Much has been said, in the recent most previous editorial pages, about the pure and pristine nature of yoga and its all important experiential phenomena. In view of the often evident arbitrary modes of yoga practices, made popular by vested interests, often overlook basic tenets of yoga philosophy. It is, therefore, incumbent upon us to evolve fairly acceptable modes of performing yoga practices, at the same time integrating all the basic tenets of yoga, adequately, into these modes. Broadly, these modes of yoga practices can be appropriately circumscribed for: i. General Health & Fitness ii. Therapeutic gains iii. Spiritual Pursuits.
{"title":"Protecting essential nature of yoga through its experiential phenomena","authors":"R. Bhogal","doi":"10.4103/ym.ym_10_19","DOIUrl":"https://doi.org/10.4103/ym.ym_10_19","url":null,"abstract":"Much has been said, in the recent most previous editorial pages, about the pure and pristine nature of yoga and its all important experiential phenomena. In view of the often evident arbitrary modes of yoga practices, made popular by vested interests, often overlook basic tenets of yoga philosophy. It is, therefore, incumbent upon us to evolve fairly acceptable modes of performing yoga practices, at the same time integrating all the basic tenets of yoga, adequately, into these modes. Broadly, these modes of yoga practices can be appropriately circumscribed for: i. General Health & Fitness ii. Therapeutic gains iii. Spiritual Pursuits.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"1 - 2"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70855929","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Introduction: Laghu sankhaprakshalana (LSP) is a type of yogic cleansing technique (Shatkarma) which is being practiced since ancient time. In this technique, set of Asanas that aid the intestinal motility are practiced along with intake of lukewarm saline water. It is an easy and effective technique to clean the gastrointestinal canal. This study aims to study the effect of LSP on bowel health. Aim and Objectives: The main objective of this study is to evaluate the effect of LSP practice on bowel health in normal individuals and safety of it. Materials and Methods: Sixty healthy individuals (males – 30 and females – 30) of the mean age 20.70 ± 2.89 were randomly recruited for study group (n = 30) and control group (n = 30). The study group was made to practice LSP once a week, for 4 weeks. The control group received no intervention. Constipation score (CS) was recorded by using the Cleveland Clinic CS, before and after completion of four sessions of LSP. Results: There was a significant reduction in CS, p < 0.0001 after the four sessions of LSP practice. Conclusion: The present study showed that LSP has a tendency to improve the bowel health. The practice of LSP once a week, for 4 weeks is safe and effective in a normal individual.
{"title":"Effect of yogic colon cleansing (laghu sankhaprakshalana kriya) on bowel health in normal individuals","authors":"S. Kiran, Sunil Sapkota, P. Shetty, T. Honnegowda","doi":"10.4103/ym.ym_4_19","DOIUrl":"https://doi.org/10.4103/ym.ym_4_19","url":null,"abstract":"Introduction: Laghu sankhaprakshalana (LSP) is a type of yogic cleansing technique (Shatkarma) which is being practiced since ancient time. In this technique, set of Asanas that aid the intestinal motility are practiced along with intake of lukewarm saline water. It is an easy and effective technique to clean the gastrointestinal canal. This study aims to study the effect of LSP on bowel health. Aim and Objectives: The main objective of this study is to evaluate the effect of LSP practice on bowel health in normal individuals and safety of it. Materials and Methods: Sixty healthy individuals (males – 30 and females – 30) of the mean age 20.70 ± 2.89 were randomly recruited for study group (n = 30) and control group (n = 30). The study group was made to practice LSP once a week, for 4 weeks. The control group received no intervention. Constipation score (CS) was recorded by using the Cleveland Clinic CS, before and after completion of four sessions of LSP. Results: There was a significant reduction in CS, p < 0.0001 after the four sessions of LSP practice. Conclusion: The present study showed that LSP has a tendency to improve the bowel health. The practice of LSP once a week, for 4 weeks is safe and effective in a normal individual.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"26 - 30"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856349","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Soccalingam Artchoudane, A. Bhavanani, M. Ramanathan, Artchoudane Mariangela
