Yoga Therapy

The research for this article was prompted by the question: were Yoga and Āyurveda as intimately connected in premodern times as both seem today? It attempts to give a preliminary answer by assessing the shared terminology, theory and praxis of a corpus of mediaeval Yoga texts with the classical texts of Ayurveda. The date of the Yoga corpus ranges from the eleventh to the nineteenth century CE, and all of its texts teach physical techniques and an ascetic state of dormant meditative absorption (samādhi), either as auxiliaries within a system of Yoga or as autonomous systems in themselves. The physical techniques became known as Haṭhayoga and the ascetic state of samādhi as Rājayoga, and the texts in which they appear posit the practice (abhyāsa) of Yoga as the chief means to liberation (mokṣa). The article begins with a discussion of the terminology in these texts that is also found in the Bṛhattrayī, that is, the Carakasaṃhitā, the Suśrutasaṃhitā and Vāgbhaṭa’s Aṣṭāṅgahṛdayasaṃhitā. It proceeds to discuss the relevant theory (digestive fire, humoral theory, vital points, herbs) and praxis (āsana, ṣaṭkarma and therapy or cikitsā) of the yoga texts in question in order to assess the possible influence of Āyurveda.

The project examined the histories of yoga, ayurveda and rasaśāstra (Indian alchemy and iatrochemistry) from the tenth century to the present, focussing on the disciplines' health, rejuvenation and longevity practices. The goals of the project were to reveal the entanglements of these historical traditions.

Our hypothesis was that practices aimed at achieving longevity, physical rejuvenation and transmutation constitute a key area of exchange between the three disciplines, preparing the grounds for a series of important pharmaceutical and technological innovations and also profoundly influencing the discourses of today's medicalized forms of globalized yoga as well as of contemporary institutionalized forms of ayurveda and rasaśāstra.

Drawing upon the primary historical sources of each respective tradition as well as on fieldwork data, the research team explored the shared terminology, praxis and theory of these three disciplines. We examined why, when and how health, rejuvenation and longevity practices were employed; how each discipline’s discourse and practical applications related to those of the others; and how past encounters and cross-fertilizations impact on contemporary health-related practices in yogic, ayurvedic and alchemists’ milieus.

The five-year project was based at the Department of South Asian, Tibetan and Buddhist Studies at Vienna University, the University of Alberta, and at Inform, UK.

4.1 -CASUÍSTICA 94 -95 4.2 -MÉTODOS 95 -113 5 -RESULTADOS 114 -130 6 -DISCUSSÃO 131 -162 7 -CONCLUSÃO 163 -164 8 -ANEXOS 165 -188 ANEXO A. DADOS RELEVANTES DAS PACIENTES ESTUDADAS 165 -167 ANEXO B. APROVAÇÃO DO COMITÊ DE ÉTICA DO HOSPITAL DAS CLINICAS (CAPPESQ) 168 ANEXO C. TERMO DE CONSENTIMENTO LIVRE ESCLARECIDO 169 -172 ANEXO D. DADOS DOS EXAMES SUBSIDIÁRIOS 173 -178 ANEXO E. QUESTIONÁRIO CLINICO 179 -180 ANEXO F. EXAME FÍSICO GINECOLÓGICO 181 ANEXO G. EXAMES LABORATORIAIS 182 ANEXO H. PONTOS DE ACUPUNTURA 183 ANEXO I. DIAGNÓSTICO PELA MEDICINA TRADICIONAL CHINESA 184 ANEXO J -AVALIAÇÃO LABORATORIAL 185 -188 9 -REFERÊNCIAS BIBLIOGRÁFICAS 189 -205

Thousands of years ago yoga originated in India, and in present
day and age, an alarming awareness was observed in health and
natural remedies among people by yoga and pranayama which has been proven an effective method for improving health in addition to prevention and management of diseases. With increasing scientific research in yoga, its therapeutic aspects are also being explored. Yoga is reported to reduce stress and anxiety, improves autonomic functions by triggering neurohormonal mechanisms by the suppression of sympathetic activity, and even, now‑a‑days, several reports suggested yoga is beneficial for physical health of cancer patients. Such global recognition of yoga also testifies to India’s growing cultural influence.

