Yoga

We are organising a 2-day symposium on yoga and the body to be held at the Australian National University, Canberra.

Here is the link to register: https://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium

Here is the link to download the flyer and schedule: https://drive.google.com/open?id=0B0ONiOO-EUx-c0w1ZnFQZ0pnWFE

Abraham Abulafia (1240–1290) is considered to be one of the most significant Jewish mystics and is one of the few who taught a comprehensive system of meditative practices designed to induce ecstatic religious experiences. At the heart of Abulafia’s meditation techniques lies the coordination of breath and body while pronouncing the Hebrew letters of the Name of God. Specifically, Abulafia instructs the practitioner to empty and stop the breath, paralleling a technical breathing practice in Yogic Pranayama called “Kumbhaka”. The Islamic polymath Al-Biruni’s (973–1048) Arabic translation of Patanjali’s Yoga Sutras is proposed as one possible transmission vector for this Yoga technique across radically different cultures and geographies into Abulafia’s method, which then profoundly influenced major Jewish personalities down to our day.

Shah Jahan’s period (1627-1666 A.D) is known as the golden age of the medieval Indian history. All historian of modern age dedicated their energies to prove this fact that Shah Jahan was the master of the wealthiest Empire of the world. As far as the matter of wealth and territorial boundaries are concerned this is a fact that he ruled on the largest Empire of the world in Middle Ages. This Empire was the legacy of his father in which he did not contribute even a single inch. The wealth he had used for his personal aspirations must have been used for the welfare of the people. These questions are generally avoided by the historians. Taj Mahal, the seventh wonder of the world made the life of common people miserable because they had to pay many taxes for the satisfaction of architectural sense of Shah Jahan. This paper attempts to find out those realities which may challenge this myth.

Представлене видання дає можливість сучасним дослідникам і практикам йоґи глибше зрозуміти йоґічну медитацію — дг’яну. У монографії досліджується процес становлення й розвитку філософських засад дг’яни в історичній перспективі. Автор ретельно вивчає та ілюструє різноманіття поглядів та визначень, що формують поняття «дг’я- на» у ведійський, епічний, класичний та гатха-йоґічний періоди. Для відображення уявлень кожної із зазначених епох, уперше зроблено український переклад нових фрагментів санскритських першоджерел. Показано, як зміни в значенні поняття «дг’яна» впливали на розвиток вчення йоґи, практику йоґінів та по-різному формували уявлення про таке звичне для сучасної людини поняття, як «мислення».
Монографія, як ґрунтовне комплексне дослідження, спонукає до подальшого вивчення інтелектуальних тенденцій у розвитку йоґи та її взаємодії з іншими філософськими та езотеричними вченнями. Книга адресована науковцям, викладачам, аспірантам, студентам, усім, хто цікавиться історією індійської та західної філософської думки, прак- тикам йоґи.

За останнє сторіччя Йоґа як і пов’язані з нею практики медитації, психотехніки стали невід’ємним атрибутом західної культури. Десятки мільйонів людей практикують асани й пранаями, беруть участь у йоґа-семінарах, навіть, не помічаючи цього, використовують терміни йоґи в повсякденній мові. Однак, будь-яка популяризація має й зворотну сторону — спрощення. На жаль, цей процес повною мірою торкнувся і Йоґи. У свідомості західної людини терміни Йоґи втратили свою початкову глибину, Йозі приписали масу поглядів і концепцій, породжених швидше західною, а не індійською культурою. Сама Йоґа стала сприйматися як канонічне, монолітне вчення, позбавлене відтінків, історії, внутрішньої динаміки. У зв’язку з цим виникла потреба в справжньому науковому осмис- ленні Йоґи, яка й привела в останні два десятиліття до появи Yoga-studies у провідних світових центрах наукового сходознавства. Одним із піонерів цих досліджень у нашій країні став Дмитро Данилов — автор цієї монографії.
Книга написана в дуже сучасному жанрі історії та деконструкції ідей. Об’єктом досліджень став термін «дг’яна», який, як показав автор, покриває безліч досить різнорідних психопрактик, і неодноразово змінював своє значення. Таким чином, і це дуже відрадно, досліджуючи це вчення, Дмитро виходить за рамки сприйняття Йоґи як чисто тілесної практики й звертається до її глибини. Думаю, ця монографія буде цікава не тільки сходознавцям, але й філософам, психологам, а також усім, хто дійсно глибоко цікавиться йоґою. Андрій Сафронов. Президент Української федерації йоґи