Autism is a complex neurodevelopmental disorder affecting systems of the body and behavior. Its growth rate is approximately 3% in children. This review was undertaken to search and critically analyze the literature about musculoskeletal, cardiovascular and neurological function, and behavioral outcomes of yoga interventions for individuals with autism spectrum disorder. This systematic review has four-stage screening process and rigorous critical appraisal, which resulted in the inclusion of 36 studies. As a result, in children with autism spectrum disorder with (i) the presence of muscle weakness: yoga may decrease sympathetic activity and autonomic arousal and thereby improve handgrip strength (HGS); (ii) lowered cardiac vagal tone and elevated sympathetic tone, resulting in autonomic abnormalities including impaired language, attention, and cognition: yoga reduces blood pressure and improves attention without sympathetic activation; (iii) slower reaction times and greater standard deviations: Pranayama practice enhances central processing ability; and (iv) sensory processing issues with behavior regulations give rise to the presence of repetitive behaviors: yoga improves sensory integration, motor imitations, communications, and their own thoughts and behaviors related to physical, social, and emotional well-being. Hence, this review of clinical studies suggests that approach built on yoga intervention is worth pursuing. Desired outcomes include reduction of autism rate and improved quality of life.
{"title":"Yoga as a therapeutic tool in autism: A detailed review","authors":"Soccalingam Artchoudane, A. Bhavanani, M. Ramanathan, Artchoudane Mariangela","doi":"10.4103/ym.ym_3_19","DOIUrl":"https://doi.org/10.4103/ym.ym_3_19","url":null,"abstract":"Autism is a complex neurodevelopmental disorder affecting systems of the body and behavior. Its growth rate is approximately 3% in children. This review was undertaken to search and critically analyze the literature about musculoskeletal, cardiovascular and neurological function, and behavioral outcomes of yoga interventions for individuals with autism spectrum disorder. This systematic review has four-stage screening process and rigorous critical appraisal, which resulted in the inclusion of 36 studies. As a result, in children with autism spectrum disorder with (i) the presence of muscle weakness: yoga may decrease sympathetic activity and autonomic arousal and thereby improve handgrip strength (HGS); (ii) lowered cardiac vagal tone and elevated sympathetic tone, resulting in autonomic abnormalities including impaired language, attention, and cognition: yoga reduces blood pressure and improves attention without sympathetic activation; (iii) slower reaction times and greater standard deviations: Pranayama practice enhances central processing ability; and (iv) sensory processing issues with behavior regulations give rise to the presence of repetitive behaviors: yoga improves sensory integration, motor imitations, communications, and their own thoughts and behaviors related to physical, social, and emotional well-being. Hence, this review of clinical studies suggests that approach built on yoga intervention is worth pursuing. Desired outcomes include reduction of autism rate and improved quality of life.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"3 - 16"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Thirvalluvar was a Tamil Philosopher belonging to the pre Christian Era. The government has given his birth date as late as 31 BC. Some scholars date Thiruvalluvar and his work “Thirukural ”as early as 500 BC. Vethathiri Maharishi is a Yogi and Spiritual leader of the 21st century. He was a Siddha, Ayurvedic, Homeopathic practitioner and Founder of the World Community Service Center. This study tries to compare the message of the 2500 year old Thirukural with the teaching of the modern day yogi Vethathiri Maharishi. Maharishi always stressed on the “Art of Living ”as a way to balance and achieve inner as well as world peace. He took this term from the message of Thirukural and in this study we will compare how successfully Maharishi has preached the essence of Thirukural to the modern world.
