Artykuły w czasopismach: „Iyengar yoga”

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Bögli, Brigitte. "Iyengar-Yoga". Journal für Gynäkologische Endokrinologie/Schweiz 23, nr 1 (marzec 2020): 35–36. http://dx.doi.org/10.1007/s41975-020-00130-7.

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Jain, Andrea. "Branding yoga: The cases of Iyengar Yoga, Siddha Yoga and Anusara Yoga". Approaching Religion 2, nr 2 (5.12.2012): 3–17. http://dx.doi.org/10.30664/ar.67499.

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In October 1989, long-time yoga student, John Friend (b. 1959) travelled to India to study with yoga masters. First, he went to Pune for a one-month intensive postural yoga programme at the Ramamani Iyengar Memorial Yoga Institute, founded by a world-famous yoga proponent, B. K. S. Iyengar (b. 1918). Postural yoga(De Michelis 2005, Singleton 2010) refers to modern biomechanical systems of yoga which are based on sequences of asana or postures that are, through pranayama or ‘breathing exercises’, synchronized with the breath. Following Friend’s training in Iyengar Yoga, he travelled to Ganeshpuri, India where he met Chidvilasananda (b. 1954), the current guru of Siddha Yoga, at the Gurudev Siddha Peeth ashram. Siddha Yoga is a modern soteriological yoga system based on ideas and practices primarily derived from tantra. The encounter profoundly transformed Friend, and Chidvilasananda initiated him into Siddha Yoga (Williamson forthcoming).

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Zhukova, Liubov E. "Concepts of the Divine in the Works of B.K.S. Iyengar as a Reflection of the Ideas of the Founders of Neo-Vedanta". History of Philosophy 27, nr 1 (12.07.2022): 54–67. http://dx.doi.org/10.21146/2074-5869-2022-27-1-59-67.

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The article discusses concepts of the Divine in the works of the modern yoga school founder, B.K.S. Iyengar. The center of interest is the basic accents put by Iyengar on various aspects of the Divine. The author gives the comparative analysis of the ideas about the Divine of Iyengar and founders of neo-vedanta and the world-famous reformers of Hinduism, such as Ram Mohan Rai, Swami Dayananda, Ramakrishna Paramahamsa and Swami Vivekananda. To disclose the specifics of views on the problems of the search for and knowledge of God, the presentation of proofs of the existence of God, the relationship between God and the soul the methods of historic-philosophical reconstruction and comparative analysis were used. The author shows that it is impossible to determine whether Iyengar's teaching belongs to a particular school of Vedanta. Iyengar’s beliefs share the views of the Advaita Vedanta and Vishishta Advaita philosophers. The conclusion that Iyengar philosophical views are an uncritical mixing of the ideas of Western and Eastern religious and philosophical teachings and continue the Neo-Vedanta tradition is done.

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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, nr 12 (grudzień 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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Zwick, Dalia, i Mary Dunn. "Integrating Iyengar yoga into rehabilitation". Nursing 37 (październik 2007): 10–12. http://dx.doi.org/10.1097/01.nurse.0000295650.19088.68.

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Kishiyama, Shirley, Jane Carlsen, Julie Lawrence, Eric Small, Daniel Zajdel i Barry Oken. "Yoga as an Experimental Intervention for Cognition in Multiple Sclerosis". International Journal of Yoga Therapy 12, nr 1 (1.01.2002): 57–62. http://dx.doi.org/10.17761/ijyt.12.1.b8298326426hx862.

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In order to study the possible effects of Yoga on cognitive function in multiple sclerosis (MS), we have set up six-month-long classes that meet for 90 minutes once a week. The format for the class follows the Iyengar approach to Hatha-Yoga, which utilizes "props" such as chairs, blankets, or straps that aid the less supple/strong body in achieving the Yoga poses. In particular, people with MS can suffer from balance problems, limb weakness,numbness, and fatigue. Iyengar Yoga thus lends itself particularly well to formulating a class for students with MS. This paper describes the actual Yoga intervention for people with MS and discusses some of the problems in experimental design and logistics encountered in setting up the study.

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Khattab, Kerstin. "Iyengar-Yoga in der kardialen Rehabilitation". Zeitschrift für Komplementärmedizin 3, nr 02 (kwiecień 2011): 52–55. http://dx.doi.org/10.1055/s-0030-1270936.

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Bowden, Deborah, Claire Gaudry, Seung Chan An i John Gruzelier. "A Comparative Randomised Controlled Trial of the Effects of Brain Wave Vibration Training, Iyengar Yoga, and Mindfulness on Mood, Well-Being, and Salivary Cortisol". Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–13. http://dx.doi.org/10.1155/2012/234713.

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This randomised trial compared the effects of Brain Wave Vibration (BWV) training, which involves rhythmic yoga-like meditative exercises, with Iyengar yoga and Mindfulness. Iyengar provided a contrast for the physical components and mindfulness for the “mental” components of BWV. 35 healthy adults completed 10 75-minute classes of BWV, Iyengar, or Mindfulness over five weeks. Participants were assessed at pre- and postintervention for mood, sleep, mindfulness, absorption, health, memory, and salivary cortisol. Better overall mood and vitality followed both BWV and Iyengar training, while the BWV group alone had improved depression and sleep latency. Mindfulness produced a comparatively greater increase in absorption. All interventions improved stress and mindfulness, while no changes occurred in health, memory, or salivary cortisol. In conclusion, increased well-being followed training in all three practices, increased absorption was specific to Mindfulness, while BWV was unique in its benefits to depression and sleep latency, warranting further research.

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Culos-Reed, Nicole, Susi Hately-Aldous, Nancy Lieber, Sandra Moss, Joan Halifax, Judith Lasater, Tommijean Thomas i Benjamin Thomas. "Book & DVD Reviews". International Journal of Yoga Therapy 19, nr 1 (1.10.2009): 148–51. http://dx.doi.org/10.17761/ijyt.19.1.b02488ptq6h6t448.

