Relevant bibliographies by topics / Western Yoga

Academic literature on the topic 'Western Yoga'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Western Yoga"

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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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Brophy, Thomas. "The Foundations of Hiroshi Motoyama’s Integral Education." Beijing International Review of Education 3, no. 4 (January 31, 2022): 548–63. http://dx.doi.org/10.1163/25902539-03040004.

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Abstract Integral education is poised to become a unifying principle for global higher education that is suffering from fragmentation and disconnection from the essence of being human. Integral education does everything that conventional education does, and also categorically more by integrating multiple domains of learning and growth. Integral education can identify its roots with Integral Yoga and the integral philosophy developed contemporaneously by Sivananda and Aurobindo as a grand synthesis of all psychospiritual practices and theories, both Eastern and Western. These common roots can be traced in a direct line to two institutions founded specifically for integral education in the U.S.: the California Institute of Integral Studies (ciis) founded by Haridas Chaudhuri and also to the California Institute for Human Science (cihs) founded by Hiroshi Motoyama. Although the founders independently developed their philosophies of integral education, they identified their roots in the Aurobindo-Sivananda Integral Yoga synthesis. Motoyama was a realized yogi as well as an educator and scientist. The educational and operational principles by which he founded cihs included the practice of methods for embodied psychospiritual growth. (All such methods are called “yogas” in the Vedanta tradition.) Although Motoyama developed his philosophy independently, his yoga roots mesh with those of Sri Aurobindo’s Integral Yoga which is commonly thought of as the origin of integral education in the West. Moreover, Motoyama approved of Aurobindo’s educational approach (Timothy Laporte, private communication).
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Douglass, Laura Sevika, and Subhas Tiwari. "Integrating Yoga Cikitsâ in the West: Challenges and Future Directions." International Journal of Yoga Therapy 16, no. 1 (January 1, 2006): 21–32. http://dx.doi.org/10.17761/ijyt.16.1.v302231355853314.

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With acceptance of Yoga in the West come challenges to Western understanding of what healing is, and how healing happens. The principles of spirituality and holistic living, which form the basis of Yoga, are largely being edited out of Yoga practice in America in an attempt to hold on to cultural perceptions about the nature of healing. This deletion has been a concern for many contemporary Yoga practitioners. This article explores Western cultural values as a backdrop for understanding the tendency to edit "practices" from other "traditions." Suggestions are made for how contemporary Yoga therapists can actively promote the traditional practices of Yoga through the language used to discuss Yoga, scientific studies, and reflection on Western preconceptions about health and healing. Yoga need not be divested of its spiritual heritage to live alongside biomedical approaches to health. By holding multiple theories of health and wellness as correct and useful within their own specific contexts, we will have more to offer those who are suffering with physical or mental illness.
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Jeannin, Daniele Letícia Baptista. "Prática do Yoga na Sociedade e a Saúde Segundo a Psicologia Analítica." Revista de Ensino, Educação e Ciências Humanas 17, no. 4 (February 17, 2017): 292. http://dx.doi.org/10.17921/2447-8733.2016v17n4p292-300.

