Journal articles: 'Modern Yoga'

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Chapple, Christopher Key. "Modern Yoga." Religious Studies Review 34, no. 2 (June 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, no. 47 (August 2016): 187–227. http://dx.doi.org/10.32761/kjip.2016..47.007.

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Newcombe, Suzanne. "Yoga in Modern Society." Journal of Contemporary Religion 26, no. 3 (October 2011): 518–19. http://dx.doi.org/10.1080/13537903.2011.616088.

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Jain, Andrea. "Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga." Approaching Religion 2, no. 2 (December 5, 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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McGonigal, Kelly. "A Conversation with Mark Singleton, PhD." International Journal of Yoga Therapy 20, no. 1 (January 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 (June 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 (July 3, 2021): 279–96. http://dx.doi.org/10.1080/13648470.2021.1949943.

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Singleton, Mark. "Suggestive Therapeutics: New Thought's Relationship to Modern Yoga." Asian Medicine 3, no. 1 (October 16, 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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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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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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심준보. "Shri Yogendra’s Effect to Modern Yoga." Journal of Indian Philosophy ll, no. 55 (April 2019): 179–205. http://dx.doi.org/10.32761/kjip.2019..55.006.

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Langøien, Lars. "Yoga, change and embodied enlightenment." Approaching Religion 2, no. 2 (December 5, 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 (December 5, 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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Joshi, Bhavika. "Impact of Yoga Nidra as Natural Tranquilizer in Emotional Pain." International Journal of Health Sciences and Research 11, no. 4 (April 12, 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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De Michelis, Elizabeth. "A Preliminary Survey of Modern Yoga Studies." Asian Medicine 3, no. 1 (October 16, 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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Alter, Joseph S. "Modern Medical Yoga: Struggling With a History of Magic, Alchemy and Sex." Asian Medicine 1, no. 1 (January 16, 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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Clark, Matthew. "Book Review of Biography of a Yogi (Foxen, 2017)." Journal of Yoga Studies 3 (2020): 93–96. http://dx.doi.org/10.34000/joys.2020.v3.005.

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Biography of a Yogi: Paramahansa Yogananda and the Origins of Modern Yoga. Anya P. Foxen. New York: Oxford University Press, 2017. 238 pages. First published in 1946, Autobiography of a Yogi by Paramahansa Yogananda has to date sold over four million copies. It is by far Yogananda’s most popular book and has been translated into thirty-three languages. Aside from South Asian religio-philosophical texts, Autobiography of a Yogi is perhaps the most widely read publication on the life of a yogi of all time.

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Farhadian, Charles E. "Book Review: A History of Modern Yoga." Missiology: An International Review 33, no. 4 (October 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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Godrej, Farah. "The Neoliberal Yogi and the Politics of Yoga." Political Theory 45, no. 6 (April 8, 2016): 772–800. http://dx.doi.org/10.1177/0090591716643604.

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Can the theory and practice of the yogic tradition serve as a challenge to dominant cultural and political norms in the Western world? In this essay I demonstrate that modern yoga is a creature of fabrication, while arguing that yogic norms can simultaneously reinforce and challenge the norms of contemporary Western neoliberal societies. In its current and most common iteration in the West, yoga practice does stand in danger of reinforcing neoliberal constructions of selfhood. However, yoga does contain ample resources for challenging neoliberal subjectivity, but this requires reading the yogic tradition in a particular way, to emphasize certain philosophical elements over others, while directing its practice toward an inward-oriented detachment from material outcomes and desires. Contemporary claims about yoga’s counterhegemonic status often rely on exaggerated notions of its former “purity” and “authenticity,” which belie its invented and retrospectively reconstructed nature. Rather than engaging in these debates about authenticity, scholars and practitioners may productively turn their energies toward enacting a resistant, anti-neoliberal practice of yoga, while remaining self-conscious about the particularity and partiality of the interpretive position on which such a practice is founded.

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Pearson, Neil. "Yoga for People in Pain." International Journal of Yoga Therapy 18, no. 1 (January 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 (May 11, 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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Worth, Naomi. "“One’s Own Body of Pure Channels and Elements”: The Teaching and Practice of Tibetan Yoga at Namdroling." Religions 12, no. 6 (May 31, 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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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 (July 8, 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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Stenis, Jenny Foster. "Book Review: Stories, Songs and Stretches: Creating Playful Storytimes with Yoga and Movement." Reference & User Services Quarterly 57, no. 1 (October 9, 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 (October 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 (December 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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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, no. 1 (May 2016): 211–43. http://dx.doi.org/10.21758/jis.2016.21.1.211.

