Yoga Psychology

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: http://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

This chapter explores the way in which yogic principles influence leadership behavior and approaches. Current understandings of leader development have not incorporated principles of stillness as part of leadership evolution and growth, which leaves the door open for such an exploration. Using a combination of semi-structured personal interviews with individuals at the intersection of yoga and leadership, this inductive inquiry finds that yoga influences leadership in three primary ways: by transforming leadership into a humble service, by allowing leaders to display their humanity through example, and by encouraging leaders to tune in within themselves for better decision-making. This chapter opens the door on the discussion of consciously intertwining yogic practice and philosophical foundations for the benefit of leader development at the individual level.

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

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’.

Proteins, the building blocks of life, do all the work in the body. And when the nutrient molecules, especially the amino acids that are needed to form proteins, are deficient in the body, our health suffers. This paper explains how amino acid deficiencies lead to mental health problems such as attention deficit, depression, suicidal ideation, and alcohol and drug addiction, and emphasizes the need for educating students about the importance of amino acid. It also shows how the sensory awareness technique given in Bhagavad Gita – called Vipassana meditation – can be used for ensuring emotional and mental health of students.

简要回顾独特的美国神秘阿迪达(弗兰克林·琼斯)的生活和精神自传。一些版本封面上的贴纸上写着"有史以来最深刻的精神自传",这很可能是真的。我70多岁,读过许多由精神导师和灵性的书,这是最伟大的之一。当然,这是迄今为止我所见过的启蒙过程最全面、最清晰的描述。即使你对人类最迷人的心理过程毫无兴趣,它还是一个惊人的文件,揭示了很多关于宗教、瑜伽和人类心理学的信息,并探讨了人类可能性的深度和局限性。我详细地描述了它,并将他的教学与当代印度神秘奥修的教导进行比较。
那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Min d和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-2019年第3次(2019年)和自杀乌托邦幻想21篇世纪4日 (2019)

This first article traces some of the lesser known roots and branches of Yoga and how they weave into modern neuroscience and psychology, melding with integration science. The second article will review in more detail the research evidence for the broad-ranging benefits of Yoga to the body, mind, and spirit, gathered from diverse fields such as epigenetics, immunology, clinical psychotherapy, cardiovascular disease, multiple sclerosis research, aging, and mental health. The third paper will outline the framework the author has developed for Yoga as applied to neuroscience, illustrating with case studies drawn from her clients, students, and postgraduate yoga teacher trainees.

“Human beings do the actions, and the results come according to the law of nature – the Lord has nothing to do with it. So when people are in trouble, they say: “Oh God, what have You done to me? What put this into Your mind?” But the fact is that Náráyańa, God, has done nothing, and had nothing in His mind. You have done something and are suffering the consequences. You are in trouble and you are crying out. Many people are like this. But Náráyańa has done nothing. As you have sown, so you now reap. This is the plain truth,” explains Shrii Shrii Ánandamúrti. “So before doing anything you should think carefully, because the action is in your hand, but not the result – that is in the hand of Prakrti (God’s Cosmic Operative Principle – the law of nature). Náráyańa neither performs the action nor administers the results. He simply gives Prakrti the opportunity to work within Her own limited sphere; Prakrti does Her duty accordingly. She does not aim to satisfy either your mind or the mind of anyone else. She only aims to please the mind of Náráyańa. Whatever work Náráyańa has given Her the right to do, that is what She does. She has no right to do more than that.” Shrii Shrii Ánandamúrti (1921-1990) was a Tantric guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, August 6, 2021.

Stress is a common condition, a response to a physical threat, psychological distress and mental tension that generates a host of chemical and hormonal reactions in body. In essence, the body prepares to fight or flee, pumping more blood to the heart and muscles and shutting down all nonessential functions. When the stress reaction is prolonged, however, the normal physical functions either been exaggerated/shut down. Yoga, physical postures and breathing exercises improve muscle strength, flexibility, blood circulation and oxygen uptake as well as hormonal function. Yoga, it is much more effective in treating and preventing stress, improving quality of life in physical, emotional, intellectual, social and spiritual aspects.

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.

