** Indian philosophy A Very Short Intro (Text) Sue Hamilton

https://ia902905.us.archive.org/20/items/indianphilosophyaveryshortintroductionsuehamiltonsee2booksinbuddhismfolder_24_U/Indian%20Philosophy%20-%20A%20very%20short%20introduction%20Sue%20Hamilton%20%28%20See%202%20Books%20in%20Buddhism%20Folder%29.pdf

===

INDIAN PHILOSOPHY A Very Short Introduction

Sue Hamilton

OXFORD UNIVERSITY PRESS

===

First published as an Oxford University Press paperback 2000 

First published as a Very Short Introduction 2001

===

 

Contents

1 Reason and Belief Richness and diversity in Indian thought

2 The Brahmanical Beginnings Sacrifice, cosmic speculation, oneness

3 Renouncing the Household The Buddha's Middle Way Renouncer v. Householder

4 Issues and Justifications Language, grammar, and polemics
The Threat to the Brahmins

5 Categories and Method Vaiśe·ika and Nyāya Vaiśe·ika Thought: the Categories of the Cosmos

6 Things and No-things Developments in Buddhist thought

7 The Witness and the Watched Yoga: Harmony and Control

8 The Word and the Book 

===

===

Postscript From Classical Thought to the Modern Day 136

Recommended Further Reading 141

Index 147

=== 

List of illustrations

1 Ritual implements used in Vedic sacrifice Photo courtesty of C. Minkowski

2 Vedic sacrificial ritual Photo courtesty of C. Minkowski  

3

4 Mohenjo-daro © MacQuitty International Collection  

5 Buddhist monk © Chris Lisle/Corbis

6 The Buddha teaching © Ann & Bury Peerless  

7 Śan˙kara's Upade·aSāhasrī © Bodleian Library, University of Oxford, MS 129 Sansk.d.152

-ix-

 

List of maps

1 Mohenjo-Daro and Harappa 36

2 Sites associated with the Buddha 43

-x-

 

02 Hinduism Huston Smith The World's Religions

02 Hinduism

https://archive.org/details/illustratedworld0000smit/page/35/mode/1up?view=theater