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O objetivo deste trabalho é analisar, com base conceitual na Psicologia Analítica, a prática do yoga na sociedade ocidental e discutir algumas de suas implicações no campo da saúde, especialmente, para a Psicologia. A Psicologia considera que o yoga é uma das maneiras desta sociedade vivenciar a dimensão simbólica e recuperar, através do corpo e pelo yoga, sua ligação com um mundo mais amplo. A prática do yoga é disseminada na sociedade atual, tendo como elemento norteador a concepção de corpo própria do ocidente e não a concepção presente na cultura oriental. Ocorre uma apropriação do yoga pelo pensamento ocidental que descaracteriza esta prática. O corpo e a saúde no pensamento ocidental dominante se baseiam no modelo de pensamento científico, materialista e extrovertido, dirigido exclusivamente ao objeto externo e que desconsidera a dimensão simbólica, originalmente implícita na prática do yoga. Para a filosofia oriental, o corpo é um mediador entre micro e macrocosmo, sendo resultado de uma psique introvertida. Assim, a apropriação do yoga apenas como técnica corporal ou procedimento de saúde pelo pensamento dominante, o que desconsidera a dimensão simbólica e transformadora desta e implica em reforçar a atitude ocidental extrovertida e a dualidade corpo-mente. Palavras-chave: Yoga. Psicologia Analítica. Corpo. Saúde. AbstractThe objective of this study is to analyze, with conceptual basis on Analytical Psychology, the practice of yoga in Western society, and discuss some of its implications in health field, especially for Psychology. Itconsiders that yoga is one of the ways this society has to experience the symbolic dimension and recover, through the body and the yoga practice, and recover its connection to a wider world. The practice of yoga is widespread in today’s society, using as a guiding element the body conception of our Western society and not the conception present in the Eastern culture. It cccurs an appropriation of yoga by Western thought that decharacterizes this practice. The body and health in the dominant Western thought are based on scientific, materialistic and extroverted thinking model, directed exclusively to the external object and disregards the symbolic dimension rooted in the original yoga practice. In Eastern philosophy the body is a mediator between micro and macro cosm, as a result of an introverted psyche. Thus, yoga appropriation just as body technique or health procedure by the dominant thinking, which disregards its symbolic and transforming dimension, involves strengthening the extrovert Western attitude and mind-body duality Keywords: Yoga. Analytical Psychology. Body. Health.
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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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Martin, Donna, Jim Dreaver, and Willow Rain. "*Quantum Healing: Exploring the Frontiers of Mind-Body Healing, *Yoga for the West & *Science of Stretching." International Journal of Yoga Therapy 1, no. 1-2 (January 1, 1990): 49–55. http://dx.doi.org/10.17761/ijyt.1.1-2.a6h2277571g05315.

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Deepak Chopra, author of Quantum Healing, a practicing endocrinologist who trained both in India and the United States, brings together in this book both Western medical understanding and research with the insights of Ayurveda as given to him by Maharishi Mahesh Yogi. *Ian Rawlinson's Yoga for the West is a beautifully presented, easy-to-read manual for the serious yoga student. The book opens with a foreword by T.K.V. Desikachar, one of India's leading yoga teachers and the main inspiration behind the author's work. *Deconditioning the body, relaxing the mind, freeing perception: these are some of the benefits of a regular yoga practice. Studying for intellectual clarity is an essential part of that practice, and information is available from a dizzying selection of sources and disciplines. The subject of this book is flexibility within the context of gymnastics and kinesiology. Author Michael J. Alter, of theScience of Stretching, is a former gymnast, coach and nationally certified men's gymnastics judge. Then reading this book from the perspective of a yoga teacher and therapist
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Bahan, Samantha Ashley. "A Spiritual Profit for Western Yogis? The spiritual significance of postural yoga for religious “nones”." Arbutus Review 7, no. 1 (August 8, 2016): 68. http://dx.doi.org/10.18357/tar71201615677.

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<p class="p1">Is postural yoga evolving beyond merely a fitness practice into an important component of the spiritual lives of religious “nones” in British Columbia and perhaps elsewhere in North America? This article looks at Christian and Hindu perspectives of contemporary debates over the westernization of yoga, and utilizes qualitative survey data to investigate the spiritual value that yoga is taking on for nonreligious millennials seeking to enhance the self. Societal shifts indicate a growing cultural value of discovering one’s individual authenticity through self-development efforts, and research suggests that yoga is one way that this is being pursued. Using media coverage of two controversial Canadian incidents — the cancellation of a proposed mass yoga class on Vancouver’s Burrard Street Bridge, and the cancellation of a free annual yoga class over concerns of cultural appropriation at the University of Ottawa — this article explores different perspectives of practicing postural yoga in North America. It is argued that postural yoga is evolving into a spiritually beneficial or profitable component of the lives of many religious “nones”, and that future contestations of the practice of postural yoga may require consideration of its value in the spiritual lives of a growing population who have no religion.</p>
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Bossart, Chase. "Yoga Bodies, Yoga Minds: How Indian Anatomies Form the Foundation of Yoga for Healing." International Journal of Yoga Therapy 17, no. 1 (January 1, 2007): 27–33. http://dx.doi.org/10.17761/ijyt.17.1.e2633u7j88t05842.