Adaptive personal fitness and training classes are becoming more available in society. Incorporating modified classes allows for greater inclusion of individuals with disabilities. Personal fitness classes increase over health, muscle strength and decreases mental stressors. Unfortunately, personal trainers are taught modification for injuries, obesity, joint problems and not typically disabilities. Adhering toward generalized public and as inclusive towards individuals with disabilities. This leads to lack of knowledge in allowing individuals specifically with multiple sclerosis into training classes due to not knowing how to work with this specific disability. The purpose of this article is to describe what multiple sclerosis is and how yoga can be beneficial in enhancing everyday life and decreasing fatigue in individuals with Multiple Sclerosis.

Yog or Yoga is a way of life, developed by Indian saints thousands of years ago. It has been practiced by billions of people since then and is still being practiced by millions around the world.  In 2014, the United Nations has proclaimed the International Day of Yoga. Since 2016, Yoga may be regarded as one of the instruments for the implementation of the 2030 United Nations Sustainable Goals. Yoga as the science for right living and an instrument for the treatment of offenders is the subject of this criminological essay. It provides empirical insights into the treatment through Yoga via the spectrum of criminological findings and reviews.
Keywords: Yoga, Behavior, Mind, Offenders, United Nations Sustainable development goals.

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.”

Treating patients with chronic pain often proves difficult for medical professionals. One potential contribution to chronic pain is that upregulation of the autonomic nervous system (ANS) may cause the body to enter faulty pain cycles. Interrupting ANS up-regulation may break these
faulty pain cycles. Sensory Flow is a manual therapy technique thought to interrupt ANS up-regulation. Twenty patients volunteered and were
randomly assigned to either a group receiving Sensory Flow or a control group. Results indicate Sensory Flow significantly improved pain (p <
.004, partial η2
= .439) and stress perception (p =. 020, partial η2
= .169) following the second treatment. Therefore, Sensory Flow may be useful in
breaking faulty pain cycles in patients who are up regulated.

This paper draws on the dissemination of yoga training as a case study examining dialogue education versus anti-dialogical or didactic education. I suggest that the Guru-Disciple or teacher-student relationship is a reciprocal one in so far as a dialogical approach is at the foundation of learning. Reciprocity, in this context, can be understood as an exchange that is mutually beneficial and interdependent. The space of learning is co-created, as a third space, between the teacher and student where generative themes emerge and form the basis of praxis and reflection. The learning and knowledge production in dialogue has the potential for transfer and impact in one’s life both personally and socially. I propose that it is dialogue which plays a major role in the liberatory function of education.

“O human beings, you are fortunate. The clarion call of the Universal has reached you. Not only has the call come, but you are hearing it and it is vibrating in every cell of your body. Will you now lie in the corner of your house as an inert being and waste your time by clinging to old skeletons and bemoaning them? The Supreme Being is calling you in the roar of the ocean, in the thunder of the clouds, in the speed of lightning, in the meteor’s flaming fires. Nothing good will come from idleness. Get up and awake the clouded chivalry of your dormant youth. It may be that the path is not strewn with flowers and that inferiority complex will be attempting to hold fast your each advancing step, but even then you have to proceed onwards, tearing the shroud of darkness. You will tear the thick darkness of despair as you advance in the racing chariot radiant with the Sun’s brilliance towards the attainment of the Supreme state.” Shrii Shrii Ánandamúrti (1921-1990) was a Tantric guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, August 17, 2021.