Свого часу М. Еліаде відніс йоґу до одного з чотирьох базових і взаємозалежних понять, до однієї з чотирьох «кінетичних ідей», які ведуть в осердя індійської релігійно-філософської думки. Минає понад півсторіччя і в світі з’являється різнопланове зацікавлення йоґою, а індійське явище стає впливовою і помітною світовою тенденцією. Уявити сучасний глобалізований культурний, релігійний
і науковий ландшафт без йоґи вже неможливо.
В останні роки історико-філософські дослідження йоґи не тільки істотно пожвавились, а і стали помітним напрямком в індологічній гуманітаристиці. Активно розвивається і міждисциплінарне (трансдисциплінарне) осмислення феномену йоґи. При цьому підвищене зацікавлення спрямоване не тільки на індуїстську йоґічну думку, а і буддійську, джайнську. Водночас не вся основна йоґічна термінологія, включаючи дг’яну, встигла стати предметом окремих розвідок. Тому запропоноване Дмитром Данило- вим монографічне видання, присвячене окремо узятому поняття, тобто дг’яні, є беззаперечно актуальним та відо- бражає світові тенденції в сучасних студіях з індійської філософії.
Автору вдалось не тільки зосередитись на одному з ключових понять йоґічної думки, а і належно проаналізу- вати його трансформацію, залучивши для цього необхідне коло першоджерел. Саме дослідження побудоване так, що аналіз вживання дг’яни здійснюється у досить широкому часовому діапазоні: від ведійських витоків (наприклад, Ріґведа cамгіта, Каушитака, Шветашватара, Майтрі упа- нішади) й епічних текстів (наприклад, «Мокшадгарма», «Бгаґавадґіта») до йоґа даршяни (наприклад, «Йоґа-сутри» Патаньджалі) і середньовічних гатха-йоґічних текстів (на- приклад, «Гатха-йоґа-прадипіка»). У результаті, вдалося помітити важливі трансформації в розумінні дг’яни, які відбувались у різних площинах: гносеологічній, сотері- ологічній, трансцендентній, тілесній. При цьому аналіз поняття дг’яна здійснюється у контексті, який передбачає звернення до різних даршян, включаючи неортодоксаль- ні. Це дало змогу доречно вказати на ті конкретні впли- ви у змінах значень дг’яни, які мали місце в індійському діалогічному історико-філософському процесі. У разі необхідності, Д. Данилов обстоює свої погляди, дискуту- ючи з провідними дослідниками йоґічної філософської спадщини (не тільки згаданим раніше М. Еліаде, а і Дас Ґуптою, Дж. Маллінсоном, Ф. Маасом та іншими).
З позиції історико-філософської індології в Україні запропонована монографія Д. Данилова зберігає не тільки вищеокреслену актуальність. Вона вирізняється ще і но- ваторством, оскільки є першим завершеним досліджен- ням, присвяченим історико-філософським аспектам йоґи. Завдяки автору до вітчизняної науки і культури вводиться не тільки цікава та значуща проблематика, а і відповідні фрагменти санскритських текстів у перекладі українською мовою.
Будемо сподіватись, що монографія знайде свого заці- кавленого читача і сприятиме відновленню та пожвавлен- ню вітчизняних досліджень, присвячених непересічному феномену йоґи.
Юрій Завгородній, доктор філософських наук

This contribution to the Common Knowledge symposium “Fuzzy Studies” explores the boundaries between religions by exploring the ambiguous place of yoga in various religious traditions, both modern and premodern. Recently, certain Hindus and Christians have tried to argue that yoga is an essentially Hindu practice, making their case by appealing to the Yoga Sutras, a text by the Sanskrit author Patanjali. However, on closer examination, the Yoga Sutras seem to exist in a fuzzy, indeterminate space that is not quite “Hindu” in the way the word is understood today. For instance, other Sanskrit authors of the first millennium CE criticized Patanjali's yoga teachings for not being properly theistic and for having strong affinities to Buddhism and Jainism. Yoga was also integrated into at least one of the “religions of the book” in the medieval period: in India in the second millennium, yoga was practiced widely among Sufis, who adapted it in surprising and idiosyncratic ways to make it compatible with their own Islamic philosophies. Nicholson concludes with an appeal for a more nuanced understanding of religious contact that goes beyond the pejorative term syncretism to acknowledge that religious mixing has been a central force in the development not only of Hinduism and Islam, but also of Christianity.

It is not possible to provide a comprehensive account of the educational philosophies and theories that fall within the wide-ranging rubric of 'Eastern philosophy of education'. This disclaimer acknowledges the need to be selective, and so in what follows we have chosen to focus on certain Eastern traditions that have seemed to provide the most enduring and substantive contributions to educational thinking. This inclusionary/exclusionary task should not be understood as disavowing other potentially important contributions and traditions (e.g. Shintoism, Sikhism, Jainism, Baha'i) nor that the categories 'Eastern' and 'tradition' can be offered without significant reservation. Furthermore, the reader would be faced with a bewildering array of ideas without a conceptual frame with which to interpret less familiar contexts. We employ Plato's allegory of the cave as the methodological and pedagogical vehicle to frame and to drive the discussion that follows because it allows us to explore certain key ontological,epistemological and ethical features within our selected Eastern pedagogies, providing the balance between meaningful encounter and coherent interpretation. If philosophy is concerned with what it means to be human, then philosophers of education are sometimes said to take up the question of what it means to become human: humanization. Our traditions define humanization through a set of practices and/or understandings. Thus, we will focus our attention both on the goal and the practices and processes by which the goal might be achieved. Our chapter includes three parts: the first part will briefly introduce key elements of Plato’s allegory of the cave. Part two will include four sections that examine Buddhism, Hinduism, Daoism and Confucianism in turn. It is important to note however, that each of these traditions is more of a tree with several branches, reflecting diverse schools of thought. This general difficulty becomes severe when discussing Buddhism and Hinduism (the former more appropriately conceived as Buddhisms and the latter a broad term that includes several belief systems), requiring us to select specific teachings/aspects within each tradition. Part three will offer some brief statements that may be surmised from our analysis, pointing to shared features of an ‘Eastern philosophy of education’.