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Yoga for Cancer Survivors DVD, Healing Depression the Mind-Body Way: Creating Happiness with Meditation, Yoga, and Ayurveda, Being with Dying: Cultivating Compassion and Fearlessness in the Presence of Death, Yogabody: Anatomy, Kinesiology, and Asana, Iyengar Yoga: The Integrated and Holistic Path to Health

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Williams, Kimberly, Lois Steinberg i John Petronis. "Therapeutic Application of Iyengar Yoga for Healing Chronic Low Back Pain". International Journal of Yoga Therapy 13, nr 1 (1.01.2003): 55–67. http://dx.doi.org/10.17761/ijyt.13.1.2w0153h1825311m6.

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Low back pain is a significant public health problem that has reached epidemic proportions. It places a substantial burden on the workforce and the health care system.1It has proven very difficult to treat, and it is one of the most commonly reported reasons for the use of complementary and alternative medicine.2 Many different methods of Yoga exist and each has its own technique for preventing and treating disease. This article describes the rationale and method for the therapeutic application of Iyengar Yoga for chronic low back pain. Preliminary results are also presented from a pilot study evaluating the efficacy of a 16-week program of Iyengar Yoga therapy in persons with non-specific chronic low back pain.

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Shafaq, Sadia, Amna Aamir Khan i Musarrat Kazi. "Effects of Iyengar Yoga on Pelvic Floor Muscle Strength and Endurance among Young Females with Stress Urinary Incontinence". Pakistan Armed Forces Medical Journal 72, nr 5 (10.11.2022): 1518–21. http://dx.doi.org/10.51253/pafmj.v72i5.7691.

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Objectives: To determine the effects of yoga therapy on pelvic floor muscle strength, endurance, and health-related quality of life in young women with stress urinary incontinence. Study Design: Interventional study (ClinicalTrials.gov Identifier: NCT04428853). Place and Duration of Study: Rehabilitation Department, Secondary Care Hospital, Karachi Pakistan, from Aug 2020 and Mar 2021. Methodology: A total of 44 young married females aged between 17 and 40 years, diagnosed with stress urinary incontinence due to pelvic floor muscle weakness, were included. Perineometer was used to assess the strength and endurance of pelvic floor muscles. In addition, the International Consultation on Incontinence Questionnaire-Urinary Incontinence Short Form (ICIQ-UI SF) was used to assess the impact of incontinence symptoms on quality of life and the outcome of treatment at baseline and after eight weeks of intervention. Results: Iyengar yoga significantly improved pelvic floor strength and endurance. There was statistically significance the impact of Iyengar yoga on pelvic floor muscle strength for the endurance of pelvic floor musculature (p < 0.001). Similarly,Iyengar yoga was also found significantly effective in decreasing frequency, severity and overall quality of life (QoL) by improving scores of ICIQ-UI-SF questionnaires showing a pre-post mean difference of 10 (p < 0.001). Conclusion: The current study indicated the important role of yoga in improving pelvic muscle strength and endurance and decreasing urinary incontinence symptoms and distress hence improving the quality of life.

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SCOTT, TAMMY M., PATRICIA L. GERBARG, MARISA M. SILVERI, GREYLIN H. NIELSEN, LIZ OWEN, MAREN NYER, RICHARD P. BROWN i CHRIS C. STREETER. "Psychological Function, Iyengar Yoga, and Coherent Breathing". Journal of Psychiatric Practice 25, nr 6 (listopad 2019): 437–50. http://dx.doi.org/10.1097/pra.0000000000000435.

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Khattab, Kerstin, Ahmed A. Khattab, Jasmin Ortak, Gert Richardt i Hendrik Bonnemeier. "Iyengar Yoga Increases Cardiac Parasympathetic Nervous Modulation among Healthy Yoga Practitioners". Evidence-Based Complementary and Alternative Medicine 4, nr 4 (2007): 511–17. http://dx.doi.org/10.1093/ecam/nem087.

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Relaxation techniques are established in managing of cardiac patients during rehabilitation aiming to reduce future adverse cardiac events. It has been hypothesized that relaxation-training programs may significantly improve cardiac autonomic nervous tone. However, this has not been proven for all available relaxation techniques. We tested this assumption by investigating cardiac vagal modulation during yoga.We examined 11 healthy yoga practitioners (7 women and 4 men, mean age: 43 ± 11; range: 26–58 years). Each individual was subjected to training units of 90 min once a week over five successive weeks. During two sessions, they practiced a yoga program developed for cardiac patients by B.K.S. Iyengar. On three sessions, they practiced a placebo program of relaxation. On each training day they underwent ambulatory 24 h Holter monitoring. The group of yoga practitioners was compared to a matched group of healthy individuals not practicing any relaxation techniques. Parameters of heart rate variability (HRV) were determined hourly by a blinded observer. Mean RR interval (interval between two R-waves of the ECG) was significantly higher during the time of yoga intervention compared to placebo and to control (P< 0.001 for both). The increase in HRV parameters was significantly higher during yoga exercise than during placebo and control especially for the parameters associated with vagal tone, i.e. mean standard deviation of NN (Normal Beat to Normal Beat of the ECG) intervals for all 5-min intervals (SDNNi,P< 0.001 for both) and root mean square successive difference (rMSSD,P< 0.01 for both). In conclusion, relaxation by yoga training is associated with a significant increase of cardiac vagal modulation. Since this method is easy to apply with no side effects, it could be a suitable intervention in cardiac rehabilitation programs.

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Shapiro, David, i Karen Cline. "Mood Changes Associated with Iyengar Yoga Practices: A Pilot Study". International Journal of Yoga Therapy 14, nr 1 (1.01.2004): 35–44. http://dx.doi.org/10.17761/ijyt.14.1.47r6323xv20h786u.

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The main objectives of this study were 1) to examine changes in self-reported moods and emotional states from before to after Iyengar Yoga classes and how they are affected by the practice of different types of Yoga poses and (2) to determine whether observed changes in mood depend on one's personality traits. The participants were 11 healthy Yoga students in a nine-session Yoga course in which three different types of Yoga poses were compared: back bends, forward bends, and standing poses. Each 90-minute class focused on one of the three types of poses with three repetitions of each type of class. Self-ratings of 15 moods dealing with positive,negative, and energy-related emotional states were obtained before and after each class. Personality traits of depression, anxiety, and hostility were assessed at an initial orientation. Independently of the specific pose,positive moods increased, negative moods decreased,and energy-related moods increased from before to after classes with most changes lasting for two hours. Specific poses resulted in differences in how moods were affected,with back bends associated with greater increases in positive moods. Some mood changes were dependent on one's characteristic personality traits. The positive mood effects of back bends were greater for participants who were relatively hostile or depressed. The specific and nonspecific effects of different bodily postures and movements on psychological processes in Yoga and other forms of physical activity deserve further study. Yoga practices should be investigated for their potential clinical application in mood disorders and depression.