The illustrated world's religions : a guide to our wisdom traditions

by Smith, Huston

An Outline  Review of Huston Smith's  The World's Religions (Our Great Wisdom Traditions) Chapter II. Hinduism   Gandhi wrote: "Such power as I possess for working in the political field has derived from my experiments in the spiritual field."   In that spiritual field, he went on to say, "truth is the sovereign principle, and the Bhagavad-Gita is the book par excellence for knowledge of Truth." Part One: Hinduism in terms of its practical import, focusing on practice A. You can have what you want - The Path of Desire 1.We begin by wanting pleasure.  This is natural, but it too trivial to satisfy one's total nature. 2.The time comes when the individual's interest shift to the second major goal of life, which is worldly success with its three prongs of wealth, fame, and power.  This too is a worthy goal but individuals whose development is not arrested will move through delighting in success and the senses to the point where their attractions have been largely outgrown. 3. Hinduism does not say that everyone in their present life will find the Path of Desire wanting, but at some point in their reincarnations they will renounce the ego's claim to finality and transfer all allegiance to a religion of duty. This marks the first great step in religion. 4. But in the end all worldly rewards prove insufficient and in some reincarnation we turn to the Path of Renunciation. This is the moment Hinduism has been waiting for. B. What People Really Want - The Path of Renunciation - The Beyond Within:  Hinduism sees the mind's hidden continents as stretching to infinity. Infinite in being, infinite in awareness, there is nothing beyond them that remains unknown. Infinite in joy, too, for there is nothing alien to them to mar their beatitude.  What the realization of our total being is like can no more be described than can a sunset to one born blind: it must be experienced. 1. Four Paths to the Goal. - The realization of our total being: Hinduism's specific directions for actualizing the human potential come under the heading of yoga. What is distinctive in Hinduism is the amount of attention is has devoted to identifying basic spiritual personality types and the disciplines that are most likely to work four each. The number of the basic spiritual personality types, by Hindu count, is four. The first step on every yoga involves the cultivation of such habits as non injury, truthfulness, non stealing, self control, contentment, self discipline, and a compelling desire to reach the goal. The four Paths are: a. The Way to God through Knowledge.   Jnana yoga, intended for spiritual aspirants who have a strong reflected bent, is the path to oneness with the Godhead through knowledge. Such knowledge has nothing to do with factual information; it is not encyclopedic. It is, rather, an intuitive discernment that transforms, turning the knower eventually into that which she knows.  The yoga of knowledge is said to be the shortest path to divine realization. It is also the steepest. Requiring as it does a rare combination of rationality and spirituality, it is for a select few.   b. The Way to God through Love.      Bhakti yoga has countless followers, being, indeed, the most popular of the four.  The basic principles of bhakti yoga are richly exemplified in Christianity. Indeed, from the Hindu Point of view, Christianity is one great brilliantly lit bhakti highway toward God.   c. The Way to God through Work.    The third path toward God, intended for persons of active bent is karma yoga, the path to God through work.  To such people Hinduism's says, you don't have to retire to a cloister to realize God. You can find God in the world of everyday affairs as readily as anywhere. Throw yourself into your work with everything you have; but do so wisely, in a way that will bring the highest rewards, not just trivia.   d. The Way to God through Psychophysical Exercises.   Raja yoga is designed for people who are of scientific bent. It is the way to god through psychophysical experiments.  Hinduism encourages people to test all four yogas and combined them as best suits their needs.   2. The Stages of Life. The preceding sections traced Hinduism's insistence that differences in human nature call for a variety of paths toward life's fulfillment. Not only do individuals differ from one another each individual moves through different stages, each of which calls for its own appropriate conduct. The stages are: a. That of the student b. Beginning with marriage, that of the householder c. Eventually decline leads to the third stage - retirement -the time to leave family and home and plunge into the forest solitudes to launch a program of self-discovery. d. Beyond retirement, the final stage wherein the goal is actually reached, the state of the sannyasin where "one neither hates nor loves anything" 3. The Stations of Life.  - The caste system What is called for here is recognition that with respect to the ways they can best contribute to society and develop their own potentialities, people fall into four groups; at the top being the brahmins (intellectual and spiritual leaders) down to shudras (followers or servants). Caste has decayed and is as offensive as any other corrupted corpse. Part Two: Hinduism focusing on theory, the principal philosophical concepts that rib the Hindu religion A. "Thou Before Whom All Words Recoil."  - The concept of God Concepts of God contain so much alloy to begin with that two contradictory ones may be true, each from a different angle, as both wave and particles may be equally accurate heuristic devices for describing the nature of light. On the whole India has been content to encourage the devotee of Brahman as either personal or transpersonal, depending on which carries the most exalted meaning for the mind in question.  B. Coming of Age in the Universe. - Reincarnation The process by which an individual soul (jiva) passes through a sequence of bodies is known as reincarnation or transmigration of the soul - Sanskrit samsara, a word that signifies endless passage through cycles of life, death, and rebirth. On the subhuman level the passage is through a series of increasingly complex bodies until at last a human one is attained. With the soul's graduation into a human body, this automatic escalator-like mode of ascent comes to an end. the soul has reached self-consciousness, and with this estate come freedom, responsibility, and effort. Each thought and deed delivers an unseen chisel blow that sculpts one's destiny. Everybody gets exactly what is deserved. Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the God within, exerting pressure to "out" like a jack-in-the-box.  Never seen but is the Witness; never heard but is the Hearer; never thought but is the Thinker; never known but is the Knower. In the end it is God's radiating warmth that melts the soul's icecap, turning it into a pure capacity for God. What happens then? Some say the individual soul passes into complete identification with God and loses every trace of its former separateness. Other that some slight differentiation between the soul and God will still remain - a thin line upon the ocean that provides nevertheless a remnant of personal identity that some consider indispensable for the beatific vision. C. The World — Welcome and Farewell.    What kind of world do we have? Hinduism answers: 1. A multitude of worlds that includes innumerable galaxies  horizontally, innumerable tiers vertically, innumerable cycles temporally. 2. A moral world in which the law of karma is never suspended. 3. A middling world that will never replace paradise as the spirits destination. 4.  A world that is maya, deceptively tricky in passing off its multiplicity, materiality, and dualities as ultimate when they are actually provisional. 5. A training ground on which people can develop their highest capacities. 6. A world that is lila, the play of the divine in its cosmic dance - untiring, unending, resistless, yet ultimately beneficent with a grace born of infinite vitality.  D. Many Paths to the Same Summit.   That Hinduism has shared her land for centuries with Jains, Buddhists, Parsees, Muslims, Sikhs, and Christians may help explain the final idea that comes out more clearly through her than through the other great religions; namely, her conviction that the various major religions are alternate paths to the same goal. To claim salvation as the monopoly of any one religion is like claiming that God can be found in this room but not the next, in this attire but not another. In practice India's sects have often been fanatically intolerant, but in principle most have been open.  Part Three: Appendix on Sikhism.  Hindus are inclined to regard Sikhs as somewhat wayward members of their own extended family. Sikhs see their faith as having issued from an original divine revelation that inaugurated a new religion. The revelation affirms the ultimacy of a supreme and formless God who is beyond human conceiving. It rejects the notion of divine incarnations, caste distinctions, images as aids to worship, and the sanctity of the Vedas. The Sikh revelations endorse the doctrine of reincarnation. Sikhs seek salvation through union with God by realizing, through love, the Person of God, who dwells in depths of their own being. Union with God is the ultimate goal. Apart from God life has no meaning; it is separation from God that causes human suffering. World renunciation does not figure in this faith. The Sikhs have no tradition of renunciation, asceticism, celibacy, or mendicancy.