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Feuerstein, Georg. "Table of Contents & Editorial." International Journal of Yoga Therapy 9, no. 1 (January 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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Maheshwari, Sudhir. "Calcutta yoga: how modern yoga travelled to the world from the streets of Calcutta." South Asian History and Culture 11, no. 3 (July 2, 2020): 335–50. http://dx.doi.org/10.1080/19472498.2020.1797364.

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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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Killingley, Dermot. "Yoga in Modern Hinduism: Hariharānanda Āraṇya and Sāṃkhyayoga." Journal of Contemporary Religion 35, no. 3 (September 1, 2020): 601–2. http://dx.doi.org/10.1080/13537903.2020.1832780.

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Lindsay, Kelly. "Spiritual Authenticity in a Secular Context: How Modern Postural Yoga is Searching for Legitimacy in All the Wrong Places." Arbutus Review 4, no. 1 (November 1, 2013): 108–27. http://dx.doi.org/10.18357/tar41201312686.

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This paper examines the historical origins and spiritual context of contemporary yoga practice in the West. In an attempt to assess the spiritual significance of this somatic practice, this essay explores the way in which both critics and promoters of postural yoga frame their arguments for the value of contemporary yoga practice by showing either its disconnect from, or homogeneity with ancient Hindu traditions. By tracing the evolution of yogic practice from its scriptural origins to its contemporary manifestations, this paper argues that yoga has never been a static or perfectly defined entity. Rather, yogic practice has a long history of being re-interpreted to meet the specific spiritual needs of practitioners. Modern Postural Yoga (MPY) represents a continuation of this tradition of adaptation. Rather than being an inadequate replication of an ancient tradition, I argue that MPY is a distinctly modern practice that has been transformed to fit the contemporary spiritual needs of a secularizing and body-conscious Western society.

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Maity, Kalyan, Vijaya Majumdar, Amit Singh, and Akshay Anand. "A recipe for Policy research in AYUSH educational and research programs." Integrative Medicine Case Reports 2, no. 1 (2021): 1. http://dx.doi.org/10.38205/imcr.020101.

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Yoga, Ayurveda, and Siddha represent the ancient science of healthy living originated in India. Some of the oldest texts from around 5000 years back, such as Vedas and Upanishads, provide evidence of such lifestyle. Many seals and fossils from Indus Valley Civilization authenticate the practice of Yoga in ancient India. According to yogic tradition, Shiva, one of the Hindu Gods, is the first yogi (Adi yogi) and the first teacher (Adi Guru). The meticulous practice of Yoga is widely believed to play a major role to overcome mental and physical suffering and leads to self-regulation, and finally to self-realization or liberation. Since the Pre-Vedic period around 2700 B.C., people started practicing Yoga. Later on, Patanjali Maharshi (between 3rd to 6th centuries BC) systematized and codified knowledge of Yoga through his Yoga Sutras. Later, with the help of many sages and masters, Yoga spread through different traditions, lineages and Guru-shishya parampara. Various Yoga schools viz. Jnana, Bhakti, Karma, Raja, Dhyana, Patanjali, Kundalini, Hatha, Laya, Jain, Buddha, Hatha etc. which follow their own practice, principles and tradition. However, they all lead to the same goal. The history of modern Yoga started in 1893 when the Parliament of Religions was held. After that many yogacharya, teachers and practitioners tried to spread Yoga, not only in India but worldwide (1). One of the milestones in the history of Yoga has been the adoption of the International Day of Yoga. The Honorable Prime Minister Sri Narendra Modi addressed the world community on 27th September 2014 in 69 sessions of the United Nations General Assembly (UNGA) (2). The proposal was approved on 11th December 2014 by 193 members of UNGA to establish 21 June as “International Day of Yoga”. Six months later after passing the resolution and confirmation to establish IDY, the first IDY held in 2015. Several Yogic events were organized and publicized throughout India as well as abroad and got national and international publicity that Yoga has originated from Indian culture. The essential and pivotal role of Yoga in education, pedagogy, curriculum, as well as clinical research has been realized well across the globe (3). To achieve the same, AYUSH Ministry was established November 9, 2014 (http://ayush.gov.in) to facilitate research and educational activity in Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy. The existence and excellence of Yoga-based researches in the premier Institutes of India is another milestone towards the implementation of yogic sciences in the academic sphere. Several Yoga departments and centers in the premier Institutes and central universities of India, their existence and establishment, is the result of the consultative meeting on Yoga Education in Universities held in Bangalore on 2nd January 2016, chaired by the Hon’ble Minister for Human Resource Development in the presence of Vice-Chancellors from Indian universities. It was resolved to set up a Department of Yogic Art and Science in the Universities and constitute a committee on Yoga Education in universities to look into various aspects pertaining to setting up of these Departments. Further, collaborative efforts were made to support Psychology, Philosophy, and Yogic Science at different collaborating organizations, by utilizing their respective expertise, knowledge, resources and infrastructure (https://www.nhp.gov.in/list-of-yoga-institutes_mtl). The aim of such centers was to understand deeper knowledge of Yoga philosophy and Yoga therapy based on classical Yogic texts. For the last several years, S-VYASA University has been doing research on evidence-based Yoga & its application, to prevent diseases and to promote positive health (https://svyasa.edu.in/Research_Publications.html). Swami Vivekananda Yoga Anusandhana Samsathana (S-VYASA), established in 1986, is a pioneer Institute in the field of Yoga Research. It is the first and foremost Institute with a broad vision of scientifically evaluating yoga, its applications, and policies led by Dr. H R Nagendra.