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Michalsen, Andreas, Michael Jeitler, Stefan Brunnhuber, Rainer Lüdtke, Arndt Büssing, Frauke Musial, Gustav Dobos i Christian Kessler. "Iyengar Yoga for Distressed Women: A 3-Armed Randomized Controlled Trial". Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–9. http://dx.doi.org/10.1155/2012/408727.

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Distress is an increasing public health problem. We aimed to investigate the effects of an Iyengar yoga program on perceived stress and psychological outcomes in distressed women and evaluated a potential dose-effect relationship. Seventy-two female distressed subjects were included into a 3-armed randomized controlled trial and allocated to yoga group 1 (n=24) with twelve 90 min sessions over 3 months, yoga group 2 (n=24) with 24 sessions over 3 months, or a waiting list control group (n=24). The primary outcome was stress perception, measured by Cohen Stress Scale; secondary outcomes included state trait anxiety, depression, psychological and physical quality of life (QOL), profile of Mood States, well being, and bodily complaints. After three months, women in the yoga groups showed significant improvements in perceived stress (P=0.003), state trait anxiety (P=0.021andP=0.003), depression (P=0.008), psychological QOL (P=0.012), mood states being (P=0.007), and bodily complaints well(P=0.012) when compared to controls. Both yoga programs were similarly effective for these outcomes; however, compliance was better in the group with fewer sessions (yoga group 1). Dose effects were seen only in the analysis of group-independent effects for back pain, anxiety, and depression. These findings suggest that Iyengar yoga effectively reduces distress and improves related psychological and physical outcomes. Furthermore, attending twice-weekly yoga classes was not superior to once-weekly classes, as a result of limited compliance in the twice-weekly group.

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Fischer, Jan Moritz, Farid-Ihab Kandil, Christian S. Kessler, Lucas Nayeri, Laura Sophie Zager, Theresa Rocabado Hennhöfer, Nico Steckhan i in. "Stress Reduction by Yoga versus Mindfulness Training in Adults Suffering from Distress: A Three-Armed Randomized Controlled Trial including Qualitative Interviews (RELAX Study)". Journal of Clinical Medicine 11, nr 19 (26.09.2022): 5680. http://dx.doi.org/10.3390/jcm11195680.

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Distress is a growing public health concern. In this three-armed randomized controlled trial, n = 102 adults with elevated stress levels and stress-related symptoms were randomly assigned to (1) “integrative” yoga classes which combined physical exercises, mindfulness training, and ethical/philosophical aspects of traditional yoga; to (2) Iyengar yoga classes which entailed primarily physical exercises; or to (3) mindfulness training without physical training. We hypothesized the synergistic effects of physical yoga exercises, mindfulness, and ethical/philosophical aspects. The primary outcome was the group difference on Cohen’s Perceived Stress Scale (PSS) after 12 weeks. Secondary outcomes included burnout, quality of life, physical complaints, depression, anxiety, mindfulness, interoceptive awareness, self-regulation, spirituality, mysticism, and posttraumatic stress. All outcomes were evaluated at baseline (V0), after 12 weeks (V1), and after 24 weeks (V2). A subset of participants took part in qualitative interviews. A lasting and clinically relevant stress reduction was observed within all groups (PSS ΔV0–V1Integrative Yoga = −6.69 ± 6.19; ΔV0–V1Iyengar Yoga = −6.00 ± 7.37; ΔV0–V1Mindfulness = −9.74 ± 7.80; all p < 0.00). Effect sizes were also statistically large at the end of the follow-up period (Cohen’s d Integrative Yoga = 1.41; d Iyengar Yoga = 1.37; d Mindfulness = 1.23). There were no significant group differences or evidence of relevant synergistic effects from combining mindfulness and physical yoga exercises. All three interventions were found to be equally effective methods of stress reduction. Their use in practice should be based on availability and patient preference.

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Mehta, Rajvi. "Understanding Yoga Therapy". International Journal of Yoga Therapy 12, nr 1 (1.01.2002): 5–11. http://dx.doi.org/10.17761/ijyt.12.1.cpg771n378683603.

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The objective of this article is to bring about a clear understanding of the principles of Yoga therapy based upon the concepts laid down in the ancient text on Yoga,the Yoga-Sûtra of Patanjali,1 and the practical interpretation of the sûtras based on the experiential knowledge of Yogacharya B. K. S. Iyengar. The article tries to provide an understanding of health in the holistic sense, the causes and states of ill health, and the principles and means of reversing ill health to a state of total health of body, emotions, mind, intellect, and spirit through the practice of Yoga.

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Vogler, Juliane, Lily O'Hara, Jane Gregg i Fiona Burnell. "The Impact of a Short-Term Iyengar Yoga Program on the Health and Well-Being of Physically Inactive Older Adults". International Journal of Yoga Therapy 21, nr 1 (1.09.2011): 61–72. http://dx.doi.org/10.17761/ijyt.21.1.e15852u665l710r1.

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Background: With the current challenge of rapidly aging populations, practices such as yoga may help older adults stay physically active, healthy, and fulfilled. Methods: The impact of an 8-week Iyengar yoga program on the holistic health and well-being of physically inactive people aged 55 years and over was assessed. Thirty-eight older adults (mean age 73.21 ± 8.38 years; 19 intervention, 19 control) engaged in either twice-weekly yoga classes or continued their usual daily routines. Physical health measures were muscle strength, active range of motion, respiratory function (FEV1), resting blood pressure, and immune function (salivary IgA and lysozyme). Self-perceived general,physical, mental, spiritual, and social health and well-being were assessed with the Life's Odyssey Questionnaire and the SF12v2™ Health Survey. Results: Muscle strength, active range of motion, physical well-being, and aspects of mental well-being (emotional well-being and self-care) improved significantly in the yoga group (p < .05). Median changes in most of these variables were also significantly different from those in the control group. Conclusions:Participation in Iyengar yoga programs by older people is beneficial for health and well-being, and greater availability of such programs could improve quality of life.

