Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality.Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric conceptslike monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxyhave come to dominate modern discourses on Indian philosophy.
The authors of a landmark study argue that social media use has only minor effects on wellbeing. But an entire industry says otherwise
These essays are reports from an increasingly important crossroads where art and ecology meet. Andrew Schelling belongs, in the words of Patrick Pritchett, "to a small group of poets who are actively engaged with the rhythms and pulses of the natural world." He is also the preeminent translator into English of the poetries of ancient India. Wild Form, Savage Grammar collects ten years of essays, many of which investigate the "nature literacy" of American and Asian poetry traditions. Other topics include recollections of Allen Ginsberg and Joanne Kyger, wolf reintroduction in the Rocky Mountains, pilgrimage to Buddhist India, and the possible use of hallucinogens among Paleolithic artists. An underlying commitment to ecology studies, Buddhist teachings, and contemporary poetry weaves the collection together.
<p>Yantra Yoga, the Buddhist parallel to the Hathayoga of the Hindu tradition, is a system of practice entailing bodily movements, breathing exercises and visualizations. Originally transmitted by the mahasiddhas of India and Oddiyana, its practice is nowadays found in all schools of Tibetan Buddhism in relation to the Anuttaratantras, more generally known under the Tibentan term 'trulkhor', whose Sanskrit equivalent is 'yantra'. The Union of the Sun and Moon Yantra ('Phrul 'khor nyi zla kha sbyor), orally transmitted in Tibet in the eighth century by the great master Padmasambhava to the Tibetan translator and Dzogchen master Vairochana, can be considered the most ancient of all the systems of Yantra and its peculiarity is that it contains also numerous positions which are also found in the classic Yoga tradition. Chögyal Namkhai Norbu, one of the great living masters of Dzogchen and Tantra, started transmitting this profound Yoga in the seventies, and at that time wrote this commentary which is based on the oral explanations of some Tibetan yogins and siddhas of the twentieth century. All Western practitioners will benefits from the extraordinary instructions contained in this volume.</p>
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AIMS AND OBJECTIVES: To describe the experiences of women taking part in a yoga intervention trial for breast cancer-related lymphoedema.BACKGROUND: Around 20% of women will experience lymphoedema as a consequence of treatment for breast cancer. Specialist lymphoedema clearing, along with self-management, remains the mainstay of therapy. Yoga, an increasingly popular complementary therapeutic practice, may provide another tool to augment self-management.
DESIGN: A qualitative, descriptive design.
METHODS: Interviews were conducted with 15 women with stage one breast cancer-related lymphoedema who had completed an 8-week yoga intervention trial. The intervention consisted of a weekly teacher-led 1.5-hr yoga class and a daily home practice using a 45-min DVD. Interviews were audio-taped and transcribed. These data were then analysed using an iterative-thematic approach.
RESULTS: Participants reported improved well-being, increased awareness of their physical body as well as improved physical, mental and social functioning. They gained from being part of the yoga group that also provided a forum for them to share their experiences. Nine women felt empowered to describe their yoga participation as a transformative journey through illness.
CONCLUSION: When safe to do so, the holistic practice of yoga may augment and provide additional benefit to current self-management and treatment practices for women with breast cancer-related lymphoedema.
RELEVANCE TO CLINICAL PRACTICE: Patients with breast cancer-related lymphoedema may seek advice and guidance from nurses and other healthcare professionals on a range of complementary therapies to help relieve symptoms and promote recovery. Patients who choose to augment their treatment of breast cancer-related lymphoedema by practicing yoga should be carefully assessed, be taught an appropriate technique by a qualified yoga teacher/therapist and its impact monitored by their yoga teacher/therapist, breast care nurse, lymphoedema therapist or treating clinician.
This contribution to the Common Knowledge symposium “Fuzzy Studies” explores the boundaries between religions by exploring the ambiguous place of yoga in various religious traditions, both modern and premodern. Recently, certain Hindus and Christians have tried to argue that yoga is an essentially Hindu practice, making their case by appealing to the Yoga Sutras, a text by the Sanskrit author Patanjali. However, on closer examination, the Yoga Sutras seem to exist in a fuzzy, indeterminate space that is not quite “Hindu” in the way the word is understood today. For instance, other Sanskrit authors of the first millennium CE criticized Patanjali’s yoga teachings for not being properly theistic and for having strong affinities to Buddhism and Jainism. Yoga was also integrated into at least one of the “religions of the book” in the medieval period: in India in the second millennium, yoga was practiced widely among Sufis, who adapted it in surprising and idiosyncratic ways to make it compatible with their own Islamic philosophies. Nicholson concludes with an appeal for a more nuanced understanding of religious contact that goes beyond the pejorative term syncretism to acknowledge that religious mixing has been a central force in the development not only of Hinduism and Islam, but also of Christianity.
Yoga programs within schools have become more widespread but research regarding the potential effect on academic achievement remains limited. This study cluster-randomized 112 students within a single New York City public high school to participate in either school-based yoga or physical education (PE) for an entire academic year. The primary outcome was mean annual grade point average (GPA). Psychosocial variables (self-regulation, executive function, well-being, and mindfulness) were examined as mediators. The study's primary hypothesis that yoga would improve academic performance was not supported by intent to treat analysis; however, a significant interaction was observed between class assignment and class participation. Among students with higher participation, those assigned to yoga classes had a significantly higher GPA. For example, at 49 classes of participation for both groups, students assigned to yoga classes had an estimated 2.70 higher mean GPA (effect size = 0.31) than students assigned to PE.
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