This article considers the narrative and context around a particularly well-publicized incident of rejuvenation therapy, advertised as kāyakalpa (body transformation or rejuvenation), from 1938. In this year, the prominent Congress Activist and co-founder of Banaras Hindu University, Madan Mohan Malaviya (1861–1946), underwent an extreme – and very public – rejuvenation treatment under the care of a sadhu using the name of Shriman Tapasviji (c.1770?-1955). The article will explore the presentation of Malaviya’s treatment and how it inspired a focus on rejuvenation therapy within Indian medicine in the years immediately following. Exploring this mid-twentieth century incident highlight some of the themes and concerns of the historical period, just out of living memory, but in many ways similar to our own.

This essay is written with a dual agenda, the first aspect of which is to demonstrate the influence that martial traditions particular to India have or may have had on the formation of what DeMichelis refers to as Modern Postural Yoga (MPY) and its antecedents. But the second goal in writing this piece is to challenge a number of assumptions made by select scholars of modern yoga, and frequently repeated by others, about the level to which modern yoga's incorporation of standing poses, the concepts of physical strength, the nervous system, and even energetic healing are derived from Western sources in response to British colonial rule....In doing so we may allow a deeper reconsideration of the role of a warrior tradition on yoga that dates back at least to conflicts with an emergent Islamic population, if not all the way back to the great epics of ancient India and that tradition's influence on the formation of modern postural yoga practices.

Sri Tirumalai Krishnamacharya (1888 - 1989) is widely acknowledged as the father of Modern Postural Yoga.  This paper carefully analyzes one of his few major works, the 1934 Yoga Rahasya, . The book reveals the depth of Krishnamcharya's dialog with the received tradition as well as his desire to promulgate a modern yoga focused on numerous complex asanas, yoga for the householder and yoga for women.

Autism is a neuro-developmental disorder characterized by restricted, repetitive activities and impaired social interaction. Its severity varies from individual to individual. Yoga, a mind–body intervention is often used as a complementary approach to enhance mental equipoise and focus and can be performed by all including those with acute or chronic painful disabilities. The emotional impact is difficult and devastating for people with autism and their families/caregivers. People with Autism Spectrum Disorder (ASD) should be regarded simply as ‘different’ rather than ‘disordered’; as they may have no speech or may have other complexities needing full-time care. Yogic techniques for ASD such as basic Jathis and Kriyas help to improve flexibility, Asanas work increase muscles and joints circulation and physical functioning becomes more integrated and less stressful. Pranayama and Asanas work hand-in-hand to balance and integrate different physiological functions, dissolve emotional blockages and negative habitual patterns. Yoga harmonises mind-body-emotion complex building up, helps to develop social relationships, promotes positive outlook, self-confidence and selfsufficiency. It also improves loco-motor skills, psycho-motor coordination, eye-hand coordination, attention span, immunity, appetite, sleep and promotes overall health. Regular practice reduces hyperactivity, aggression and dependency of drugs along with reduction in negative traits and tendencies to cause injury to self and others. In conclusion, yoga is an experiential science (Anubuthi Shastra) which can be used as a supplemental therapy for ASD.

The Haṭhasaṅketacandrikā is a large compendium on yoga composed by Sundaradeva, a Brahmin living in Varanasi in the 18th century. It contains the only premodern description of Śaṅkaprakṣālana, which is quite different to the practice taught by Dhirendra Brahmacari and the Bihar School of Yoga.

Entre os anos 2016 e 2018 atuei como professor de Kundalini Yoga na assistência social do município de Pinhais, que fica na região metropolitana de Curitiba. Nesse resumo expandido, apresentei um relato desse trabalho, algumas reflexões e apontei algumas possibilidades de investigação.

Publicado nas pgs. 215-218 do Anais do IX Seminário do Nupper 2018

Based on Hindu religion, tradition and culture, and supported by ancient (800 B.C.E and on) Sanskrit literature from India, it is generally accepted by those who through their involvement in meditation, yoga, reiki, etc. have acquired a more oriental or alternative view on what the human being in essence is, that there are seven major chakras within the human aura - or to say it differently, 'seven subtle energy centers within the etheric human bio-energy field'.
In the current literature that deals with the human aura and chakras, expressions like 'bio-energy field' and 'energy centers' are often used in conjunction with words like 'aura' and the Sanskrit term 'chakras'. 
The main purpose of this paper is not to provide 'yet another overview' of what chakras are, as there are many excellent writings on this already. Instead - as the significance for each chakra to have a specific number of petals is not generally known - the focus will be on the technical reasons why the chakras hold within themselves the specific number of petals that they are traditionally reported to contain. The relationship between the petals of each chakra and their links to the 25 major nerve pairs emanating from the spinal vertebrae will be described. Also a very little known chakra - the Coccyx Chakra,  - one of the eight (!) major chakras) - will be introduced and described.

