Modern Yoga Studies

The SOAS Centre of Yoga Studies is delighted to host a series of online seminars with leading scholars at the heart of Philosophy and Yoga Studies. Please join us for this opportunity to go deeper into the material with researchers, graduates in the academic study of yoga and students of yoga more broadly. Sessions will be held over Zoom. Spaces are limited to facilitate exchange of ideas and participants are asked to register in advance. Readings will be shared prior to the sessions. Timings are British Summer Time. To register email Ruth Westoby at ruth_westoby@soas.ac.uk. Please include a short description of your area of related research or study.

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

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

The writing of this paper was prompted by the discovery of several manuscripts of mediaeval yoga texts which contain lists of more than eighty-four āsana-s, a canonical number mentioned in several yoga texts.  Until now, lists of eighty-four āsana-s have been found in only two recently published yoga texts, namely, the Haṭharatnāvalī and the Jogapradīpyakā.  The manuscript evidence presented in this article indicates that these published texts are not isolated accounts of mediaeval yoga systems with many complex āsanas. In fact, it is clear that more than eighty-four āsana-s were practised in some traditions of Haṭha Yoga before the British arrived in India.  The majority of these āsana-s were not seated poses, but complex and physically-demanding postures, some of which involved repetitive movement, breath control and the use of ropes.  When the āsana-s in the sources which I shall analyse in this article are considered in their totality, antecedents can be identified for many non-seated and inverted postures in twentieth-century systems of Indian yoga.

Translation of the article "The Religiosity of the Yoga Mat", written by JACQUELINE HARGREAVES and JASON BIRCH
Original:
http://theluminescent.blogspot.ru/2016/04/the-religiosity-of-yoga-mat.html

Перевод статьи Жаклин Харгривз, Джейсон Берч. «Религиозность коврика для йоги (из блога «The Luminescent»)».  Переведено на добровольных началах для проекта «YogaScience» Евгением Ефремовым.
Ссылка первой публикации:
http://www.yoga.net.ua/lib.php?show=sub&mat_id=1526&genre_id=90&action=show_articul

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.

Many medical studies demonstrate the benefits of yoga, however social sciences focus more rarely on the links between yoga and well-being. Starting from an anthropological approach, this article presents a study that connects the subjective discourses of yoga practitioners with the objective data on well-being (through heart and respiratory rates). Save for the presentation of this experimentation, the discussion will allow us to discover the contribution of each approach, but also to emphasize the variations according the level and the type of received with practitioners having learnt the same breathing technique.

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.

श्री ज्ञानेश्वर माउलींच्या वाङ्मयाचे सार्थ विवरण करणार्या योगदा श्री ज्ञानेश्वरी या त्यांच्याच परंपरेतील एका नाथ सांप्रदायिक योग्याने लिहिलेल्या ग्रंथाचा भाग १२/१२
**
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/-
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&
2. खंड २: ₹ 1140/-
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***
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
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&
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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
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**
ii. As e-book on Pothi.com as ebook7466 at Rs. 250/-
****
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
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3. Ishwara And Worship [Upasana] - Central Theme Of Gita - 300 pages/
₹ 525/-
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****
4. Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana - 362 pages/
₹ 560/-
Available as printed book on Pothi.com at
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**
ii. As e-book on Pothi.com as ebook7541 at Rs. 250/-
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5. Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti-Dhyana - 432 pages/
₹ 615/-
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ii. As e-book on Pothi.com as ebook7540 at Rs. 300/-
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6. Dnyaneshwari In Nutshell - 174 pages/
₹ 239/-
Available as Printed book on Pothi.com at
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*****

Yoga implies various things to various individuals. This subject spotlights on a sort of yoga called Hatha yoga. One of the advantages of Hatha yoga is that it can ease pressure and help you unwind. Yoga incorporates breathing, contemplation, and activities, considered stances or represents that stretch the body. You can do yoga to help you unwind. The objectives of yoga incorporate improved physical and emotional well-being and furthermore "unity" with a higher being, oneself, or some type of higher mindfulness. In any case, yoga shouldn't be a profound practice for you to get the advantages.