{"title":"Thirukural and Vethathiriyam: A comparative study","authors":"M. Parthiban","doi":"10.4103/ym.ym_22_18","DOIUrl":"https://doi.org/10.4103/ym.ym_22_18","url":null,"abstract":"Thirvalluvar was a Tamil Philosopher belonging to the pre Christian Era. The government has given his birth date as late as 31 BC. Some scholars date Thiruvalluvar and his work “Thirukural ”as early as 500 BC. Vethathiri Maharishi is a Yogi and Spiritual leader of the 21st century. He was a Siddha, Ayurvedic, Homeopathic practitioner and Founder of the World Community Service Center. This study tries to compare the message of the 2500 year old Thirukural with the teaching of the modern day yogi Vethathiri Maharishi. Maharishi always stressed on the “Art of Living ”as a way to balance and achieve inner as well as world peace. He took this term from the message of Thirukural and in this study we will compare how successfully Maharishi has preached the essence of Thirukural to the modern world.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"23 - 25"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856023","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Introduction: Yoga was originally founded in South Asia and it was practiced by various South Asian individuals. It is a spiritual practice about the mind and body, as well as the meaning of life and the nature of the universe. The intended belief was yoga assist with self-development believed to reduce stress, increase beauty, strength, and muscle flexibility. Aim and Objective: The main objective of this article is to highlight how yoga has transformed into controversial, elite, counter cultural and pop culture varieties with undertones of cultural appropriation. Argument: The case of yoga and its appropriation by the Western culture creates a paradoxical situation. In this situation, approval and adoption of yoga in the West has made the practice more trendy and popular among middle-class urban Indian consumers and helped re-brand the practice. Such re-marketing has allowed to make yoga more appealing to the modern consumer and more concerned with the aspects related to physical performance, health and scientific explanation. Conclusion: Although the notion of cultural appropriation can be discussed in the negative light, the article explores how yoga has transformed from a sacred practice to cultural appropriation by Western culture.
{"title":"Is yoga cultural appropriation?","authors":"Danielle Thompson-Ochoa","doi":"10.4103/ym.ym_5_19","DOIUrl":"https://doi.org/10.4103/ym.ym_5_19","url":null,"abstract":"Introduction: Yoga was originally founded in South Asia and it was practiced by various South Asian individuals. It is a spiritual practice about the mind and body, as well as the meaning of life and the nature of the universe. The intended belief was yoga assist with self-development believed to reduce stress, increase beauty, strength, and muscle flexibility. Aim and Objective: The main objective of this article is to highlight how yoga has transformed into controversial, elite, counter cultural and pop culture varieties with undertones of cultural appropriation. Argument: The case of yoga and its appropriation by the Western culture creates a paradoxical situation. In this situation, approval and adoption of yoga in the West has made the practice more trendy and popular among middle-class urban Indian consumers and helped re-brand the practice. Such re-marketing has allowed to make yoga more appealing to the modern consumer and more concerned with the aspects related to physical performance, health and scientific explanation. Conclusion: Although the notion of cultural appropriation can be discussed in the negative light, the article explores how yoga has transformed from a sacred practice to cultural appropriation by Western culture.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"34 - 37"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856472","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
It would be impossible to comprehend the complexity of a human brain by a single cell organism; similarly, it would be impossible to understand the complexity of “Reality ”or “Ultimate Truth ”by a human brain hampered by limitations. At best, it can arrive at approximations of truth, which would vary from a person to person and a being to being. That is why, Jain philosophy while explaining Truth stresses on “Anekāntavāda” multiple aspects of Truth or Reality. Vedas too, while explaining Truth says, “Ekam sat vipraa bahudhaa vadanti” which is literally translated as “Truth is one, but the learned ones refer to it in different names. ”If a human mind is made to understand that what it claims as sole truth may be an aspect of truth or a truth distorted by its understanding, then it would be humble enough to respect and accept the opinions of other minds. This Socratic paradox (The only thing I know is that I know nothing.) may keep our mind open and flexible enough to discover the deeper truth of psychiatry, spirituality, and quantum science and may lead to their synthesis into some deeper science or truth.