Уделот на психосоцијалниот стрес во настанокот и прогресијата на хроничната пародонтопатија е потврден во многу студии досега. Паралелно на тоа, интензивно се докажуваат позитивните ефекти од практикувањето на јога врз различни психички, социјални и физички аспекти на човекот но и при важни стрес индуцирани заболувања. Она што до сега не е воопшто истражено е поврзаноста на стрес редукциони методи т.е. јога со состојбата на пародонтот.
За таа цел на Клиниката за болести на устата и пародонт, при УСКЦ “Св.Пантејлемон“ Скопје,  беше изведена студија на пресек врз вкупно 40 испитаници, на возраст од 25-60 години. Со помош на прелиминарен прашалник, од 4 здравствени установи беа селектирани 20 испитаника кои не практикуваат релаксациони методи на неделно ниво и 20 испитаника од Центар за јога и личен развој, Скопје, кои практикуваат јога, редовно во изминатата 1,5 година. Сите испитаници покажуваа знаци за пародонтална афекција и немаа здравствени состојби кои интерферираат со хроничната пародонтопатија. Првата група, како контролна ја сочинуваа испитаниците кои не практикуваат јога, а втората група, испитувана ја сочинуваа испитаниците со јога искуство. Во тек на работен ден, во периодот помеѓу 8-10 часот наутро, им беше земен примерок од плунка за детекција на нивото на саливарен кортизол и извршено психолошко тестирање на субјективното доживување на стресот со PSQ прашалникот и BAI тестот на анксиозност. Беше направен пародонтолошки преглед од страна на еден истражувач и определени пародонталните параметри: Лу Силнес индексот на гингивална инфламација, Рамфјорд пародонтолошкиот индекс, напреднатост на пародонтопатијата врз основа на големината на губитокот на припој и формата на пародонтопатија врз основа на процентуалната застапеност на зафатените заби со болеста. Резултатите добиени од прашалниците беа анализирани од страна на психијатар на  Институт за физиологија со антропологија, кабинет за психофизиологија, Медицински Факултет,Скопје. На Институтот за резидуи и контаминенти при Ветеринарниот факултет во Скопје беа утврдени вредностите на саливарен кортизол со помош на Кит за детекција Salimetrics  - High Sensitivity SALIVARY CORTISOL ENZYME IMMUNOASSAY KIT For Research Use Only,Item No. 1-3002, (Single) 96-Well Kit;1-3002-5, (5-Pack) 480 Wells, Penn State Collage,USA. Добиентите резултати беа статистички обработени со методите на дескриптивна и аналитичка статистика, и користење на  Pearson-овиот коефициент на корелација.
Постигнувањата на скалата PSQ ни укажа дека постои умерено високо ниво на психосоцијален стрес во последните две години, кај сите испитаници. Student-овиот t- тест покажа дека нема статистички значајна разлика во средните вредности на PSQ тестот, помеѓу испитаниците кои практикуваат и кои не практикуваат јога, за p= 0.5192. Анализата на BAI тестот за анксиозност, ни укажа дека двете групи на испитаници се во рамките на слаба( ниска ) анксиозност, но и дека групата без јога искуство има сигнификантно повисока анксиозност  за разлика од групата кој практикува јога, за p= 0.04652.  Просечните вредности на саливарниот кортизол кај сите испитаници беа во рамките на референтните вредности зададени за утринскиот период во кој се одвиваше земањето на примерокот, и помеѓу двете групи нема статистички значајна разлика, за p= 0.9895. Во прилог на ова ни говори јаката корелација помеѓу саливарниот кортизол и PSQ скоровите кај двете групи, што значи дека умерено високиот психосоцијален стрес придонел за умерено покачување на утринското ниво на саливарен кортизол. Средно јаката корелација помеѓу постигнувањата на BAI тестот и кортизолот кај јогиската групата ни говори за  придонесот на емоциите  врз хормоналните промени во организмот, за разлика од непостоењето на таква поврзаност кај групата без јога искуство при што вредностите на кортизолот не се во корелација со нивото на анксиозност кое што го изјавиле во нашето истражување. Нотиравме статистички значајно поголема инфламација на гингивата кај контролната група во споредба со испитуваната група, за p=0.0001339. Присуството на позитивни корелации помеѓу PSQ  скоровите и Лу Силнес индексот кај двете групи (r=0.9936 кај контролната, r=0.5625 кај испитуваната) , и BAI скоровите со Лу Силнес индексот кај двете групи (r=0.5444 кај контролната, 0.5792 кај испитуваната) ни ја потврдуваат хипотезата дека субјективно доживеаниот стрес резултира со гингивалните промени што понатаму можат да се прошират и на преостанатиот пародонт. Просечните вредности за пародонталниот индекс по Рамфјорд значително не се разликуваат помеѓу двете групи, p= 0.8849. Корелациите помеѓу Рамфјорд вредностите и вредностите на PSQ (r= 0.3378 кај контролната и r= 0.2653 кај испитуваната) како и Рамфјорд со  BAI тестовите покажуваат позитивни (r= 0.4842 кај контролната, r= 0.414 кај испитуваната), средно јаки корелации, што значи дека психосоцијалниот стрес има влијание врз состојбата на пародонтот. Не утврдивме статистичка значајност во разликата помеѓу напреднатоста и формата на пародонтопатијата кај двете групи меѓусебно. Средно јаката корелација помеѓу PSQ вредностите и напреднатоста на пародонтопатијата ни го потврдуваат  влијанието што го има психосоцијалниот стрес врз напредокот на пародонталната болест (r= 0.7922 кај контролната, r= 0.529 кај испитуваната група). BAI вредностите на анксиозност  позитивно корелираат со големината на губитокот на атечментот кај испитуваната група појако (r= 0.4474), но кај контролната група слабо до незначително (r= 0.1773). Корелацијата помеѓу саливарниот кортизол со пародонталните параметри кај јогиската група е умерена до многу јака. Кај групата која не практикува  релаксациони методи добивме јака корелација меѓу саливарниот кортизол и напреднатоста на пародонтопатијата(r= 0.8329)  и слаба корелација помеѓу него и гингивалната инфламација(r=0.2552 ). При испитување на корелација помеѓу саливарниот кортизол и Рамфјорд индексот кај контролната група не добивме поврзаност (r= 0.0311).
Од сето претходно изнесено, можеме да заклучиме дека хроничниот емотивен стрес влијае врз состојбата на пародонтот преку неуроендокрини механизми. Јога, како широко распространета и применувана стрес-редукциона метода влијае на намалувањето на анксиозноста како поинтензивна емоција кај човекот и намалување на  инфламација на гингивата како важен дел од пародонтот.
Клучни зборови:  пародонтопатија, психосоцијален стрес, јога, саливарен кортизол