A THESIS OF COMPILATION OF RESEARCH PAPERS, ARTICLES & WORK DONE Submitted for Doctor of Science (Yoga) (Honoris Causa) By Yogacharya Dr. Ananda Balayogi Bhavanani MBBS, MD (AM), ADY, DSM, DPC, PGDFH, PGDY, FIAY, C-IAYT. Yogacharya Dr Ananda Balayogi Bhavanani, Director of the Centre for Yoga Therapy Education and Research (CYTER), and Professor of Yoga Therapy at the Sri Balaji Vidyapeeth, Pondicherry, was awarded the prestigious DSc (Yoga) award by the SVYASA Yoga University in Bangalore on the 12th January 2019. He received the DSc (Yoga) award from Dr. Rajiv Kumar, Vice Chairman of NITI Aayog, and Michael Nobel co-founder and former Chairman of the Nobel Charitable Trust in presence of the Chancellor of SVYASA Yogashri Dr HR Nagendraji at the university campus during a glittering 16th convocation held on the birth anniversary of Swamy Vivekananda, the 12 January. Dr Ananda becomes only the second Pondicherrian to receive this coveted academic honur after his illustrious Yoga research guru, Prof Madanmohan who had received the award 8 years ago.

Foreword The theme is extremely complex and deserves a study in its own right, aimed at the clarification of the relationship between the two paths, identifying both points of contact and divergence, mostly with regard with the final aim. Currently, it is easy to verify with reference to available texts, the two paths are often mixed together, as if they were part of the same vision of tradition. And is not for sure they share the same goal. A critical edition, in this case, is foreseen as a priority.

La mia tesi di fine corso è centrata sui Chakra e sulle posizioni dello Yoga per poter liberare ognuno dei 7 chakra individuati secondo la filosofia tantrica. Ho scelto questo argomento perché credo che nel nostro percorso di praticanti dello Yoga, ma non solo, anche da ignari della materia, tutti noi siamo entrati in contatto con il termine CHAKRA e bene o male la definizione popolare è centro di energia; arrivare a capire dove sono questi chakra, come si attivano, cosa scaturiscono, è una mappatura che si delinea attraverso lo studio e l’esperienza personale. Durante il corso di insegnante yoga, il mio maestro mi ha condotta in realtà del tutto sconosciute attraverso la meditazione, ho creduto a tratti di fare un viaggio in un altro universo, un luogo che so esistere dentro di me, ma nel quale non saprei tornare con così tanta facilità. Posso tranquillamente affermare che il mio Svadhistana Chakra, legato all’elemento acqua, alla luna, alla psiche e alle emozioni si è aperto in maniera esponenziale riportandomi alla mia nascita, non in quanto tale, ma avvertendo la mia venuta al Mondo essendo espulsa da una serie innumerevoli di organi genitali femminili. Questa nascita continua era sotto l’occhio benevole di Vishnu che candido come la luna, mi guardava fluttuare nelle acque vitree dello stagno e continuare ad andare e venire al Mondo. Inutile dire che questa mia esperienza mi ha a tratti lasciata basita, ma recuperando lo spazio reale dopo la meditazione, la mia attenzione si è soffermata su quanto successo e ad oggi posso affermare per certo che le motivazioni per cui la meditazione su questo Chakra è riuscita ad essere così vivida, è data dal fatto che il Svadhistana è ciò che più mi caratterizza, proprio perché sono una persona fortemente emotiva, creativa e profondamente attaccata alla necessità del contatto fisico.

Introduction - Āsana is an important constituent of Yoga. The impact of Anantasamāpatti, a technique for the practice of āsana prescribed by patañ jali, in the practice of Yogāsana remains to be scientifically assessed. Scientific verification presupposes conceptual clarity. A cursory survey of contemporary interpretations reveals that Anantasamāpatti has been represented variously.
Objectives and Method - In the light of this contemporary uncertainty, effort is made to refer to and analyse the traditional view point which is preserved in the form of Sanskrit commentaries regarding the meaning and mechanism of working of this technique to assist better understanding and implementation of this most ancient technique in the practice of Yogāsana.
Result - Contemporary uncertainty regarding Ananatasamāpatti seems to stem from traditional sources.
Conclusion - Based on the literary evidences Ananta is the probable reading and the meaning seems to be Śeṣa. Samāpatti is visualization of oneself as firm and strong like Śeṣa. The mechanism of working seems to be the effect of the mental visualization on physical firmness. And this requires to be practiced along with prayantaśaithilya.
Key words:, āsana, technique, Anantasamāpatti, Traditional Commentaries     

Key words: Yoga, āsana, technique, Anantasamāpatti, Traditional Commentaries

While the contemporary world has been heralded as being “post-racial”, we can look all-around to see evidence that this assertion is not only flawed but false. Religion is generally blamed as the key culprit for the escalating conflicts igniting the world over which threatens peace. Yet, rarely is secularism and the void created in its midst carefully analyzed in this context. The historical roots of this problem are more remote than postmodernism and modernism. However, secularism has fractured the way that human identity has been understood throughout time which eclipses the integral relationship between human diversity and religious pluralism.

