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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Frawley, David. "Yoga and Ayurveda: A Call for a Complete Yogic System of Medicine." International Journal of Yoga Therapy 18, no. 1 (January 1, 2008): 21–23. http://dx.doi.org/10.17761/ijyt.18.1.067663n353348262.
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To bring out the full healing potential of Yoga, what we need is not just Yoga therapists applying the tools of Yoga according to the guidelines of Western medical doctors. What we need in the long run are Yogic doctors who can diagnose and treat disease according to the Yogic medical system of Ayurveda. This article explores the separation of Yoga therapy and Ayurveda in the West and how they may be brought together.
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Stasulane, Anita. "Interpretation of Yoga in Light of Western Esotericism." Alternative Spirituality and Religion Review 8, no. 1 (2017): 107–21. http://dx.doi.org/10.5840/asrr201731029.
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Rothenberg, Celia. "Jewish Yoga: Experiencing Flexible, Sacred, and Jewish Bodies." Nova Religio 10, no. 2 (November 1, 2006): 57–74. http://dx.doi.org/10.1525/nr.2006.10.2.57.
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ABSTRACT: This article delineates and explores three distinctive, although frequently overlapping forms of "Jewish yoga": Judaicized yoga, Hebrew yoga, and Torah yoga. Each of these is an evolving system of mental, spiritual, and physical experiences based both on yogic practices and on a variety of Jewish teachings as interpreted by different Jewish yoga teachers. To contextualize the development and spread of all types of Jewish yoga, I begin by briefly discussing the Jewish Renewal Movement and hatha yoga in North America today. Then, one example of a Judaicized yoga class is explored through interviews and participant observation with a small group of dedicated students in western Canada. These students work to extend the meaning of the female religious body beyond the halachically observant to one that is "flexible," sacred, and Jewish. Finally, conceptualizations of Hebrew and Torah yoga are outlined by drawing on the perspectives of key practitioners and their writings.
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Askegaard, Søren, and Giana M. Eckhardt. "Glocal yoga: Re-appropriation in the Indian consumptionscape." Marketing Theory 12, no. 1 (February 1, 2012): 45–60. http://dx.doi.org/10.1177/1470593111424180.
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The contemporary global consumptionscape is characterized by a vast array of global economic, technological and cultural flows. These flows connect different consumer cultures in complex ways. One outcome of global cultural flows is the re-appropriation of cultural practices in their places of origin after a process of sanctioning in (most often) the western hotbed of consumer culture production. In this paper we explore how the crossing and re-crossing of boundaries has fundamentally transformed the practices and ideas behind local consumption practices in the Indian marketplace; specifically, yoga. We uncover six ways in which middle class yoga consumers in India interpret glocal yoga as it becomes a fashionable practice: yoga as a resource management technique, yoga as a health practice, market oriented yoga, global yoga, global yoga as cultural domination, and yoga as national heritage. We discuss the implications of this re-appropriation process for our understanding of marketplace globalization.
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Cobb, Elissa. "A Perspective on the Creation of Educational Standards for Yoga Therapy." International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 31–33. http://dx.doi.org/10.17761/ijyt.20.1.t6816763vg43ww04.
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At this point on the great timeline of Yoga, Yoga therapy is coming of age in the Western world. As it establishes itself as a viable profession, creating standards makes sense. In doing so, we may lessen the possibility that government agencies will step in to dictate regulations for us. And by creating standards, we have the opportunity to support Yoga therapists in building respected, thriving livelihoods.
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Sarkar, Amrita, Debjit Roy, Chintan V. Bundela, Aniruddha Gohel, Naresh R. Makwana, and Dipesh V. Parmar. "A hospital-based cross-sectional study on yoga and meditation in patients of hypertension in Western India." International Journal Of Community Medicine And Public Health 6, no. 3 (February 22, 2019): 1205. http://dx.doi.org/10.18203/2394-6040.ijcmph20190612.
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Background: Yoga and meditation hold promise as a non-pharmacological management of hypertension as they have shown to lower blood pressure. This study aimed at (1) assessing the awareness about benefits of yoga and meditation in hypertension among patients and finding its socio-demographic correlates, (2) estimating the practice of yoga and meditation in hypertensives, its pattern and impact on blood pressure control.Methods: This cross-sectional study was conducted on 400 hypertensive patients. Statistical association was tested with chi square and independent t tests.Results: It was observed that only 9% respondents were aware of the benefits of yoga and meditation in hypertension while 12.8% practised the same. On probing it was found that these 3.8% practised yoga and meditation only because their physician had advised them to do so without even knowing their benefits. This points out the importance of physician advice which can be even more effective if pros and cons are properly explained. People who were aware of the benefits were 51.9 times more likely to practise them (p<0.001). Highly significant association was observed between awareness regarding lifestyle modifications like yoga and meditation and gender, socioeconomic status, education and locality (urban non-slum/urban slum/rural).Conclusions: The complementary use of non-pharmacological treatment or lifestyle modifications like yoga and meditation can go a long way to lower blood pressure and such options need to be provided by the health care providers and the gap in awareness elicited in our study needs to be addressed.