Mūsdienu studentiem-topošajiem savu nozaru speciālistiem ,kuru mācību un darba slodze mūsdienās bieži vien pārsniedz normu ,vajadzīgs ne tikai fiziskais spēks un laba veselība ,bet arī augsts intelekta līmenis – zināšanas, izpratne, kritiskās, loģiskās un radošās domāšanas spēks.
Piemēram , 4 mācību gadu laikā aptaujātos Liepājas Universitātes studiju programmas “Sporta un deju skolotājs” gandrīz visus studentus -93,47% uztrauc sociāli- psiholoģiskas problēmas . 62,79% no šiem studentiem problēmas ir tieši darbā vai mācībās ,visbiežāk tiek minēta spriedze,stress, nesaskaņas ,konflikti (Valka ,2016).
Pēc raksta autores domām topošo jebkuras nozares speciālistu profesionālās  sagatavotības process augstskolā ir jārealizē vienotā sistēmā, apvienojot studentu fizisko, intelektuālo un psiholoģisko sagatavotību patstāvīgai profesionālai darbībai.Šajā kontekstā augstskolas pasniedzēju uzdevums ir mācību kursus pasniegt  brīvu ,atvērtu un radošu nodarbību formā ,pārstājot orientēties uz stereotipu „no vidusmēra studenta par vidusmēra speciālistu”. Taču brīva radošās enerģijas plūsma spriedzes apstākļos ir praktiski neiespējama.
No iepriekšminētā var secināt , ka psihofiziskās pašregulācijas iemaņu mācīšana ,apgūšana un iekļaušana izglītības procesā ir loģiska.
  Raksta autore kā Liepājas Universiātes sporta jomas mācībspēks ar 26 gadu darba stāžu paralēli savai individuālajai pašizaugsmei ir piedāvājusi gan studentiem ,gan pasniedzējiem , gan citiem interesentiem dažādas kustību nodarbību alternatīvas ,tādas  kā relaksācijas kustība ar jogas un indiešu dejas elementiem ,austrumu jeb orientālā deja,dejas kustību improvizācija, hatha joga, kuras ietver sevī apzinātus psihofiziskās pašregulācijas mehānismus. Viena no šādu kustību nodarbību alternatīvām - relaksācijas kustība ar jogas un indiešu dejas elementiem rakstā tiks izvērsta plašāk 1. un 2. sadaļā.

Raksta mērķis: Atklāt jogas elementu kā psihofiziskās pašregulācijas prakses iekļaušanas nepieciešamību izglītības procesā.

Atslēgas vārdi: jogas elementi ,psihofiziskā pašregulācija, relaksācijas kustība, Liepājas Universitāte.

Uma pergunta fundamental que grande parte dos estudantes deve se fazer é: qual o ingrediente fundamental para o sucesso acadêmico ou profissional? Um estudo realizado na Nova Zelândia acompanhou detalhadamente um grupo de 1000 crianças desde o nascimento até a idade de 32 anos,
buscando uma resposta para ao questionamento anterior. O texto abaixo é uma tradução livre do trecho do artigo que menciona algumas conclusões dos autores: A capacidade de autoconsciência prevê não apenas notas melhores, como também um bom ajuste emocional, melhores habilidades interpessoais, sensação de segurança e adaptabilidade.
Então, a próxima pergunta que deveria ser feita é: como desenvolver a autoconsciência? Durante milênios, têm sido desenvolvidas técnicas relacionadas originalmente com o Yoga e posteriormente com o Budismo para desenvolver a mente. De modo geral estas técnicas tem sido chamadas no ocidente de meditação e tem sido popularizadas na mídia como atenção plena (mindfulness). Originalmente desenvolvido com objetivos de libertação espiritual, atualmente o Yoga tem sido aplicado a diversas áreas da vida humana, dentre elas: saúde física, saúde mental e aumento do desempenho pessoal. Ao contrário do que a mídia apresenta, o Yoga não se restringe a alongamentos e
contorcionismos. Pelo contrário, o principal conjunto de técnicas empregados pelo Yoga, conhecidos como
Raja Yoga, são estritamente mentais e visam, dentre outras coisas, desenvolver ao máximo a capacidade de concentração e foco do praticante. Vários pesquisadores na área de educação tem desenvolvido trabalhos aplicando técnicas de meditação e verificando o impacto que a prática de tais técnicas causa na vida das pessoas. Alguns estudos também demonstram que algumas técnicas de meditação
podem auxiliar o desenvolvimento da empatia nos professores. Professores com maiores habilidades de
empatia interagem melhor com seus alunos e podem auxiliá-los com mais qualidade.