By focusing on Eliade’s early life and writings (1921–1936), and specifically on his work on Yoga, I address in this paper a question that is frequently asked about the problematic relation between personal belief and scholarship in fields such as the history of religions. Eliade’s interest in Yoga showcases his own personal spiritual quest, of course. But it is also informed by his earlier readings of, and reflections on, two polar aspects of the religious experience: the magical and the mystical. For Eliade, these two categories provide not only a key to unlocking the conceptual and pragmatic dimensions of Yoga, but also the impetus for charting a systematic theory of religion. The last major expression of these early ideas can be seen in Yoga: Essai sur les origines de la mystique indienne (1936). Eliade’s thoughts on Yoga and religion then took different paths, reaching their full expression in works published in Paris after 1945. In his later books on Yoga – Techniques du Yoga (1948), Le Yoga: Immortalité et liberté (1954) – the twofold schema of the magical and the mystical no longer plays a key hermeneutical role. Nonetheless, understanding this early phase of his work is crucial if we are to provide a comprehensive account of the development of his thought on Yoga. This early phase in his scholarly career and experiential transformation, marked by his trip to India, is also very important in terms of understanding the further developments of his ideas on history of religions, as well as to evince the ground on which Eliade built his own – never confessed – private religious belief.

This study used archival methods to examine the research question: Do meditation and meditative-based practices have an effect on anxiety in the practicing meditator? It also explored the hypothesis that meditative practices work because they reach levels of being that focus on the universal or absolute dimension of each person not addressed by Western healing techniques. Used for thousands of years to treat psychological and physiological ailments, meditation has become an increasingly popular mind-body treatment for a range of symptoms, including anxiety. Prior research reveals that that meditation reduces anxiety in practitioners, regardless of the treatment’s duration. Additionally, meditation has been shown to increase feelings of positive psychological well-being and decrease depression. The study recommends shifting away from a Western biomedical definition of anxiety as disorder toward an Eastern definition that encompasses a more comprehensive notion of the human experience.

Today Yoga is very popular and spread all over the world, because of its ability to transform a human person. The Medical Profession is promoting Yoga because of its power to calm the human mind, eliminate stress, keep the body agile with a vibrant brain. With enthusiasm, the corporate world embraced Yoga because of its ability to refresh the worn out mind and body. The Spiritual world from time immemorial experienced the Yogic power to bind the body, mind and soul into a continuum of consciousness and its power to transcend from the natural to supernatural, from the mundane to the ethereal. It is a powerful tool to raise the body to a higher dimension of experience, to a level of transcendence, towards a higher state of consciousness. Yoga is holistic, binding the body, mind and soul into a continuum of consciousness; physical matter, the plant life, animal life, human life and the Divine fused into an inextricable intertwining. Yoga is one of the greatest contributions of India towards the humanity, just like Ayurveda, number zero and the Indo-Arabic Numerals etc. One may find a young woman squatting on a mat as an advertisement, placed at the Time Square in New York in a conspicuous way so that everybody can see it, as if trumpeting the importance of Yoga and a call to everyone, all over the world to practice yoga and become and adept of yoga. Yoga is spreading like wild fire all over the world, as a spiritual practice, relaxing technique and for heightened consciousness, eliminating stress, toxicities from body and mind. It has the unique quality to integrate the body, mind and soul into a holistic whole and transcend from the natural to the supernatural. Thus, both science and religion, now promote Yoga because of its healing power, as a transformation technique and as a unique means of transcendence towards an integral whole, the mundane, human and the divine, matter, life and mind into an inextricable intertwining singularity. In the religious landscape of India, Yoga has a conspicuous role to play and is indeed deeply rooted in the cultural matrix. From time immemorial, even from the proto-history of India, that is, from the Indus Valley civilization onwards, the influence of Yoga is visible. In Mohenjodaro and Harappa, the prominent cities of the Indus civilization, archaeological excavations unearthed sculptures imitating animal forms. Figures of men, with wide open mouth and bulging eyes, that