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Devi, Nischala Joy. "Touching the Oneness: What to Do When Nothing Else Works." International Journal of Yoga Therapy 18, no. 1 (January 1, 2008): 73–75. http://dx.doi.org/10.17761/ijyt.18.1.n179j270354p7u3m.
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The following article is a lightly edited transcript of a talk given by Nischala Joy Devi at the 2008 Symposium on Yoga Therapy and Research (SYTAR) held in Los Angeles, CA, March 6-9, 2008. Nischala Joy Devi is a masterful and compassionate teacher and healer. She was a monastic student of Yogiraj Sri Swami Satchidananda and spent over 18 years receiving his direct guidance and teachings. During her time as a monk, she began to blend Western medicine with Yoga and meditation. She helped develop the Yoga portion of the Dean Ornish Program for Reversing Heart Disease, and now leads Yoga of the Heart trainings for Yoga teachers and therapists. She is the author of The Healing Path of Yoga and The Secret Power of Yoga. The transcribed talk was part of a series of case presentations entitled "This is What I Do as a Yoga Therapist."
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Galle, Susana. "The Awareness/Energy Connection through Hypnosis, Yoga and Neurofeedback." International Journal of Yoga Therapy 11, no. 1 (January 1, 2001): 77–83. http://dx.doi.org/10.17761/ijyt.11.1.n2443615t1706636.
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A holistic model for the use of Yoga therapy, hypnosis, and biofeedback in psychotherapy is presented, along with the respective effects of each modality on physiology and consciousness. Three case studies are provided, illustrating the largely untapped potential of Yoga for integration into Western psychotherapy.
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Blée, Fabrice. "What Can Postural Yoga Contribute to an Embodied Christian Spirituality? An Analysis of the Strengths and Weaknesses of Postural Yoga in the Light of Kashmir Śivaism." Religions 13, no. 2 (January 26, 2022): 120. http://dx.doi.org/10.3390/rel13020120.
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In this article, I propose to examine how the practice of āsanas (postural yoga) offered in Western yoga studios might contribute to an embodied Christian spirituality. I will do this with reference to Kashmir Śivaism, which links postural yoga to the “way of action” (kriyopāya) and considers it to be ‘inferior’ to the two other paths to supreme liberation, that of energy (śāktopāya) and that of will (śāmbhavopāya). In my critique of the widespread contemporary emphasis on postutral yoga, I will point out both its strengths and its weaknesses, and reaffirm the role of the body in our relationship with God.
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Miller, Richard, Larry Payne, Shanti Shanti Kaur Khalsa, Judith Hanson Lasater, and Eleanor Criswell. "In the Beginning, In the Present Moment, In the Future, A Dream Realized, When Did Yoga Therapy Become a "Field?", Down the Road: Yoga Therapy in the Future, Looking Back Looking Forward." International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 6–15. http://dx.doi.org/10.17761/ijyt.20.1.t2726841j3733763.
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In 1970, I began living an odyssey steeped in grace that has carried me these past 40 years. I've had the good fortune to mentor with experts in the fields of psychotherapy, Judeo-Christianity, Taoism, Buddhism, Yoga, and Western, Chinese, and Ayurvedic medicine., As the International Journal of Yoga Therapy celebrates its twentieth anniversary, I pause and take note of all that has happened over the past three decades and relish that sublime feeling of satisfaction one gets from seeing one's dream being realized., The day before I started to write this article I sat with eleven other Yoga teachers, each representing a member school of the International Association of Yoga Therapists, each a steward of their Yogic lineage and tradition, each a pioneer in bringing Yoga as a therapy into Western medicine. We met as a standards committee intended to create minimum requirements for Yoga therapist training., One of my favorite quotes states: Planning is absolutely necessary and completely impossible. Clearly, planning or predicting the future of such a new American profession as Yoga therapy is a difficult task. But it is made easier by thinking of this prediction in a new way., I have been on the IAYT board for five years, and I am currently serving as president for a one-year term. Twenty years ago, I was teaching a course called Psychology of Yoga (PSY 352) at Sonoma State University. I created the course in 1969 when I was first hired by the psychology department. When I arrived on campus, the chair of the department asked me, "If you could teach anything you wanted, what would you like to teach?"
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Gaskins, Ronnesia, Ernestine Jennings, Herpreet Thind, Bruce Becker, and Beth Bock. "Acute and Cumulative Effects of Vinyasa Yoga on Affect and Stress among College Students Participating in an Eight-week Yoga Program: A Pilot Study." International Journal of Yoga Therapy 24, no. 1 (January 1, 2014): 63–70. http://dx.doi.org/10.17761/ijyt.24.1.l8466h29060x13vq.
