The History of Yoga an Introductory Course for 200-Hr YTT Programs by Zach Beach,
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Atman/Anatman in Buddhism
Åtman/Anåtman in Buddhism and Its Implication for the Wisdom Tradition by Nancy Reigle Does Christianity believe in reincarnation? Of course it does not. Yet, students of the Wisdom Tradition may seek to find evidence that early Christians did accept reincarnation. Similarly in Buddhism. Does Buddhism believe in the åtman, the permanent self? Certainly the Buddhist religion does not. Yet, there is evidence that the Buddha when teaching his basic doctrine of anåtman, no-self, only denied the abiding reality of the personal or empirical åtman, but not the universal or authentic åtman. The Wisdom Tradition known as Theosophy teaches the existence of “An Omnipresent, Eternal, Boundless, and Immu- table PRINCIPLE,” 1 often compared to the Hindu åtman, the universal “self,” while Buddhism with its doctrine of anåtman, “no-self,” is normally understood to deny any such universal principle. In regard to Buddhism, however, there have been several attempts to show that the Buddha did not deny the exist- ence of the authentic åtman, the self.2 Only one of these attempts seems to have been taken seriously by scholars3; namely, the work of Kamaleswar Bhattacharya. His book on this subject, written in French, L’Åtman-Brahman dans le Bouddhisme ancien, was published in Paris in 1973; and an English translation of this work, The Åtman-Brahman in Ancient Buddhism, was published in 2015.4 It is here that he set forth his arguments for the existence of the Upanißadic åtman in early Buddhism. This is the work that we will discuss. How must we understand -
—The History of Hatha Yoga in America: The
“The History of Hatha Yoga in America: the Americanization of Yoga” Book proposal By Ira Israel Although many American yoga teachers invoke the putative legitimacy of the legacy of yoga as a 5000 year old Indian practice, the core of the yoga in America – the “asanas,” or positions – is only around 600 years old. And yoga as a codified 90 minute ritual or sequence is at most only 120 years old. During the period of the Vedas 5000 years ago, yoga consisted of groups of men chanting to the gods around a fire. Thousands of years later during the period of the Upanishads, that ritual of generating heat (“tapas”) became internalized through concentrated breathing and contrary or bipolar positions e.g., reaching the torso upwards while grounding the lower body downwards. The History of Yoga in America is relatively brief yet very complex and in fact, I will argue that what has happened to yoga in America is tantamount to comparing Starbucks to French café life: I call it “The Americanization of Yoga.” For centuries America, the melting pot, has usurped sundry traditions from various cultures; however, there is something unique about the rise of the influence of yoga and Eastern philosophy in America that make it worth analyzing. There are a few main schools of hatha yoga that have evolved in America: Sivananda, Iyengar, Astanga, and later Bikram, Power, and Anusara (the Kundalini lineage will not be addressed in this book because so much has been written about it already). After practicing many of these different “styles” or schools of hatha yoga in New York, North Carolina, Florida, Los Angeles, Santa Barbara, and Paris as well as in Thailand and Indonesia, I became so fascinated by the history and evolution of yoga that I went to the University of California at Santa Barbara to get a Master of Arts Degree in Hinduism and Buddhism which I completed in 1999. -
I AM Yoga Therapy™ Student Handbook and Code of Conduct Policies and Procedures
I AM Yoga Therapy™ Student Handbook and Code of Conduct Policies and Procedures Student Handbook & Code of Conduct. Table of Contents Student Handbook and Code of Conduct Policy ______________________________ 5 Mission and Vison _________________________________________________________________ 5 Our Values _______________________________________________________________________ 5 Admissions & Registration __________________________________________________________ 7 Registration Process ______________________________________________________ 7 Start Date of Enrollment ___________________________________________________ 7 Accreditation ____________________________________________________________ 8 Our Recommended Order of Completion ______________________________________ 8 Description of Program Modules _____________________________________________________ 9 Student Requirements _____________________________________________________________ 11 Academic Performance & Program Completion Requirements ____________________ 11 Grading and Academic Performance _________________________________________ 11 Program Attendance _____________________________________________________ 11 Competence and Productivity ______________________________________________ 11 Compliance with Supervision ______________________________________________ 12 Distance Learning Course(s) Pre-requisites: ___________________________________ 12 Dress Code _____________________________________________________________ 12 General Academic Calendar _______________________________________________________ -