Introduction to Indian Philosophy : Bartley, Christopher 1st, 2nd edition

Introduction to Indian Philosophy : Bartley, Christopher: Amazon.com.au: Books

https://www.scribd.com/document/241063818/Indian-Philosophy



Introduction to Indian Philosophy Paperback – 18 November 2010
by Christopher Bartley (Author)
2.8 2.8 out of 5 stars 3 ratings

Hardcover
$212.74
3 New from $212.74
Paperback
$71.72
2 Used from $83.908 New from $71.72

An Introduction to Indian Philosophy is the definitive companion to the study of Indian philosophy. The book offers an accessible and comprehensive introduction to all the major philosophical concepts and issues in Indian thought. Ideal for undergraduate students the book is written and structured to reflect as closely as possible the way the subject is taught and studied.
The book offers lucid coverage of Indian philosophy and breaks new ground, considering the latest directions in this growing area of philosophical interest. The book describes the various relationships and disputes between Indian traditions of thought in a chronological framework. All the major philosophical schools are covered. Key topics and controversies are illustrated by annotated translations of primary sources that are otherwise difficult to access.
Christopher Bartley's rigorous analysis is supplemented by useful study features, including key examples from philosophical writing, summaries of core concepts, study questions, and guides to further reading.
256 pages
18 November 2010

Product description

Review
"Written with enviable clarity and incisiveness, and provided with helpful didactic material throughout, this up-to-date Introduction will become indispensable reading for all those interested in the fundamentals of Hindu and Buddhist philosophy (from ca. the second to the twelfth centuries C.E.)" - Julius Lipner, Fellow of the British Academy [FBA] and Professor of Hinduism and the Comparative Study of Religion, University of Cambridge
Book Description
This textbook introduces students to the full range of Indian philosophical thought.

About the Author
Christopher Bartley is Lecturer in Philosophy at the University of Liverpool, UK. His previous publications include Indian Philosophy A-Z (Edinburgh UP/Palgrave Macmillan, 2005) and The Theology of Ramanuja (Routledge, 2002).

====

Top reviews from other countries

RG

3.0 out of 5 stars good coverage; but not deep enough

Reviewed in the United States on 11 September 2014

Verified Purchase

good coverage ; but not deep enough.

One person found this helpful

Report

blues

5.0 out of 5 stars Five Stars

Reviewed in the United Kingdom on 13 December 2014

Verified Purchase

quick dispatched. satisfied

Report

===

Read sample





An Introduction to Indian Philosophy: Hindu and Buddhist Ideas from Original Sources 2nd Edition, Kindle Edition
by Christopher Bartley (Author) Format: Kindle Edition


4.1 4.1 out of 5 stars 10 ratings




See all formats and editions


Kindle
$54.69Read with Our Free App
Hardcover
$232.97
1 Used from $384.0010 New from $183.96
Paperback
$50.72
6 New from $38.60

Introducing the topics, themes and arguments of the most influential Hindu and Buddhist Indian philosophers, An Introduction to Indian Philosophy leads the reader through the main schools of Indian thought from the origins of Buddhism to the Saiva Philosophies of Kashmir.

By covering Buddhist philosophies before the Brahmanical schools, this engaging introduction shows how philosophers from the Brahmanical schools-including Samkhya, Yoga, Nyaya, Vaisheshika, and Mimamsa, as well as Vedanta-were to some extent responding to Buddhist viewpoints. Together with clear translations of primary texts, this fully-updated edition features:

• A glossary of Sanskrit terms
• A guide to pronunciation
• Chronological list of philosophers & works

With study tools and constant reference to original texts, An Introduction to Indian Philosophy provides students with deeper understanding of the foundations of Indian philosophy.
Read less


===

Product description

Review

Written with enviable clarity and incisiveness, and provided with helpful didactic material throughout, this up-to-date Introduction will become indispensable reading for all those interested in the fundamentals of Hindu and Buddhist philosophy (from ca. the second to the twelfth centuries C.E.). (" Julius Lipner, Fellow of the British Academy [FBA] and Professor of Hinduism and the Comparative Study of Religion, University of Cambridge, UK)

The most remarkable achievement of this book is the demonstration of how each tradition of Indian philosophy is unified under some theme, such as the 'no self' theory and momentariness of the Buddhists. Bartley successfully displays the diagonal relations between the horizontal and the vertical; that is, he shows how a philosopher within a particular school borrows and develops a notion from a preceding philosopher of an opposing school. (Monica Prabhakar, Philosophy in Review)

Among the book's most impressive features is the abundance of primary textual material which has been translated by the author himself . . . it transforms the book from a mere introductory text into a resource for readers seeking a taste of the primary sources. (Mikel Burley, Religions of South Asia)

There is a lot to like about this book. It includes the key systems of classical Indian thought, is information dense, and draws on some key passages from primary texts. (Adam Schneider, Cleveland State University, USA) --This text refers to the hardcover edition.

Book Description

Packed with study tools and clear translations of primary texts, this is an easy-to-use introduction to the mains schools of thought in Indian philosophy. --This text refers to the hardcover edition.