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Background. College students are vulnerable to a critical period in developmental maturation, facing rigorous academic work and learning how to function independently. Western aerobic exercise (WAE), such as running and bicycling, has been shown to improve mood and relieve stress. However, college students often have low levels of physical activity. Yoga is an ancient physical and mental practice that may affect mood and stress. However, rigorous studies examining the psychological effects of yoga are rare in peerreviewed Western journals. The aim of this research was to establish preliminary evidence for the acute effects of Vinyasa yoga on affect and stress in young-adult college students. Methods. Twenty healthy college students age 18 years and older were recruited to participate in this pilot study. Participants attended a Vinyasa yoga class at a local studio twice weekly for 8 weeks. Affect and stress were assessed before and after each yoga session. Measures included the Positive and Negative Affective Schedule (PANAS) and the Cohen Perceived Stress scale. Results. Positive affect scores increased significantly (p < 0.05) for 14 of the 16 yoga sessions (mean increase = 23.2%). Negative affect decreased significantly from pre- to postyoga (p < 0.05) for 15 of the 16 sessions (mean decrease = 22%). Repeated measures ANOVAs examining pre-post composite scores across all 8 weeks showed significant changes in PANAS, but not stress scores. Conclusions. Findings suggest that yoga practice is associated with acute improvements in affect in a young-adult college population. Future research is needed to examine the extent to which different types of yoga address the needs of different college sub-populations (e.g., eating disordered, overweight/obese, sedentary, and smokers).
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Wood, Ginger. "Yoga and Chronic Pain Management—Telling Our Story." International Journal of Yoga Therapy 14, no. 1 (January 1, 2004): 59–67. http://dx.doi.org/10.17761/ijyt.14.1.l4wn661734x44456.
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Purpose: To examine the effects of an 18-month period of Yoga therapy on a single student suffering from chronic pain, specifically fibromyalgia, and to determine what measures are needed to report improvements. Improvements documented over a specific time period in a controlled setting can further the case for using Yoga as a primary means for managing fibromyalgia and chronic pain and also provide a background to establish a working dialogue with practitioners of Western medicine. Study Design: Using case-study research methods, an 18-month period of gentle Iyengar-based Yoga was implemented 1–2x/week in a woman suffering from fibromyalgia and chronic pain. Findings: The findings showed that the student steadily improved in many measures, including pain, body awareness, medications dose/type, body weight, cholesterol, hypertension, bone density, and subjective quality of life measures(increased confidence, improved body image). Conclusions:The information collected during this study provides positive evidence that can assist in the future development of chronic pain management with Yoga therapy. As Yoga therapists, we have a professional obligation to document the changes and improvements our Yoga students are experiencing in a controlled Yoga studio environment. Collecting this information is vital to establishing an open dialogue between practitioners of Western and Eastern medicine. Future case studies and research should include more diverse populations of chronic pain sufferers as well as the use of tools that quantify a student's intangible concerns and complaints(i.e., pain level, quality of life, psychological health,emotional health, ease of daily activity completion, etc.).
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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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Cornell, Judith. "Yoga, Light and Creative Expression." International Journal of Yoga Therapy 3, no. 1 (January 1, 1992): iv—7. http://dx.doi.org/10.17761/ijyt.3.1.t2x56763071612g2.
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As professional artist and educator for many years, until 1979 I was engaged in the secular, combative world of art that I had inherited as part of my Western upbringing. Like so many others, I then considered creativity to be not a Divine potential in all souls, but the exclusive prerogative of a few. I thought of an artist as "one who paints or sculpts," rather than as one who is capable of using certain energies to bring about inner and outer transformation.
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Meissner, Maxi, Marja H. Cantell, Ronald Steiner, and Xavier Sanchez. "Evaluating Emotional Well-Being after a Short-Term Traditional Yoga Practice Approach in Yoga Practitioners with an Existing Western-Type Yoga Practice." Evidence-Based Complementary and Alternative Medicine 2016 (2016): 1–9. http://dx.doi.org/10.1155/2016/7216982.
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The purpose of the present study was to examine the influence of a traditional yoga practice approach (morning daily practice, TY) compared to that of a Western yoga practice approach (once-twice weekly, evening practice, WY) on determinants of emotional well-being. To that end, in a pre/posttest between-subject design, measures of positive (PA) and negative affect (NA), mindfulness, perceived stress, and arousal states were taken in 24 healthy participants (20 women; mean age: 30.5, SD = 8.1 years) with an already existing WY practice, who either maintained WY or underwent a 2-week, five-times-per-week morning practice (TY). While WY participants maintained baseline values for all measures taken, TY participants showed significant beneficial changes for PA, NA, and mindfulness and a trend for improved ability to cope with stress at the completion of the intervention. Furthermore, TY participants displayed decreased subjective energy and energetic arousal. Altogether, findings indicate that the 2-week TY is beneficial over WY for improving perceived emotional well-being. The present findings (1) undermine and inspire a careful consideration and utilization of yoga practice approach to elicit the best benefits for emotional well-being and (2) support yoga as an evidence-based practice among healthy yoga practitioners.