Wiek XIX, a zwłaszcza jego ostatnie dekady, był świadkiem niezwykle ożywionego procesu, który prowadził do rozprzestrzeniania się jogi poza granice subkontynentu Indyjskiego. Była to jedna z  konsekwencji kulturowego spotkania Wschodu z Zachodem, zainicjowanego już w okresie kolonialnym. Fakt ten był powszechnie znany, jednak dopiero od niedawna stał się przedmiotem uwagi i pogłębionej refleksji. W centrum zainteresowania badaczy stanęła joga nowoczesna – jej dzieje, a także „lokalne” interpretacje – formy, jakie przybierała adaptując się do różnych, nowych warunków kulturowych. Joga, która pojawiła się w Polsce w ostatnich dekadach XIX wieku i która od samego początku nie tylko cieszyła się znacznym zainteresowaniem, ale od razu zaczęła ulegać interpretacjom, jest jedną z wielu form jogi nowoczesnej. Niniejsza książka, której celem jest próba ukazania całego kompleksu idei związanych z jogą w Polsce w okresie od końca XIX wieku do 1939 roku, wraz z kontekstem, z którego wyrastała i od którego pozostawała zależna, wpisuje się w dynamicznie rozwijający się nurt badań nad jogą nowoczesną.   
Punktem wyjścia dla zaprezentowanych w niniejszej książce badań, jak też rodzajem nici przewodniej stał się rozwijający się od drugiej połowy XIX wieku ezoteryzm zachodni – specyficzny, symptomatologiczny sposób patrzenia i rozumienia rzeczywistości, który miał kluczowy wpływ nie tylko na powstanie jogi nowoczesnej, ale także jej rozprzestrzenianie się i rodzenie lokalnych interpretacji – także i w Polsce. To on wyznaczył ramy rozumienia jogi, jej interpretacji i wreszcie tego, jak była wcielana w praktykę życia codziennego. Jednocześnie jednak kontekst ezoteryczny sprawił, że na gruncie polskim joga została związana z określonym zespołem motywów narodowościowych, patriotycznych i mesjanistycznych, które nadały jej specyficzny charakter. Ten cały kompleks idei, wizji, wyobrażeń, interpretacji i motywów został przedstawiony i poddany analizie w niniejszej książce.