Read more

Product details

ASIN ‏ : ‎ B00VG8YR6I

Publisher ‏ : ‎ Bloomsbury Academic; 2 edition (30 July 2015)

Language ‏ : ‎ English

File size ‏ : ‎ 2761 KB

Text-to-Speech ‏ : ‎ Enabled

===
2nd edition
===

Product description

Review

Written with enviable clarity and incisiveness, and provided with helpful didactic material throughout, this up-to-date Introduction will become indispensable reading for all those interested in the fundamentals of Hindu and Buddhist philosophy (from ca. the second to the twelfth centuries C.E.). (" Julius Lipner, Fellow of the British Academy [FBA] and Professor of Hinduism and the Comparative Study of Religion, University of Cambridge, UK)

The most remarkable achievement of this book is the demonstration of how each tradition of Indian philosophy is unified under some theme, such as the 'no self' theory and momentariness of the Buddhists. Bartley successfully displays the diagonal relations between the horizontal and the vertical; that is, he shows how a philosopher within a particular school borrows and develops a notion from a preceding philosopher of an opposing school. (Monica Prabhakar, Philosophy in Review)

Among the book's most impressive features is the abundance of primary textual material which has been translated by the author himself . . . it transforms the book from a mere introductory text into a resource for readers seeking a taste of the primary sources. (Mikel Burley, Religions of South Asia)

There is a lot to like about this book. It includes the key systems of classical Indian thought, is information dense, and draws on some key passages from primary texts. (Adam Schneider, Cleveland State University, USA) --This text refers to the hardcover edition.

Book Description

Packed with study tools and clear translations of primary texts, this is an easy-to-use introduction to the mains schools of thought in Indian philosophy. --This text refers to the hardcover edition.

Read more

Product details

ASIN ‏ : ‎ B00VG8YR6I

Publisher ‏ : ‎ Bloomsbury Academic; 2 edition (30 July 2015)

Language ‏ : ‎ English

File size ‏ : ‎ 2761 KB

Text-to-Speech ‏ : ‎ Enabled

The Tao of Flow: Taoism, Yoga, Zen Buddhism and Eastern Philosophy

The Tao of Flow: Taoism, Yoga, Zen Buddhism and Eastern Philosophy

THE TAO OF FLOW: TAOISM, YOGA, ZEN BUDDHISM AND EASTERN PHILOSOPHY
KYLE PEARCESEPTEMBER 23, 2019CREATE

Long before Mihaly Csikszentmihalyi developed Flow Psychology in the West, there were many similar philosophies in the East that were oriented toward the cultivation of optimal experience.

Rooted in the ancient teachings of the Vedas, Eastern Philosophy is much more oriented toward holistic awareness, intuitive knowledge and direct personal experience than Western Philosophy.

Here are some different conceptions of the philosophy of flow found throughout Eastern Philosophy.

1. Taoism: The Philosophy of Flow

The ancient Taoism wizard Lao Tzu’s legendary book the Tao Te Ching (The Book of The Way) goes deep into the philosophy of flow and the paradoxical nature of truth and wisdom.

He wrote about the power of natural rhythms and elemental forces, and the difficulty we have appreciating our interconnection with these dynamic forces since they are difficult to understand and communicate through language.

Here are some quotes from Lao Tzo that illuminate his Taoist philosophy:

“The Tao that can be spoken of is not the eternal Tao. The name that can be defined is not the unchanging name.”

“Those who flow as life flows know they need no other force.”

“The flame that burns Twice as bright burns half as long.”

“Life is a series of natural and spontaneous changes. Don’t resist them – that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.”

“If you correct your mind, the rest of your life will fall into place.”

“If you realize that all things change, there is nothing you will try to hold on to. If you are not afraid of dying, there is nothing you cannot achieve.”

“If you are depressed you are living in the past. If you are anxious you are living in the future. If you are at peace you are living in the present.”

Another Taoist philosopher who explores the philosophy of flow is Chuang Tzu.

He argues that what we call happiness is nothing more than we wei (non-action or effortless action), which means using one’s natural abilities and intuition to flow with one’s environment.

When we are fully engaged with what we are doing, we begin to act effortlessly. For Taoists, the practice of meditation and mindful observation of thinking helps shift our mindset from that of fear and avoidance to a way of being characterized by deep embodiment and openness.

Here are some good quotes about the Tao of Flow from Chinese master Chuang Tzu:

“Flow with whatever may happen, and let your mind be free: Stay centered by accepting whatever you are doing. This is the ultimate.”

“Rewards and punishment is the lowest form of education.”

“Happiness is the absence of the striving for happiness.”

In Taoist philosophy, there is an emphasis on the paradoxical nature of truth. To gain a deeper understanding of reality it is necessary to meditate daily and train the art of wu wei or non-action.

In the Taoist worldview, real knowledge is achieved not through the effort of mind but through direct contact with reality. Such experience can arise in a meditative state when thoughts are cleared away so spiritual insight can emerge from the depths of consciousness.

The experience of flow consciousness through meditative practices like Tai Chi and Qigong involves embodying the rhythm of your breathing and observing the world around you mindfully without judgment, identification, or resistance to the natural flow of awareness.

This helps to develop a more intuitive way of knowing. Here’s a great video exploring the philosophy of flow in Taoism.

2. Zen Buddhism: The Art of Flow

The philosophy of Zen is a celebration of the beauty, symmetry, and elegance of natural forms and the practice of seeing more directly with a beginner’s mind.