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This paper discusses the importation of Yoga into the West, in the context of Yoga as a healing modality. It is important to distinguish between adapting a system of knowledge, like Yoga, to specific contexts, and altering the system to fit it into another quite different system of knowledge, such as conventional Western medicine. To illustrate this difference, the paper demonstrates how three ancient Indian anatomies (the pañcamaya model, the prâna vâyus model, and the subtle anatomy model) are foundational to the practical application of Yoga for healing. The practice of Yoga as a healing modality is based on theory and principles, and not only on methods and techniques.
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Miller, Richard. "Reviews: Yoga and the Quest for the True Self." International Journal of Yoga Therapy 9, no. 1 (January 1, 1999): 69–71. http://dx.doi.org/10.17761/ijyt.9.1.e1250346741872x7.

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There are precious few books available for Yoga students searching for first-hand experiences of those who have been deeply transformed by the practice of Yoga. Gratefully, Stephen Cope now brings his offering to the table. His new book is an exquisite affirmation of all that Yoga has to offer Western seekers playing in the field of Yoga.
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Büssing, Arndt, Sukadev Volker Bretz, and Yvonne Beerenbrock. "Ethical Principles of Yoga Philosophy in Western Yoga Practitioners: Validation of the Yama/Niyama Questionnaire." Complementary Medicine Research 28, no. 4 (2021): 325–35. http://dx.doi.org/10.1159/000513026.

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Yoga is mainly known for its postures, while it has a rich philosophical/spiritual background which is often not well known. Particularly the ethical principles of Yoga, the Yamas and Niyamas, are of relevance for Western practitioners also. We thus intended to develop and validate an instrument that operationalizes the Yamas and Niyamas and performed a cross-sectional survey among 901 Yoga practitioners in Germany with standardized instruments. Principal component analysis of the 23-item Yama/Niyama Questionnaire (YaNiQ) pointed to 4 factors with good internal consistencies (Cronbach’s α = 0.86, 0.82, 0.85, and 0.63). Best predictors of these factors were conscious presence (“mindfulness”) and inner correspondence with Yoga practices. The YaNiQ seems to be suited for Western practitioners and could be a useful measure in future studies which intend to analyze the social and health-related attitudes and behaviors of Yoga practitioners. It can be assumed that the ethical principles are important contributors for lifestyle and behavior changes.
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Dissertations / Theses on the topic "Western Yoga"

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Sedlmeier, Peter, and Kunchapudi Srinivas. "How Do Theories of Cognition and Consciousness in Ancient Indian Thought Systems Relate to Current Western Theorizing and Research?" Universitätsbibliothek Chemnitz, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:ch1-qucosa-208770.

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Unknown to most Western psychologists, ancient Indian scriptures contain very rich, empirically derived psychological theories that are, however, intertwined with religious and philosophical content. This article represents our attempt to extract the psychological theory of cognition and consciousness from a prominent ancient Indian thought system: Samkhya-Yoga. We derive rather broad hypotheses from this approach that may complement and extend Western mainstream theorizing. These hypotheses address an ancient personality theory, the effects of practicing the applied part of Samkhya-Yoga on normal and extraordinary cognition, as well as different ways of perceiving reality. We summarize empirical evidence collected (mostly without reference to the Indian thought system) in diverse fields of research that allows for making judgments about the hypotheses, and suggest more specific hypotheses to be examined in future research. We conclude that the existing evidence for the (broad) hypotheses is substantial but that there are still considerable gaps in theory and research to be filled. Theories of cognition contained in the ancient Indian systems have the potential to modify and complement existing Western mainstream accounts of cognition. In particular, they might serve as a basis for arriving at more comprehensive theories for several research areas that, so far, lack strong theoretical grounding, such as meditation research or research on aspects of consciousness.
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Dillon, Jane Robinson. "The social significance of a western belief in reincarnation : a qualitative study of the Self-realization Fellowship /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1998. http://wwwlib.umi.com/cr/ucsd/fullcit?p9835400.

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Wincent, Annika. "Integrating yoga as a method in clinical social work dealing with addiction : Bridging Eastern and Western perspective. Annika Wincent." Thesis, Ersta Sköndal högskola, Institutionen för socialvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5350.

