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| * Yama and Niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref> | | * Yama and Niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref> |
| * Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref> | | * Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref> |
− | * Pranayama allows for the free flow of prana, i.e., the life sustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref> | + | * Pranayama allows for the free flow of prana, i.e., the life sustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref> |
| * The next three limbs comprising of Pratyahara, Dharana, and Dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being. | | * The next three limbs comprising of Pratyahara, Dharana, and Dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being. |
| Yoga renders | | Yoga renders |
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| [[Category:Ayurveda]] | | [[Category:Ayurveda]] |
| [[Category:Upavedas]] | | [[Category:Upavedas]] |
| + | [[Category:Yoga]] |