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Evans, S., K. Lung, J. Tsao i L. Zeltzer. "Iyengar yoga for young adults with rheumatoid arthritis". Journal of Pain 13, nr 4 (kwiecień 2012): S90. http://dx.doi.org/10.1016/j.jpain.2012.01.375.

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Blank, Sally, Jacqueline Kittel i Mel Haberman. "Active Practice of Iyengar Yoga as an Intervention for Breast Cancer Survivors". International Journal of Yoga Therapy 15, nr 1 (1.01.2005): 51–59. http://dx.doi.org/10.17761/ijyt.15.1.72j576wvm84107p6.

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The Iyengar system of Yoga is well suited to meet the guidelines for physical activity for breast cancer survivors. Attention to alignment and symmetry, the use of props, and careful sequencing all improve stamina,strength, flexibility, and confidence, while decreasing stress and side effects. Women (n = 18, ages 48 to 69 years) diagnosed with stage I–III breast cancer and receiving antiestrogen or aromatase inhibitor hormonal therapy were recruited for this study. The range of time since chemotherapy and/or radiation treatment was three months to eight years. The subjects were randomized to either a Yoga (n = 9) or wait-list control group. Beginning level Iyengar Yoga classes were conducted two times per week for eight weeks. The women were given a home instruction sheet to practice once a week at home for a total of three Yoga sessions per week. A 92.9% ± 9.8% (mean ± SD) compliance rate for weekly home practice was achieved. During the sixth week of classes, the subjects were asked to complete a 31-question self-report survey that focused on their feelings of stress, level of physical and mental effort during class sessions, and perceptions about how Yoga practice had influenced their awareness. The preliminary findings indicate that the Yoga class was well tolerated by the participants. 75% of the women reported that they would not prefer a slower paced class with less demanding poses. Yoga practice relieved the joint aches and shoulder stiffness associated with the side effects of hormonal treatment for 25% of the participants. Over 60% of the women reported improved mood and less anxiety as an outcome of the Yoga practice.

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Sarbacker, Stuart Ray. "Reclaiming the Spirit through the Body: The Nascent Spirituality of Modern Postural Yoga". Entangled Religions 1 (31.10.2014): 95–114. http://dx.doi.org/10.46586/er.v1.2014.95-114.

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In viewing physical practice as instrumental, traditions of modern postural yoga contain an implicit spirituality that echoes its historical precursors in the medieval traditions of haṭhayoga. The physicality of modern postural yoga tradition links the practices of premodern haṭhayoga traditions with disciplines of body that are characteristic of modern cosmopolitanism, such as gymnastics and calisthenics. The principal modern yoga gurus of the twentieth century—such as B. K. S. Iyengar and K. Pattabhi Jois—viewed postural yoga as distinct from purely physical disciplines on the basis that yoga has an inner dimension that other systems do not possess. Contemporary yoga practitioners have sought to make this inner dimension more transparent through appeals to traditional Hindu and Buddhist philosophy and by adopting practices that are explicitly contemplative or spiritual in nature.

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Zwick, Dalia. "Integrating Iyengar yoga into rehab for spinal cord injury". Nursing 36, PT Insider (październik 2006): 18–22. http://dx.doi.org/10.1097/00152193-200610002-00006.

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McGonigal, Kelly. "A Conversation with Mark Singleton, PhD". International Journal of Yoga Therapy 20, nr 1 (1.01.2010): 17–20. http://dx.doi.org/10.17761/ijyt.20.1.f81005241670875p.

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Mark Singleton is the author of Yoga Body: The Origins of Modern Posture Practice (Oxford University Press, 2010) and the editor, along with Jean Marie Byrne, of Yoga in the Modern World: Contemporary Perspectives (Routledge 2008). Singleton has a PhD in South Asian Religions from Cambridge University (UK) and currently teaches at St. John's College in Santa Fe, New Mexico. His work explores the modern history of Yoga in India, Europe, and America, shedding light on the cultural and political influences on the development of Yoga and challenging assumptions about the origins of modern asana practice. He is also a Yoga teacher in the Iyengar and Satyananda traditions. In this interview, Mark Singleton (MS) and IJYT Editor-in-Chief Kelly McGonigal (KM) discuss why Yoga therapists should care about the modern history of Yoga, what Yoga therapists should understand about the relationship between modern Yoga and science, and the commoditization of Yoga in the West.

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Ledovskikh, A. G., i Z. V. Lukovtseva. "Alexithymia in persons regularly engaged in wellness yoga". Клиническая и специальная психология 4, nr 3 (2015): 47–63. http://dx.doi.org/10.17759/cpse.2015040304.

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The aim of the study was to describe qualitative-quantitative characteristics of alexithymia in persons regularly engaged in Wellness yoga. The study involved 62 adult subjects, grouped into two groups. The main group included people practicing Hatha yoga and Iyengar yoga, the control group included people who are not engaged in sports activities. Methodical complex amounted tools for diagnosing the level of alexithymia and related emotional and personal characteristics. There was no statistically significant difference in the level of alexithymia between the examined groups, however, the descriptive statistics and the results of a qualitative analysis of the data indicate the presence of qualitative-quantitative specifics of the alexithymic symptoms in people practicing yoga.

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Natalya, Stolbova. "About the Ontological Status of Aesthetic Attitude (by the Example of Comparison of Vladimir Arkhipov’s "Folk Things" Collection and Iyengar's Yoga Asanas)". TECHNOLOGOS, nr 3 (2022): 63–73. http://dx.doi.org/10.15593/perm.kipf/2022.3.06.