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Klatt, Maryanna, and Katherine Moore. "Beyond the East/West Dichotomy—The Course Yoga: Theory and Practice Conveys the Benefits of an Ayurvedic Lens for Global Health." Global Advances in Health and Medicine 8 (January 2019): 216495611984793. http://dx.doi.org/10.1177/2164956119847931.
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The course Yoga: Theory and Practice (YTP) evolved from the realization that graduate and undergraduate academic offerings of “yoga courses” were filled beyond capacity, while students were not being exposed to the depth and breadth of what yoga has to offer as a holistic, integrative practice, nor how it grew up alongside Ayurveda. Students experientially understood the contribution that yoga practice made in their lives and sensed the health benefits it afforded. Yet, they were hungry for an understanding of the lens through which yoga emerged. YTP is an elective course within an academic minor of study, “Integrative Approaches to Health and Wellness” that provides nonwestern ways of understanding global medicine and health. The focus of YTP is to offer college students an in-depth, academic study of yoga, incorporating both scientific (reductionist), and an Ayurveda health perspective. This course is an educational innovation, translating the benefits of Ayurvedic and yogic lifestyle to a Western audience.
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Griera, Mar. "Masculinidades, yoga y espiritualidad en la cárcel Un estudio cualitativo sobre la práctica del yoga en centros penitenciarios masculinos." Sociologia: Revista da Faculdade de Letras da Universidade do Porto, matico (2021): 11–32. http://dx.doi.org/10.21747/08723419/soctem2021a1.
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In recent years, yoga has gained popularity as a practice oriented to the search for personal, spiritual and physical well-being. The dominant profile of the yoga practitioner has been defined, mostly, as a woman, middle class and living in cities of the western world. However, recent research shows that yoga, as well as other practices from holistic spirituality, are also gaining ground among the male population. Nonetheless, there are almost no studies that focus on investigating the intersection between masculinity and holistic spirituality. This article is a first step to fill this gap. The objective is to understand sociologically the processes of popularization of yoga in a context with a majority presence of working class men -prison institutions-, and to analyze the impact of the practice of yoga in the emergence of alternative conceptions of masculinity
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Mailoo, Venthan J. "Yoga: An Ancient Occupational Therapy?" British Journal of Occupational Therapy 68, no. 12 (December 2005): 574–77. http://dx.doi.org/10.1177/030802260506801207.
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Yoga is a complete system of occupational regulation, based on complex theories that address occupational risk factors while relating occupation directly to health and wellbeing. Although aspects of yoga have been used in Western occupational therapy settings, some of its underlying theories may have been overlooked. If validated by research, these theories may enrich occupational therapy philosophy. Yogic techniques of potential clinical use include pulse diagnosis, meditation and breath control. These are not described in detail in this opinion piece, but should be the subject of thorough literature reviews and, perhaps, further research.
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Sachkova, Natalya M. "CULTURAL RECEPTION OF YOGA ANTHROPOLOGY IN RUSSIA IN THE EARLY 20TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 82–99. http://dx.doi.org/10.28995/2658-4158-2020-4-82-99.
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The research examines the specifics of reception of Yoga anthropology in Russia and its dissemination paths. The end of 19th – early 20th century was marked by the appearance of Russian translations of the academic research, in which Yoga was viewed as one of the Indian philosophical schools. In the same time, the West was witnessing an onset of popularization of Yoga by representatives of Neo-Vedanta, whose writings were also translated into Russian. Those writings were of a popular nature, since their authors sought to make Yoga understandable for Western readers. For the Occult community, the practical aspect of Yoga was the most attractive one. Occultists regarded Yoga as a method of anthropological perfection – both spiritual and physical – and eventual attainment of superhuman powers. Yoga popularization in Russia was to a considerable extent promoted by theosophists, who built their interpretations on contrasting Hatha Yoga and Raja Yoga. In the writings of theosophists, Yoga was presented as a path to attaining arcane knowledge. Russian Occultists created their original interpretations of Yoga. Christian theosophist M.V. Lodyzhensky, despite of considering Yoga as a path to attaining the Superconscious, gave it less appreciation compared to Christian heritage, thus emphasizing the supremacy of Christian tradition. P.D. Uspensky viewed Yoga through the lens of his concept of the Superman, and believed that Yoga practice is a way to achieve an overhuman condition, which the entire humanity will ultimately reach. The interest of Russian community to Yoga should be considered in the context of interest towards the Eastern culture and the belief in the possibility of upcoming transformation of the human nature that were common with the European society of that age
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Weininger, R. "The Integration of Yoga Theory and Practice into a General Practice of Psychiatry." European Psychiatry 41, S1 (April 2017): S707. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1259.