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"Yoga in Poland from the late 19th century to 1939: Esoteric Contexts and Interpretations"
The aim of the book is to examine the complexity of ideas related to yoga in the period from the late 19th century to 1939 in Poland, along with the esoteric context from which it grew and to which it remained dependent. The author's study forms part of the current research into modern yoga—i.e. those forms of yoga that are rooted in the Hindu tradition (referring to its philosophical systems, religions or practices), but at the same time have been complemented by themes originating from Western culture or reinterpreted in the light of the various traditions (philosophical, religious, esoteric, scientific) of the West.
The starting point of the research is established, on the one hand, by the esoteric context which determined how yoga was interpreted in the West and created an environment in which yoga could spread and undergo further interpretations, and on the other, by the first mentions of yoga that emerged and originated from Polish sources.
The book is divided into two parts. In the first—"Esoteric Contexts"—selected themes of Western esoteric traditions are presented that were inspired or transformed by esoteric traditions, and were of key importance for the emergence of Polish interpretations of yoga. This part is not a history of modern yoga outside the Indian subcontinent, but rather an attempt to outline the context through which yoga could enter the western—including Polish—cultural landscape. It is an indispensable introduction to the presentation of yoga in Poland. This part of the book was prepared on the basis of subject literature related to the study of Western esotericism and modern yoga, although the author also explores various source literature in order to complement or refine the argument.
In this part of the book the author describes the vision of yoga created in the Theosophical doctrine emphasising the idea of India as the land of primordial, sacred wisdom as well as Theosophical belief about the universal evolution of humanity, the mesmeristic concept of the subtle fluid that became the basis for understanding the idea of prana and the theosophical creation of Raja Yoga as a perfect spiritual path entirely different from the bodily practice of Hatha Yoga. Further the later, post-Theosophical interpretations of yoga were analysed – those emerging on the basis of anthroposophy as well as Agni Yoga, created by Helena Roerich. The author also discusses in details the vision of yoga formulated by Swami Vivekananda, essential for the spread of this discipline in the West. This vision, as it was emphasized, had grown not only from the encounter between the religious and philosophical traditions of India and Western visions of the world, but also from the rich complex of esoteric ideas. The American New Thought movement (represented in the book by Yogi Ramacharaka a.k.a William Walker Atkinson) which became one of the basic media popularizing yoga as a strategy for self-development in the West, was described in a similar way. This part of the book ends with a synthetic review of selected topics related to the process of medicalising yoga, inspired by esoteric interpretations.
The second part of the book—“Interpretations”—deals strictly with the reception of yoga in Poland during the aforementioned period. The reconstructions and conclusions presented here were formulated on the basis of a meticulous analysis of the source literature from that time, both published (eg. books, press articles, leaflets, etc.) and unpublished (archival materials including personal documents, diaries, correspondence, notes, sketches of translations, lectures, etc.). The latter, due to their unique character, are cited extensively. In this part of the book, the following chapters deal with a range of questions and issues. How and with what connotations did the term 'yoga' begin to function in the Polish language? How did Polish travellers in India, who had direct contact with yogis or other ascetics, perceive, interpret and describe this phenomenon? What was their attitude towards it? What place did yoga (conceived both as a philosophical tradition and an ascetic practice) occupy in the philosophical discourse carried out by the prominent Polish philosophers of that time and what sources did they draw upon to formulate their interpretations and analyses? What motivated Poland’s first ever attempts to explain yoga from a medical perspective and what conclusions were drawn?
An extensive chapter was devoted to the characteristics of esoteric (predominantly Theosophical) narratives in which yoga played a fundamental role as a means to accelerate the spiritual evolution of humanity. Here, the author also shows how yoga connected the Polish romantic with the messianic national philosophy. These narratives were described by the author following Wounter Hanegraaff as stories of a “progressive education of Humanity”. They develop, according to the author, through five stages: a) the fall and degeneration of humanity enslaved by materialism; b) the search for restoration—turning to India as the last enclave of spiritual wisdom; c) the visions of a “true yoga”; d) the place and role of yoga in the cultural (also socio-political) milieu of the West and particularly in Poland; e) the rebirth of Poland and the spiritual transformation of humanity. The last three chapters of the book show three forms of Polish adaptation of yoga—"domesticated" yoga, as the author calls it. These are the systems (covering both theory and practical exercise) created by the philosopher and social activist Wincenty Lutosławski (1863-1954), the parapsychologist Józef Świtkowski (1876-1942), and an unsuccessful attempt to transfer the Agni Yoga doctrine to Poland. Here the author illustrates that yoga in the discussed period was not only a part of the narrative, but was also treated as a practice that a Westerner, a Pole in particular, could take and use for his own sake, for the benefit of the whole nation and eventually for the moral and spiritual renewal of the whole humanity.
In conclusion, a general summary is provided and perspectives of further research on yoga is suggested for the period from the end of the Second World War to the fall of communism in 1989.

(SEE ATTACHED FILE FOR LINK TO THE ONLINE ARTICLE) In 2020 the global 3HO Kundalini Yoga community began awakening to stories of sexually abusive behaviors, manipulative tactics, and exploitative business dealings by Yogi Bhajan and community members, with those in the inner circle enabling abuses and silencing dissenting voices. Students have been grappling with the contradictions of the spiritual teacher who both abused his power and empowered women, proclaiming that “the day the woman will not be exploited on this planet, there shall be peace on this Earth” (Yogi Bhajan, May 9, 1971). People are now awakening to the sexism, misogyny, heteropatriarchy, and white supremacy that have bled through his teachings that purport respect and equality for all. Those in the first generation are now reckoning with the trauma that some of their children experienced being sent away at young ages to live with other families or to boarding school in India where many reported being beaten, neglected, always hungry, told that hardship would make them strong “leaders of tomorrow.” New revelations of abuse by teachers, guides, and leaders of the community continue to be brought to light, demonstrating a history of silencing. How does a community of practitioners, who have spent the past 50 years dedicated to spreading the light, move toward healing when there is so much darkness in the shadow?

https://sacredmattersmagazine.com/the-painful-process-of-awakening-harm-and-healing-in-the-healthy-happy-holy-kundalini-yoga-community/

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.”