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The article is devoted to the comparison of “folk things” from the collection of Vladimir Arkhipov presented at the exhibition “Objects of Pride and Shame. The Vladimir Arkhipov`s Collection – Things, Authors, Transformations”, with the performance of asanas (postures) in the Iyengar yoga. The goal of the article is to demonstrate that the forming of folk things collected by the artist Arkhipov and the performance of asanas in the Iyengar yoga are an exemplification of the same ontological structure that is found (or not found) in practices again and again. The methodological basis of the work is the approach proposed by the American philosopher Steven Shaviro in his work “Without Criteria: Kant, Whitehead, Deleuze and Aesthetics”, in which the aesthetics of I. Kant and the ontology of A.N. Whitehead and J. Deleuze are outlined. As a result of the work done, Shaviro shows how the transcendental subject loses its exclusivity and turns into an assembly of actual entities on the ontological plane. According to S. Shaviro, such an assembly is possible only in an aesthetic way, and therefore, aesthetics becomes the first philosophy. Appeal to sensual practices (in our case, to the Iyengar yoga and to the collection of folk things by the artist) makes it possible to discover in these practices the aesthetic attitude of actual entities, the general ontological structure. “Folk Things” from the collection of Vladimir Arkhipov, understood as communities of actual entities, at the moment of reassembly manifest themselves and the specifics of the aesthetic relationship according to which these communities are formed. A broken suitcase, which has restored its functionality thanks to a metal bar, rope and sticks, displaces a suitcase that is accustomed to use. But at the same time, it shows the connections of communities of actual entities with each other and is “museumified” by the artist precisely as a demonstration of such connections that have become visible. In the practice of Iyengar yoga, in the process of performing asanas (poses) and integrating the body with various props, the moment of rebuilding the connections of actual entities also becomes visible. At this moment, the yogi's body is felt as part of the system of sending one thing to another – it becomes "reassembled". The constellation of bodies and things is in the process of restructuring, in which harmonious moments of beauty are captured.

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Ross, Alyson, Erika Friedmann, Margaret Bevans i Sue Thomas. "Frequency of Yoga Practice Predicts Health: Results of a National Survey of Yoga Practitioners". Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–10. http://dx.doi.org/10.1155/2012/983258.

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Background. Yoga shows promise as a therapeutic intervention, but relationships between yoga practice and health are underexplored.Purpose. To examine the relationship between yoga practice and health (subjective well-being, diet, BMI, smoking, alcohol/caffeine consumption, sleep, fatigue, social support, mindfulness, and physical activity).Methods. Cross-sectional, anonymous internet surveys distributed to 4307 randomly selected from 18,160 individuals at 15 US Iyengar yoga studios; 1045 (24.3%) surveys completed.Results. Mean age 51.7(±11.7)years; 84.2% female. Frequency of home practice favorably predicted (P< .001): mindfulness, subjective well-being, BMI, fruit and vegetable consumption, vegetarian status, sleep, and fatigue. Each component of yoga practice (different categories of physical poses, breath work, meditation, philosophy study) predicted at least 1 health outcome (P< .05).Conclusions. Home practice of yoga predicted health better than years of practice or class frequency. Different physical poses and yoga techniques may have unique health benefits.

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Shapiro, David. "Is the Yoga World Ready? An Academic Perspective". International Journal of Yoga Therapy 16, nr 1 (1.01.2006): 7–8. http://dx.doi.org/10.17761/ijyt.16.1.912154t756865533.

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As a long time academic researcher and teacher, and an Iyengar Yoga practitioner for more than ten years, I have been intrigued by the ongoing discussions about Yoga therapy, about what it is and where it is going, and how, or whether, it can be integrated into the healthcare system. My interest in research on Yoga and its clinical potential started with curiosity (sometimes bewilderment) about Yoga teachers' explanations of poses and the claims sometimes made about the effects of certain Yoga practices on bodily organs and systems, such as endocrine glands, the cardiovascular system, the immune system, and mental states. What were these claims based on? Did they make sense in terms of what was already well known in physiology, physical medicine, psychology, and other basic sciences? Or, if such knowledge did not exit, how could we put claims to a test?

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Thomas, Roanne, i Rhona Shaw. "Yoga for Women Living with Breast Cancer-Related Arm Morbidity: Findings from an Exploratory Study". International Journal of Yoga Therapy 21, nr 1 (1.09.2011): 39–48. http://dx.doi.org/10.17761/ijyt.21.1.mj657j0j3501h831.

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Treatments for breast cancer assault the body and can disrupt the relationship between body, mind,and spirit. In this article, we discuss the ways in which yoga was experienced and understood as a healing therapy among ten female breast cancer survivors between the ages of 26 and 70 and living with treatment-related arm morbidity. The women participated in 6 weekly sessions of gentle Iyengar yoga and responded to open-ended surveys before and after the intervention. The majority of women reported physical, emotional, and spiritual benefits from the practice of yoga. Specific benefits included improvements in physical function and relief from symptoms related to treatment; increased peace of mind and hope; and connection to other yoga participants. Integral to this healing process was social support from other breast cancer survivors.

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Lasater, Judith, i Donna Martin. "*Starting Out - Yoga for Beginners Video – The Yoga Journal *Stretch and Surrender – Annalisa Cunningham *Yoga - Practicing Postures – An Easy-to-do Workbook – Connie Weiss". International Journal of Yoga Therapy 4, nr 1 (1.01.1993): 48–52. http://dx.doi.org/10.17761/ijyt.4.1.g220hl60527u540p.

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*Let's be honest from the beginning. I do not like yoga videos. Perhaps I am hopelessly old-fashioned; but I simply believe that yoga is best taught in that dynamic relationship between student and teacher - live. However, I am also a practical person. *For Annalisa Cunningham, author of Stretch and Surrender : a Guide to Yoga, Health, and Relaxation for People in Recovery, a combination of Hatha Yoga with the Twelve Step philosophy has opened the way to recovery. As a counselor at Feather River Alcohol and Chemical Recovery Program in California, Cunningham developed a yoga program for patients, family members, and the community at large. *Connie Weiss has been teaching yoga classes for over twenty years. She has been influenced by Indra Devi, the Iyengar tradition, and, most recently, by T.K.V. Desikachar and Professor A.G. Mohan. In response to the needs of her students she has put together an excellent manual for people of all levels "to facilitate individual practice sessions."

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Wittich, Agi. "Iyengar Yoga for Women: A Practising Tradition in the Making". Religions of South Asia 11, nr 2-3 (1.08.2018): 231–53. http://dx.doi.org/10.1558/rosa.37025.