Objective: The aim of the study is to investigate the relationship between emotional coherence and chronic musculoskeletal pain perception changes after 3-week sessions of Heart Coherence training in healthy subjects. The participants were trained on Heart Coherence Technique which is similar to Antar Darshan meditation technique and it is related to emotional management. The left/right hand judgement test scores were used for the determination of the level of cortical representation of one's own body. It is hoped that the result of the proposed study can be further used on treating Chronic Musculoskeletal Pain (CMP). Methods: Sixteen healthy people (one (1) man and fifteen (15) women), mean ± SD, 32.7 ± 6.2 years volunteered for this study. The sixteen (16) participants were randomly selected and placed in either the Heart Group (HG) (n=8) or in the Control Group (CG) (n=8). The Edinburgh Handedness Inventory was completed by all participants in the beginning of the study. The HG was trained for 3 weeks in self-regulation with the use of Heart Coherence Technique (HCT) similar to Antar Darshan medotation, following a standardised stress relief programme, developed by the HeartMath Institute. HRV, coherence level, coherence quality and Heart Rate (HR) were measured in the HG. Accuracy percentage (%) and speed (s) in LRHJT were measured in both groups at the end of the training period. A Wilcoxon–Mann– Whitney two-sample test was used to compare the outcome of LRHJT scores. Coherence levels and HRV were recorded only in the HG. Results: On average, accuracy on both left and right was higher in the HG 88.8 vs 75.1 (left, HG vs CG) and 80.8 vs 78.8 (right, HG vs CG). However, this result was not statistically significant for either side between the groups (left Z=-1.91, p=0.06; right Z=0.32, p=0.75). The HG was marginally slower than the CG for both left and right sides. Reacting time was not ABSTRACT CT

The purpose of the study was intended to assess the effect of yogic and physical exercises on leg explosive strength and agility, for this purpose hundred fifty students studying in various classes of Government high school Nagathan of Vijayapaur in Karnataka state in age group of 14-16 years were selected. They were divided into three equal groups, each group consist of fifty subjects, in which group-I underwent yoga practices, group-II underwent physical exercises and group –III acted as control group who were not allowed to participated and receive any special treatment apart from their regular curriculum classes, the training period for this study was six days a week for twelve weeks, the before and after the training period, the subjects were tested for leg explosive strength and agility ability. The analysis of covariance (ANCOVA) was applied to find out which group has better in performance, whenever F ratio for adjusted test was found to be significant for adjusted post-test means Scheffees test was followed, as a post hoc to determine which of the paired means differ significantly. It was drawn conclusions that after the training of yoga and physical exercise both training has improved leg explosive strength and agility, significant increases found in explosive strength among the physical exercise group comparing their counterpart and agility has ability has been increased in the physical exercises comparing to yoga group.

Indian Psychology (the applied aspects of Indian Philosophy) has withstood the test of time. In one sense, it is more 'scientific' than actual science because the theories of science have been proved and then disproved, in light of new inventions and discoveries, but those of Indian psychology as postulated in yoga psychology texts have not been negated and continue to thrive. Another reason for these Truths to be still relevant is the fact that many of them can be validated by the experiential knowledge and individual personalized experiences of the people who adopt them. Ānanda or happiness/bliss is one such concept. In this paper an attempt is made to discuss the personal narrations of the experience of happiness. The results of this study indicated that this ānanda or rather traces of this everlasting 'imperishable' happiness, is experienced while on the path and it results in transformation of the individual. This study on ānanda experiences can lend support and throw new light on happiness and positive psychology. Ānanda or bliss is an intense positive emotion. 'Ānanda is a Sanskrit word connoting one of the rare but extremely satisfying experiences that man can achieve in this life' (Shivaram, 1954). Charles Tart (1972) explains that it is an 'ecstatic sort of state in which one loses all sense of self and experiences an oceanic, joyful feeling'. A sense of equanimity is achieved while in this state and the person can be oblivious of the surroundings. Happiness or Bliss according to the Upanishads (eg., Brihadaranyaka Upanishad, Taittireya Upanishad, Kundika Upanishad) is the characteristic of Brahman, the Supreme Godhead.

Negli ultimi anni, in Italia, a più livelli dell’osservazione scientifica, è stata conferita notevole attenzione e importanza alla cura del corpo. Cura intesa in molteplici aspetti, forme e fraintendimenti.
Questo studio, lungi dal voler essere esaustivo, vuole presentare una psicomotricità che  pone l’accento su alcuni aspetti relazionali, emotivi e fisici del bambino in crescita, principalmente dal punto di vista di chi insegna e non di chi impiega terapie psicomotorie di tipo preventivo e riabilitativo. Ci troviamo difronte ad un sapere interstiziale e interdisciplinare tra medicina, biologia e altri studi cognitivi che tendono ad oltrepassare anche il metodo scientifico o logico-razionale.