One of the most famous modern practitioners of Zen Buddhism was Apple Founder Steve Jobs. On his regular trips to Tokyo in the 1980s to source computer parts, he discovered the walled gardens of Japan’s Zen monasteries and there he developed a lifelong practice of Zen meditation.

His favorite book was actually Zen master Shunryū Suzuki legendary text Zen Mind, Beginner’s Mind and a copy of the book in a black box was given to everyone who attended his funeral.

In Zen Buddhism, there is the concept of Mushin, which translates as “no-mind” or “empty mind”.

Mushin is a highly conscious state where the mind is not preoccupied with any thought or emotion.

The mind becomes empty in the sense that it is unbiased, free and adaptable.

A good example of someone who embodied Mushin was Kung Fu Legend Bruce Lee.

His philosophy of life and disciplined practice of ancient martial arts embodies the essence of Mushin.

Another particularly articulate and entertaining philosopher of Zen Buddhism, Taoism and Eastern Philosophy was the scholar and self-proclaimed spiritual entertainer Alan Watts.

He speaks of life as flow and a dance of pattern. His talks often hilariously challenge the fixed mindedness and poor adaptability of people who are stuck in the rut of dogmatic thinking and self-righteousness.

Here are some Alan Watts quotes about harmonizing yourself with the flow of life and living more in harmony with nature:

“This is the real secret of life — to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it is play.” 

“To have faith is to trust yourself to the water. When you swim you don’t grab hold of the water, because if you do you will sink and drown. Instead you relax, and float.” 

“Muddy water is best cleared by leaving it alone.” 

“The more a thing tends to be permanent, the more it tends to be lifeless.” 

“A man does not really begin to be alive until he has lost himself, until he has released the anxious grasp which he normally holds upon his life, his property, his reputation and position.” 

“We are living in a culture entirely hypnotized by the illusion of time, in which the so-called present moment is felt as nothing but an infintesimal hairline between an all-powerfully causative past and an absorbingly important future. We have no present. Our consciousness is almost completely preoccupied with memory and expectation. We do not realize that there never was, is, nor will be any other experience than present experience. We are therefore out of touch with reality. We confuse the world as talked about, described, and measured with the world which actually is. We are sick with a fascination for the useful tools of names and numbers, of symbols, signs, conceptions and ideas.”

In this video, he speaks about the art of flow from the perspective of the Zen Buddhist tradition.

Here, he goes even deeper into how anxiety and clinging to certainty creates the resistance that blocks the experience of flow.

3. 8 Limbs of Yoga: The Union of Samyama

Samyama is a Sanskrit term which describes the uppermost three limbs of Raja Yoga as outlined in Patanjali’s Yoga Sutras.

Nearly 80% of the world’s Indo-European languages go back to the ancient language of Sanskrit and it remains the most mathematically precise and linguistically concise language, which essentially means the meaning of words don’t change over time.

Many modern languages like English are very flexible and evolve over time (it’s quite difficult to read Shakespeare in the unmodified old English of his time) but this also means that many spiritual teachings are modified or lost in translation from the ancient languages of their origin.

Sanskrit is the most ancient of languages and it is the script in which the Vedic library of knowledge is written, which pre-dates the biblical texts of Judaism and Christianity by thousands of years. Sanskrit also pre-dates Western languages like Hebrew, Greek, and even ancient Egyptian.

The first book of the Vedas called the Rig Veda is widely considered the world’s oldest religious text. Some historians and religious scholars believe it was likely passed down through rhythmic chanting for thousands of years before the invention of writing.

While most people who have taken a yoga class know a few of the lower limbs of Yoga, the study of the higher aspects of Yoga is rare even among modern yogis who teach in yoga studios.

Here are the Lower Limbs of Yoga:

1. Yama: Attitudes toward our environment.

2. Niyama: Attitudes toward our self.

3. Asana: The physical postures.

4. Pranayama: Restraint or expansion of the breath.

5. Pratyahara: Withdrawal of the senses.

These 5 Lower Limbs of Yoga form the foundation to establish yourself in the much more important and spiritually transformative power of the Higher Limbs of Yoga.

Built upon the practical knowledge of the lower limbs, the higher teachings of Yoga are very similar to flow.

The higher limbs of Yoga involve the simultaneous practice and experience of:

6. Dharana: Complete focus or concentration.

7. Dhyana: Meditation or contemplation.

8. Samadhi: Divine union.

While the lower of the 8 Limbs of Yoga taught by Patanjali help to purify the body, the prana life-force, and the senses; the higher limbs of Dharana, Dhyana and Samadhi purify the mind.

To be in Samyama is to be in a state where you have perfect control over the mind. In this state, the illusions that you are the body or the mind are said to fall away.

Sadhguru explains the essence of Samyama without sugar-coating it.

Another one of my favorite yoga teachers is Jeffrey Armstrong, who is a western teacher of eastern wisdom who has studied the Vedic knowledge for over 40 years.

He talks about the depths of the greatest teachings of India and the cultural influence worldwide of the Vedas.

He has an interesting way to explain the union of yoga and the flow of consciousness through technological metaphors that many people today that can closely relate to.

Maharishi Mahesh Yogi, who was the founder of the movement known as Transcendental Meditation also has a fascinating way of describing the value of Vedic knowledge.