Biofeedback refers to providing any information on the state of human body back to the subject. The information feedback is realized naturally by self-recognition, by another person or instrument. The mediated feedback is necessary in cases when the parameters are hard to detect or undetectable by the subject. Research and clinical results show clearly the ability of human body to be trained to change typically will-independent parameters by will, such as cardiovascular activity, brain activity and others. Hence biofeedback is also a psycho-physiologic practice in body self-control based on the body-state knowledge. By such technique, it possible to learn to do the same brain action as if during Zen and Yoga meditation. To do so, operant conditioning is used to obtain the demanded results, for example deep vigilant relaxation manifested on occipital EEG by ALPHA amplitude rise. Such results are obtained very quickly related to typical Zen practice. Moreover, a trained person is able to set himself to deep vigilant relaxation by his will or automatically. Biofeedback in many forms is a part of today’s standard therapy practice.
Key words: biofeedback, operant conditioning, classical conditioning, EEG, meditation, Zen, Yoga, psychophysiology, biofeedback therapy

Biofeedback je obecně jakékoli zpětnovazebné zprostředkování nějaké informace o stavu těla sebepozorováním, pozorujícím člověkem (terapeutem), či přístrojem. Zprostředkování je nutné v případě, kdy člověk projevy svého těla vnímá nedokonale, nebo je nevnímá vůbec. Výzkumy prokázaly, že lze své tělo pomocí zpětné vazby úspěšně trénovat tak, aby člověk svou vůlí mohl měnit své tělesné funkce obvykle vůlí nekontrolované, jako jsou tepová frekvence, aktivita mozku, tonus svalstva, zpomalení látkové výměny a jiné. Biofeedback je tedy také psychofyziologická nácviková technika ovládání vlastního těla díky zvnějšku zprostředkovaným informacím o jeho aktuálním stavu. Prokázána je také schopnost naučit se navodit stejné mozkové pochody, jako při zenových a jógových cvičeních, nebo autogenním tréninku. Při takovém nácviku se používá operantního podmiňování tak, aby bylo dosaženo požadovaných výsledků, například hluboké bdělé relaxace manifestované zvýšením amplitudy ALFA rytmu na EEG. Po nácviku, neúměrně kratším, než doba zenové praxe se stejnými výsledky, si již dotyčný dovede stav hluboké relaxace navodit svou vůlí či automaticky. Biofeedback je dnes součástí řady standardních terapeutických technik.
Klíčová slova: EEG biofeedback, neurofeedback, operantní podmiňování, klasické podmiňování, EEG, meditace, Zen, Jóga, psychofyziologie, biofeedback terapie

Structure of the Knee The knee is one of the most complex joints in the body. It is highly flexible and yet bears the weight of the body across its surfaces. This combination makes it susceptible to damage and strain making it one of the most common sites of sporting injuries and a potential site of yoga practice injuries. The bones which make up the knee are the Femur (thigh), Tibia (shin) and Patellar (knee cap). Although it appears to be simple joint it is in fact made up of 2 distinct joints. These are tibiofemoral and patellofemoral joints. Across these articulating surfaces there are structures which bind, secure and align the knee-these are the cartilages and ligaments. The 2 cartilages called meniscus sit between the bones and keep the femur and tibia running smoothly on one another and stop the bones wearing, the 2 collateral ligaments which align the joint in hinge and secure the knee when straight, and the anterior and Posterior cruciate ligaments which locate the tibia under the femur. See Figure 1 Within the knee there are a number of Bursa. These are small, fluid filled sacks usually located behind the attachment of a tendon to stop rubbing and potential inflammation. Function of the Knee While the knee appears to be a hinge joint (one which flexes like a door hinge) it has 3 distinct movements. These are hinge, glide and rotation. Figure 2a, b, c, defines these movements and the structures which initiate it. The collateral ligaments support the knee from either side and are tight when the leg is straight. As the knee bends these ligaments loosen and the cruciate ligaments which crisscross deep in the knee move the tibia back so that it remains under the femur. As the knee bends and the joint un-tensions the tibia turns inwards due to 2 of the three hamstring attachments being located on the inner knee. The knee joint becomes flexible allowing the knee to perform Virasana cycle where the heel sits outside the line of the hip. Although not easily seen, inward rotation creates a greater possibility for the medial meniscus to become squashed between the tibia and femur in poses such as janu sirsasana and padmasana. (see last page).