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In this thesis it will be discussed whether the body-mind-spirit aspect is a missing component in Western methods in clinical social work and if yoga could contribute to a more holistic multi model in this area. Yoga includes physical postures, controlled breathing exercises, meditation and attitudes in life of no harming of oneself or any living being. Yoga invites the practitioner to enhance the selfdiscipline and control over and regulation of impulses, thoughts and feelings. In the result it will be presented in what way this Eastern discipline have influenced the participants recovery. It will be discussed weather yoga is a tool to get in contact with the body, breath and mind and if the enhanced awareness helps to control anger, stress, anxiety and craving - overwhelming feelings that can be triggers for a substance abuse. The thesis is a qualitative study with the aim of exploring the experience of yoga as a complimentary method in addiction recovery. The interviews were conducted in three different rehab centres of Kripa Foundation in India in form of focus groups and individual interviews.
I den här uppsatsen kommer aspekten kropp-själ- och sinne att diskuteras huruvida den är en saknad komponent i kliniskt socialt arbete i väst, och om yoga skulle kunna bidra som en mer holistisk och mångfasetterad modell. Yoga inkluderar fysiska positioner, kontrollerade andningsövningar, meditation och attityder i livet som bygger på att inte skada sig själv eller något levande. Yoga bjuder in utövaren att till öka självdisciplin, kontroll över impulser, tankar och känslor. I resultatdelen presenteras hur den österländska disciplinen har påverkat deltagarnas rehabilitering från sitt missbruk. Det kommer att diskuteras om yogan är ett verktyg för att komma i kontakt med kropp, andning och sinne och genom ökad medvetenhet kunna kontrollera ilska, stress, ångest och begär - överväldigande känslor som kan vara utlösare till missbruk. Det här är en kvalitativ studie som har som mål att utforska deltagarnas upplevelse av yoga som ett komplement i sin rehabilitering. Intervjuerna gjordes på tre olika Kripa Foundation center i Indien, dels som fokusgruppintervjuer, dels individuella intervjuer.
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Hassler, David. "Thoreau as Western yogi." Instructions for remote access. Click here to access this electronic resource. Access available to Kutztown University faculty, staff, and students only, 1999. http://www.kutztown.edu/library/services/remote_access.asp.

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Thesis (M.A.)--Kutztown University of Pennsylvania, 1999.
Source: Masters Abstracts International, Volume: 45-06, page: 2832. Typescript. Abstract appears on leaf [ii]. Includes bibliographical references (leaves 55-58).
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Mathew, Sacha. "Indian Religion and Western Yoga Practice." Thesis, 2011. http://spectrum.library.concordia.ca/7457/1/Mathew_MA_S2011.pdf.

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Yoga has become a very recognizable feature of Western culture. Almost every person who has taken a yoga class can tell you that yoga originated in India. However, contemporary North American yoga – focused on postures and physical practice – departs considerably from “classical” yoga in India. The various yoga styles and yoga studios in North America differ with respect to their relationship to the history and tradition of yoga. My thesis seeks to understand the different ways that Indian religion – “Indian-ness” and religiosity – are expressed in yoga classes and among yoga practitioners. This thesis is a case study conducted in Montreal carried out at three studios representing three styles that one could find in almost every major North American city: Sattva Yoga Shala (Ashtanga-Vinyasa Yoga), Moksha Yoga Montreal (hot yoga) and Centre de Yoga Iyengar de Montréal (Iyengar Yoga). At each studio I interviewed teachers and students to discover their experiences with yoga, their beliefs about benefits from practicing yoga, as well as their knowledge and relation to the tradition of yoga. Indian religious elements are present to varying degrees in North American yoga classes but both teachers and students appreciate these aspects as pleasant exoticisms that are basically inessential to their yoga practice. At the same time, students and teachers may be prone to projecting non-Indian spiritual ideas onto their yoga practice, which enhances its significance for them.
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Lesser, Dean Paul. "Yoga asana and self actualization a western psychological perspective /." 1985. http://catalog.hathitrust.org/api/volumes/oclc/12875768.html.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1985.
Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 159-175).
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van, Kessel Irene. "All is One: Towawrd a Spirtual Whole Life Education based on an Inner Life Curriculum." Thesis, 2012. http://hdl.handle.net/1807/32842.