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Williams, Kimberly Anne, John Petronis, David Smith, David Goodrich, Juan Wu, Neelima Ravi, Edward J. Doyle i in. "Effect of Iyengar yoga therapy for chronic low back pain". Pain 115, nr 1 (maj 2005): 107–17. http://dx.doi.org/10.1016/j.pain.2005.02.016.

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Harner, Holly, Alexandra L. Hanlon i Marian Garfinkel. "Effect of Iyengar Yoga on Mental Health of Incarcerated Women". Nursing Research 59, nr 6 (listopad 2010): 389–99. http://dx.doi.org/10.1097/nnr.0b013e3181f2e6ff.

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Forseth, Bethany, i Stacy D. Hunter. "Range of Yoga Intensities From Savasana to Sweating: A Systematic Review". Journal of Physical Activity and Health 17, nr 2 (1.02.2020): 242–49. http://dx.doi.org/10.1123/jpah.2019-0372.

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Background: There is limited research examining the intensity of yoga and intensity variations between different styles. The purpose of this review is to examine the intensity of yoga based on different physiologic responses both between different yoga styles and within styles of yoga. Methods: Articles were searched for on the PubMed database in early 2019. Inclusion criteria were as follows: (1) written in English, (2) cite a specific style of yoga and include whole yoga session, and (3) measure metabolic or heart rate response. Results: Ten articles were reviewed; articles reported oxygen consumption (n = 1), heart rate (n = 4), or both variables (n = 5). Yoga styles assessed included ashtanga (n = 2), Bikram (n = 3), gentle (n = 1), hatha (n = 3), Iyengar (n = 1), power (n = 1), and vinyasa (n = 1). Oxygen consumption commonly categorized yoga as a light-intensity activity, while heart rate responses classified different yoga into multiple intensities. Conclusion: This review demonstrates that large differences in intensity classifications are observed between different styles of yoga. Furthermore, metabolic and heart rate responses can be variable, leading to inconsistent intensity classifications. This is likely due to their nonlinear relationship during yoga. Thus, it is imperative that the field of yoga research works together to create a standard for reporting yoga.

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Bower, Julienne E., Deborah Garet i Beth Sternlieb. "Yoga for Persistent Fatigue in Breast Cancer Survivors: Results of a Pilot Study". Evidence-Based Complementary and Alternative Medicine 2011 (2011): 1–8. http://dx.doi.org/10.1155/2011/623168.

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Approximately one-third of breast cancer survivors experiences persistent fatigue for months or years after successful treatment completion. There is a lack of evidence-based treatments for cancer-related fatigue, particularly among cancer survivors. This single-arm pilot study evaluated the feasibility and preliminary efficacy of a yoga intervention for fatigued breast cancer survivors based on the Iyengar tradition. Iyengar yoga prescribes specific poses for individuals with specific medical problems and conditions; this trial emphasized postures believed to be effective for reducing fatigue among breast cancer survivors, including inversions and backbends performed with the support of props. Twelve women were enrolled in the trial, and 11 completed the full 12-week course of treatment. There was a significant improvement in fatigue scores from pre- to post-intervention that was maintained at the 3-month post-intervention followup. Significant improvements were also observed in measures of physical function, depressed mood, and quality of life. These results support the acceptability of this intervention and suggest that it may have beneficial effects on persistent post-treatment fatigue. However, results require replication in a larger randomized controlled trial.

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Donesky, DorAnne, Michelle Melendez, Huong Nguyen i Virginia Carrieri-Kohlman. "A Responder Analysis of the Effects of Yoga for Individuals With COPD: Who Benefits and How?" International Journal of Yoga Therapy 22, nr 1 (1.01.2012): 23–36. http://dx.doi.org/10.17761/ijyt.22.1.84352754221r1774.

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We previously reported that a twice-weekly, modified Iyengar yoga program was a safe and viable self-management strategy for patients with chronic obstructive pulmonary disease (COPD). 1 Objective: The primary purpose of this exploratory analysis was to classify yoga participants into 1 of 3 responder categories by using minimum clinically important difference (MCID) criteria for each of 3 variables: 6-minute walk distance (6MW), distress related to dyspnea (shortness of breath; DD), and functional performance (FPI). Changes in health-related quality of life (HRQL) and in psychological well-being (anxiety and depression), and participants' self-reported improvements by responder category were also examined. A secondary goal was to identify baseline participant characteristics, including initial randomization assignment that might predict response to treatment. Methods: Participants were randomly assigned to either an initial yoga (IY) or an enhanced wait-list control (WLC) group. Those in the WLC group were offered the yoga program immediately following the IY group's participation. Individuals from both groups who completed at least 18 of 24 yoga classes were categorized as responders, partial responders, or non-responders for each of the 3 outcome variables (6MW, DD, FPI) on the basis of MCID criteria. Baseline characteristics and changes in HRQL and psychological well-being were also analyzed. Results: None of the participants demonstrated MCIDs for all 3 outcomes; however, 6 were classified as responders for 2 out-come variables and 4 were classified as non-responders for all 3 outcome variables. Two-thirds of the female participant group and one-third of the male participant group completed the yoga program. DD responders showed increased anxiety levels, whereas anxiety levels of the DD non-responders remained unchanged. FPI responders reported significant improvements in physical function, whereas partial and non-FPI responders noted declined function. Participants assigned to the IY group demonstrated greater benefit from yoga than did those in the W LC group. Conclusions: Although this modified Iyengar yoga program appears to have benefited some individuals with COPD, further studies are required to assess who the intervention works for and under what conditions.

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Evans, Subhadra, Kirsten C. Lung, Laura C. Seidman, Beth Sternlieb, Lonnie K. Zeltzer i Jennie C. I. Tsao. "Iyengar Yoga for Adolescents and Young Adults With Irritable Bowel Syndrome". Journal of Pediatric Gastroenterology and Nutrition 59, nr 2 (sierpień 2014): 244–53. http://dx.doi.org/10.1097/mpg.0000000000000366.