用一个单细胞生物来理解人脑的复杂性是不可能的;同样，人类的大脑受到限制，也不可能理解“现实”或“终极真理”的复杂性。至多，它可以接近真理，这将因人而异，因人而异。这就是为什么耆那教哲学在解释真理时强调“Anekāntavāda”真理或现实的多个方面。《吠陀经》在解释真理时也说:“Ekam sat vipraa bahudhaa vadanti”，字面翻译为“真理是一个，但有学问的人用不同的名字来指代它。”如果一个人的思想能够理解，它所声称的唯一真理可能是真理的一个方面，也可能是被它的理解扭曲了的真理，那么它就会足够谦卑地尊重和接受其他思想的观点。这种苏格拉底式的悖论(我唯一知道的是我什么都不知道)可能会让我们的思想保持开放和灵活，足以发现精神病学、灵性和量子科学的更深层次的真理，并可能导致它们合成一些更深层次的科学或真理。
{"title":"Psychiatry, spirituality, and quantum science","authors":"H. Sheth","doi":"10.4103/ym.ym_6_19","DOIUrl":"https://doi.org/10.4103/ym.ym_6_19","url":null,"abstract":"It would be impossible to comprehend the complexity of a human brain by a single cell organism; similarly, it would be impossible to understand the complexity of “Reality ”or “Ultimate Truth ”by a human brain hampered by limitations. At best, it can arrive at approximations of truth, which would vary from a person to person and a being to being. That is why, Jain philosophy while explaining Truth stresses on “Anekāntavāda” multiple aspects of Truth or Reality. Vedas too, while explaining Truth says, “Ekam sat vipraa bahudhaa vadanti” which is literally translated as “Truth is one, but the learned ones refer to it in different names. ”If a human mind is made to understand that what it claims as sole truth may be an aspect of truth or a truth distorted by its understanding, then it would be humble enough to respect and accept the opinions of other minds. This Socratic paradox (The only thing I know is that I know nothing.) may keep our mind open and flexible enough to discover the deeper truth of psychiatry, spirituality, and quantum science and may lead to their synthesis into some deeper science or truth.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"17 - 22"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856668","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Context: We are passing through a period of general unrest. People are unable or incapable to adjust to the different circumstances and conditions of life. They are at the breaking point every moment. Our students are no exception to this phenomenon. Yoga incorporates a system of discipline of integrated development of all the aspects of personality. Yoga helps in various ways to balance the sedentary lifestyle. Aims: To investigate the yoga-based module technique on the mindfulness of adolescents. Settings and Design: The study follows pre–post single group design. Fifty-one adolescents were recruited, with age ranging between 11 and 14 years for yoga intervention. The attendance was 100% during the intervention. Materials and Methods: A total of 51 participants were recruited in the present study, with age ranging between 11 and 14 years. The sample size was calculated with G-Power software by fixing the alpha at 0.05, power at 0.80, and an effect size of 0.99 based on the mean and standard deviation of an earlier study. The calculated sample size was 36, but due to possible dropout, we considered 51 individuals in the study. Statistical Analysis Used: Data were found normally distributed using the Shapiro–Wilk test (P > 0.05). Within-group comparison was performed using the paired sample t-test. This was done using RStudio. Results: The normality test of data was done by the Shapiro–Wilk test, and the p value was found to be 0.26, which was >0.05 level, showing that the data were normally distributed. Therefore, the paired sample t-test was done between pre- and post-data; the outcome of the study reported that there was a significant change from pre- to postdata in mindfulness. The p value was found to be 0.012, which proved the alternative hypothesis: the mean of differences is not equal to zero. The mean of the difference is equal to 2.29, which showed that yoga has its effects on mindfulness. Conclusions: In this study, we compared 60 days of yoga-based intervention. The yoga module included some standing and balancing asanas, pranayama mudra, and short relaxation. The effect of this yoga module could be seen in the result of this study, which revealed that this yoga module improves mindfulness in adolescents.