Here, he talks about merging all channels of knowledge into one single Enlightened awareness as the goal of Vedic Education.

How Do You Train Your Mind?

How has your study of eastern philosophy inspired you to change the way you live, create, or think? Please share your insights and experiences in the comments.

Given that the foundation of achieving a flow state is being highly focused on a challenging and meaningful task, the vigilant training of the mind is of the essence.

A well-trained mind in the right meditation tradition for your disposition is the best method I’ve found for dramatically increasing your daily experience of flow.

Want to learn more? Get my guide to creativity, meditation and flow states.

EASTERN PHILOSOPHYFLOW PSYCHOLOGYSAMYAMATAOISMVEDIC EDUCATIONWU WEIYOGAZEN

Mark D Kelland : Yoga, Buddhism, Taoism, and Personality – The Balance of Personality

Preface

Acknowledgements

Introduction
I. Main Body

1. Personality Traits

2. Personality Stability

3. Personality Assessment

4. Sigmund Freud, Karen Horney, Nancy Chodorow: Viewpoints on Psychodynamic Theory

5. Carl Jung

6. Humanistic and Existential Theory: Frankl, Rogers, and Maslow

7. The Nature-Nurture Question

8. Self-Regulation and Conscientiousness

9. Personality Disorders

10. Yoga, Buddhism, Taoism, and Personality

11. Happiness: The Empirical Science of Happiness and the Philosophy of Tibetan Buddhism


References for Chapters 5, 6

The PHILOSOPHY of TAOISM and YIN YOGA - Inner Dimension TV

The PHILOSOPHY of TAOISM and YIN YOGA - Inner Dimension TV

OCTOBER 28, 2019

EPISODE 37

THE PHILOSOPHY OF TAOISM AND YIN YOGA

Mind–body interventions - Wikipedia

Mind–body interventions - Wikipedia

Toggle the table of contents

Mind–body interventions

3 languages

• Article
• Talk

Tools

From Wikipedia, the free encyclopedia

This article is part of a series onAlternative medicine show General information hide Fringe medicine and science Acupressure Acupuncture Alkaline diet Anthroposophic medicine Apitherapy Applied kinesiology Aromatherapy Association for Research and Enlightenment Auriculotherapy Bates method Black salve Bodywork Bone-setting Bowen technique Breathwork Camel urine Fake COVID-19 treatments Cancer treatments Charcoal cleanse Chelation therapy Chiropractic Chiropractic treatment techniques Vertebral subluxation Christian Science Chromotherapy Colon cleansing Coffee enema Colorpuncture Colloidal silver Conversion therapy Craniosacral therapy Crystal healing Cupping therapy Dental amalgam controversy Detoxification Foot detox Dry needling Ear candling Energy medicine Correactology Esoteric energy Therapeutic touch Estrogen dominance Fabunan Antiviral Injection Facilitated communication Feldenkrais Method Functional medicine Hair analysis Herbal medicine Holistic dentistry Hologram bracelet Homeopathy Bach flower remedies Biological terrain assessment Hydrotherapy Hypnotherapy Iridology Ionized jewelry Jilly Juice Lightning Process Lymphotherapy Medical intuitive Mesmerism Magnet therapy Manual therapy Megavitamin therapy Mind–body interventions MMS Myofascial release NAET Naturopathy Oil pulling Orgone Orthomolecular medicine Orthopathy Osteomyology Osteopathy Ozone therapy Parapsychology Phrenology Postural Integration Psychic surgery Psychodermatology Quantum healing Radionics Rapid prompting method RBOP Reiki Reflexology Rolfing Scientific racism ThetaHealing Thought Field Therapy Urophagia Vaginal steaming Vision therapy Vitalism Vegetotherapy Young blood transfusion Zero balancing show Conspiracy theories show Classifications show Traditional medicine show Diagnoses

v t e

Mind–body interventions (MBI) or mind-body training (MBT)^[1][2] are health and fitness interventions that are intended to work on a physical and mental level such as yoga, tai chi, and Pilates.^[3][4][5]

The category was introduced in September 2000 by the United States National Center for Complementary and Integrative Health (NCCIH), a government agency, and encompasses alternative medicine interventions.^[6] It excludes scientifically validated practices such as cognitive behavioral therapy. Cochrane reviews have found that studies in this area are small and have low scientific validity.^{[7][8][9][10][11][12]}

Since 2008, authors documenting research conducted on behalf of the NCCIH have used terms mind and body practices and mind-body medicine interchangeably with mind-body intervention to denote therapies, as well as physical and mental rehabilitative practices, which "focus on the relationships between the brain, mind, body, and behavior, and their effect on health and disease."^[13] According to the NCCIH, "mind and body practices include a large and diverse group of procedures or techniques administered or taught by a trained practitioner or teacher".^[14]

Definitions[edit]

The United States National Center for Complementary and Integrative Health (NCCIH) defines mind-body interventions as activities that purposefully affect mental and physical fitness, listing activities such as yoga, tai chi, pilates, guided imagery, guided meditation and forms of meditative praxis, hypnosis, hypnotherapy, and prayer, as well as art therapy, music therapy, and dance therapy.^{[1][15][16][17]}

The Cochrane Library contains 3 systematic reviews that explicitly cite and define MBI as MBT.^[18][9][2] The reviews consider biofeedback, mindfulness, autogenic training, hypnotherapy, imagery, meditation, and prayer as MBT despite them focusing more strictly on the mind.

