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Describes a Hatha Yoga physical fitness program designed to meet developmental needs of visually impaired students. Program emphasizes body image and spatial/movement concepts, proper posture and relaxation techniques. Includes teaching suggestions, instructions and photographs for 12 beginning exercises.

This paper undertakes the problem of perceiving and feeling the body in the process of acquiring the identity of a hatha-yoga practitioner. The process of becoming a "yogi" is connected with the practice of the work on the body and defining these practices, specific perception of the body, and feeling the body. Becoming a hatha-yoga practitioner is a process. I describe phases of this process in the paper: 1) The initial phase—constructing motives and first steps; 2) The phase of a fuller recognition of psychophysical effects and ascribing to them appropriate meanings; 3) The phase of a fuller recog­nition of spiritual aspects of hatha-yoga (quasi-religion). The relations between the mind and the body get complicated at the moment of meaningful engagement in yoga practice and defining body practice as mental practice, as well as spiritual. The work on the body can change the "Western" perspective of defining the body as a material element of human existence (the Cartesian vision) to a vision of treating the body as a spiritualized substance (the vision of Eastern philosophy). Such a change is not always possible if we hold on to the guidelines of other religions as own (e.g., the Catholic religion). Changes in the body and psyche have to be in such a situation defined differently, and also there have to be certain language descriptions of these changes (often acquiring guidelines of set languages formulas) in order to combine the statements of conventional religion with a new spiritual experience.

O Hatha Yoga consiste em posturas psicofísicas junto com o controle da respiração de uma maneira consciente, e parece promover vários benefícios físicos e psíquicos. Objetivo: avaliar o efeito de uma intervenção de 16 semanas com Hatha Yoga nos níveis de ansiedade e depressão em estudantes universitários. Métodos: Participaram deste estudo 17 indivíduos, com média de idade de 26,2 (±5,08) anos. Foi realizada uma intervenção de 16 semanas, duas vezes por semana com duração de 75 minutos. Uma anamnese foi aplicada e a Escala Hospitalar de Ansiedade e Depressão foi utilizada para a avaliação dos sintomas pré e pós-intervenção. Resultados: Houve melhora nos níveis de ansiedade (p<0,001) e depressão (p=0,008) quando comparados os escores antes e após 16 semanas de intervenção com Hatha Yoga. Ao final da intervenção, o nível de ansiedade reduziu nas turmas de manhã e noite (p<0,02), mas os níveis de depressão reduziram apenas para a turma da manhã (p=0,050). Conclusão: A intervenção com Hatha Yoga foi eficaz na redução dos níveis de ansiedade e depressão em estudantes universitários.

Background: The elderly have several health problems including decreased physical and mental functions of the elderly including decreased sleep quality. Sleep quality is important for the quality of human life. Sleep quality is one of the conditions in which the individual sleeps and can increase the feeling of freshness and fitness when awakened from sleep. Poor sleep quality can interfere with daily activities in the elderly. Hatha Yoga is a low impact aerobic exercise that can be given to the elderly to improve sleep quality. Objective: To determine the effect of giving hatha yoga exercise on improving sleep quality in the elderly. The research method used a quasi-experimental research design with One Group Pre-test-Post-test Design with 30 elderly respondents in Karangkates Village. Respondents were elderly who met the inclusion and exclusion criteria. The instrument in this study used the Pittsburgh Sleep Quality Index Questionnaire. Giving Hatha Yoga Exercise intervention 3 times a week for 4 weeks. Research Results: Based on the analysis test using the Wilxocon test, the p-value of 0.000 <0.05 was obtained, then H0 was rejected and H1 was accepted, which means that there is an effect of hatha yoga exercise on improving sleep quality in the elderly in Karangkates Village. Conclusion: There is an effect of giving hatha yoga exercise on improving sleep quality in the elderly in Karangkates Village.