{"title":"Effect of yoga on mindfulness in school going adolescents: A comparative study","authors":"Rajesha Karisetty, Soniya Tiwari","doi":"10.4103/ym.ym_7_19","DOIUrl":"https://doi.org/10.4103/ym.ym_7_19","url":null,"abstract":"Context: We are passing through a period of general unrest. People are unable or incapable to adjust to the different circumstances and conditions of life. They are at the breaking point every moment. Our students are no exception to this phenomenon. Yoga incorporates a system of discipline of integrated development of all the aspects of personality. Yoga helps in various ways to balance the sedentary lifestyle. Aims: To investigate the yoga-based module technique on the mindfulness of adolescents. Settings and Design: The study follows pre–post single group design. Fifty-one adolescents were recruited, with age ranging between 11 and 14 years for yoga intervention. The attendance was 100% during the intervention. Materials and Methods: A total of 51 participants were recruited in the present study, with age ranging between 11 and 14 years. The sample size was calculated with G-Power software by fixing the alpha at 0.05, power at 0.80, and an effect size of 0.99 based on the mean and standard deviation of an earlier study. The calculated sample size was 36, but due to possible dropout, we considered 51 individuals in the study. Statistical Analysis Used: Data were found normally distributed using the Shapiro–Wilk test (P > 0.05). Within-group comparison was performed using the paired sample t-test. This was done using RStudio. Results: The normality test of data was done by the Shapiro–Wilk test, and the p value was found to be 0.26, which was >0.05 level, showing that the data were normally distributed. Therefore, the paired sample t-test was done between pre- and post-data; the outcome of the study reported that there was a significant change from pre- to postdata in mindfulness. The p value was found to be 0.012, which proved the alternative hypothesis: the mean of differences is not equal to zero. The mean of the difference is equal to 2.29, which showed that yoga has its effects on mindfulness. Conclusions: In this study, we compared 60 days of yoga-based intervention. The yoga module included some standing and balancing asanas, pranayama mudra, and short relaxation. The effect of this yoga module could be seen in the result of this study, which revealed that this yoga module improves mindfulness in adolescents.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"31 - 33"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70856872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dear Sir, In India, the elderly population is expected to increase from 8.1% (Census, 2011) to 11.2% by 2020. The elderly population are a very vulnerable group. Changes in socioeconomic and cultural structure such as urbanization, nuclearization of family, and migration have resulted in many social and mental health problems among the elderly. The process of aging has taken a toll on physiological functioning of the body. Increase in many age-related health problems such as noncommunicable diseases, poor vision, poor mentation, and decreased hearing has made the elderly disabled and brought feeling of a futile life. Lack of social and financial security for the elderly, loneliness, increased risk of health problems, perceived limited access to health-care services, and neglected attitude from family have poised the greatest challenge in the health care of the elderly (Dhar, Chaturvedi & Nandan, 2011). All these are the root cause of stress, depression, hopelessness, and suicidal tendency among the elderly in India. In India, nearly 15 million elderly live all alone, with about three-fourths of them being female. One in seven elderly lives in elderly homes. In India, nearly a quarter of the elderly are depressed. Depression not only leads to various health problems, but also negatively affects other health outcomes. India has enacted laws, policies, and programs to address the healthrelated issues of the elderly. Although the National Programme for Health Care of the Elderly (NPHCE) talks about the provision of promotive, preventive, curative, and rehabilitative health care of elderly starting from the primary care level, it is primarily confined to physical, mental, and social well-being (Hawks, Hull, Thalman & Richins, 1995). Under the NPHCE, elderly care has been envisioned to be inclusive in medical education and services and calls for capacity building among the family members and primary caregivers. However, spirituality has not been discussed as an inclusive part of elderly health care despite being considered as an important part of life by elderly population (Isaac, Hay & Lubetkin, 2016).