This paper examines the growth of interrelated tourism phenomena yoga tourism and spiritual tourism-both sit under the wider umbrella of wellness tourism. Tourism has long been linked with spirituality and where this is the case (for example pilgrimage travel), it is considered to pave the way for personal transformation. Linking spiritual tourism to yoga tourism is a fait accompli, as is drawing similar associations with wellness and pilgrimage tourism on account of allied and abiding motivations predicated on uniting mind, body and spirit and these ruminations are central to this paper. More recently, there has been a growing chorus calling for the decolonisation of yoga on account of its commodification and industrialisation, and especially concerning what is argued to be a shift away from its spiritual and transformative tenets.

The underlying meaning of the Sanskrit word yuj from which yoga is derived alludes to the pursuit of achieving a sense of union with something higher than oneself, and this is arguably one of the key drivers for its contemporary acceptance. Linkages between spir-ituality and yoga tourism through an examination of the motivations of Western yoga devotees in Maharashtra, India provide the canvas for this analysis. The motivations for yoga related travel and the broader implications for yoga and spiritual tourism are discussed. This article draws from two periods of exploratory fieldwork conducted in 2014 and 2015 in Maharashtra, India. A qualitative, case study scaffold underpinned by serious leisure as a conceptual framework (Stebbins, 2001) was constructed.

1. I due fiumi del paradiso terrestre Sulla vetta della montagna del Purgatorio,  rappresentano due modalità di reintegrazione nel Paradiso: il distacco da ogni cosa terrena, paragonato al processo del pratyahara e dharana, dell'Ashtanga Yoga, e la immersione nell'amore della sorgente, Dhyana e Samadhi

In Iyengar yoga we shape our bodies with the outward form of each asana but the practice of asana also requires that we observe our relationship to what we are doing – the quality of our actions. Once the form of each asana is learnt and becomes familiar, what becomes more apparent to the practitioner is the changing nature of concentration, moods and energy levels. How many times, for example, have you gone to practice only to find yourself mentally resistant or unable to concentrate-unwilling in fact. A student will often postpone their practice until their interest levels are higher but in terms of the relationship to the practice, this unwillingness needs to be questioned. Coming to understand this question is really about coming to understand yourself. Practice should involve the deeper question of who am I, and what drives me, if it is not to become a physical exercise used only to make you feel good. This could be likened to merely looking for pleasant sensation or comfort. Just as erratic practice can become an avoidance of the difficult issues within one's practice, changing teachers can entail the same. By the nature of their own practice, the teacher is intimately involved with their own process and development and yet a student may only wish to hear the instructions of how to do each asana-its points. The knowledge the student seeks is assumed to be contained in the verbal instructions (points) used to describe each asana and so the student tries to gather these points. Psychologically, however, they are training themselves to gather information as though " truth " were a static thing. Discovery is seeing the interconnectedness of things-the linking or relationship. For example-the way focus and attention affect the experience of the asana, or the way the breath interacts with sensation. Without learning to be in your own process, points in asana practice are of no use. You cannot look outward to understand the internal environment and so the use of points should reflect the linking of attention to experience. A teacher uses points as a way of expressing, in words, their own experience of this interconnectedness. Because the asanas are so elegant and practice is a graceful art, students often try hard to do well. They apply effort and willpower in an attempt to learn. These qualities will take the body so far, but as the practice continues it becomes apparent that these two qualities have a residue in the muscles-they tighten and contract. Thus more effort is needed with diminishing results. Below I would like to outline some central concepts in relation to learning with a teacher. Learning There are three stages in the learning process. To be fed, to discriminate, to think. To be fed Initially the teacher informs the student, showing them the shape and form of each pose, while the student watches the teacher closely to adapt their senses to the task of learning. Home practice is commenced. At this stage the student is totally reliant on the teacher. Discrimination As the student progresses the teacher should not continue to provide all the impetus for the student, because the student has to learn to discriminate using the tools and experience passed on from the teacher. This second stage is crucial in the development of a yogi and requires the student to deepen their commitment to home practice; it is a personalising of the art. Various challenges come to the student whether it be finding time to practice, interest levels or an injury. These can be seen as problems or challenges which require careful observation. An injury or physical difficulty often throws the student into fear and uncertainty. They must fall back on their experience and skills of inquiry to realign themselves-it is sensitivity not just information that is needed. Too often an injury overwhelms the