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Bharati, Swami Veda. "Therapy As Spiritual Liberation." International Journal of Yoga Therapy 17, no. 1 (January 1, 2007): 23–26. http://dx.doi.org/10.17761/ijyt.17.1.k37m661306646427.

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During a conversation with Veronica Zador at the Institute of Noetic Sciences, July 2006, Swami Veda Bharati was asked, "What is Yoga therapy? What is a Yoga therapist prepared to do?" In this edited transcript of his response, he uses scriptural references from Yoga texts to discuss the basic ideas of health and illness, and continues with these philosophical ideas, explaining terminology, amplifying meaning, and concluding with an essential attitude for modern Yoga therapists to express and practice.

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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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Biswas, P. "Social Sutra: Yoga, identity, and health in New York’s changing neighborhoods." Health, Culture and Society 3, no. 1 (September 26, 2012): 95–111. http://dx.doi.org/10.5195/hcs.2012.82.

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Taking note of the rapid, visible expansion of yoga studios in American cities, this article explores the role of yoga as a social determinant of urban health and yoga’s entanglements with race and class identities. Who are the interpreters of yoga in America, and how has yoga, based on a premise of psychosomatic wholeness, paradoxically served as a prism for refracting social difference? Answers to these questions hold significant implications for the culture of health observed in cities today and possibilities for wellness. Through narrative inquiry, my argument centers on three identities that embody the role of yoga in health: the yoga teacher as healer, the yoga student as seeker of spiritually informed mind-body wellness, and the modern yoga practitioner as consumer of a physically focused, commercialized yoga.A recombination of the identities involved in yoga – healer, seeker, and consumer – can recover the possibilities for yoga to contribute to improved urban health across race and class.

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CHEN, LUYAN, and FANG LU. "Yoga - A Link for Healthy Body, Culture and Cultural Exchange." Dev Sanskriti Interdisciplinary International Journal 10 (July 31, 2017): 01–10. http://dx.doi.org/10.36018/dsiij.v10i0.91.

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Yoga，which is an ancient tradition, embodies harmonic balance for the body and mind. This influence can be seen through the study of yoga and all of its benefits to the human body. In China, people began to learn Yoga and love it since 1980s. Recently, yoga even became a selective course in some universities. In 2015, the first India-China Yoga College (ICYC) was established. Since then, yoga is not only related to the body and mind but also promotes the exchange between countries, the understanding between people and the blending and co-existing of the cultures. ICYC along with training yoga teachers for the yoga teaching in China leads the direction of the yoga education in China and has turned a platform for the cultural exchange for both countries. ICYC which plays the role as a bridge between the two countries in modern societies provides an opportunity to continue our close relationship from centuries ago. The paper attempts to represent yoga as a messenger and yoga as link for healthy body, mind, culture and cultural exchange.

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Re’em, Hilary. "Traditional Yoga Postures for Modern Geriatric Care Or Women’s Yoga Lineages of the Lambourn Valley." Asian Medicine 7, no. 1 (January 1, 2012): 265–83. http://dx.doi.org/10.1163/15734218-12341250.

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Jacobs, Stephen. "A Life in Balance: Sattvic Food and the Art of Living Foundation." Religions 10, no. 1 (December 21, 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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singh, Shri Vivek Kumar. "Modern Knowledge And Approach of Yoga Enhances Performance in Health, Fitness and Sports." International Journal of Scientific Research 2, no. 5 (June 1, 2012): 521–24. http://dx.doi.org/10.15373/22778179/may2013/179.

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Kapsali, Maria. "The ‘ancient’ body of modern Yoga: The influence of Ramanuja on Iyengar Yoga and the use of Yoga in actor training." Studies in South Asian Film & Media 5, no. 1 (April 1, 2013): 11–23. http://dx.doi.org/10.1386/safm.5.1.11_1.