A paisagem pode ser percebida como um produto da relação com o meio no qual o homem vive envolvendo diferentes temporalidades, espaços e se tem um sentido de imagem no mundo contemporâneo. Na sociedade pósindustrial na qual a urbanização se refere ao crescimento/transformação das cidades, o turismo contemplativo inova ao se adaptar com características culturais e ambientas. A contemplação tem como condição uma maneira concentrada de admiração, permitindo uma observação atenta da paisagem. Ao contemplar torna-se possível a meditação, como por exemplo, a Yoga que está relacionada com as técnicas de respiração (pranayamas) e a realização de posturas (ásanas). A base da Yoga remonta a responsabilidade do indivíduo com o meio em que ele está inserido e por intermédio do projeto podemos refletir sobre questões importantes que articulam as áreas do Turismo e do Urbanismo.

Addressing the Yogasūtra योगसूत्र, or 'the point of view' codified in the Patañjali system, is a difficult task. We are faced with an Opera written in a sacred language, to which we approach with due respect. The text is hermetic, as it is typical of the writings of every initiatory Tradition, where the 'transmission' takes place exclusively through the direct relationship ('mouth-ear') between Master and disciple. Like all the writings of Tradition, the language used is highly symbolic, therefore a vehicle of multiple meanings, the decoding of which is almost impossible if you do not have the opportunity to make them "living them from the inside". Taken alone, it remains a text whose understanding is not only inaccessible for a layman, but also substantially indecipherable for the specialists of the academic world themselves

Affrontare gli Yogasūtra योगसूत्र, ovvero ‘il punto di vista’ codificato nel sistema di Patañjali è impresa ardua. Siamo di fronte ad un’Opera scritta in una lingua Sacra, alla quale accostarsi con il dovuto rispetto. Il testo è ermetico, come peraltro è tipico degli scritti di ogni Tradizione iniziatica, dove la ‘trasmissione’ avviene esclusivamente mediante il rapporto diretto (‘bocca-orecchio’) tra Maestro e discepolo. Come tutti gli scritti della Tradizione, il linguaggio utilizzato è altamente simbolico, quindi veicolo di Significati multipli, la cui decodifica è pressoché impossibile se non si ha la possibilità di realizzarli ‘vivendoli dall’interno’. Preso da solo, resta un testo la cui comprensione è non solo inaccessibile per un profano, ma anche sostanzialmente indecifrabile per gli stessi specialisti del mondo accademico.

Objectives This study aimed to investigate the effect of yoga based on biorhythm theory on the balance and selective attention in the older women. Methods & Materials A total of 35 older women with mean (SD) age of 61.1(2.8) year were randomly assigned into three groups: yoga based on biorhythm (n=13); yoga (n=13); control (n=11). Static and dynamic balance tests and Vienna system test were applied to measure the study variables. COG test was used to measure the selective attention. One-way ANOVA test was used to analyze data followed by post-hoc Tukey test. Results The results suggested that both motor and cognitive performance, including balance and selective attention were improved significantly (P≤0.05). Conclusion Given the physical and mental weakness of elderly women, practicing yoga exercises are highly recommended in the elderly.

श्री ज्ञानेश्वर माउलींच्या वाङ्मयाचे सार्थ विवरण करणार्या योगदा श्री ज्ञानेश्वरी या त्यांच्याच परंपरेतील एका नाथ सांप्रदायिक योग्याने लिहिलेल्या ग्रंथाचा भाग १२/१२
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Books by author Vibhakar Lele
(Swami Yogeshwarananda)
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1. ‘Yogada Shri Dnyaneshwari’ – ‘योगदा श्रीज्ञानेश्वरी’ (खंड १ आणि खंड २) - 1470 A-4 size double columned pages
Book available as Print-copy on
Pothi.com
1. खंड १: ₹1230/-
https://pothi.com/pothi/node/186419
&
2. खंड २: ₹ 1140/-
https://pothi.com/pothi/node/186420
***
योगदा श्री ज्ञानेश्वरी
ii. As e-book on Pothi.com as ebook4321 at Rs.250/-
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2. 'एका नाथसिद्धयोग्याचेआत्मवृत्त' – Eka Natha Siddha Yogyache Atmavritta- 350 pages/ ₹550/-
Available as i) Print copy on  Pothi.com at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-eka-nathasiddha-yogyache-atmavritta
&
ii. As e-book on Pothi.com as ebook3777 at Rs.200/-
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Books in English by author Vibhakar Lele aka Swami Yogeshwarananda in the Series: ‘Yoga Of Gita Expounded By Saint Shri
Dnyaneshwar’:
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1. Autobiography of A Natha Siddha Yogin [Travails Of A Mystique`] - 560 pages
₹700/-
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-autobiography-natha-siddha-yogi
**
ii. As e-book on Pothi.com as ebook7466 at Rs. 250/-
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2. Inner Secrets Of Rajayoga - Saint Dnyaneshwar On Kundalini Yoga
[Practice – Methods And Processes] - 620 pages
₹ 740/-
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-inner-secrets-rajayoga
**
ii. As e-book on Pothi.com as ebook7485 at Rs.300/-
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3. Ishwara And Worship [Upasana] - Central Theme Of Gita - 300 pages/
₹ 525/-
Available as printed book on Pothi.com at
https://pothi.com/pothi/book/vibhakar-v-lele-swami-yogeshwarananda-swaroopa-worship-and-philosophy
**
ii. As e-book on Pothi.com as ebook7484 at Rs. 200/-
****
4. Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana - 362 pages/
₹ 560/-
Available as printed book on Pothi.com at
https://pothi.com/pothi/node/191757
**
ii. As e-book on Pothi.com as ebook7541 at Rs. 250/-
***
5. Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti-Dhyana - 432 pages/
₹ 615/-
Available as printed book at
https://pothi.com/pothi/book/vibhakar-lele-swami-yogeshwarananda-rajayoga-consummation-kundalini-karma-jnana-bhakti-dhyana
**
ii. As e-book on Pothi.com as ebook7540 at Rs. 300/-
***
6. Dnyaneshwari In Nutshell - 174 pages/
₹ 239/-
Available as Printed book on Pothi.com at
https://pothi.com/pothi/book/vibhakar-v-lele-swami-yogeshwarananda-dnyaneshwari-nutshell
**
ii. As e-book on Pothi.com as ebook8225 at Rs. 50/-
*****