The paper reviewed the origin of the chakra system on a more scientific basis. We have studied the history of the seven chakra system and Amit Ray's 114 chakra system. A couple of decades ago, it was believed that the seven chakras are worth only for spiritual development. However, recent scientific studies have proven the opposite, uncovering several regulatory chakras in the human body are deeply related to human psychology. Scientists observed several regulatory micro-networks in the human body, deeply connected with immunity, health, mental peace, emotions and happiness. Biological models of behavior have become increasingly prominent in psychological theory, particularly with the development of various neuro-imaging tools. The field of neuropsychology, which studies the brain and the connected nervous system, is growingly feeling the role chakras in human psychology. In this paper, we tried to trace the history of the chakra system on a more scientific basis.

В статье рассматриваются три типа мышления - формально-логический, диалектический и экстремальный, которые представляют собой три уровня восхождения мысли к собственному "пустотному" истоку.  Эти три уровня можно определить и как ступени смещения внимания интеллектуального практика с объектной позиции третьего лица к субъектной (но не субъективной!) позиции первого лица.

Σε αυτή τη μαύρη κωμωδία.οι 4 χαρακτήρες, η Ζωή, ο Ανέστης, ο Άγγελος και η Χαρά βιώνουν το θάνατο με διαφορετικό τρόπο. Η Ζωή ως ένα τρόπο να ξανασυστηθεί με τον εαυτό της και τους νεκρούς γονείς της, ο Ανέστης σαν κατάρα που ως ένας τρόπος μεταμόρφωσης σε μία πιο ευλογημένη ζωή θα τον οδηγήσει στο πνευματικό μονοπάτι.Ο Άγγελος σαν εμπόριο και η Χαρά σαν ένα ταξίδι στο κόσμο της μυθοπλασίας και της φαντασίας για να αποδράσει από ένα μυστικό που δένει την οικογένεια με παράδοξο τρόπο, μέχρι να συστηθούν όλοι με το μεγαλλείο της ζωής και την ανατροπή της...

, http://www.euroasiapub.org (An open access scholarly, online, peer-reviewed, interdisciplinary, monthly, and fully refereed journals.) ABSTRACT Yoga is a holistic science of universal applicability and adaptability. Although originated in India, Yoga and meditation are being practiced throughout the world. The rather consistent and wide range benefits and applications of yoga and meditation led numerous multidisciplinary researchers to conduct research in these areas. A summary of important and relatively recent research done at the international and national levels related to yoga and meditation related to neuroimaging, cognition and perception, wellbeing, depression and higher states of consciousness is presented in this article.