Draft dal testo:
Dall’Uno della Tradizione ai Sistemi Aperti
॥ पातञ्जलयोगसूत्राणि ॥ 
Patañjali Yogasūtra –
Il ‘punto di vista’ Yoga Vol I -Yama e Niyama, i Doveri (astensioni e osservanze)
III^ ed. in corso di preparazione
A cura di Fabio Milioni

Il tema dell’Haṭhayoga è oltremodo complesso e meriterebbe uno studio a se stante, finalizzato al chiarimento della sua relazione con gli Yogasūtra di Patañjali, identificandone punti di contatto e di divergenza. Attualmente, è facile constatarlo, le due Vie sono spesso miscelate insieme, quasi fossero parte della stessa visione della Tradizione

Reusi Dat Ton (RDT) a little known aspect of traditional Thai culture consists of breathing exercises, self- massage, dynamic exercises, poses, mantras, visualization and meditation. It is the foundation of Traditional Thai Massage and uses some of the same techniques also found in Indian Hatha Yoga and Tibetan Yoga Traditions. Depictions of RDT techniques can be seen in traditional artwork in various locations in Thailand. Traditional RDT manuscripts contain illustrations and descriptions of some of the techniques and go on to list over 60 different ailments (some using Sanskrit Ayurvedic Medical terminology), which can be remedied by RDT practices. A survey of the 1737 Indian Hatha Yoga text “Jogpradipaka” of Jayatarama identified 45 Indian asanas, which have similar counterparts in RDT. Today RDT is in danger of becoming diluted and distorted as most lack access to primary sources such as original manuscripts or actual Reusis (Thai Yogis). Future work could include documenting for posterity all aspects of this ancient tradition as well as investigating the numerous therapeutic benefits ascribed to its practice.
Key Words: Non-Indian Yoga Traditions, Thai Massage, Yogic Art, Yoga Therapy, Ayurveda

Background: Yoga is gaining momentum as a popular and evidence-based integrative healthcare and self-care practice. Demographics of yogis are skewed and several barriers have been implicated (e.g., time, cost, access to teachers, lack of self-efficacy).  No studies have explored barriers to practice among health professions students, whose participation in yoga is deemed important as they are future health professionals who will make referrals and as research has shown that providers who are yogis refer more patients to yoga. 
Primary Study Objective. To increase health professions students’ yoga practice, we must understand what interferes with and facilitates a regular practice.  The current study gathered that information.
Methods/Design: We developed and implemented an Acceptability of Yoga Survey for health professions students. We solicited participants via email, administering the survey online. 
Setting: A private university in the Northwest US across three colleges and 10 professions.
Participants: We emailed all students (N = 1,585) in 10 health professions programs to request participation. We received 513 hits on the survey that led to 498 protocols, for a response rate of roughly 30%. Sample characteristics reflected population demographics, with no statistically significant differences (78% women; 79% White).
Results: Findings revealed common barriers were related to time and cost, lacking pragmatic information about how to access yoga classes and teachers, and stereotypes related to flexibility, athleticism, and typical yogis.  Motivators included athleticism, health promotion, and emotional wellbeing, along with seeking pain relief and a sense of community.  Referral by healthcare providers was the least-frequently cited motivator. 
Conclusion: Findings have implications for how to motivate health professionals toward a yoga practice, as personal practice may be related to willingness to perceive and refer to yoga as a viable integrative treatment for patients.  Suggestions for curriculum integration and media promotion of yoga are made.
Sulenes, K., Freitas, J., Justice, L., Colgan, D., Shean, M., & Brems, C

Good sleep is an important indicator and also a requisite of good health. Yoga sūtras
discuss the concept of Nidrā. A survey of commentaries of Yoga sūtras reveals
elaborate discussions, which are seldom noticed, regarding the concept. There are
more than a dozen commentaries in Saṃskṛta on Yoga sūtras. However, this article
presents the views of Vyāsa, the principal commentator and the four available
subcommentaries to Vyāsa’s commentary on the Nidrā. All later commentaries
respect and follow Vyāsa’s commentary. The study reveals that – Vyāsa’s
commentary and its subcommentaries address aspects on Nidrā including – Why
Nidrā after Pramāṇa, Viparyaya and Vikalpa? Is Nidrā a Vṛtti?, Is Nidrā deep
sleep or does it include dream state also? How does one fall asleep – the Yogic way,
Guṇa‑based 3‑fold classification of Deep Sleep, Half Deep Sleep and Complete
Deep Sleep, Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha and Kaivalya and
why should sleep be restrained like any other Vṛtti? Thus, understanding various
aspects of Nidrā indeed would be handy in the correct practice of the technique
based on Nidrā (PYS 1.6, Patañjali, 2015, p.24)[2] to attain the goals specified in the
Yoga sūtras. Therapeutically, the implications of the 3‑fold classification of Nidrā
based on Guṇas need to be developed into an elaborate model that includes the
factors that induce such kinds of sleep and ways in which one can move toward the
desired (Sāttvic) state of sleep, etc. A collaborative approach with allied disciplines
such as Āyurveda on this topic might prove to be more beneficial.