Purpose The purpose of this paper is to examine marketing strategies that India is currently applying to promote itself as a competitive yoga destination. Design/methodology/approach The methodological approach consisted of a constructivist research paradigm, a qualitative methodology and an interview-based data collection method. Ten in-depth, semi-structured interviews were conducted with yoga practitioners from various backgrounds and yoga levels who have travelled to India for yoga tourism purposes. Findings The findings determined that interpretation of yoga tourism is crucial in the choice of marketing approach adopted by destinations offering yoga retreats because, as the study has shown, various perceptions of yoga constitute the basis for particular promotional strategies. Research limitations/implications Future research could expand on the sample size and demographics of the current study by investigating, possibly through comparative means, larger groups of more diversif...

In the past few decades, yoga programs have begun to make their way in schools. However, in pursuance of induction of yogic lifestyle education programs in schools, instructors, teachers, and related agencies face multiple difficulties. To empower them to effectively carry out their professional responsibilities, knowledge of barriers and facilitators of the practice of yoga by schoolchildren and adolescents is pertinent. Against this backdrop, the objective of the present research paper is to share the key learning of researchers gained during conduct and reporting of a doctoral study on effectiveness of yogic lifestyle education program at a residential school situated in semi-urban setting of a developing country. In particular, it brings into focus major barriers, facilitators, and corresponding strategies critical for implementing yogic lifestyle education programs among school adolescents and presents some recommendations to that end.

Ashrams, as spiritual retreats are a magnet for visitors seeking for the spirit of India. Certainly, the practice of tirtha-yatra or pilgrimage has been an element of Indian social life since ancient times and nowadays remains the mainstay of the domestic tourism industry. There is little doubt that India also continues to attract large numbers of travelers from various parts of the world seeking to experience spiritual India. Visiting

Dans le cadre de la validation de la première année du master en ethnologie et anthropologie sociale et culturelle de l'Université de Strasbourg et à travers une ethnographie réalisée dans la région strasbourgeoise, cette recherche a pour objectif d’analyser les moteurs, les techniques et les enjeux de la transmission du yoga aux enfants. Elle s’attache à démontrer la manière par laquelle la transmission d’un yoga institutionnalisé pour les jeunes générations répond à des besoins et des attentes d’acteurs à différentes échelles de la société. Ce travail soulève le paradoxe suivant : la quête du bonheur de ces interlocuteurs, à l’origine de ces besoins et attentes, ne donnerait-elle pas lieu à une instrumentalisation de la discipline yogique, de manière à répondre à des logiques de performance à l’encontre des finalités initiales du yoga traditionnel indien ?

Svāmī Rāma  (Brij Kiśore Dhasmana) sin da giovane ha seguito l’insegnamento del suo Maestro, Bangali Baba, che l’ha fatto viaggiare tra vari Templi dove ha ricevuto insegnamenti di altri Maestri, incluso il Gran Maestro che viveva in una remota regione del Tibet. E’ stato uno dei primi Yogī le cui facoltà sono state oggetto di studi scientifici in occidente. Fondatore dell’Himalayan Institute of Yoga Science and Philosophy, ha altresì dato stimolo alla realizzazione di una struttura ospedaliera nel nord dell’India (Dehradun) al servizio di milioni di persone povere che vivono in prossimità delle montagne