In the Iyengar method we are taught, as teachers and student alike, about the importance of linking in asana practice. We learn to link movements into 'paired actions', we link actions in one part of the body to actions in other parts of the body, and we link a sequence of poses by selecting them according to their effects on the mind and body, and by performing actions that are common among the poses. Through this kind of practice we come to appreciate the subtlety of the asanas, the subtlety of our bodies, and the potential of our minds to apprehend those subtleties. The purpose or function and effects of each asana and how they relate to each other reveal themselves to us through the directed practice of linking. In this article we look at five specific reasons and benefits of linking, all of them founded in Patanjali's Yoga Sutra, and one of them in a way hidden. Consider the practice of Utthita Trikonasana. In the first steps of performing this asana, we are told to press the inner edge of the front foot down and turn the whole leg out. These two individual movements engaged together are a 'paired action'. If we only press the inner foot down, which we can easily do, then we may feel some stability in the foot, but we may collapse the arch and turn the thigh in at the same time. Turning the thigh in of the front leg in Utthita Trikonasana will strain both the knee and hip joint. If, on the other hand, we only turn the whole leg out, we obtain a better result in the outer hip joint of the same leg than if we only press the inner foot down, but there are other consequences. We may find the inner edge of the foot lifting or getting light compared with the outer edge of the foot. And this lightness will strain the knee, and prevent the inner thigh from lengthening, so the inner surface of the hip joint doesn't receive a stable support by comparison with the outer surface of hip joint. What appear to be simple movements that are relatively easy to perform each have localized benefits, but also potentially undesirable consequences somewhere else in the body. When we perform both of these actions together, then we can eliminate the undesirable consequences, and enjoy more global benefits. Notice, however, that performing this kind of paired action is usually more difficult than performing each movement by itself, both from a physical point of view and from a cognitive point of view. The physical difficulty arises because the medium through which globally separate parts of the body have to pair or interact and link is often stiff or short or tight, and presents a resistance: the hamstrings are often tight, and must lengthen when we both press the inner edge of the foot down and turn the whole leg out. And there is a supportive or complementary action that must also be learned and performed, which is pressing the inner edge of the foot down and lifting the outer thigh to the hip of the front leg. The cognitive difficulty arises because the paired action is usually new to our minds and requires that on some level we overcome the duality (dvandva, YS II.48) inherent in performing the two movements separately. For example, as beginners, we alternate between pressing the inner edge of the foot down and turning the whole leg out. We go on alternating until the moment (ksana, YS III.9) when we suddenly notice we are doing them both together. At that point we 'own' the paired action and add

“The colonial-era Bengal of Sri Ramakrishna’s childhood was deeply influenced by the theology and praxis of Śaktism, Vaiṣṇava bhakti , and Caitanya Gauḍiya Vaiṣṇavism. These various influences informed the early religious life of Sri Ramakrishna. Ultimately, however, the bedrock of Ramakrishna’s life and faith turned out to be Śakta bhakti, a theological blend that included the ontology of Śakta Tantra, and certain principles of Ādvaita Vedānta, practiced in the mood of loving surrender to a vision of Supreme Reality properly understood and experienced as the Divine Mother of the Cosmos, deeply immanent and pervasive. The nature of the Divine that such an experience engendered was integrative of care and compassion, of love and liberation—amply exemplified by Sri Ramakrishna’s attitude towards both humans and other sentient beings. Such a perspective, in its final consummation, became the guiding principle for the Ramakrishna Order and its pioneering model of service as socially-engaged spiritual practice.”
--Rita D. Sherma

Bozza preliminare dal testo:
Dall’Uno della Tradizione ai Sistemi Aperti
Patañjali Yogasūtra – Il ‘punto di vista’ Yoga Vol I -Yama e Niyama, i Doveri (astensioni e osservanze) III^ ed. in corso di preparazione.
dal Capitolo: I commentatori moderni degli Yogasūtra

“What is God?” “Who am I?” “What is my relation with the universe?” “How should human beings live in this world?” Ananda Marga – Elementary Philosophy was the first-published of the more than 250 books of Shrii Shrii Anandamurti, a spiritual preceptor and guru in the tradition of Shiva and Krishna. It continues to hold its place as an introduction to his entire philosophy. Its specialty is the use of formal, though simple, logic to make a highly convincing case for the existence of the Supreme Consciousness and the need for intuitional or spiritual practice. It provides straightforward and rational answers to the above and many other vital questions. It is a ‘must read’ for anyone needing rational reasons for consciously embarking on a path to attain the spiritual goal of human life – the unqualified infinite Supreme Consciousness from which we all originated. “Ananda Marga” means “Path of Bliss” and is both the philosophy and the associated practical system of intuitional and spiritual practices given by Shrii Shrii Anandamurti, based on Yoga and Tantra, and leading to ultimate spiritual attainment and fulfillment. This is chapter 1 of the eight-chapter book. Bon voyage!  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, November 3, 2020.

“The true devotees love the world, the society and everything around because they perceive each and every manifestation of the artful Prakrti (Supreme Creative Power) with one universal spirit. They also love the finite, since it is also a portion of the Universal. They perceive worldly pleasures as divine bliss varied by time, place and person. They keep their mind-stuff absorbed in the eternal currents of the divine flow. Such devoted aspirants are the only true enjoyers or rasika and their object of enjoyment is the Supreme Brahma (God).” Shrii Shrii Ánandamúrti (1921-1990) was a Tantric guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, August 18, 2021.