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Speed-Andrews, Amy E., Clare Stevinson, Lisa J. Belanger, Judith J. Mirus i Kerry S. Courneya. "Pilot Evaluation of an Iyengar Yoga Program for Breast Cancer Survivors". Cancer Nursing 33, nr 5 (wrzesień 2010): 369–81. http://dx.doi.org/10.1097/ncc.0b013e3181cfb55a.

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Tate, Amy. "Iyengar Yoga for Motherhood: Teaching Transformation in a Nonformal Learning Environment". New Directions for Teaching and Learning 2016, nr 147 (wrzesień 2016): 97–106. http://dx.doi.org/10.1002/tl.20203.

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Boehm, Katja, Thomas Ostermann, Stefania Milazzo i Arndt Büssing. "Effects of Yoga Interventions on Fatigue: A Meta-Analysis". Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–9. http://dx.doi.org/10.1155/2012/124703.

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Background. Researchers aimed at systematically reviewing and meta-analyzing the effectiveness of yoga interventions for fatigue.Methods. PubMed/Medline was searched until January 2012 for controlled clinical studies. Two reviewers independently extracted the data. The methodological quality of the studies was assessed. A meta-analysis was performed.Results. Nineteen clinical studies (total ) were included in this review. Investigated yoga styles included Hatha, Iyengar, Asanas, Patanjali, Sahaja, and Tibetan yoga. Participants were suffering from cancer, multiple sclerosis, dialysis, chronic pancreatitis, fibromyalgia, asthma, or were healthy. Yoga had a small positive effect on fatigue (SMD = 0.27, 59% CI = 0.23–0.31). Seven studies received 4 points on the Jadad score. There were baseline differences in at least 5 studies.Conclusion. Overall, the effects of yoga interventions on fatigue were only small, particularly in cancer patients. Although yoga is generally a safe therapeutic intervention and effective to attenuate other health-related symptoms, this meta-analysis was not able to define the powerful effect of yoga on patients suffering from fatigue. Treatment effects of yoga could be improved in well-designed future studies. According to the GRADE recommendations assessing the overall quality of evidence, there is a moderate effect of the confidence placed in the estimates of the effects discussed here.

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McGonigal, Kelly. "A Conversation with Timothy McCall, MD". International Journal of Yoga Therapy 19, nr 1 (1.10.2009): 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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Wiedemann, Florian, Arndt Buessing, Martin Halle, Marion Kiechle, Nikola Kohls, Thomas Ostermann, Daniel Sattler i Johannes Ettl. "Iyengar yoga compared to exercise in women with stage I-III breast cancer: Feasibility of therapeutic interventions during adjuvant cytotoxic or endocrine therapy." Journal of Clinical Oncology 31, nr 15_suppl (20.05.2013): e20623-e20623. http://dx.doi.org/10.1200/jco.2013.31.15_suppl.e20623.

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e20623 Background: Exercise and mind/body intervention studies have shown benefits when undertaken during cancer treatment. This ongoing trial aims to elucidate the different effects of yoga and conventional exercise on physical and psychological factors in breast cancer patients undergoing endocrine or cytotoxic therapy. This first interim analysis presents feasibility data comparing the two mentioned interventions. Methods: Patients are randomly assigned to receive Iyengar-yoga or conventional exercise on a 1:1 ratio during adjuvant therapy. The intervention consists of a weekly 60-minute yoga or physiotherapy exercise session together with individual home-based, self-contained 20-minute sessions twice a week. Data assessments via questionnaires are done at baseline, right after the 12-week intervention period and 2 months after the end of intervention. Patient accrual within two breast care units started in April 2011 with 66 patients being on study to date (2013, Jan 25). Results: So far, 57 patients (yoga: n=28; exercise: n=29) have completed the trial, while 9 patients dropped out (yoga: 5 patients; exercise: 4 patients). 46 patients received cytotoxic therapy (mean age: 48 y) and 11 patients received endocrine therapy (mean age: 60 y). 8 women participating either in yoga or exercise intervention were younger than 35 years (14%) and 6 women were older than 65 years (11%). Mean number of attended sessions is 9.0 (yoga: 9.3; exercise: 8.8; age >65: 10.3). Overall 19 patients (33%) attended 11-12 out of 12 sessions (yoga: 32%; exercise: 35%; age >65: 67%), 20 patients (35%) attended 8-10 sessions (yoga: 54%; exercise: 17%; age >65: 17%), while 18 women (32%) participated only in 5-7 sessions (yoga: 14%; exercise: 48%; age >65: 17%). 10 out of 51 participants accomplished 40 minutes of home-based training per week (yoga: 11%; exercise: 29%; age >65: 50%). Conclusions: Yoga and exercise interventions are feasible during cancer treatment, although amount and frequency of training should be accommodated to individual condition. Both interventions seem to be practicable for elderly (> 65 years) patients and for patients undergoing cytotoxic therapy.

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Kapsali, Maria. "The ‘ancient’ body of modern Yoga: The influence of Ramanuja on Iyengar Yoga and the use of Yoga in actor training". Studies in South Asian Film & Media 5, nr 1 (1.04.2013): 11–23. http://dx.doi.org/10.1386/safm.5.1.11_1.

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Kimura, Keishin. "Yoga Therapy in Japan". International Journal of Yoga Therapy 27, nr 1 (1.11.2017): 127–29. http://dx.doi.org/10.17761/1531-2054-27.1.127.

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Abstract This perspective piece gives an overview of the current situation of yoga therapy in Japan today. Traditional yoga in Japan suffered a serious setback in 1995 with a nerve gas terrorist attack on the Tokyo subway, which was carried out by a cult that recruited members through yoga classes. But with the increase in popularity with modern forms of yoga such as Iyengar yoga, Ashtanga yoga and hot yoga in the West, the general public in Japan today is forgetting its aversion to yoga and considers it to be something that can contribute to good health. In 2012, the Japan Yoga Therapy Society (JYTS) conducted a study on adverse events in yoga classes throughout Japan with the University of Kyushu School of Medicine, with support from the Ministry of Health, Labour and Welfare. This study indicated that more than half of people attending yoga classes have some form of chronic illness, with 42.3% receiving outpatient care. This survey was the beginning of growing interest from both the government and universities in yoga therapy. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. JYTS is beginning to make inroads into bringing yoga therapy into cancer and palliative care, senior citizen homes, alcohol and drug addiction rehabilitation, cardiovascular rehabilitation, and research on trauma and schizophrenia. While there are still limited opportunities for yoga therapists to work in mainstream healthcare services, there is growing interest among medical professionals in both physical and mental health. This perspective piece introduces some of the developments in yoga therapy research and practice in Japan.