This first article, in a series of two, explicates some of the tacit connections and practical ways in which practitioners of global yoga come to unwittingly support a Hindu supremacist ideology. This occurs through the shared assumptions found within the Sanskrit episteme. I argue that a banal, fetishised consumption of Sanskrit-inspired, yoga-inflected lifestyles, can, and often does, lead to banal support of Hindu supremacist ideology, which has consequences for the unwitting, individual consumer of global yoga. This is because the Hindu supremacist agenda includes the utopian aspiration to create a pan-global Hindu theocratic state, which is eerily similar to ISIS's caliphate. If an individual participates in the global yoga phenomenon in some way, does this leave them susceptible to becoming an unwitting supporter of a violent Hindu nationalist ideology? And, does this make them a yoga fundamentalist? One of the more pressing matters involves clarifying the link(s) between the consumption of yoga-inflected lifestyles and the potential for banal support of a Hindu supremacist ideology. My main argument is that an individual does not need to be aware of a Hindu supremacist ideology to, at least tacitly, support it. The unwitting support occurs through the affective sharing of symbols, narratives, histories, and practices. It is through the consumption of fetishised, Hindu-inspired objects of worship, like the ubiquitous presence of Hindu deities in yoga studies, and the use of Sanskrit prayers (mantra-s), expressions, practices, and identities, which exposes the consumer of global yoga, first to a Hindu idiom, and possibly later, to supremacist ideology.

It appears online, in a slightly modified version, here: http://www.politicaltheology.com/blog/yoga-practitioners-and-the-unspoken-global-aspirations-of-indian-ethno-nationalism-patrick-mccartney/

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.

The Australian Royal Commission into Institutional Responses to Child Sexual Abuse recently investigated the period in the 1970s and 1980s when shocking levels of abuse were deeply entrenched in the Satyananda Yoga ashram at Mangrove Mountain (Australia). Case Study 21 of the Royal Commission provided a critical cultural analysis of the practices and values held by Satyananda Yoga that served to foster, as well as mask, the abuse. The Commission concluded that Swami Satyananda Saraswati (b. 1923, d. 2009), the founding guru, had overarching authority at the Mangrove Mountain ashram (and its centres) in his role as head of Satyananda Yoga worldwide. This article aims to highlight the potential risks that remain within the Satyananda Yoga institution as a result of this leadership silence.

Raising competition and stress in business organizations is causing workplace disturbances and malpractices, affecting its efficiency and long-term goal achievement. Maintaining healthy workplace environment through behavioral management and modification at workplace is the only ultimate solution to overcome from this common challenge of all business organizations. Number of behavioral management strategies and behavioral modification practices are suggested and adapted by business organizations as corrective measure; however, the yogic approach given by ancient Indian philosopher and economist Acharya Chanakya in his book ‘Chanakya Niti’ is very much application, relevant and wholesome solution to this predicament.Present research article is an attempt to present the relevance of adopting equanimity – a yogic approach given by Acharya Chanakya as a corrective mean for this problem. The dominant motive for research is to provide explanation on how the ancient theories of Chanakya and yoga are still apposite and practical at business workplace. Discussion in the article explains the relevancy of some Chanakya Niti shlokas and need of behavioral modification in business organization. Article ends by outlining scope and need for further research.

Premesso che la dizione ‘Upaniṣad dello Yoga’ è un termine di comodo utilizzato solo in epoca recente e che: “I testi di riferimento per le Upaniṣad dello Yoga sono considerati non ortodossi, anzi eretici” mentre “L’ortodossia classica è invece rappresentata da Patañjali“ , si ritiene comunque importante vedere se e quando tali  opere, pur “lontane dal rigore dei Sūtra di Patañjali”  ed “in generale piuttosto grossolane, se paragonate a quelle più antiche” , facciano riferimento ai primi due ānga.


Given that the term 'Upaniṣad of Yoga' is a term of convenience used only in recent times and that: "The reference texts for the Upaniṣad of Yoga are considered unorthodox, indeed heretical" while "Classical orthodoxy is represented by Patañjali ", it is still considered important to see if and when such works, while" far from the rigor of the Sūtra of Patañjali "and" generally rather coarse, if compared to the older ones ", refer to the first two ānga.

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.

