谈谈瑜伽

印度的瑜伽来了,报纸电视充斥它的广告和鼓 噪。不少少女练起了瑜伽功,称它不仅可以强筋健 骨,还有减肥瘦身的效果。有人不惜"西天取经", 去到印度恒河上游山城圣地拜师讨教:印度瑜伽师 也莅临中国大地传经论道。各地正在刮起一阵瑜伽 风,掀起一股瑜伽热。不求甚解一哄而上,是国人 常犯的毛病。此时探讨一下瑜伽实属必要。     

God,Yoga, and Karate

We investigate the location patterns of organizations that embody key religious‐spiritual traditions and that have grown to prominence in the latter 20th and early 21st centuries: evangelical churches, yoga, and martial arts. The distribution of key cultural organizations depends on the degree to which they are able to frame themselves in relation to one another and to core American traditions. Organizations associated with the American religious divide are more polarized in their social appeal and spatial distributions, and those framed as broadly neutral elements of popular culture are more widely distributed. Using a national database of local amenities, we find that theologically conservative churches are popular in many neighborhoods but concentrated in less‐educated and nonwhite areas. Yoga studios are less geographically dispersed and more spatially concentrated in college‐educated and white areas. Compared to these, martial arts schools, sports clubs, and other pop‐culture amenities are more widely distributed across different types of areas.     

凯洛斯·几·缘起·瑜伽——对中西印文化中几个概念的会通

在希腊哲学里,"凯洛斯"(Kairos)一词具有特殊的时间含义,这种含义被后来的基督教神学运用到人们对弥赛亚的盼望中。而在中国哲学里,与"凯洛斯"可以约略对等的汉语词汇是"几"。宋儒周敦颐释"几"为"动而未形,有无之间"。这一词也构成了中国许多神秘学,譬如星象、占卜、堪舆等学问的核心概念。牟宗三把它等同于佛家的"缘起"(Pratitya-sa-mutpada),其实在印度,的确有构成缘起关系的"显现者"(Sambhuti)与"非显现者"(Asambhuti)的概念,而印度教的"瑜伽"就具有联结人与神圣者的功能,从而获得解脱,而其"妙机入微"所借助的正是"凯洛斯",或曰"几"。     

Ashtang Yoga: For Attaining the State of Mindfulness

Journal of Indian Council of Philosophical Research - The moment of engagement in experiencing every minute detail around you is mindfulness. It is focusing and refocusing from moment to moment to...     

Yoga in Penitentiary Settings: Transcendence,Spirituality, and Self-Improvement

Yoga, together with other so-called holistic spiritual practices such as reiki or meditation, is one of the most popular spiritual disciplines in our contemporary society. The success of yoga crosses the boundaries between health, sport, religion, and popular culture. However, from a sociological point of view, this is a largely under-researched field. Aiming to fill this gap, this article analyzes the impact, meaning, and implications of the practice of yoga by taking prisons as the institutional context of the study. The growth of yoga in penitentiary settings is a recent trend in many countries and raises new questions concerning its potential to foster well-being and self-transformation. The research presented here applies Schutz’s concepts of “finite province of meaning” and “stock of knowledge” to understand yoga’s role in inmates’ lives. The main argument of the article is that yoga is a body technique that affords inmates the possibility to enter into a “finite province of meaning” and transcend their everyday prison lives. However, the impact of yoga upon inmates’ lives is not limited just to its physical effects as learning yoga also involves the acquisition of a “spiritual stock of knowledge” made up of Eastern philosophy, holistic concepts, and self-help therapeutic narratives. Indeed, physical movements and spiritual accounts constitute one another in the practice of yoga, thus opening up a pathway into a different reality; movement and spiritual discourse inform one another—and it is precisely in this reflexivity that “transcendent experiences” are created and yoga is made meaningful and important in the improvement-setting of the prison. This article is based on ethnographic fieldwork developed carried out in two different penitentiary institutions.     

Salvation through Relaxation: Proprioceptive Therapy and its Relationship to Yoga

Relaxation constitutes a primary feature of yoga as it is taught in the West today. However, typical modern practices have no precedent in the pre-modern yoga tradition, but derive largely from techniques of proprioceptive relaxation developed in nineteenth- and twentieth-century Europe and America. These techniques (along with their assumptions of the soteriological value of relaxation) in turn alter the theory and praxis of yoga itself, such that its fundamental enterprise is significantly modified. Does a transformation constitute a development or merely a corruption of the yoga tradition? This article considers the extent to which Modern Yoga fills the cultural space once occupied by ‘relaxationism’.     

Psychosocial Correlates and Outcomes of Yoga or Walking Among Older Adults

Few researchers have compared psychological correlates and outcomes of yoga with more traditional forms of exercise. The authors' primary aim was to compare changes in the psychosocial outcomes of mood and state anxiety produced by an acute bout of yoga or walking among older adults. The secondary aim was to compare selected psychosocial correlates of activity. Participants were 51 adults who were 50 years of age or older who walked for exercise or participated in a yoga class. Results revealed that yoga participants had significantly greater levels of depression and perceived barriers to exercise, and lower quality of life than did walkers. With control for these differences, yoga practitioners had improved levels of fatigue pre- to postsession, compared with walkers. With control for differences in demographic variables, these changes were no longer significant. It is possible that yoga practitioners seek out mindful-based exercise to cope with greater levels of depression and lower levels of quality of life.     

Transcendental Meditation,Reiki and Yoga: Suffering,Ritual and Self-Transformation

The paper explores three practices of eastern spirituality taken up by westerners for apparently secular purposes. As an 'emic' account that proceeds inductively from the author's experience, it shows how each of these practices is an attempt to change the meaning of suffering through the creative medium of ritual. Rituals are often used as initiations from one form of subjectivity to another. Yoga, Transcendental Meditation, and Reiki are undertaken as means of self-transformation. They may be adopted as 'magical' ways of achieving personal aims, but they also have the potential to take practitioners beyond the ego towards 'sacred' understandings or 'otherness'. The sacred (or 'spiritual'), however, is not necessarily 'the good'. The paper considers the effects of these practices. Do they become forms of self-mastery and power for the individual ego or do they hold out the promise of a more ethical self (in Lévinas's sense of 'ethics')? In other words, do they help resolve the problem of suffering through creating a more communicative body and a self-for-others?     

Yoga,Eugenics, and Spiritual Darwinism in the Early Twentieth Century

Put briefly: perhaps the entire evolution of the spirit is a question of the body; it is the history of the development of a higher body that emerges into our sensibility. The organic is rising to yet higher levels. Our lust for knowledge of nature is a means through which the body desires to perfect itself. Or rather: hundreds of thousands of experiments are made to change the nourishment, the mode of living and of dwelling in the body; consciousness and evaluations in the body, all kinds of pleasure and displeasure, are signs of these changes and experiments. In the long run, it is not a question of man at all: he is to be overcome (Nietzsche 1967: 358).     

Application of Yoga as a Spiritual Practice to Enhance Counselor Wellness and Effectiveness

In this article, we explore potential benefits of yoga, an ancient Indian tradition for spiritual growth and development, for counselors. Counselors use themselves as instruments to support clients and are constantly exposed to the traumatic experiences of clients, which may leave them susceptible to secondary traumatic stress or compassion fatigue (Shallcross, 2011). Yoga can help counselors not only in achieving holistic wellness but also in developing a way of being consistent with the characteristics of an effective counselor. Furthermore, yoga, as a spiritual practice, can empower counselors to embark on a spiritual journey driven by their own personal experiences.