University of California Riverside
UNIVERSITY OF CALIFORNIA RIVERSIDE Choreographers and Yogis: Untwisting the Politics of Appropriation and Representation in U.S. Concert Dance A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Critical Dance Studies by Jennifer F Aubrecht September 2017 Dissertation Committee: Dr. Jacqueline Shea Murphy, Chairperson Dr. Anthea Kraut Dr. Amanda Lucia Copyright by Jennifer F Aubrecht 2017 The Dissertation of Jennifer F Aubrecht is approved: Committee Chairperson University of California, Riverside Acknowledgements I extend my gratitude to many people and organizations for their support throughout this process. First of all, my thanks to my committee: Jacqueline Shea Murphy, Anthea Kraut, and Amanda Lucia. Without your guidance and support, this work would never have matured. I am also deeply indebted to the faculty of the Dance Department at UC Riverside, including Linda Tomko, Priya Srinivasan, Jens Richard Giersdorf, Wendy Rogers, Imani Kai Johnson, visiting professor Ann Carlson, Joel Smith, José Reynoso, Taisha Paggett, and Luis Lara Malvacías. Their teaching and research modeled for me what it means to be a scholar and human of rigorous integrity and generosity. I am also grateful to the professors at my undergraduate institution, who opened my eyes to the exciting world of critical dance studies: Ananya Chatterjea, Diyah Larasati, Carl Flink, Toni Pierce-Sands, Maija Brown, and rest of U of MN dance department, thank you. I thank the faculty (especially Susan Manning, Janice Ross, and Rebekah Kowal) and participants in the 2015 Mellon Summer Seminar Dance Studies in/and the Humanities, who helped me begin to feel at home in our academic community. -
Ashtanga Yoga Yama (Principles) Niyama
ASHTANGA YOGA The basis of Ashtanga yoga is the Yoga sutras (Sanskrit Verses) of Patanjali. We will consider the different aspects of yoga while remaining under the guiding principles of Patanjali's Yoga (Ashtanga yoga). The Asana, Pranayama, Dharana, Dhyan & Samadhi or the Yama and Niyama are systematically described by Patanjali in his Sanskrit Sutras (verses). YAMA (PRINCIPLES) NIYAMA (PERSONAL DISCIPLINES) ASANA (YOGA POSITIONS OR YOGIC POSTURES) PRANAYAMA (YOGIC BREATHING) PRATYAHARA (WITHDRAWAL OF SENSES) DHARANA (CONCENTRATION ON OBJECT) DHYAN (MEDITATION) SAMADHI (SALVATION) HATHA YOGA The term Hatha Yoga has been commonly used to describe the practice of asana (postures). The syllable 'ha' denotes the pranic (vital) force governing the physical body and 'tha' denotes the chitta (mental) force thus making Hatha Yoga a catalyst to an awakening of the two energies that govern our lives. More correctly the techniques described in Hatha Yoga harmonise and purify the body systems and focus the mind in preparation for more advanced chakra and kundalini practices. The Hatha Yoga system includes asana along with the six shatkarmas (physical and mental detox techniques), mudras and bandhas (psycho-physiological energy release techniques) and Pranayama (pranic awakening practices). Fine tuning of the human personality at increasingly subtle levels leads to higher states of awareness and meditation. 1. YOGASANA(YOGA POSITIONS) 2. SIX SHATKARMAS(PHYSICAL AND MENTAL DETOX TECHNIQUES) 3. MUDRAS AND BANDHAS(PSYCHO-PHYSIOLOGICAL ENERGY RELEASE TECHNIQUES) 4. PRANAYAMA Read more about Hatha Yoga Paramhansa Swami Satyananda Saraswati JNANA YOGA Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. It is a discovery of human dharma in relation to nature and the universe. -
Hindu America
