, Neena. "Yoga intervention in health and lifestyle modification." Southeast Asian Journal of Health Professional 5, no. 1 (2022): 1–3. http://dx.doi.org/10.18231/j.sajhp.2022.001.
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Yoga is a holistic health medicine that forms the integral part of AYUSH. The word Yoga means “union”; union of mind body and spirit i.e. union between us and the cosmic spirit of creation. The five principles of Yoga are Asanas, Pranayama, Nourishing diet, Meditation and relaxation. The Yogic practices modulate physiological responses to stressors. Yoga is beneficial for children, adults and elderly. The objective of Yoga is to improve the immunity and prehabilitation of vulnerable population viz children, elderly and those with co-morbid conditions such as Diabetes Mellitus, Hypertension, Obesity, Stress and Anxiety. A Common Yoga Protocol was developed by team of Yoga Gurus that is being widely performed on International Yoga Day i.e. 21 June of every year. Yoga develops pshchophysiological health, emotional harmony and manage stress.