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The intent of this thesis is to understand how we as educators and learners in our Western system of education can bridge and heal the fundamental principles of a constructed divide embedded in our consciousness that continues to be reproduced in our Western academy. The primary goal is to make visible this divide that is based on the intellectualization of Western education in the absence of spiritual aspirations, thus revealing the potential of spiritual transformation within the academy and our everyday lives. In my literature-based thesis research I explored, analyzed and discussed two bodies of literature: the historical intellectualization of Western education on the one hand, and, on the other, Eastern Philosophy with the emphasis on Higher Self Yoga, African Philosophy and North American Aboriginal Spirituality. I investigated these bodies of literature employing a research paradigm that has its foundation in a spiritual ontology and epistemology. I analyzed my findings using such methodologies as appreciative inquiry, content analysis and textual analysis, including anti-colonial and indigenous knowledges theoretical frameworks. I found that the synthesis and integration of the inner life wisdom revealed in the three philosophies is an integral component fundamental toward a whole life vision of education, an educative vision that has the potential to serve as a catalyst to open the gates for life-enhancing change in the academy and our everyday lives. Change implies becoming aware of our true origin, who we truly are, and what our intrinsic purpose is. Change implies becoming aware of humanity’s accelerated transition toward a higher level of spiritual planetary consciousness, a spiritual evolution as an inner quest of unity with nature, the larger human community, the universe, and the divine Source itself. Change implies whole life educational processes, inclusive of the unfoldment of inner life wisdom, the authority of the human spirit, and the sense of divinity, as useful bridging work in healing the divide in our aware consciousness and our educational institutions. Whole life change needs to be the responsibility of academic education, as well our self-responsibility of realizing ourselves as citizen of the world living within one-world consciousness. All is one.
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Books on the topic "Western Yoga"

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A history of modern yoga: Patañjali and Western esotericism. London: Continuum, 2004.

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Brunton, Paul. The hidden teaching beyond yoga: A great Western philosopher reveals the Yoga way to Truth. London: Century, 1987.

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Halliday, A. M. Yoga for the modern world: Nineteen lectures on the relevance of yoga for modern western society. London: Shanti Sadan, 2000.

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Zen in the art of darts: A Western approach. Santa Fe, New Mexico: Newvo Peace Publishing, 2016.

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Nārāyaṇa, Mahā Yogi. A western yogi's commentary on the forty transmission Gāthās of the patriarchs of Cha̓n. Calcutta: Writers Workshop, 1999.

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Gateway to wisdom: Taoist and Buddhist contemplativehealing yogas adapted for Western students of the Way. London: Unwin Paperbacks, 1990.

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A matter of health: Integration of yoga & western medicine for prevention & cure. Chennai: Krishna Raman, 1998.

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Rele, Vasant Gangaram. Mysterious Kun Đd Đalini: The physical basis of the "Kun Đd Đali (Hat Đha) Yoga " in terms of western anatomy and physiology. Delhi, India: Bharatiya Kala Prakashan, 2007.

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India and the occult: The influence of South Asian spirituality on modern western occultism. New York: Palgrave Macmillan, 2014.

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Yoga in modern India: The body between science and philosophy. Princeton, NJ: Princeton University Press, 2004.

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Book chapters on the topic "Western Yoga"

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Balasubramanian, A. V. "Yoga." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 4588–90. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_8953.

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Thompson, Abby. "Healing the Western Mind through Yoga." In Yoga - Philosophy for Everyone, 139–48. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781118121450.ch13.

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Singleton, Mark, and Borayin Larios. "The scholar-practitioner of yoga in the western academy1." In Routledge Handbook of Yoga and Meditation Studies, 37–50. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351050753-5.

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Brown, Diana. "“Eastern Methods”/“Western Bodies”: Dion Fortune’s Shifting Positions on Yoga, 1929–1940." In Essays on Women in Western Esotericism, 73–105. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-76889-8_4.

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Cantú, Keith Edward. "Sri Sabhapati Swami: The Forgotten Yogi of Western Esotericism." In The Occult Nineteenth Century, 347–71. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55318-0_16.

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Strube, Julian. "The Contested Science of Yoga." In Global Tantra, 96–123. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197627112.003.0004.

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Perceptions of yoga as an occult science prepared the setting for the “Bengali intervention” in the 1880s. The Theosophical conceptualization of yoga was significantly shaped by Indian viewpoints, which claimed the superiority of Indian occult science over Western mesmerism. Crucially, the Theosophists’ conceptualization of yoga was not fixed but subject to controversies among learned Indians. It is in that context that the Bengali intervention introduced Tantric elements into Theosophical understandings of yoga, challenging the viewpoints of both Western orientalists and Indians such as Dayananda. The resulting controversies allow for instructive insights into the ambiguous power dynamics between Western Theosophists and their Indian partners, as well as into the problems of translating and comparing notions such as occultism, occult sciences, and yoga.
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Ifergan, Gidi. "Western Psychology as a Temporary Complement to Yoga." In The Psychology of the Yogas, 87–108. Equinox Publishing, 2021. http://dx.doi.org/10.1558/equinox.42663.