The aims of this study were to assess the effects of an intervention of Iyengar yoga and coherent breathing at five breaths per minute on depressive symptoms and to determine optimal intervention yoga dosing for future studies in individuals with major depressive disorder (MDD). Subjects were randomized to the high-dose group (HDG) or low-dose group (LDG) for a 12-week intervention of three or two intervention classes per week, respectively. Eligible subjects were 18-64 years old with MDD, had baseline Beck Depression Inventory-II (BDI-II) scores ≥14, and were either on no antidepressant medications or on a stable dose of antidepressants for ≥3 months. The intervention included 90-min classes plus homework. Outcome measures were BDI-II scores and intervention compliance. Fifteen HDG (Mage = 38.4 ± 15.1 years) and 15 LDG (Mage = 34.7 ± 10.4 years) subjects completed the intervention. BDI-II scores at screening and compliance did not differ between groups (p = 0.26). BDI-II scores dec...

As part of the yoga the possibility that excessive attention paid by practitioners to diet and food quality is expected. This study was aimed to determine health status perception and orthorexia nervosa tendencies of yoga practitioners. This cross-sectional descriptive study was conducted at three yoga centers in Izmir. The population of the study consisted of 153 people registered in yoga centers between March and May 2017. The data were collected using a personal information form (11 questions), Perception of Health Status Scale and Orthorexia Nervosa (Orto-11) Scale. While perceived physical health was "good" for 68.0% of the participants , the mean perceived health score was 1.94±0.54. The mean score of Orto-11 Scale was 24.05±4.36. It was determined that the perceived health of those who were married and non-smoker were higher than the orthorexia tendencies of the individuals who were married and had the chronic illness (p<.001). More than half of yoga practitioners perceived their physical health as "good". It was determined that the perceived health status of those who were married and non-smokers were higher. It was found that the vast majority of yoga practitioners was at risk in terms of orthorexia. Some factors like marital status and the presence of chronic illness significantly affected orthorexia nervosa tendencies of yoga practitioners.

Yoga is sometimes interpreted as a goal-oriented medical therapy and evidence from biomedical research indicates that it can be useful in a broad range of health conditions. Yoga, however, can also be pursued as an open-ended (contemplative) practice. Drawing on participant observation-based research with yoga practitioners at two hospitals in Pondicherry, India and in Fukui, Japan, I explore how yoga practitioners in these settings are invited to move without anticipating an outcome. While educating their attention, they learn to experience the world without judgment and cultivate attitudes such as contentment and non-violence. Taking cues from ancient yogic scriptures, and from phenomenological studies with perception, yoga is considered here as a skill of moving attentively. In contrast to the biomedical focus on prescribing formulaic poses to achieve specific health outcomes, I show that wellbeing with yoga involves becoming aware of different possibilities for being alive.

東洋の修行法において、呼吸は極めて重要な位置を占めている。インド思想では、調気法prANAyAmaが成立する以前より、呼吸は生命の象徴としてとらえれ、ウパニシャッドでそれが成立して以降は、ヨーガや仏教において、心の働きを鎮め、解脱に導くものとして、多様に実践されてきた。
　中国の老荘思想でも、その意味こそ異なれど、健康を築く養生法としてさまざまに実践されてきた。我々日本人は、仏教だけでなく、大陸の文化、特に道教の思想的影響を強く受けている。そもそも、何気なく使っている「呼吸」という語そのものが『荘子』に由来するといわれている。
　また、呼吸のあり方を考えた場合、その属性について、胸式によるものか腹式によるものか（胸息－腹息）、腹息時の入息の際に腹部が膨らむか凹むか（順息－逆息）、出息の際に長いか短いか（長息－短息）、呼吸量が多いか少ないか（深息－浅息）、入息、出息それぞれを鼻孔を経て行うか口を経て行うか（鼻息－口息）、呼吸のテンポが速いか遅いか（速息－遅息）など、様々な要素を含んでいる(2)。
　本稿は、こうした基本的かつ重要な項目について、いくつかの思想、文化で重視されてきた呼吸に関わる実践(調気法や呼吸法等)について、統合的にまとめてみた覚え書きである。尚、インド・仏教思想と老荘思想では用語の概念に違いがあるため、一般的意味での息を表す場合は呼吸(呼吸法)とし、『荘子』にかかわるような道教的な養生法を表す場合には「呼吸」(「呼吸法」)、インド精神史におけるヨーガの行法のひとつとして表す場合は、調気法と記して区分することとする。