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IntroductionYoga is an ancient system of concepts and practices designed to address problems of the mind and body, codified during the few centuries BCE in India. Yoga has become increasingly popular in the West during the past half century, and its practice in various forms is now widespread. Along with mindfulness-based techniques, yoga is increasingly seen as compatible with Western therapeutic methods of approaching physical and mental illness.ObjectivesTo introduce the audience to the yoga model of the mind, and to show how it is both compatible with and complementary to Western models, including psychoanalytic and cognitive behavioral.AimsWe will explore how this ancient system can be introduced into clinical practice, and in what ways it can accelerate the process of psychotherapy and psychological change.MethodsThis talk will include a review of yoga theory, including the causes of suffering and its resolution. We will explore roadblocks in treatment and how daily practices can accelerate the process of growth and change.ConclusionsYoga can be a very helpful adjunct to a psychiatric practice, in addition to medications and psychotherapy.Disclosure of interestThe author has not supplied his/her declaration of competing interest.
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McGonigal, Kelly. "A Conversation with Timothy McCall, MD." International Journal of Yoga Therapy 19, no. 1 (October 1, 2009): 143–47. http://dx.doi.org/10.17761/ijyt.19.1.q46072q4536g7652.
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Timothy McCall, MD, is a board-certified internist, the medical editor of Yoga Journal, and the author of two books, Yoga as Medicine: The Yogic Prescription for Health and Healing and Examining Your Doctor: A Patient's Guide to Avoiding Harmful Medical Care. His articles have appeared in dozens of publications, including the New England Journal of Medicine, Journal of the American Medical Association, The Nation, The Boston Globe, The Philadelphia Inquirer, and The Los Angeles Times. Timothy has studied Yoga since 1995 with Patricia Walden, a teacher of classical Iyengar Yoga. More recently, he has been working with Donald Moyer and Rod Stryker. In addition, Timothy travels regularly to India to research Yoga, Yoga therapy, and Ayurveda and to study with a traditional Ayurvedic vaidhya (doctor) in Kerala and a Tantric master in Bangalore. After completing his residency in primary care internal medicine, he practiced for more than 10 years in the Boston area before devoting himself full-time to writing and research. His main focus since the year 2000 has been investigating the therapeutic aspects of Yoga, as well as the scientific explanations of Yoga's effects. In this interview, Dr. McCall (TM) and IJYT Editor-in-Chief Kelly McGonigal, PhD, (KM) discuss what Western medicine can learn from Yoga and Ayurveda, the risks of trying to license Yoga therapists, innovation in the history of Yoga therapy, and the challenges of conducting research on Yoga.
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Konecki, Krzysztof T. "The Process of Becoming a Hatha-Yoga Practitioner." Qualitative Sociology Review 12, no. 1 (January 31, 2016): 6–40. http://dx.doi.org/10.18778/1733-8077.12.1.01.
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This paper undertakes the problem of perceiving and feeling the body in the process of acquiring the identity of a hatha-yoga practitioner. The process of becoming a “yogi” is connected with the practice of the work on the body and defining these practices, specific perception of the body, and feeling the body. Becoming a hatha-yoga practitioner is a process. I describe phases of this process in the paper: 1) The initial phase—constructing motives and first steps; 2) The phase of a fuller recognition of psychophysical effects and ascribing to them appropriate meanings; 3) The phase of a fuller recognition of spiritual aspects of hatha-yoga (quasi-religion). The relations between the mind and the body get complicated at the moment of meaningful engagement in yoga practice and defining body practice as mental practice, as well as spiritual. The work on the body can change the “Western” perspective of defining the body as a material element of human existence (the Cartesian vision) to a vision of treating the body as a spiritualized substance (the vision of Eastern philosophy). Such a change is not always possible if we hold on to the guidelines of other religions as own (e.g., the Catholic religion). Changes in the body and psyche have to be in such a situation defined differently, and also there have to be certain language descriptions of these changes (often acquiring guidelines of set languages formulas) in order to combine the statements of conventional religion with a new spiritual experience.
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Kusnick, Catherine, Gary Kraftsow, and Mary Hilliker. "Building Bridges for Yoga Therapy Research: The Aetna, Inc., Mind-Body Pilot Study on Chronic and High Stress." International Journal of Yoga Therapy 22, no. 1 (January 1, 2012): 91–92. http://dx.doi.org/10.17761/ijyt.22.1.k982040922pw748g.