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Chapter Four, Western Psychology as a Temporary Complement to Yoga, addresses the limited effectiveness of imagining the opposite in the short term, for the habitual tendencies are painful and often remain latent. However, how will the yoga practitioner undo the stubborn habitual tendencies that inflict pain on himself and others? Employing a case study demonstrates how a Western psychological approach can undo habitual tendencies, even compulsive ones.
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Connolly, Peter. "Background to Yoga Philosophy." In A Student's Guide to the History and Philosophy of Yoga: Revised Edition, 16–21. Equinox Publishing, 2014. http://dx.doi.org/10.1558/equinox.25700.

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In order to understand the practices of mental and physical culture that go under the label of yoga it is useful to be aware of features in the Indian world view that make it different from its Western counterparts and provide a rationale for many of the teachings of different yoga schools. The Indian understanding of time, of human destiny and of the kinds of connections that exist between language, the physical world and the various realms within the physical world are all different from what is generally accepted in the West, and these differences can have quite a profound effect on how we make sense of yoga.
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Radebe, Jah-Xolani. "The Ancient Wisdom and Resurgence for Yoga." In Ethical Research Approaches to Indigenous Knowledge Education, 206–27. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-1249-4.ch009.

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This chapter aims at connecting ancient wisdom and traditions of yoga by looking at the past with fast-paced, cutting edge natural science that constantly re-invents itself with time. It will unpack and explain both wisdom and experience from the orient against science and experiences from the West. The separation of East and West will give us an opportunity to see connections and boundaries of Western lifestyle as a convenient signpost to why yoga is relevant to society today. Furthermore, the chapter seeks to go beyond spirituality, mythology, and present yoga as a perpetual, evolving practice relevant in today's societies to challenge and engage today's science and medical research.
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Foxen, Anya P. "Adaptations, Appropriations, and Aerobics." In Inhaling Spirit, 223–56. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082734.003.0007.

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Chapter 6 examines the effect of historical dynamics upon the development of modern yoga practice, in the United States and Europe as well as India. Indian yogis were intimately familiar not only with Western physical culture but also Western metaphysical traditions. For this reason, one finds a diffusion of Western harmonial language into the writings on Indian yogis, where such terms are used to express an entirely different school of metaphysical concepts. This is mirrored by the ways in which Sanskrit terms are being used in Euro-American sources to represent genealogically Western harmonial concepts. The chapter concludes by examining the multiple waves of synthesis affected by later teachers of this hybrid yoga, such as Indra Devi, who found themselves at pains to differentiate between the yogic teachings they brought from India and the naturalized content of the broader harmonial fitness movement.
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Conference papers on the topic "Western Yoga"

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Abdullah, Mohd, and Cylynne Edgelow. "Workshop yoga for computer users." In the 16th Western Canadian Conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1989622.1989628.

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Reports on the topic "Western Yoga"

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Reiter, Claudia, and Sonja Spitzer. Well-being in Europe: decompositions by country and gender for the population aged 50+. Verlag der Österreichischen Akademie der Wissenschaften, March 2021. http://dx.doi.org/10.1553/populationyearbook2021.res4.1.

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The well-being of older Europeans is of increasing importance given the substantialageing of the population. This paper comprehensively analyses well-being forthe population aged 50+ in 26 European countries, using the newly proposedindicator “Years of Good Life” (YoGL), which measures the remaining yearsof life that an individual can expect to live in a “good” state. The indicatorenables the decomposition of well-being into various dimensions, thereby revealingimportant heterogeneities between regions and genders. Results show that numbersof YoGL at age 50 vary considerably between European countries. They are highestin Northern and Western European countries and lowest in Central and EasternEuropean countries, where many “good” years are lost due to low life satisfaction.Interestingly, the high life expectancy levels in Southern Europe do not translate intohigher numbers of YoGL, mainly due to the low levels of physical and cognitivehealth in this region. While women and men can expect to have similar numbersof YoGL, women are likely to spend a smaller proportion of their longer remaininglifetime in a good state. These results demonstrate the importance of using wellbeingindicators that consider population heterogeneity when measuring humanwell-being, especially for older populations.
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