HINDU AMERICA Revealing the story of the romance of the Surya Vanshi Hindus and depicting the imprints of Hindu Culture on tho two Americas Flower in the crannied wall, I pluck you out of the crannies, I hold you here, root and all, in my hand. Little flower— but if I could understand What you arc. root and all. and all in all, I should know what God and man is — /'rimtjihui' •lis far m the deeps of history The Voice that speaVeth clear. — KiHtf *Wf. The IIV./-SM#/. CHAMAN LAL NEW BOOK CO HORNBY ROAD, BOMBAY COPY RIGHT 1940 By The Same Author— SECRETS OF JAPAN (Three Editions in English and Six translations). VANISHING EMPIRE BEHIND THE GUNS The Daughters of India Those Goddesses of Piety and Sweetness Whose Selflessness and Devotion Have Preserved Hindu Culture Through the Ages. "O Thou, thy race's joy and pride, Heroic mother, noblest guide. ( Fond prophetess of coming good, roused my timid mood.’’ How thou hast |! THANKS My cordial chaoks are due to the authors and the publisher* mentioned in the (eat for (he reproduction of important authorities from their books and loumils. My indchtcdih-ss to those scholars and archaeologists—American, European and Indian—whose works I have consulted and drawn freely from, ts immense. Bur for the results of list investigations made by them in their respective spheres, it would have been quite impossible for me to collect materials for this book. I feel it my duty to rhank the Republican Governments of Ireland and Mexico, as also two other Governments of Europe and Asia, who enabled me to travel without a passport, which was ruthlessly taken away from me in England and still rests in the archives of the British Foreign Office, as a punishment for publication of my book the "Vanishing Empire!" I am specially thankful to the President of the Republic of Mexico (than whom there is no greater democrat today)* and his Foreign Minister, Sgr. -
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita
Jnana, Bhakti and Karma Yoga in the Bhagavad Gita The Bhagavad Gita - written between 600 -500 BCE is sometimes referred to as the last Upanishad. As with many Yoga texts and great literature there are many possible layers of meaning. In essence it is grounded by the meditative understanding of the underlying unity of life presented in the Upanishads, and then extends this into how yoga practice, insight and living life can become one and the same. Ultimately it is a text that describes how yoga can clarify our perception of life, its purpose and its challenges, and offers guidance as to how we might understand and negotiate them. It encourages full engagement with life, and its difficulties and dilemmas are turned into the manure for potential liberation and freedom. The Bhagavad-Gita is actually a sub story contained within a huge poem/story called the Mahabharata, one of the ‘Puranas’ or epics that make up much of early Indian literature. It emphasises the importance of engagement in the world, perhaps a reaction to the tendency developing at the time in Buddhism and Vedanta to renounce worldly life in favour of personal liberation. The yoga of the Bhagavad-Gita essentially suggests that fully engaging in all aspects of life and its challenges with a clear perspective is a valid yogic path and possibly superior to meditative realisation alone. There is an implication in this emphasis that there is a potential danger for some people of using yoga practice and lifestyle to avoid difficulties in life and not engage with the world and the culture and time we find ourselves in; and/or perhaps to misunderstand that yoga practice is partly practice for something – to re-evaluate and hopefully enrich our relationship to the rest of life. -
A Translation of the Vijñāna-Bhairava-Tantra (Complete but Lacking Commentary) ©2017 by Christopher Wallis Aka Hareesh
A translation of the Vijñāna-bhairava-tantra (complete but lacking commentary) ©2017 by Christopher Wallis aka Hareesh Introductory verse (maṅgala-śloka): “Shiva is also known as ‘Bhairava’ because He brings about the [initial awakening that makes us] cry out in fear of remaining in the dreamstate (bhava-bhaya)—and due to that cry of longing he becomes manifest in the radiant domain of the heart, bestowing absence of fear (abhaya) for those who are terrified. He is also known as Bhairava because he is the Lord of those who delight in his awesome roar (bhīrava), which signals the death of Death! Being the Master of that flock of excellent Yogins who tire of fear and seek release, he is Bhairava—the Supreme, whose form is Consciousness (vijñāna). As the giver of nourishment, he extends his Power throughout the universe!” ~ the great master Rājānaka Kṣemarāja, c. 1020 CE Like most Tantrik scriptures, the Vijñāna-bhairava-tantra (c. 850 CE) takes the form of a dialogue between Śiva and Śakti, here called Bhairava and Bhairavī. It begins with the Goddess asking Bhairava: śrutaṃ deva mayā sarvaṃ rudra-yāmala-saṃbhavam | trika-bhedam aśeṣeṇa sārāt sāra-vibhāgaśaḥ || 1 || . 1. O Lord, I have heard the entire teaching of the Trika1 that has arisen from our union, in scriptures of ever greater essentiality, 2. but my doubts have not yet dissolved. What is the true nature of Reality, O Lord? Does it consist of the powers of the mystic alphabet (śabda-rāśi)?2 3. Or, amongst the terrifying forms of Bhairava, is it Navātman?3 Or is it the trinity of śaktis (Parā, Parāparā, and Aparā) that [also] constitute the three ‘heads’ of Triśirobhairava? 4. -