在印度，老年人口预计将从8.1%(2011年人口普查)增加到2020年的11.2%。老年人口是一个非常脆弱的群体。社会经济和文化结构的变化，如城市化、家庭的核心化和移民，造成了老年人的许多社会和心理健康问题。衰老的过程对身体的生理功能造成了损害。非传染性疾病、视力不佳、精神状态不佳、听力下降等与年龄有关的许多健康问题的增加，使老年人残疾，使他们感到生活徒劳。老年人缺乏社会和经济保障、孤独、健康问题风险增加、获得保健服务的机会有限以及家庭的忽视态度是老年人保健面临的最大挑战(Dhar, Chaturvedi和Nandan, 2011年)。所有这些都是印度老年人压力、抑郁、绝望和自杀倾向的根源。在印度，近1500万老年人独自生活，其中约四分之三是女性。七分之一的老人住在养老院。在印度，近四分之一的老年人患有抑郁症。抑郁症不仅会导致各种健康问题，还会对其他健康结果产生负面影响。印度制定了法律、政策和方案来解决老年人的健康问题。虽然国家老年人保健方案(NPHCE)谈到从初级保健层面开始为老年人提供促进、预防、治疗和康复保健，但它主要局限于身体、精神和社会福利(Hawks、Hull、Thalman和Richins, 1995年)。根据《国家老年人健康战略》，老年人护理被设想纳入医疗教育和服务，并要求家庭成员和主要照顾者进行能力建设。然而，尽管老年人认为灵性是生活的重要组成部分，但灵性并没有作为老年人医疗保健的一个包容性部分进行讨论(Isaac, Hay & Lubetkin, 2016)。
{"title":"Elderly and health: Role of spirituality in Indian context","authors":"B. Naik, Mahendra M Reddy, S. Kanungo","doi":"10.4103/YM.YM_21_18","DOIUrl":"https://doi.org/10.4103/YM.YM_21_18","url":null,"abstract":"Dear Sir, In India, the elderly population is expected to increase from 8.1% (Census, 2011) to 11.2% by 2020. The elderly population are a very vulnerable group. Changes in socioeconomic and cultural structure such as urbanization, nuclearization of family, and migration have resulted in many social and mental health problems among the elderly. The process of aging has taken a toll on physiological functioning of the body. Increase in many age-related health problems such as noncommunicable diseases, poor vision, poor mentation, and decreased hearing has made the elderly disabled and brought feeling of a futile life. Lack of social and financial security for the elderly, loneliness, increased risk of health problems, perceived limited access to health-care services, and neglected attitude from family have poised the greatest challenge in the health care of the elderly (Dhar, Chaturvedi & Nandan, 2011). All these are the root cause of stress, depression, hopelessness, and suicidal tendency among the elderly in India. In India, nearly 15 million elderly live all alone, with about three-fourths of them being female. One in seven elderly lives in elderly homes. In India, nearly a quarter of the elderly are depressed. Depression not only leads to various health problems, but also negatively affects other health outcomes. India has enacted laws, policies, and programs to address the healthrelated issues of the elderly. Although the National Programme for Health Care of the Elderly (NPHCE) talks about the provision of promotive, preventive, curative, and rehabilitative health care of elderly starting from the primary care level, it is primarily confined to physical, mental, and social well-being (Hawks, Hull, Thalman & Richins, 1995). Under the NPHCE, elderly care has been envisioned to be inclusive in medical education and services and calls for capacity building among the family members and primary caregivers. However, spirituality has not been discussed as an inclusive part of elderly health care despite being considered as an important part of life by elderly population (Isaac, Hay & Lubetkin, 2016).","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"51 1","pages":"38 - 39"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"70855975","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Context: Yoga is a popular mind-body program designed to improve muscular endurance, core stability, flexibility, and balance. Some styles of yoga appear to provide mild cardiovascular stimulus which may enhance cardiovascular endurance when performed regularly. Few studies have compared training intensity of different yoga styles. Aims: The aim of this study is to examine training intensity, caloric expenditure, and acute psychological response to three different styles of yoga (i.e., Dynamic, Hatha, and Gentle Yoga). Settings and Design: This was a quasi-experimental, within-group repeated measures design. Subjects and Methods: Eight young females (M = 19.24, standard deviation = 1.82) performed three yoga styles on separate occasions. Each participant wore chest-mounted heart rate (HR) monitor to record physiological data (i.e., average HR, maximum HR, calorie expenditure, training duration, and percentage of time within the 5 Polar-defined training zones). Participants filled out the Exercise-induced Feeling Inventory before and after each session. Statistical Analysis Used: Analysis was done using nonparametric statistical tests. Results: Wilcoxon signed-rank test revealed significant differences in the average HR, calorie expenditure per minute, and time spent in Zone 2 (moderate intensity) between yoga styles. Follow-up analyses indicated that these physiological variables were higher in Dynamic Yoga compared to Hatha and Gentle. For psychological response, higher change in tranquility score was observed in Gentle Yoga compared to Hatha and Dynamic. Conclusions: This study concludes that different yoga styles elicit different training intensities and psychological response and extends current knowledge suggesting that health and fitness benefits of yoga may differ by style.