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Speed-Andrews, AmyE, LisaJ Belanger, KerryS Courneya, Clare Stevinson i JudithJ Mirus. "Predictors of adherence to an Iyengar yoga program in breast cancer survivors". International Journal of Yoga 5, nr 1 (2012): 3. http://dx.doi.org/10.4103/0973-6131.91693.

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Vaidya, AshokD B. "Yogacharya Dr. Bellur Krishnamachar Sundararaja Iyengar- "A Michelangelo of Yoga" (1918-2014)". Journal of Obesity and Metabolic Research 2, nr 3 (2015): 185. http://dx.doi.org/10.4103/2347-9906.162373.

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Lea, Jennifer. "Liberation or Limitation? Understanding Iyengar Yoga as a Practice of the Self". Body & Society 15, nr 3 (wrzesień 2009): 71–92. http://dx.doi.org/10.1177/1357034x09339100.

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Amin, Daniel James, i Maureen Goodman. "The effects of selected asanas in Iyengar yoga on flexibility: Pilot study". Journal of Bodywork and Movement Therapies 18, nr 3 (lipiec 2014): 399–404. http://dx.doi.org/10.1016/j.jbmt.2013.11.008.

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Flaherty, Mary, i Martin Connolly. "A Preliminary Investigation of Lumbar Tactile Acuity in Yoga Practitioners". International Journal of Yoga Therapy 24, nr 1 (1.01.2014): 43–50. http://dx.doi.org/10.17761/ijyt.24.1.410l848272013px2.

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Background: Tactile acuity in the back relates to voluntary lumbo-pelvic control and is lower in chronic low back pain (CLBP) patients. Two-point discrimination (TPD) thresholds are higher, indicating decreased tactile acuity in patients with CLBP. Yoga has been shown to help relieve CLBP. Objectives: This study investigated the hypothesis that regular practitioners of yoga have increased tactile acuity (i.e., lower TPD thresholds) when compared to matched controls who regularly perform gym-based (resistance training or aerobic-type) exercise. Method: Tactile acuity in the low back was assessed using TPD in 16 long-term practitioners of yoga (5 Ashtanga, 5 Bikram, and 6 Iyengar practitioners) and 16 age- and gender-matched healthy controls who exercise (with weights and aerobic exercise). Results: The yoga practitioners' TPD was lower than that of the exercisers, indicating greater tactile acuity in the low back. While there was no difference between the TPD of the practitioners of different yoga styles, the TPD of the Ashtanga yoga participants were significantly lower than those of the exercisers. The yogis whose main reasons to practice yoga were for “meditation or increased mindfulness” and for “well-being” showed a nonsignificant trend of higher tactile acuity than those who did yoga for “physical exercise.” There was no association between TPD threshold and cumulative amount of yoga practice in terms of hours per week and years of experience. However, increased hours of exercise per week correlated with higher TPD. Conclusion: The findings suggest that there may be a relationship between yoga practice and enhanced tactile acuity in the low back.

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Dixit, Nishant. "Thalamic Gamma Aminobutyric Acid Level Changes in Major Depressive Disorder After a 12-Week Iyengar Yoga and Coherent Breathing Intervention". Integrative Medicine Case Reports 2, nr 1 (2021): 32. http://dx.doi.org/10.38205/imcr.020132.

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Although yoga is considered as a science for spiritual growth of mankind, many studies have shown that various streams of yoga render many physical as well as psychological benefits to the practitioners. Studies based on Yogic intervention (YI) on Major Depressive disorders (MDD) have shown extremely positive outcomes in recent times (1,2). The antidepressant medications which target the monoamine framework were unable to answer to the neurobiological mechanisms of MDD. Gamma aminobutyric acid (GABA), an amino acid neurotransmitter is known to be an important factor in the pathophysiology of mood disorders (3). In this US based study the design was to track the changes in GABA in MDD through a Yogic Intervention based on Iyenger yoga tradition. The study reports that YI does influence the change in GABA level through the stimulation of parasympathetic response.

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Nalbant, Gamze, Sarah Lewis i Kaushik Chattopadhyay. "Characteristics of Yoga Providers and Their Sessions and Attendees in the UK: A Cross-Sectional Survey". International Journal of Environmental Research and Public Health 19, nr 4 (15.02.2022): 2212. http://dx.doi.org/10.3390/ijerph19042212.

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Yoga is an ancient Indian philosophy and way of life that is being used as a method of improving health and wellbeing. Evidence shows that yoga has several health benefits, such as managing many noncommunicable diseases, such as hypertension, and improving mental health. The popularity of yoga is growing in the UK, but it is mostly unregulated with little information available about yoga providers and their sessions and attendees. This study aimed to explore who is providing yoga; what sessions are available, where, and at what cost; and who attends these sessions in the UK and whether yoga providers were aware of health conditions in their sessions. A cross-sectional survey was undertaken among yoga providers in the UK. They were approached through four major UK yoga associations. In total, 407 yoga providers participated. Most providers were aged 45–64 years (69%), female (93%), and white (93%). The median number of group sessions and one-to-one sessions delivered per week was four and two, respectively. The most common styles were Hatha (28%), Iyengar (26%), and Vinyasa (15%). Sessions had a varying emphasis on different yogic practices, but 59% of providers allocated most time to yogic poses (asana), 18% to breathing practices (pranayama), and 12% to meditation (dhyana) and relaxation practices. Most (73%) reported that their attendees disclosed their health conditions to them, most commonly mental health issues (41%), hypertension (25%), and heart diseases (9%). This study showed that yoga sessions are widely available in the UK, often provided and practiced by women, and concentrate on yogic poses. Sessions concentrate on the asana and tend not to include many of the more holistic aspects of yoga that are practiced in South Asian countries. Yoga providers are often aware of health conditions but may benefit from training to deliver sessions suitable for specific health conditions.

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