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What was it like to see people healed from blindness and disease? What did Jesus mean when he said he could feel the power leave his body? Very few people in my childhood seemed interested in asking those questions. Instead, I was encouraged toward a type of blind faith that claimed belief in miracles but was insufficient to help me explore how mind, body and spirit are real and interrelated. Yet I was curious, and I hungered to connect my mental, physical and spiritual experiences both inside and outside the church.

The yearning intensified as my children reached school age and the physical demands of parenting shifted, giving me time and space to feed my craving for both prayerful stillness and vigorous activity. I would go from praying silently over coffee to sweating in a cardio class with a pounding bass line and loud encouragement from the instructor. This is a common phrase among practitioners of yoga, and it is similar to the way evangelicals describe their conversion stories: God chases after us -- God comes to us -- and then we find God. The schedule at the gym had changed, and yoga was available when I usually exercised.

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It felt strange for me to be invited in a gym to sit quietly, to listen to my breath and to try to silence the voices in my head that demand attention. We are invited to do this at church for moments, but not for an entire hour. Yoga has now been a part of my physical and spiritual disciplines for almost a decade. The loud, bass-driven soundtracks to weight training, kickboxing and other cardio classes remain, but over the years they have taken a back seat to yoga.

The challenge of confining myself to a small space and maintaining silence was not new. As a Christian, and particularly as an evangelical, prayer -- usually silent -- is meant to be a daily practice. If I could pray in my head and listen to God in silence, why was I so afraid to listen to my breath? Some of my evangelical friends were curious and concerned about the Eastern religious roots of yoga.

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But perhaps because I am Korean-American -- a child of immigrants whose folk medicine and cultural traditions do not mirror those of the Western evangelical church -- I was less concerned about inviting evil and more concerned that my U. My yoga practice continued to evolve, not only in the physical poses, but in the way my soul and body craved the centering, peace and stillness that came first in being on the mat and then transferred into my daily life.

When I lost my breath as I moved through my day -- became lost in my mind -- I learned to stop and notice, quiet the thoughts and self-critique, and be present to God. Samkhya and yoga are conflated together and some verses describe them as being identical. According to Mallinson and Singleton, the Gita "seeks to appropriate yoga from the renunciate milieu in which it originated, teaching that it is compatible with worldly activity carried out according to one's caste and life stage; it is only the fruits of one's actions that are to be renounced.

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  • Stretch and pray: A Daily Discipline for Physical and Spiritual Wellness.

The Gita consists of 18 chapters and shlokas verses , [] with each chapter named as a different yoga, thus delineating eighteen different yogas. Yoga is discussed in the ancient foundational Sutras of Hindu philosophy. Similarly, Brahma sutras — the foundational text of the Vedanta school of Hinduism, discusses yoga in its sutra 2.

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This ancient text of the Nyaya school includes a discussion of yogic ethics, dhyana meditation , samadhi , and among other things remarks that debate and philosophy is a form of yoga. During the period between the Mauryan and the Gupta eras c. Karel Werner argued that the process of systematization of yoga which began in the middle and early Yoga Upanishads culminated with the Yoga Sutras of Patanjali.

The Yoga Sutras are also influenced by the Sramana traditions of Buddhism and Jainism, and may represent a further Brahmanical attempt to adopt yoga from the Sramana traditions. From Samkhya, the Yoga Sutras adopt the "reflective discernment" adhyavasaya of prakrti and purusa dualism , its metaphysical rationalism, as well its three epistemic methods of gaining reliable knowledge.

Patanjali's Yoga Sutras are widely regarded as the first compilation of the formal yoga philosophy. Many later Indian scholars studied them and published their commentaries, such as the Vyasa Bhashya c. This terse definition hinges on the meaning of three Sanskrit terms. If the meaning of yoga is understood as the practice of nirodha mental control , then its goal is "the unqualified state of niruddha the perfection of that process ", [] according to Baba Hari Dass.

In that context, "yoga union implies duality as in joining of two things or principles ; the result of yoga is the nondual state", and "as the union of the lower self and higher Self. The nondual state is characterized by the absence of individuality; it can be described as eternal peace, pure love, Self-realization, or liberation.

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They are:. In later Hindu scholasticism 12th century onwards , yoga became the name of one of the six orthodox philosophical schools darsanas , which refers to traditions that accept the testimony of Vedas. Yoga and Vedanta are the two largest surviving schools of Hindu traditions. Epistemologically, Yoga school accepts three means to reliable knowledge, while Advaita Vedanta accepts six ways. They both hold that the free conscience is aloof yet transcendent, liberated and self-aware.

Further, Advaita Vedanta school enjoins the use of Patanjali's yoga practices and the reading of Upanishads for those seeking the supreme good, ultimate freedom and jivanmukti. The Yoga Yajnavalkya is a classical treatise on yoga attributed to the Vedic sage Yajnavalkya. It takes the form of a dialogue between Yajnavalkya and Gargi , a renowned philosopher.

The Buddhist tradition of Abhidharma developed various treatises which further expanded teachings on Buddhist phenomenological theory and yogic techniques. These had a profound influence on Buddhist traditions such as the Mahayana and the Theravada.

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Like the northern tradition, the south India and Sri Lankan based Theravada school also developed manuals for yogic and meditative training, mainly the Vimuttimagga and the Visuddhimagga. According to Tattvarthasutra , 2nd century CE Jain text, yoga is the sum of all the activities of mind, speech and body. This has led certain Indologists like Prof. Robert J. Zydenbos to call Jainism, essentially, a system of yogic thinking that grew into a full-fledged religion.

Middle Ages saw the development of many satellite traditions of yoga. Hatha yoga emerged in this period.

Kathy Khang: Practicing an embodied faith through yoga

The Bhakti movement was a development in medieval Hinduism which advocated the concept of a personal God or " Supreme Personality of Godhead ". The movement was initiated by the Alvars of South India in the 6th to 9th centuries, and it started gaining influence throughout India by the 12th to 15th centuries. Viraha bhakti emphasizes one pointed concentration on Krishna. Tantra is a range of esoteric traditions that began to arise in India no later than the 5th century CE.

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They included also the use of mantras, pranayama, and the manipulation of the subtle body, including its nadis and cakras. These teachings on cakras and Kundalini would become central to later forms of Indian Yoga. Over its history, some ideas of Tantra school influenced the Hindu , Bon , Buddhist , and Jain traditions. Elements of Tantric yoga rituals were adopted by and influenced state functions in medieval Buddhist and Hindu kingdoms in East and Southeast Asia. Its texts were compiled starting with 7th century and Tibetan translations were completed in 8th century CE.

These tantra yoga texts were the main source of Buddhist knowledge that was imported into Tibet. The tantra yoga practices include asanas and breathing exercises. The Nyingma tradition practices Yantra yoga Tib. Yoga practices integrally exist within the Zen Buddhist school. The earliest references to hatha yoga are in Buddhist works dating from the eighth century. Various yogic groups had become prominent in Punjab in the 15th and 16th century, when Sikhism was in its nascent stage.

Compositions of Guru Nanak , the founder of Sikhism, describe many dialogues he had with Jogis , a Hindu community which practiced yoga. Guru Nanak rejected the austerities, rites and rituals connected with Hatha Yoga. He propounded the path of Sahaja yoga or Nama yoga meditation on the name instead.