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In 2009, Aetna, Inc., invited Gary Kraftsow and the American Viniyoga Institute (AVI) to contribute to a research study on modulating stress. This partnership represented the first formal recognition of the potential role of yoga therapy in modern healthcare by an insurance company. This project exemplified the power and value of a collaboration in which yoga therapists made the ancient yoga teachings relevant to healthcare research. We must under-stand our own ancient traditions, learn the language of Western medicine, and recognize opportunities to build bridges to medical disciplines, academic partners, insurers, funders, and policy makers.
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Stephen, Michele. "The yogic art of dying, Kundalinī yoga, and the Balinese pitra yadnya." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 166, no. 4 (2010): 426–74. http://dx.doi.org/10.1163/22134379-90003610.
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This article proposes that the complex public rituals of the Balinese pitra yadnya (sacrifices for the ancestors) can be understood as a localized form of Laya yoga, through which the dead person is instructed and assisted in the yogic art of dying. The arguments are based on recent, detailed ethnographic observations of the pitra yadnya, textual evidence, and comparisons with western studies of Laya and Kundalinī yoga.
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Cartwright, Tina, Heather Mason, Alan Porter, and Karen Pilkington. "Yoga practice in the UK: a cross-sectional survey of motivation, health benefits and behaviours." BMJ Open 10, no. 1 (January 2020): e031848. http://dx.doi.org/10.1136/bmjopen-2019-031848.
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ObjectivesDespite the popularity of yoga and evidence of its positive effects on physical and mental health, little is known about yoga practice in the UK. This study investigated the characteristics of people who practise yoga, reasons for initiating and maintaining practice, and perceived impact of yoga on health and well-being.Design, setting and participantsA cross-sectional online anonymous survey distributed through UK-based yoga organisations, studios and events, through email invites and flyers. 2434 yoga practitioners completed the survey, including 903 yoga teachers: 87% were women, 91% white and 71% degree educated; mean age was 48.7 years.Main outcome measuresPerceived impact of yoga on health conditions, health outcomes and injuries. Relationships between yoga practice and measures of health, lifestyle, stress and well-being.ResultsIn comparison with national population norms, participants reported significantly higher well-being but also higher anxiety; lower perceived stress, body mass index and incidence of obesity, and higher rates of positive health behaviours. 47% reported changing their motivations to practise yoga, with general wellness and fitness key to initial uptake, and stress management and spirituality important to current practice. 16% of participants reported starting yoga to manage a physical or mental health condition. Respondents reported the value of yoga for a wide range of health conditions, most notably for musculoskeletal and mental health conditions. 20.7% reported at least one yoga-related injury over their lifetime. Controlling for demographic factors, frequency of yoga practice accounted for small but significant variance in health-related regression models (p<0.001).ConclusionThe findings of this first detailed UK survey were consistent with surveys in other Western countries. Yoga was perceived to have a positive impact on physical and mental health conditions and was linked to positive health behaviours. Further investigation of yoga’s role in self-care could inform health-related challenges faced by many countries.
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Petrzela, Natalia Mehlman. "“The Siren Song of Yoga”." Pacific Historical Review 89, no. 3 (2020): 379–401. http://dx.doi.org/10.1525/phr.2020.89.3.379.
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Yoga writ large helps illuminate the nature and the limits of evolving countercultures. Yoga in the 1960s and 1970s United States operated as a crucial vehicle for expressing critiques of patriarchy and sexual repression. Expressive forms of sexuality became pervasive in yoga culture, symptoms of the increased discursive and physical openness of the sexual revolutions. The broad-ranging spirituality associated with yoga often challenged rigid religiosity, frequently by pitting Eastern against Western belief systems, often oversimplifying this duality. The American encounter with yoga has been a vehicle for the rise of a capacious spirituality, often defined as “New Age” and more recently subsumed within the “spiritual-but-not-religious” movement, which today over 30 percent of Americans reportedly embrace. Yoga has been a crucial vehicle for expressing how Americans see themselves as spiritual, sexual, and physical beings, and the 1960s and 1970s represent a period in which these identities were articulated, if not always enacted, as distinctly countercultural. At the same time, this famously experimental era paradoxically corresponded to the incorporation of yoga into a popular mainstream fitness culture. The mainstreaming of yoga at times sapped this spiritual practice of a significant measure of radicalism and at others merely expressed that radicalism differently.
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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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Banerji, Debashish. "Traditions of Yoga in Existential Posthuman Praxis." Journal of Posthumanism 1, no. 2 (December 26, 2021): 213–17. http://dx.doi.org/10.33182/jp.v1i2.1777.