Background: Yoga is a spiritual therapy originated in India. This therapy is called spiritual because it integrates the mind, body and. Survey of the National Department of Health, United States 2007 said at least 19% of Americans adults do mind-body therapy such as Tai Chi, Qi Gong, meditation and Yoga. Yoga provides benefits complex, including physical postures and body, reduce stress, lower blood pressure, reduce fatigue, reduce asthma, improve circulation and boost the immune system. Many studies have proven the benefits of yoga include arthritis, stress, metabolic syndrome, asthma, pain and depression. The aim of this study was to identify the effectiveness of yoga intervention towards enhancing the immune system
Method: Search of journal articles done electronically using several databases such as Pubmed, DOAJ, Cochrane Library, and ClinicalTrials.gov with limitations of publication based on PICOT. Time limitation was used in January 2005 to 2017. There was only 15 articles of 117 articles obtained which match with inclusion criteria.
Result: Based on those, the most effective yoga to affect immune system is combination of yoga asanas, pranayama and meditation, within intensity and duration minimum to practice is everyday in 4 weeks. Those 15 literatures had explained that yoga give an effect to increase immune system. Yoga increased amount of antibody that are IgA, salivary cortisol, SOD, leukocyte, eosinophils, monocytes, CD56 and stimulate inflammatory response namely, IL-1β, IL-10, IL-6, CRP, EC-SOD, NF-κB and IRF, glucocorticoid receptor, cAMP, and sTNF-RII.
Conclusions: Yoga give positive support to the person with acute or chronic diseases by maximizing implementation combination of yoga asanas, pranayama and meditation Therefore, yoga can provide many benefits and easy to use at all ages and conditions. We hope this systematic review can give contribution with research related to yoga.
Keywords: Immune system, Systematic review, Yoga

Yoga is a popular adjunct therapy for eating disorders (EDs). A systematic review and synthesis of the yoga literature is needed to guide treatment recommendations and future research. This article provides a review of studies that used yoga for preventing and treating EDs. Databases were searched for peer-reviewed articles about yoga practice and ED symptoms and correlates. Of the 14 articles reviewed, 40% used cross-sectional designs to examine risk and protective factors for EDs among yoga practitioners, and 60% used longitudinal designs to assess the effectiveness of yoga interventions for preventing and treating EDs. Yoga practitioners were reported to be at decreased risk for EDs, and ED risk and symptoms were reduced or unchanged after yoga interventions. Well-controlled studies are needed to understand whether the positive effects of yoga on ED symptoms and correlates are related to the type of yoga practiced, the amount/frequency of practice, and/or other variables.

In the realm of the theoretical framework of conflict transformation, the present thesis examines the shifts that yoga practice brings to violent conflict survivors in their thinking as well as lives. The thesis argues that in order to transform conflict away from its destructive potential towards its positive and constructive potential, a mind shift away from underlying dualist mindset towards a more holist one must occur. The present findings support the argument. It is shown that yoga practice brings about this necessary shift, which translates in yoga practitioners’ lives as non-violent, as well ass constructive and problem-solving attitude in conflict. The thesis thus concludes that yoga is and effective and valuable tool in comprehensive peace-building initiatives, while suggesting further research in this direction.