The aim of this systematic review and meta-analysis was to evaluate the quality of evidence and the strength of recommendation for yoga as a therapeutic means in the management of prehypertension and hypertension. MEDLINE/Pubmed, Scopus, CENTRAL, and IndMED were screened through February 2014 for randomized controlled trials (RCTs) on the effects of yoga interventions (≥8 weeks) compared with usual care or any active control intervention on blood pressure in patients with prehypertension (120-139/80-89 mm Hg) or hypertension (≥140/≥90 mm Hg). Risk of bias was assessed using the Cochrane risk of bias tool; quality of evidence was assessed according to the GRADE recommendations. Seven RCTs with a total of 452 patients were included. Compared with usual care, very low-quality evidence was found for effects of yoga on systolic (6 RCTs, n = 278; mean difference (MD) = -9.65 mm Hg, 95% confidence interval (CI) = -17.23 to -2.06, P = 0.01; heterogeneity: I (2) = 90%, χ(2) = 48.21, P &lt; 0...

Allopathic medicine not necessarily cure all the patients of all the diseases. The left out patients or let out diseases may have some underlying problem which was not caught by these allopathic medicines. So to bridge this gap, there is a need to know and explore the hidden underlying problem and hidden potential to solve it on scientific basis. Proper mind management can lead to endorphins release which intern strengthen immune system.  Nowadays there is an urgent need to encourage researches in this area on mind management and yoga practice as it will be not be just a need but a necessity for everyone to save one self and this world. So yoga and meditation should be included in day to day life style to deal with complexity of modern days. And it is also necessity to include this spiritual science with modern medicine to compliment modern medicine. So everyone should practice yoga not only for the sake of self development and self spiritual enrichment but also for world harmony and preservation of society.

These reflections are subsidized by the holistic and quantum paradigm. A literature revision was elaborated having aimed at to understand the body and the corporeality, operating a transmutation in perceptions about these issues, including education, from the fundamentals of yoga proposed by Patañjali. For Eliade (1996) the yoga is one of the six schools of the Hindu philosophy, denotes a wide range of practices of meditation, body positions, ethics and metaphysics, originally developed in parallel with almost all the Hindu philosophical currents, based on the conviction of the union and interdependence between mind and body. The body is understood as dwelling, the temple in which we express our humanity, and, above all, is considered a divine manifestation, therefore, the soul, the spirit is incarnate in the physicist. The corporeality is the expression of our existence and diverse the practical ones of the yoga make possible the introspection and the recognition of the structures that compose the being in the totality, developing self-knowledge and holistic education.

Abstract: The present study investigates the effect of chair Yoga versus walking and chair aerobics on psychological
health in older adult men and women. Participants (M age = 83; N = 42) were randomly assigned to one of four
activity groups: chair Yoga, chair aerobics, walking, and social games (non-activity control group). Classes met for 30
minutes, 3 days per week, for 6 weeks. ANCOVAs revealed significant time by group interaction for stress frequency; the
Yoga group showed the most stress reduction over time. Time by group interactions for the other variables (stress severity,
depression, and anxiety) were nonsignificant, although Yoga participants experienced the most benefits over the course of
the intervention. Replication with a larger sample size is warranted in order to better understand the impact of Yoga on
psychological health in older adults.

This article focuses on how spirituality and commercialism are intertwined in the representations of yoga in the media. For this study, articles on yoga were collected from seven Finnish popular magazines, and analyzed using qualitative close reading guided by sensitizing concepts of subjective wellbeing spirituality and prosumerism. The results show that looks, wellbeing and health are found to be the main selling points of yoga, whereas spirituality is used as a distinguishing device and a tool for constructing a consumer identity associated with ‘spiritual’ values. The material also raises questions on the possibility of anti-consumerist trends within contemporary yoga.

La Via tradizionale richiede di essere direttamente sperimentata come processo evolutivo concreto, del quale abbiamo testimonianze precise:
“..vi sono sempre stati e vi sono degli esseri che hanno svelato, in quanto lo vivono, e non teoricamente o illusoriamente, questo asserto di verità tradizionale, cosicché la verità è provata sperimentalmente.”
La grandezza dell’Opera è anche l’essere uno strumento a disposizione di tutti coloro che intraprendono la via dello Yoga:
“L’insegnamento della Gītā può essere valido ed essenziale per tutti: occorre meditarlo profondamente, perché lo Yoga di qualunque  forma e grado non può prescindere dalla meditazione. Dalla  corretta meditazione nasce il riconoscimento della retta azione.”
Via di illuminazione dalle molteplici prospettive contenute Tradizione, :
“La Gītā costituisce una Dottrina sintetica (non sincretica) che conduce dalle tenebre alla luce, dalla morte alla vita, dal divenire all’essere, dall’avidyā allo jñāna, dal relativo impermanente all’assoluto incondizionato, dall’apparenza a ciò che é.”
Da cui il sottile ma saldo legame che unisce gli Yogasūtra alla Gītā visibile se ci si pone in modo fattivo nella prospettiva dell’insegnamento tradizionale:
“La Tradizione, con le sue varie scienze, indica la via dell’assoluto e degli universali che va investigata seriamente ed esperita. Lo Yoga è scienza e filosofia, è teoria e pratica, è mente e azione.”