In his book Discourses on the Mahábhárata, Prabhat Rainjan Sarkar (1922-1990), a spiritual teacher (also known as Shrii Shrii Anandamurti) and social philosopher, clarifies the role of Lord Krśńa as both the real author of the Mahábhárata War and as a physical embodiment of the Cosmic Nucleus and creator of the universe. The Cosmic Nucleus has played the roles of different divine personalities in the drama of the universe, which is actually a thought process within the Cosmic Mind. One was the role of Lord Shiva about 7000 years ago. A second was the role of Lord Krśńa about 3500 years ago. Both were embodiments of Divine force at the time of their birth. Each played a vital role in the spiritual and social development of human society in different historical periods. We can learn much from Shrii Shrii Anandamurti’s clarification of the roles that the Cosmic Nucleus has played in human history. Two chapters that focus on these topics are presented here.-- Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, 13 September, 2020

In the history of the world, three spiritual giants stand out: Shiva, Krishna and Anandamurti. Shrii Shrii Anandamurti, a spiritual guru in his own right, wrote insightful books about Shiva and Krishna as historical personalities, describing both their spiritual contributions and their other contributions to society. The spiritual legacy of Shiva is also elaborated in two books by Shrii Shrii Anandamurti (also known as Prabhat Rainjan Sarkar) about Tantra, a universal system of spiritual practices elaborated by Shiva. A biography of Shrii Shrii Anandamurti is also given.

Premessa: nell’emisfero occidentale, e non solo, si è avuta una larghissima diffusione di pratiche che vengono proposte come ‘meditazione’. Tale diffusione è seconda soltanto alle pratiche fisiche (āsana) dello Yoga, spesso proposte come ‘yoga’ tout court. Sono due fenomeni che si ritiene abbiano origine in un comune fraintendimento riduzionista. Se, rifacendoci alla fonte della Tradizione, prendiamo come termine di paragone e riferimento gli Yogasūtra di Patañjali, risulta evidente  una semplificazione fonte non solo di potenziali rischi, ma anche di snaturamento dell’essenza della Tradizione. La formulazione degli Yogasūtra è strutturata in otto aṅga (अङ्ग componenti, parti, membra, ausili, aiuti), compenetrati tra loro: Yama (यम), Niyama (नियम), Āsana (आसन), Prāṇāyāma (प्राणायाम), Pratyāhāra (प्रत्याहार), Dhāraṇā (धारणा), Dhyāna (ध्यान), Samādhi (समाधि) .  In questa breve bozza di contributo,  tratta dal testo:
Dall’Uno della Tradizione ai Sistemi Aperti
Pātañjala Yogasūtrāṇi
pratyāhāra प्रत्याहार , Il ‘punto di vista’ Yoga Vol III

Proponiamo la lettura e riflessione di un brano di Śrī Svāmī Sivananda su Pratyāhāra. Nella speranza che possa suscitare un impegno concreto in controtendenza con l’attuale scenario. Nello Yoga, che è una disciplina, un metodo scientifico, non esistono scorciatoie. Da cui le domande:
 Se si escludono, di fatto, Yama e Niyama, lo scopo delle Āsana è salvaguardato?
 Āsana e un po’ di Prāṇāyāma sono di per se sufficienti per passare direttamente alla pratica della meditazione (Dhyāna)?
 Di quale ‘meditazione’ stiamo parlando, quando ci troviamo di fronte a proposte avulse dal metodo nella sua integrità?

cfr anche: Dr Ananda on Pratyahara, the missing link in Modern Yoga
https://www.youtube.com/watch?v=zVW8FNnOsGE

The research paper aims to analyze the definitions of the concept of dhyāna in the Mokṣadharmaparvan of the ancient Indian epic Mahābhārata. Understanding the dhyāna in the Mokṣadharmaparvan makes it possible to comprehend the process of forming the later philosophy of yoga of Patañjali. The seven sections of the Mokṣadharmaparvan are analyzed: 181, 188, 189, 203, 294, 321 and 333, which explain dhyāna. The results are presented in the form of six theses: (1) dhyāna leads to nirvāṇa; (2) requires pre-preparation of the mind: the collection of indriyas and the abandonment of everyday, usual forms of activity; (3) attributes of dhyāna are the following: ekāgratā – unidirectional thinking, dhāraṇā - keeping the attention, as well as svādhyāya, āsana and breath control; (4) the result is the collection of manas in samādhi, whose products are cogitation (vicāra), the distinguishing knowledge (viveka) and the judgment (vitarka); (5) two long-term goals of dhyāna are brahmakāya and penetration into the ātman in the heart; (6) yoga and dhyāna are synonyms.