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La medicina ayurvedica è un sistema di medicina tradizionale originaria dell'India e i professionisti ayurvedici hanno sviluppato una serie di preparazioni medicinali e procedure chirurgiche per il trattamento di vari disturbi. Un intero corpus di letteratura nei testi ayurvedici si occupa del sistema nervoso e dei disturbi ad esso associati.
Si pensava che i disordini del sistema nervoso, chiamati VataVyadhi in sanscrito, fossero causati dagli squilibri di Vata, l'umore biologico dell'aria, l'energia che si muove attraverso il cervello e i nervi (gli antichi consideravano gli impulsi nervosi come una specie di vento o aria che viaggia attraverso il corpo) controllando le funzioni sia volontarie che involontarie. Quindi, le alterazioni di Vata comportano sempre qualche debolezza, disturbo o ipersensibilità del sistema nervoso. In questi testi sono inclusi riferimenti diretti alla perdita di memoria associata all'età, alle cure preventive e agli interventi terapeutici.
Non esiste una condizione come descritta nell'Ayurveda, che può essere clinicamente equiparata al morbo di Alzheimer.
Nei classici ayurvedici troviamo lo Smṛtināsha (perdita di memoria) che è menzionato tra i sintomi prodromici  del jarā (invecchiamento).
In Jarāvasthā (vecchiaia), che inizia dai 60 anni secondo Charaka, smṛti (memoria) e altre facoltà mentali, si deteriorano gradualmente in modo naturale.
Secondo Vāgbhaṭa (As.Sam.Sha 8/25) e Sharṅgadhara (Prathama Khaṇḍa 6/20), le funzioni della mente e il declino di Buddhi iniziano a declinare dalla nona decade di vita. La funzione mentale diminuisce all'undicesima decade di vita secondo Sharṅgadhara.
Smṛtibhramsha (memoria disturbata) è descritto come un sintomo in cui smṛti (memoria) è viziato da rajas  (passione) e tamas  (oscurità).
Pertanto, la demenza senile può essere interpretata come Jarājanya Smṛtibhramsha secondo i principi ayurvedici quindi “disturbi della memoria per mezzo della vecchiaia”.
Secondo l'Ayurveda, l'apprendimento o l'acquisizione della conoscenza è il risultato di successive e complesse interazioni e coordinamento tra atma (anima), indriya (organi cognitivi), mana (psiche) e Indriyartha (organi di senso).

Background: With the current challenge of rapidly aging populations, practices such as yoga may help older adults stay physically active, healthy, and fulfilled.

Methods: The impact of an 8-week Iyengar yoga program on the holistic health and well-being of physically inactive people aged 55 years and over was assessed. Thirty-eight older adults (mean age 73.21 ± 8.38 years; 19 intervention, 19 control) engaged in either twice-weekly yoga classes or continued their usual daily routines. Physical health measures were muscle strength, active range of motion, respiratory function (FEV1), resting blood pressure, and immune function (salivary IgA and lysozyme). Self-perceived general, physical, mental, spiritual, and social health and well-being were assessed with the Life’s Odyssey Questionnaire and the SF12v2™ Health Survey.

Results: Muscle strength, active range of motion, physical well-being, and aspects of mental well-being (emotional well-being and self-care) improved significantly in the yoga group (p < .05). Median changes in most of these variables were also significantly different from those in the control group.

Conclusions: Participation in Iyengar yoga programs by older people is beneficial for health and well-being, and greater availability of such programs could improve quality of life.

Context: Recent studies provide ample evidence of the benefits of yoga in various chronic disorders. Diabetes mellitus is a group of metabolic diseases characterized by chronic hyperglycemia and Sandler coined the term “Diabetic Lung” for the abnormal pulmonary function detected in diabetic patients due underlying pulmonary dysfunction. Yoga therapy may help in achieving better pulmonary function along with enhanced glycaemic control and overall health benefits. Aim: To study the effect of adjuvant yoga therapy in diabetic lung through spirometry. Settings and Design: Randomized control trial was made as interdisciplinary collaborative work between departments of Yoga Therapy, Pulmonary Medicine and Endocrinology, of MGMC & RI, Sri Balaji Vidyapeeth Puducherry. Materials and Methods: 72 patients of diabetic lung as confirmed by spirometry (<70% of expected) were randomized into control group (n=36) who received only standard medical treatment and yoga group (n=36) who received yoga training thrice weekly for 4 months along with standard medical management. Yoga therapy protocol included yogic counseling, preparatory practices, Asanas or static postures, Pranayama or breathing techniques and relaxation techniques. Hathenas of the Gitananda Yoga tradition were the main practices used. Spirometry was done at the end of the study period. Data was analyzed by Student's paired and unpaired 't' test as it passed normality. Results: There was a statistically significant (P < 0.05) reduction in weight, and BMI along with a significant (P < 0.01) improvement in pulmonary function (FEV1, FVC) in yoga group as compared to control group where parameters worsened over study period. Conclusion: It is concluded from the present RCT that yoga has a definite role as an adjuvant therapy as it enhances standard medical care and hence is even more significant in routine clinical management of diabetes, improving physical condition and pulmonary function.