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

Anteprima dal testo Pātañjala Yogasūtrāṇi, gli Yoga Sūtra di Patañjali, Il ‘punto di vista’ Yoga Vol I, a cura di Fabio Milioni. Il testo, in fase di redazione, sarà pubblicato il prossimo autunno.
Dall’Uno della Tradizione ai Sistemi Aperti
Nel corso della sperimentazione, che ha sempre visto speculazione teorica e operatività quotidiana legati in modo indissolubile, sono emerse e si sono consolidate due ispirazioni fondamentali:
 La Tradizione, al di là delle forme che assume al variare delle dimensioni spazio-temporali è unica.
 Conoscere sé stessi è un processo lungo, complesso, irto di ostacoli e cadute; progredire nel cammino è impossibile se non ci si affranca da ogni forma di dogmatismo e dualità. Per andare oltre l’orizzonte occorre superare ogni confine, aprendosi a dimensioni sempre più ampie.
L’Unicità della Tradizione ed i Sistemi Aperti rappresentano quindi le due colonne portanti che costituiscono la soglia da oltrepassare, lo spartiacque tra la dimensione profana e gli stati superiori dell’Essere.
Essendo manifestato in Occidente, le radici sono i grandi Adepti: Parmenide, Pitagora, Platone, Plotino, Pletone.
In questi tempi di crisi e degenerazione, purtroppo, la complessità del loro insegnamento è in larga misura perduto, essendosi interrotta la continuità della trasmissione diretta da Maestro a discepolo. I frammenti che sono giunti sino a noi, pur fondamentali, sono carenti rispetto al ‘metodo operativo’. Dalla grande crisi del ‘600, assistiamo ad una biforcazione del sentiero su linee divergenti rispetto all’Axis-Mundi: la deriva speculativa e quella magico-teurgica.  Avendo ben presenti i rischi e gli aspetti deleteri del sincretismo, non possiamo non riconoscere che solo la Tradizione Orientale ha conservato intatto il metodo operativo. La Visione dello Yoga è parte integrante di essa.

Joga była stałym, powszechnym i ważnym elementem europejskiej XIX wiecznej myśli ezoterycznej i okultystycznej. W jej ramach joga doczekała się wielu interpretacji, często bardzo odległych od jej tradycyjnego, indyjskiego rozumienia, a pomimo to, paradoksalnie prezentowanych zazwyczaj jako powracających do korzeni i przywracających jej właściwe rozumienie. Jedną z istotniejszych, choć stosunkowo mało znanych interpretacji jest ta, zaproponowana przez Rudolfa Steinera i stanowiąca część jego obszernego projektu jakim była „droga do wtajemniczenia” prowadząca do poznania „światów wyższych” – nowoczesna dyscyplina duchowa, adekwatna do potrzeb i uwarunkowań współczesnego człowieka, czy też mówiąc językiem Steinera, adekwatna do poziomu ewolucyjnego (określającego charakter psychofizyczny i duchowy) współczesnego człowieka. Celem artykułu będzie ukazanie myślenia Rudolfa Steinera na temat jogi jako „dyscypliny duchowej dnia wczorajszego” na tle jego poglądów na ewolucję człowieka oraz skontrastowanie jej z antropozoficzną, nowoczesną ścieżką rozwoju duchowego. Idee te – o czym warto pamiętać i co zostanie zasygnalizowane w artykule – miały kluczowe znaczenia dla powstania jednej z pierwszych interpretacji jogi w Polsce, której twórcą był okultysta i prapsycholog Józef Świtkowski (1876-1942). Należy pamiętać, że to właśnie Świtkowski wprowadził do polskiego dyskursu toczącego się  wokół jogi szereg wywodzących się właśnie z myśli Steinera koncepcji, które pozostały w nim do dziś, i do dziś określają specyficzny sposób myślenia o jodze w Polsce, specyficzny sposób jej postrzegania, a także wyjątkowy sposób jej krytykowania, w szczególności przez katolickie środowiska antykultowe.