Artykuł podejmuje problem postrzegania i odczuwania ciała w praktyce nabywania tożsamości praktykującego hatha-jogę. Proces stawania się praktykującym jest związany z praktykami pracy nad ciałem i ich definiowaniem oraz określonym postrzeganiem ciała i odczuć z niego płynących. W tekście opisuję fazy tego procesu: 1. faza wstępna – konstruowanie motywów i pierwsze kroki; 2. faza pełniejszego rozpoznawania efektów psychofizycznych i przypisywania im odpowiednich znaczeń; 3. faza pełniejszego rozpoznawania duchowych aspektów hatha-jogi (quasi-religia). Relacje umysłu i ciała komplikują się w momencie znaczącego zaangażowania się w praktykę jogi i zdefiniowania praktyk cielesnych jako zarówno umysłowych, jak i duchowych. Praca nad ciałem może zmienić zachodnią perspektywę definiowania ciała jako elementu materialnego ludzkiej egzystencji (wizja kartezjańska) w wizję traktowania go jako substancji uduchowionej (wizja filozofii wschodniej), co jednak nie zawsze jest możliwe, jeśli przyjmuje się założenia innych religii (np. katolickiej). Zmiany w ciele i psychice trzeba wtedy inaczej zdefiniować i – by pogodzić założenia religii konwencjonalnej z nowymi doświadczeniami duchowymi – muszą pojawić się ich określone objaśnienia językowe (często przyjmujące schemat stałych formuł językowych).

Background: Borderline personality disorder (BPD) is one of the most common personality disorders among persons with substance use disorders (SUDs) and is characterized by severe clinical symptoms. The aim of this study was to investigate if the effect of dialectical behavior therapy for substance use disorders (DBT-S) inpatient treatment on psychopathological symptom load in patients suffering from both BPD and SUD can be augmented by weekly 60-min "Trauma Informed Hatha Yoga" sessions. Materials and Methods: Thirty-nine patients suffering from comorbid BPD and SUD were consecutively in time included in this quasi-experimental pilot study (first intervention then control group). In the intervention group, weekly Trauma Informed Hatha Yoga sessions were added to standard DBT-S for 8 weeks. The participants of the control group received standard DBT-S. All participants completed several self-report questionnaires to assess symptoms of depression, anxiety, symptoms of BPD, and their subjective stress perception at three points in time during the study course. Results: A repeated measures analysis of variance with patients' psychopharmacological medication as covariate revealed a significant main effect of time for each of the psychometric scales (State and Trait Anxiety Inventory subscale for state anxiety [STAI-S] p = 0.001, Beck Depression Inventory [BDI] p < 0.001; Borderline Symptom List 23 [BSL] p = 0.036) indicating that the psychopathological symptom load of the patients was significantly lower at the end of the DBT-S therapy compared to the beginning in both study groups. Moreover, there was a significant interaction effect of group*time on the psychometric scales STAI-T (subscale for trait anxiety) sum score (p = 0.010) and the sum score of the Perceived Stress Scale (PSS) (p = 0.043). This was expressed by the fact that the participants of the intervention group showed a significant reduction of the STAI-T sum score as well as the sum score of the Perceived Stress Scale (PSS), while the control group did not. Due to the exploratory nature of this study, correction for multiple testing was omitted. Conclusion: Although they are very preliminary, our results suggest that practicing Trauma Informed Hatha Yoga on a regular basis in addition to DBT-S inpatient treatment seems to reduce the level of trait anxiety and perceived stress significantly more than DBT-S inpatient treatment alone. Nevertheless, the effectiveness of Trauma Informed Hatha Yoga in reducing trait anxiety and perceived stress in patients suffering from SUD und BPD must be tested in large randomized controlled trials.

This article discusses the concept of rajas in the Hathayoga corpus and compares it with material in Ayurveda and Daoism. Rajas is the red blood of menstruation, female sexual fluid, and one aspect of a gendered binary with bindu or semen. In texts deriving from a male celibate context, rajas occurs within male practitioners without the interaction of a woman. In some paradigms of the yogic body, bindu is drawn upwards and preserved alongside rajas using the technique of vajrolimudra, conferring success (siddhi) and immortality (amrta). Women appear infrequently in Hatha texts, but those who preserve their rajas are said to be yoginis. Rajas in Ayurveda functions in embryology as a vital essence, thus explaining its power in Hathayoga. Daoist materials are more detailed and cohesive than Hatha, and female inner alchemy (Nüdan) describes a practice of voluntary amenorrhea, 'slaying the crimson dragon'—the halting of menstruation. The Daoist model enables an interpretation of the scant Hatha sources to suggest that yoginis who preserve their rajas potentially halt their periods.