Context: Patañjali Yoga Sūtras classify Citta Vṛttis into the Kliṣṭa and Akliṣṭa (Desikachar, 2014, p.16). After this initial mention, there are no further discussions on this 2-fold classification of the Vṛttis in the text. Though
Kleśas are discussed in the second chapter of text, the terms Kliṣṭa and Akliṣṭa themselves do not appear as
part of discussion in the entire text after this initial mention. This gives rise to quite a few questions: What is the purpose of classifying the Vṛttis into Kliṣṭa and Akliṣṭa? What is meant by Kliṣṭa and Akliṣṭa Vṛttis? What is the nature of association of Kleśas with Vṛttis? Should both Kliṣṭa and Akliṣṭa Vṛttis be restrained or will it be enough if one focuses on restraining the Kliṣṭa Vṛttis? and so on. Aim: Though the Sūtras themselves do not reveal any further information on this, many Sanskrit commentaries of Yoga Sūtra, beginning from the one ascribed to Vyāsa, address these questions. The aim is to study these commentaries to find answers to the questions raised above. Method: A descriptive method of analyzing arguments is used because of the philosophico-literary nature
of the study. Result: The commentaries along with presenting various possible answers to the questions on the Kliṣṭa and Akliṣṭa Vṛttis of the Yoga sūtras also reveal more relevant insights. Conclusion: On scrutiny of the commentaries, it becomes evident that all the techniques of Patañjali in the Yoga Sūtras, be it Abhyāsa vairagya, Kriyā Yoga, or Aṣṭāṅga Yoga, operate on the principles discussed under
the Sūtra on Kliṣṭa and Akliṣṭa classification establishing Kliṣṭa and Akliṣṭa Vṛttis as the foundational principles of Yoga Sūtras. The diverse yogic methods and techniques that are prescribed centered onthe body, breath, emotions, intellect, etc., seem to be aimed only at the generation of progressively varying levels of Akliṣṭa Vṛttis and ultimately to overcome even these Akliṣṭa Vṛttis to attain absolute Citta-vṛitti-nirodha.

Ce mémoire explore le parcours de guérison de pratiquants du Yoga Sivananda dans un contexte de réenchantement du monde. Les répondants ont été recrutés à l'ashram Sivananda de Val-Morin (Québec) qui a été défini comme un territoire transnational et cosmopolite favorisant l'hybridité religieuse et l'accès à des ressources symboliques et thérapeutiques multiples. À travers une approche phénoménologique qui privilégie la subjectivité de l'individu, nous proposons d'identifier les facteurs-clés de guérison propres à chacun des répondants et d'observer comment ils composent avec les univers de sens et les diverses représentations du corps, de la maladie et de la guérison qui circulent dans la société. Nous définirons la place qu'occupe la ressource spirituelle à l'intérieur de ce parcours et comment la ressource biomédicale s'ancre à l'intérieur de la ressource spirituelle. Nous verrons comment les personnes bricolent leur propre système de représentations et s'arrangent pour donner un sens à la maladie et la réinscrire dans une dimension holiste, tout en profitant pour la plupart de la technologie du système biomédical, ceci pour multiplier les chances de guérison. Il a été présumé que le déclenchement des mécanismes de guérison dépend de la subjectivité de la personne et que celle-ci contient – au moins en partie – les clés de sa guérison. Ces clés sont propres à chacun et la recherche démontre que chaque parcours est unique. Aussi, en faisant référence à cette subjectivité, la question principale de ce mémoire est-elle de savoir à quoi les répondant attribuent leur guérison.

La Purificazione in questo lavoro viene considerata sia come śauca
(pulizia esteriore e purezza interiore), il primo niyama degli yogasūtra
di Patanjali, sia come purificazione (shuddhi), fattore ineliminabile
della sādhana, pratica o percorso yogico.
Soprattutto in tale ultimo significato ricorre nei testi della Tradizione,
nelle parole dei commentatori e dei Maestri, nel protocollo AYUSH del
Ministero indiano.
Ma è nel sūtra 2,28 che la purificazione viene proposta come
elemento fondamentale del percorso yogico ed insieme obiettivo cui
conduce la pratica dello yoga nella sua completezza:
“Con la distruzione delle impurità, ottenuta grazie alla pratica
delle otto membra [astanga] dello yoga, sorge la luce della
conoscenza che culmina nella saggezza discriminante
[vivekakhyati ]”.