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This is a discussion of Francesca Ferrando’s book Philosophical Posthumanism, focusing in particular on three chapters, “Antihumanism and the Ubermensch,” “Technologies of the Self as Posthumanist (Re)Sources” and “Posthumanist Perspectivism.” It traces the origins and implications of the concepts at the center of these chapters from a posthumanist perspective. It then evaluates these implications from the viewpoint of a non-Western praxis, specifically the spiritual praxis of Indian yoga. For this, it elaborates briefly on some genealogies of yoga and discusses what an intersection of posthumanism and yoga may look like. It holds that such a consideration would enhance the concepts of the chapters in question in Ferrando’s text.
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Kalliel, Katherine M. "The True Path: Western Science and the Quest for Yoga." Psychiatric Services 54, no. 3 (March 2003): 409. http://dx.doi.org/10.1176/appi.ps.54.3.409.
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Bowers, Hana, and Joseph M. Cheer. "Yoga tourism: Commodification and western embracement of eastern spiritual practice." Tourism Management Perspectives 24 (October 2017): 208–16. http://dx.doi.org/10.1016/j.tmp.2017.07.013.
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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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Mangiarotti, Emanuela. "The Body of Yoga: A Feminist Perspective on Corporeal Boundaries in Contemporary Yoga Practice." AM Journal of Art and Media Studies, no. 18 (April 15, 2019): 79. http://dx.doi.org/10.25038/am.v0i18.294.
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The practice of yoga has grown globally in the past 20 years, with professionals, publications and practitioners furthering it as a way to improve physical and mental health, reduce stress, lead a more conscious and productive life and experience mental and physical wellbeing. Widely regarded as a practice ‘for all’, yoga questions the authority of norms and practices produced by institutionalised religions, Western biomedicine and sports, tracing the foundations of a personal and collective politics of the body. This discourse of accessibility – integral to the way yoga is marketed today – is the point of departure for a sociological perspective on contemporary yoga. By inscribing itself in a seemingly countercultural ethics of and from the body, yoga is entangled in the relations of power in which bodies are immersed. In that respect, gendered configurations are crucial to the way the body of yoga participates in tracing corporeal, spatial, social and cultural boundaries. Feminist reflections on corporeality can unravel the workings of power exercised by and upon bodies, calling into question the very processes through which they operate in contemporary yoga practices. Crucial to this approach is the tension between the fixity of corporeal normativity and the experience of movement, change and transformation that underscores the practice of yoga.Article received: December 16, 2018; Article accepted: January 23, 2019; Published online: April 15, 2019; Original scholarly paperHow to cite this article: Mangiarotti, Emanuela. "The Body of Yoga: A Feminist Perspective on Corporeal Boundaries in Contemporary Yoga Practice." AM Journal of Art and Media Studies 18 (2019): 79–88. doi: 10.25038/am.v0i18.294
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Jakubczak, Marzenna. "Joga dla Polki i Polaka. Rzut oka na recepcję indyjskiej duchowości w Polsce." Argument: Biannual Philosophical Journal 9, no. 1 (June 30, 2019): 123–45. http://dx.doi.org/10.24917/20841043.9.1.7.
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Yoga for Poles: a glance at the reception of Indian spirituality in Poland: The article starts
with a review of data on the religious afliations and involvement of contemporary Poles, with
special focus on religious traditions originating in India. Then, outlined briefy is the Polish
reception of the Hindu and Buddhist religio-philosophical ideas, regarding the period between
the mid-nineteenth century, through the 1990s and on to the present day. Both the oriental
religions and psychophysical exercises associated with yoga have various connotations for Poles,
who mostly identif themselves as Christians. Along with the gradually growing popularity of
modern postural yoga, one can observe increasing fears and prejudices developing, ones which
are usually based on ignorance or confusion. In the following part of the article the term “yoga”
is elucidated. The author also discusses the origin and the signifcance of yoga as a phenomenon within the context of Hindu culture. Finally, she considers the question as to whether
yoga, as it has been adopted in Polish society, should be rather associated with physical culture
and a method of relaxation or with a religious movement and a spiritual path. In conclusion,
the author addresses the issue of the alleged incompatibility and discrepancy between the non-
-western ideas implied by yoga and the Roman Catholic worldview predominating in Poland.
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Kraftsow, Gary. "Defining Yoga Therapy: A Call to Action." International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 27–29. http://dx.doi.org/10.17761/ijyt.20.1.t7w4x35810631177.
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Congratulations to everyone at IAYT and IJYT who make the journal happen and who have shepherded it along these past twenty years, making it such a valuable resource to our emerging profession of Yoga therapy. The work of IAYT and the service IJYT provides illustrate the kind of inclusive, collaborative, reaching-across-lineages spirit that our profession needs as it engages in the important dialogue necessary to shape how Yoga therapy moves forward into modern Western healthcare, not only in this generation, but for many generations to come.