{"title":"Physiological and psychological responses to different yoga styles","authors":"Jonathan Y. Cagas","doi":"10.4103/YM.YM_15_18","DOIUrl":"https://doi.org/10.4103/YM.YM_15_18","url":null,"abstract":"Context: Yoga is a popular mind-body program designed to improve muscular endurance, core stability, flexibility, and balance. Some styles of yoga appear to provide mild cardiovascular stimulus which may enhance cardiovascular endurance when performed regularly. Few studies have compared training intensity of different yoga styles. Aims: The aim of this study is to examine training intensity, caloric expenditure, and acute psychological response to three different styles of yoga (i.e., Dynamic, Hatha, and Gentle Yoga). Settings and Design: This was a quasi-experimental, within-group repeated measures design. Subjects and Methods: Eight young females (M = 19.24, standard deviation = 1.82) performed three yoga styles on separate occasions. Each participant wore chest-mounted heart rate (HR) monitor to record physiological data (i.e., average HR, maximum HR, calorie expenditure, training duration, and percentage of time within the 5 Polar-defined training zones). Participants filled out the Exercise-induced Feeling Inventory before and after each session. Statistical Analysis Used: Analysis was done using nonparametric statistical tests. Results: Wilcoxon signed-rank test revealed significant differences in the average HR, calorie expenditure per minute, and time spent in Zone 2 (moderate intensity) between yoga styles. Follow-up analyses indicated that these physiological variables were higher in Dynamic Yoga compared to Hatha and Gentle. For psychological response, higher change in tranquility score was observed in Gentle Yoga compared to Hatha and Dynamic. Conclusions: This study concludes that different yoga styles elicit different training intensities and psychological response and extends current knowledge suggesting that health and fitness benefits of yoga may differ by style.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"50 1","pages":"53 - 59"},"PeriodicalIF":0.0,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43293791","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Emotional intelligence (EI) plays a very important role in life satisfaction, the quality of interpersonal relationships, academic success, and success in occupations that involve considerable reasoning with emotional information. Emotional sensitivity, emotional maturity, and emotional competency are the three important psychological dimensions of EI, which motivate student to recognize truthfully, interpret honestly, and handle tactfully the dynamics of their behavioral pattern. Yoga has been reported to improve emotional regulation and mental health. This brief review will discuss about the significance of EI for students and the possibility of implementing yoga as an intervention to improve EI.
{"title":"Yoga for enhancing emotional intelligence","authors":"A. Kumari, Kamtaram Sahu","doi":"10.4103/YM.YM_12_18","DOIUrl":"https://doi.org/10.4103/YM.YM_12_18","url":null,"abstract":"Emotional intelligence (EI) plays a very important role in life satisfaction, the quality of interpersonal relationships, academic success, and success in occupations that involve considerable reasoning with emotional information. Emotional sensitivity, emotional maturity, and emotional competency are the three important psychological dimensions of EI, which motivate student to recognize truthfully, interpret honestly, and handle tactfully the dynamics of their behavioral pattern. Yoga has been reported to improve emotional regulation and mental health. This brief review will discuss about the significance of EI for students and the possibility of implementing yoga as an intervention to improve EI.","PeriodicalId":55843,"journal":{"name":"YogaMimamsa","volume":"50 1","pages":"34 - 36"},"PeriodicalIF":0.0,"publicationDate":"2018-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46912917","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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