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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 (January 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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Park, Eung-Suk. "A Cognitive Analysis of Yoga Text in Modern Chinese." Journal of Chinese Language and Literature 103 (April 30, 2017): 153. http://dx.doi.org/10.25021/jcll.2017.04.103.153.

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de Michelis, Elizabeth. "The History of Modern Yoga: Patanjali and Western Esotericism." Nova Religio 9, no. 3 (February 1, 2006): 141–42. http://dx.doi.org/10.1525/nr.2006.9.3.141.

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Wididana, Gede Ngurah. "Karma Yoga Dalam Kepemimpinan Organisasi." JURNAL YOGA DAN KESEHATAN 1, no. 2 (July 3, 2020): 136. http://dx.doi.org/10.25078/jyk.v1i2.1577.

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Leadership determines the success of an organization in achieving organizational goals. Karma yoga is a service attitude practiced by everyone as a leader for himself and organization to provide the best service to others and organization. The application of karma yoga as the service attitude of life taught in the Bhagavad Gita is really important to be studied relevant to the leadership of organization in modern era. The servant leadership described by Greenleaf is closely related to karma yoga as a service attitude by leader in organization, which aims to serve sincerely by dedicating service to god. Karma yoga is depicted in Mahabharata as a patient and loving attitude, courageus and responsible, diligent and learner, honest and loyal. Karma yoga constitutes the basic for the servant leadership to realize organizational goals.

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Gangadhar, B. N., and Shivarama Varambally. "Yoga as Therapy in Psychiatric Disorders: Past, Present, and Future." Biofeedback 39, no. 2 (June 1, 2011): 60–63. http://dx.doi.org/10.5298/1081-5937-39.2.03.

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Complementary and alternative medical treatment, yoga therapy in particular, is being increasingly used for treating psychiatric disorders. Although some claim that such a time-tested practice, yoga, does not need validation, standards of contemporary medical practice make it necessary to test these treatments through modern evidence-based research methods. This paper discusses yoga as a therapy in medical and psychiatric disorders, the challenges that it faces in becoming accepted by the general medical community, and directions for future research in this area.

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Lasater, Judith. "Face to Face: The Student-Teacher Relationship and Private Yoga Classes." International Journal of Yoga Therapy 9, no. 1 (January 1, 1999): 63–64. http://dx.doi.org/10.17761/ijyt.9.1.57j14w9003341135.

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The student-teacher relationship is at the heart of learning and teaching Yoga. This article discusses issues arising from that relationship such as the importance of boundaries, the power of clarity, and the need the student has to be heard and understood not only with the mind but with the heart. Bringing modern-day understandings to the student-teacher relationship can serve to integrate Yoga into our culture as well as to protect the student and the teacher as they commit together to the practice of Yoga.

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Martin, Donna. "Chronic Pain and Yoga Therapy." International Journal of Yoga Therapy 1, no. 1-2 (January 1, 1990): 35–38. http://dx.doi.org/10.17761/ijyt.1.1-2.5j6m57225l138202.

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One of the most baffling phenomena that health practitioners face is Pain. Although modern medicine has acquired some success in understanding and alleviating pain as a symptom, it is still almost completely at a loss when pain itself is the problem. Something like 80% of people who visit a doctor do so because of pain. Yet no doctor can see, touch it or feel it in the same way as the patient does. No medical instrument or machine has been developed to measure it.

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Nanda, Putra Arya. "Simulasi Visualisasi Teknik Gerakan Yoga Dengan Metode Pengembangan Multimedia Luther-Sutopo Berbasis Mobile." JURIKOM (Jurnal Riset Komputer) 7, no. 2 (April 26, 2020): 207. http://dx.doi.org/10.30865/jurikom.v7i2.1944.

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Nowadays there are lots of sports, one of them is yoga, yoga is very beneficial for physical and spiritual health. in modern times yoga is very less interested because of the lack of information about movement techniques in certain areas, thereby reducing the interest of the community in practicing the techniques of yoga movements. There needs to be a solution to this problem by creating a multimedia media in the form of visualization and simulation using a mobile-based, and using the Luther-sutopo method where the process is divided into 6 stages, namely: concept, design, material collecting, assembly, testing, distribution. So this multimedia development can be developed on a mobile basis. The use of media simulation and visualization of mobile-based multimedia makes it easier for users to find out yoga movement techniques because the form of simulation and viusalization of attractive yoga movements can increase people's interest. It is expected that in this visualization simulation application mobile-based yoga movement techniques can be used in general beneficial for all people.Keywords: Multimedia, Luther-Sutopo, Android, Visualization

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Journal articles on the topic 'Modern Yoga'

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