Issn: 2321-676X Detailing Asanas in Hathayoga Pradipi
Original Article Sunil / Star International Journal, Volume 6, Issue 3(1), March (2018) ISSN: 2321-676X Available online at www.starresearchjournal.com (Star International Journal) STAR YOGA Research Journal UGC Journal No: 63023 DETAILING ASANAS IN HATHAYOGA PRADIPIKA AND GHERANDA SAMHITA- A COMPARITIVE STUDY SUNIL ALPHONSE Assistant Professor of Physical Education, Government College of Engineering, Kannur, Kerala, India. Abstract The purpose of this study is to compare Asanas or postures in two famous authentic traditional yoga texts Hathayoga pradipika and Gheranda samhitha. Asana has been derived from the root ‘as’ which means to sit. Generally the word ‘asana’ using in two contest, the body position which we adopt to sit and the object used for sitting. Most of the Traditional Yogic texts agree regarding the number of important asanas and given 84 asanas. In both Hathayoga pradipika and Gheranda samhitha asanas have been described in detail. For this the researcher studied thoroughly the available commentaries of both texts given by different commentators. There are similarities in most of the Asanas given in both these texts. In Hathayoga Pradipika 15 Asanas has been described in detail whereas in Gheranda samhitha 32 Asanas has been described. Regarding the most important asanas both texts have given the same names. The order in which asanas are arranged is also different in these traditional texts. Regarding the benefits of doing asanas, there are clear aphorisms which describes the benefits in detail. In this modern world there are hundred styles and schools of yoga which have emerged after nineteenth century due to its relevance and high demand by the people towords yoga.The researcher suggests that, It is better to stick to the traditional asanas which have been described in authentic traditional texts like Hathayoga pradipika and Gheranda samhitha instead of running behind so called brand new yoga. -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
9. Brahman, Separate from the Jagat
Chapter 9: Brahman, Separate from the Jagat Question 1: Why does a human being see only towards the external vishayas? Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and therefore human beings see only towards external vishayas. परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? Answer: That guna of an object which separates it from other objects of same jati (=category) is known as Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) Question 3: Describe the bhava-roopa Visheshanas of Brahman? Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ● Human beings have limited power, but Brahman is omnipotent. -
Religious, Spiritual, and Secular Identities of Modern Postural Yoga in the Ozarks
BearWorks MSU Graduate Theses Fall 2015 Bodies Bending Boundaries: Religious, Spiritual, and Secular Identities of Modern Postural Yoga in the Ozarks Kimberley J. Pingatore As with any intellectual project, the content and views expressed in this thesis may be considered objectionable by some readers. However, this student-scholar’s work has been judged to have academic value by the student’s thesis committee members trained in the discipline. The content and views expressed in this thesis are those of the student-scholar and are not endorsed by Missouri State University, its Graduate College, or its employees. Follow this and additional works at: https://bearworks.missouristate.edu/theses Part of the Religion Commons Recommended Citation Pingatore, Kimberley J., "Bodies Bending Boundaries: Religious, Spiritual, and Secular Identities of Modern Postural Yoga in the Ozarks" (2015). MSU Graduate Theses. 3010. https://bearworks.missouristate.edu/theses/3010 This article or document was made available through BearWorks, the institutional repository of Missouri State University. The work contained in it may be protected by copyright and require permission of the copyright holder for reuse or redistribution. For more information, please contact [email protected]. BODIES BENDING BOUNDARIES: RELIGIOUS, SPIRITUAL, AND SECULAR IDENTITIES OF MODERN POSTURAL YOGA IN THE OZARKS A Masters Thesis Presented to The Graduate College of Missouri State University In Partial Fulfillment Of the Requirements for the Degree Master of Arts, Religious Studies By Kimberley J. Pingatore December 2015 Copyright 2015 by Kimberley Jaqueline Pingatore ii BODIES BENDING BOUNDARIES: RELIGIOUS, SPIRITUAL, AND SECULAR IDENTITIES OF MODERN POSTURAL YOGA IN THE OZARKS Religious Studies Missouri State University, December 2015 Master of Arts Kimberley J.