O objetivo é explorar conexões entre yoga, processos de criação em dança, improvisação, performance  e o que denomino de ‘in-ex-corporação’, uma proposta artístico-investigativa com  ênfase na complementariedade, que busca unir ao invés de separar, tendo em vista que o termo ‘Yoga’ tem em si o radical ‘Yuj’ que significa unir. Para unir dentro-fora, no Yoga, na vida, nos processos de criação em perfomance e em dança, podemos acionar nossas percepções a fim de haja uma ligação indissolúvel nas trocas constantes entre o conhecimento que se processa no corpo pessoal e o conhecimento processado nas trocas com outros corpos, humanos e não humanos, vivos e não vivos, e com o ambiente. Sugiro que para ampliar possibilidades de que conhecimentos construídos na criação e improvisação em dança e performance se tornem significativos, ou seja, sejam embodied/‘in-ex-corporados’,  no seu processo criativo haja profunda conexão interna-externa (incluindo fluxos de sensações, sentimentos,  emoções, energias e estados corporais com os de outros corpos e com o meio). Esses conhecimentos são frutos de sinergias, trocas, não necessariamente em harmonia, mas como se o conhecimento fosse formado por um corpo de saber ou uma unidade que contém muitas partes diferenciadas. Corpo único, pois cada corpo de saber se constrói de forma diferenciada dos demais de acordo com inúmeros fatores (e.g., história, valores, crenças). Em processos de criação em dança e performance, principalmente se lidamos com improvisação, movimentamos de forma intuitiva ou pré-reflexiva gerando conhecimentos que tem grandes chances de serem ‘in-ex-corporados’/embodied quando acionamos nossas múltiplas maneiras de perceber, fazendo conexões e mediando diferentes caminhos, formas, possibilidades. Assim, podemos abrir espaços e canais para in-ex-corporar (embody) conexões no grau máximo. Ao abraçarmos ‘conexões’ como parte do processo de embodiment, temos que considerar que essas  estão em um ‘contato-improvisação’ constante. Portanto, podem se tornar parte, mesmo que provisoriamente, do nosso ser, mas assim como mudamos em termos físicos, fisiológicos, cronológicos e assim por diante, também  se transformam conexões já construídas, in-ex-corporadas. Ou seja, entendo que não há mundo estável. Sob esta perspectiva, embodiment se cria, se materializa, se (re)constrói, 'dança' e se faz ‘artista’ de acordo com a intermitência co-existencial.

The c. eleventh century CE Amṛtasiddhi conceives of a bindu-oriented (semen) model of the yogic body which may be leveraged for yogic ends. Verse 7.8 teaches bindu to be of two kinds: bīja is male bindu, rajas is female bindu; when united internally, one is a yogi. This paper reads the bindu passage in the Amṛtasiddhi to explore the function of bindu and rajas in this text: the conception of these constructs as physical and psycho-spiritual power substances, the methods with which they are to be manipulated, and the ends towards which this effort is directed. In order to probe the nature of the female element, rajas, the paper will seek to historicise the bindu-rajas oriented model within textual precedents such as Āyurveda and bring the Amṛtasiddhi into conversation with the later haṭhayoga corpus.

The characterisation of rajas is a key aspect of the overall research project which is to study constructions of gender within the premodern haṭhayoga corpus. Gendered yogic body models are both esoteric and corporeal, where the female principle is at once physical and power substance - generative, divine, and impure. An overarching research question is the extent to which gendered models are generated by socio-historical factors or have an inherent function in haṭhayoga’s soteriology. The project considers the scope of gender as an explanatory model in researching haṭhayoga and what these findings can illuminate of the lacuna of female practitioners.

Tratto da:
Pātañjala Yogasūtrāṇi
Le fondamenta:Yama e Niyama
Il ‘punto di vista’ Yoga Vol II – terza edizione
A cura di Fabio Milioni
YCP 2020,
ISBN | 979-12-20306-83-6
Pgg. 371-413


Yama, Niyama e salute della popolazione
Yoga-terapia e Āyurveda
Yoga e Āyurveda nell’insegnamento di Śrī Svāmī Sivananda
Yoga-terapia e il Ministero Indiano AYUSH
Yama e Niyama nella Yoga-terapia secondo la IAYT
Yoga-terapia in Francia
Yoga-terapia in Germania
Yoga-terapia in Gran Bretagna
Yoga-terapia in Giappone
Yoga-terapia in Australia
Yoga-terapia in Italia
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Riflessioni provvisorie sulla Yoga-terapia.

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