One review uses a narrower definition, defining MBT as an ‘active’ intervention in which mental and physical exercises are alternated.^[2] A web search will yield mentions of mind-body training in offerings of entities that give yoga, pilates, or meditation training, but explicit definitions are rare.^{[citation needed]}

Origins and history[edit]

Western MBI was popularized in the early 20th century but dates back to Ancient Greece.^[19] The Greek values of strength and beauty in combination with Greek mythology led to activities intended to promote confidence.^{[citation needed]}

Eastern MBI in the form of yoga originated in Ancient India and has been around since at least 500 BCE and possibly as early as 3300 BCE.^[20][21][22]

A renewed interest developed in mind-body work in the late 19th and early 20th century. Possibly due to visits from yoga gurus and increased interest, some medical practitioners and movement specialists developed movement therapies with a deliberate mental focus.^[19]

Two prominent names in modern mind-body training are Joseph Pilates (1880-1967) and Margaret Morris (1891-1980). A famous statement of Joseph Pilates was “Physical fitness is the first requisite of happiness.”^[23] Margaret Morris had a background in dance and claimed a connection between a free dance and a free mind.^[19][24]

In conventional medicine[edit]

All mind-body interventions focus on the interaction between the brain, body, and behavior and are practiced with intention to use the mind to alter physical function and promote overall health and well-being.^[25][26]

However, the NCCIH does not consider mind-body interventions as within the purview of complementary and alternative medicine when there is sufficient scientific evidence for the benefit of such practices along with their professional application in conventional medicine. Cognitive behavioral therapy is defined by the NCCIH as a mind-body intervention because it utilizes the mind's capacity to affect bodily function and symptoms, but also there is sufficient scientific evidence and mainstream application for it to fall outside the purview of complementary and alternative medicine.^[6]

Evidence for efficacy[edit]

Most studies of MBI and related techniques are small and have low scientific validity, a finding that dominates many Cochrane Reviews.^{[7][8][9][10][11][12]} Some of the individual studies do show positive results, but this may be due to chance or placebo effects and the significance may diminish when groups are randomized.

Proponents of MBI techniques suggest that a rationale for mind-body training is that the mind follows the body and the body follows the mind. The body-mind connection can be attributed to hormones and chemicals released during movement,^[27] although the mind-body connection is dominated by the brain and is considered to be more of a neurological mechanism. There are some indications that movement complexity may have an impact on brain development.^[28]

When it comes to explicitly alternating mental and physical exercise sections, proponents rationalize that physical activity induces an elevated heart-rate and increases in stress, which mimics conditions in which athletes need their mental skills the most.^[29] It is believed that these conditions make training more functional and there is some limited scientific evidence supporting effectiveness because of this type of approach.^[2]

There are documented benefits of several mind-body interventions derived from scientific research: first, by MBI use contributing to the treatment a range of conditions including headaches, coronary artery disease and chronic pain; second, in ameliorating disease and the symptoms of chemotherapy-induced nausea, vomiting, and localized physical pain in patients with cancer; third, in increasing the perceived capacity to cope with significant problems and challenges; and fourth, in improving the reported overall quality of life. In addition, there is evidence supporting the brain and central nervous system's influence on the immune system and the capacity for mind-body interventions to enhance immune function outcomes, including defense against and recovery from infection and disease.^{[30][31][32][33][34][35][36]}

Side effects are rarely reported in mind-body training. Some studies have indicated that meditation can have undesired adverse effects on specific clinical populations (e.g., people with a history of PTSD), although these are smaller studies.^[37][38]

There is limited high-quality evidence as well with regard to the effect of intensity and duration. In a small study observing 87 healthy female participants undergoing either mind-body training or no training,^[3] participants who actively participated in an online program showed significantly greater resilience toward stress, anger, anxiety, and depression at 8 weeks than at 4 weeks into the study.^[3] However, this study was not randomized and the placebo effect may be large on the subjective psychological test scores.^[39] Recent meta-analyses of randomized controlled trials (RTCs) confirmed the efficacy of smartphone interventions for mental health problems, including depression, anxiety, and stress.^[40][41]

Popularity[edit]

Mind–body interventions are the most commonly used form of complementary and alternative medicine in the United States,^[42][43][44] with yoga and meditation being the most popular forms.^{[43][42][45][46][47][48]}

See also[edit]

• Acupuncture
• Alexander technique
• Art therapy
• Breathing exercises
• Chiropractic
• Dance therapy
• Feldenkrais Method
• Guided imagery
• Guided meditation
• Hypnosis
• Hypnotherapy
• Massage therapy
• Meditation
• Mindfulness-Oriented Recovery Enhancement
• Music therapy
• Osteopathic manipulation
• Pilates
• Prayer
• Progressive muscle relaxation
• Qigong
• Rolfing
• Tai chi
• Trager approach
• Yoga