Evidence is presented to highlight two aspects of blindness; namely, physical inactivity leading to poor physical fitness and the state of anxiety which accompanies unguided blind mobility. Evidence is further presented to show that physical fitness may be achieved painlessly by means of Hatha Yoga and that anxiety may be reduced and the lasting effects of anxiety moderated by the practice of meditation. It is the author's suggestion that, given these two findings, it would be appropriate to encourage blind people in Yogic practices. An attempt is made, on behalf of the blind population, to extract from the vast storehouse of Yogic knowledge those aspects which are likely to be beneficial; an unashamed application of pragmatic eclecticism.

Créé dans les années 1979-80, à une époque où la société soviétique était encore fermée, le club Cosmos constituait un modèle unique en son genre. Non seulement, il invitait aux pratiques et philosophies orientales (méditation, bio-énergie, auto-hypnose, hatha-yoga et agni-yoga, etc.), phénomène rare en cette période de dictature idéologique, mais il était ouvert à tous. Il ne pouvait, naturellement, afficher son orientation spirituelle et exprima ses objectifs en termes de " rétablissement de la santé " et d' " éducation communiste ".
Le club Cosmos, qui ne se réfère à aucune doctrine (en tant qu'enseignement cohérent auquel il faut croire), développe une vision du monde basée sur l'harmonie cosmique, commune à de nombreux nouveaux mouvements religieux. La souplesse de sa structure et ses deux principes - universalisme et ouverture - y ont attiré des milliers de participants, le noyau central étant formé d'intellectuels actifs d'âge moyen. L'une des spécificités du Club est la primauté accordée aux comportements moraux (honnêteté, vie et alimentation saines, tempérance...), permettant un développement harmonieux de la personnalité dans toutes ses dimensions. Le document est fondé sur une série d'enquêtes, qui ont permis à l'auteur de donner un premier aperçu de ce mouvement très peu connu en Russie même.

The purpose of the article is to identify the features of adaptation of oriental theatrical, physical, and spiritual practices by representatives of the European theater in the process of developing methods of actor training based on the analysis of acting training of leading directors of the twentieth century. - K. Stanislavsky, E. Grotovsky, E. Barba. Methodology. A typological method was used (to determine the specifics of acting training methods by K. Stanislavsky, E. Grotovsky, and E. Barba; interpretive method and method of comparative analysis (to identify common and different aspects of interpretation of Eastern practices by European directors); phenomenological method (to identify features of Eastern and spiritual practices and their adaptation to acting training), etc. Scientific novelty The specifics of borrowing and interpretation of traditional in East, Southeast, and Central Asia elements of actor training by Russian and European theater directors of the twentieth century are considered. K. Stanislavsky, E. Grotovsky, and E. Barba and revealed the peculiarities of adaptation by theater directors and teachers of elements of hatha yoga and Raja Yoga in accordance with their own understanding of the purpose of training in the art of acting. Conclusions. Various elements of traditional Western and Eastern cultural practices have been the focus of twentieth-century theater directors. in the process of developing innovative methods and techniques of educating the actor. Their research of local theatrical cultures contributed to the search for universal laws of stage conventionality, new acting methods of self-knowledge, and the disclosure of their own creative potential. In their own search for methods of educating the actor theater directors of the twentieth century. turn to the Eastern worldview, because the extraordinary method and a special view of the nature of consciousness and its functioning in the world contributes to the creation of training to solve a number of applied problems in the context of the specifics of acting. Translating material (Eastern practices) into a Western conceptual structure or any kind of synthesis of Eastern and Western concepts, simplifying, does not reveal the full depth of Eastern practices and religious orientations, but contributes to the actor's mastery of innovative methodological approaches, including intuitive insights, contemplation, contemplation. etc.