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Yusi Armini, Ni Wayan, and Ida Ayu Diah Larashanti. "Efektivitas Hatha Yoga Terhadap Kesehatan Fisik." JURNAL YOGA DAN KESEHATAN 3, no. 1 (July 2, 2020): 75. http://dx.doi.org/10.25078/jyk.v3i1.1513.
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<p><em>Today, humans are faced with life problems that are so tight with competition and competition in various aspects, so that it gives birth to a high tension culture. Tension that occurs causes disrupted anatomy of the body, even damage that causes balance of body and mind problems. This disharmony is a disease that many people face, namely stress, a psychosomatic disorder that can only be cured through inward healing, namely relaxation. Yoga is a method of self-discipline that has been applied and yoga also hits sports today, a sport that is very easy to use and at any time can and does not require a lot of space. So that yoga is made a healthy lifestyle trend that is not only recognized in the eastern hemisphere, especially for Hindus but also in the western world, which shows the universality of the teachings of Yoga itself that can be applied by anyone. One type of yoga that is famous in the world is Hatha Yoga. Hatha Yoga is one way of connecting with Iswara (God Almighty) by forming perfect harmony between the two pranic streams found in the body through the practice of Asana, Pranayama, Mudra and Bandha. So that Hatha Yoga is able to provide relaxation to the body and mind that will create physical and spiritual health.</em></p><p><strong><em><br /></em></strong></p>
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Block, Courtney M., and Christopher L. Proctor. "The Yoga Sutra of librarianship: Towards an understanding of holistic advocacy." Journal of Librarianship and Information Science 52, no. 2 (April 3, 2019): 549–61. http://dx.doi.org/10.1177/0961000619841120.
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This article discusses the creation of a new philosophical model of librarian-patron interaction. Directly influenced by the classical Indian text The Yoga Sutras of Patañjali, the authors have created the Triadic Model of Holistic Advocacy, which is supported by three yogic concepts: yoga (union), karuṇā (compassion), and āsana (pose). At its core, holistic advocacy encompasses both a philosophy and praxis of librarianship that is predicated on the belief that librarianship is fundamentally about service to others. Holistic advocacy requires a consistent, empathetic approach to librarian-patron interactions that is ultimately reflected in the quality of services rendered. The authors argue that engaging in holistic advocacy empowers library professionals to better advocate for patrons, specific libraries, and librarianship as a field. Embedding this ethos will help ensure that advocacy happens frequently and organically. Furthermore, holistic advocacy is a mindset that will help foster the growth of a more critically-thinking, compassionate society. The blending of eastern philosophical concepts (as outlined in the The Yoga Sutras of Patañjali) and western practices of LIS has not yet been discussed in the literature. The authors hope this discussion will encourage others to consider how eastern philosophy impacts western library practices.
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Suyanta, I. Wayan. "Motivasi Wisatawan Dalam Pembelajaran Yoga Di Ubud Bali." Jurnal Penelitian Agama Hindu 5, no. 4 (October 29, 2021): 244–54. http://dx.doi.org/10.37329/jpah.v5i4.1326.
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This research is aimed at the motivation to learn yoga by tourists visiting Ubud Bali. By observing the symptoms of fragility and independence of internal and external elements of tourists along with the situation and conditions in the West, it is necessary to identify motives and find solutions to the problems. Tourists' learning motives will be explored and explored from the perspective of non-formal education. The method used is deepth interview, which continues to be described in a qualitative descriptive manner. Some of the findings include the stimulation of the external environment in the Western world and personality situations that cause tourists to start learning yoga. Another motive is the awareness of tourists' self-introspection, edu-spiritual learning (non-formal education) and the Balinese social and cultural environment as an orientation to learn yoga.
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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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McCall, MarcyC. "In search of yoga: Research trends in a western medical database." International Journal of Yoga 7, no. 1 (2014): 4. http://dx.doi.org/10.4103/0973-6131.123470.
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HUMBERSTONE, BARBARA, and CAROL CUTLER-RIDDICK. "Older women, embodiment and yoga practice." Ageing and Society 35, no. 6 (March 12, 2014): 1221–41. http://dx.doi.org/10.1017/s0144686x1400018x.
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ABSTRACTIn this paper, we consider the ageing body and the ‘body techniques’ practised by older women within their yoga classes. The paper emphasises the importance of exploring alternative definitions of the human condition, how these are shaped and assembled through particular embodied practices which are realised personally and socially. Taking a contextualised phenomenological approach, older women's experiences are made visible through interview and participant observation. Unlike much sporting practice, the body techniques managed by the women did not emphasise sporting prowess but provided for an integration of body and mind. In the process, biological ageing was accepted yet the women maintained control over the process, troubling prevailing narratives of ageing, declining control and increasing weakness that are taken for granted in much of Western society. The paper highlights the significance of socially rooted ontological embodiment in understanding the ageing body and particular bodily practices.