Целью исследования является анализ определений понятия дхьяна (dhyāna) в « окшадхарме» древнеиндийского эпоса « ахабхараты».  онимание дхьяна в « окшадхарме» делает возможным осмысление процесса формирования более поздней философии йоги  атанджали.  роанализированы семь разделов « окшадхармы»: 181, 188, 189, 203, 294, 321 и 333, объясняющих дхьяну.  езультаты представляем в виде шести тезисов: (1) дхьяна приводит к нирване; (2) требует предварительной подготовки ума: сбор вместе индрий и отказ от бытовых, привычных форм деятельности; (3) атрибутами дхьяни является: екаграта — однонаправленность мышления, дхарана – удержание внимания, а также свадхьяя, асана и контроль дыхания; (4) результат — сбор манаса в самадхи, плодами которого предстают размышление (vicāra), знания, что различает (viveka) и суждения (vitarka); (5) двумя долгосрочными целями дхьяни есть брахмакая и проникновения в атман в сердце; (6) йога и дхьяна в выступают синонимами.

Millions of Americans practice yoga in studios, gyms, and their basements. Millions more have some vague idea what yoga is all about. How far are these modern practices and understandings from the systems of spiritual discipline that developed in India 2,000 years ago? In this course, we will trace the history of yoga from ancient texts like the Yoga Sutra to modern practices developed by innovators like Bikram and Iyengar. We will also examine the forms yoga has taken in contemporary western society and the varied responses its popularity has inspired. Along with readings, lectures, films, and discussions, the coursework will include the actual practice of different styles of yoga led by a certified instructor.

Con questo breve intervento, destinato ai lettori italiani, riportiamo uno stralcio in bozza tratta dal testo, in corso di redazione:
Dall’Uno della Tradizione ai Sistemi Aperti, Patañjali Yogasūtra. Il “punto di vista” dello Yoga Vol I -Yama e Niyama, delle astensioni e delle osservanze.
I. K. Taimni ha scritto numerosi testi sulla filosofia Hindū, tra i quali quello sugli Yogasūtra di Patañjali. Si tratta, anche in questo caso, di un testo basilare la cui lettura è fonte di spunti di riflessione e meditazione di grande respiro. Molti dei Significati più complessi degli Yogasūtra sono indagati in profondità, descritti in modo chiaro e incisivo. Abbiamo pertanto ritenuto doveroso sviluppare un contributo adeguato, facendo riferimento diretto all’edizione originale in lingua inglese . Nella traduzione delle citazioni, riportata in nota, si è cercato di restare aderenti al testo originale, inserendo tra parentesi quadra chiarimenti ritenuti utili, indirizzati soprattutto a chi presta attenzione alla Via iniziatica tradizionale. Ci si è sentiti autorizzati a praticare tale metodo da quanto scritto da Taimni nell’introduzione dove, dopo aver rammentato le recenti scoperte scientifiche e la loro coerenza con i principi già enunciati dallo Yoga nell’antichità, fa un richiamo al concetto ermetico “Come in alto così in basso”. La lettura integrale del testo di Taimni, che confidiamo i lettori siano stimolati a compiere, si ritiene particolarmente fruttifera per ogni ricercatore che ha intrapreso la Via Tradizionale, specificatamente quella del ramo Occidentale. E’ una lettura istruttiva che, pur nel rispetto integrale delle peculiarità e scevra da ogni facile suggestione di sincretismo, pone domande profonde su molti degli aspetti maggiormente critici dell’attuale situazione di diffuso degrado.