References[edit]

1. ^ Jump up to:^a b "Framework for Developing and Testing Mind and Body Interventions". NCCIH. 2014-04-24. Retrieved 2019-07-23.
2. ^ Jump up to:^a b c d Gendron LM, Nyberg A, Saey D, Maltais F, Lacasse Y (October 2018). "Active mind-body movement therapies as an adjunct to or in comparison with pulmonary rehabilitation for people with chronic obstructive pulmonary disease". The Cochrane Database of Systematic Reviews. 2018 (10): CD012290. doi:10.1002/14651858.CD012290.pub2. PMC 6517162. PMID 30306545.
3. ^ Jump up to:^a b c Jung YH, Ha TM, Oh CY, Lee US, Jang JH, Kim J, et al. (2016-08-01). Aidman EV (ed.). "The Effects of an Online Mind-Body Training Program on Stress, Coping Strategies, Emotional Intelligence, Resilience and Psychological State". PLOS ONE. 11 (8): e0159841. Bibcode:2016PLoSO..1159841J. doi:10.1371/journal.pone.0159841. PMC 4968838. PMID 27479499.
4. ^ Lee SW, Mancuso CA, Charlson ME (July 2004). "Prospective study of new participants in a community-based mind-body training program". Journal of General Internal Medicine. 19 (7): 760–5. doi:10.1111/j.1525-1497.2004.30011.x. PMC 1492489. PMID 15209590.
5. ^ Gruicic, Dusan; Benton, Stephen (2015-11-02). "Development of managers' emotional competencies: mind-body training implication". European Journal of Training and Development. Emerald. 39 (9): 798–814. doi:10.1108/ejtd-04-2015-0026. ISSN 2046-9012.
6. ^ Jump up to:^a b US National Library of Medicine. National Institutes of Health Collection Development Manual. Complementary and Alternative Medicine. 8 October 2003. Online Version. Retrieved 31 July 2015.
7. ^ Jump up to:^a b Broderick J, Crumlish N, Waugh A, Vancampfort D (September 2017). "Yoga versus non-standard care for schizophrenia". The Cochrane Database of Systematic Reviews. 2017 (9): CD012052. doi:10.1002/14651858.CD012052.pub2. PMC 6483630. PMID 28956893.
8. ^ Jump up to:^a b Kwong JS, Lau HL, Yeung F, Chau PH (July 2015). Kwong JS (ed.). "Yoga for secondary prevention of coronary heart disease". The Cochrane Database of Systematic Reviews. 2015 (7): CD009506. doi:10.1002/14651858.CD009506.pub4. PMC 7100571. PMID 26130018.
9. ^ Jump up to:^a b c Theadom A, Cropley M, Smith HE, Feigin VL, McPherson K (April 2015). "Mind and body therapy for fibromyalgia". The Cochrane Database of Systematic Reviews. 2015 (4): CD001980. doi:10.1002/14651858.CD001980.pub3. PMC 8409283. PMID 25856658.
10. ^ Jump up to:^a b Liu Z, Sun YY, Zhong BL (August 2018). "Mindfulness-based stress reduction for family carers of people with dementia". The Cochrane Database of Systematic Reviews. 2018 (8): CD012791. doi:10.1002/14651858.CD012791.pub2. PMC 6513415. PMID 30106471.
11. ^ Jump up to:^a b Ngai SP, Jones AY, Tam WW (June 2016). "Tai Chi for chronic obstructive pulmonary disease (COPD)". The Cochrane Database of Systematic Reviews. 2016 (6): CD009953. doi:10.1002/14651858.CD009953.pub2. PMC 8504989. PMID 27272131. Retrieved 2019-07-23.
12. ^ Jump up to:^a b Cebolla A, Demarzo M, Martins P, Soler J, Garcia-Campayo J (2017-09-05). Hills RK (ed.). "Unwanted effects: Is there a negative side of meditation? A multicentre survey". PLOS ONE. 12 (9): e0183137. Bibcode:2017PLoSO..1283137C. doi:10.1371/journal.pone.0183137. PMC 5584749. PMID 28873417.
13. ^ Wahbeh H, Haywood A, Kaufman K, Zwickey H (2009). "Mind-Body Medicine and Immune System Outcomes: A Systematic Review". The Open Complementary Medicine Journal. 1: 25–34. doi:10.2174/1876391X00901010025. PMC 3516431. PMID 23227136.
14. ^ "Complementary, Alternative, or Integrative Health: What’s in a Name?" US Department of Health and Human Services. Public Health Service. National Institutes of Health. NIH Publication No. D347. Online Version. Retrieved 31 July 2015.
15. ^ Complementary, Alternative, or Integrative Health: What's In a Name? US Department of Health and Human Services. Public Health Service. National Institutes of Health. NIH Publication No. D347. Online Version. Retrieved 31 July 2015.
16. ^ Straus, S. E., Expanding Horizons of Healthcare: Five Year Strategic Plan 2001-2005. 25 September 2000. US Department of Health and Human Services. Public Health Service. National Institutes of Health. NIH Publication No. 01-5001. Online Version Retrieved 31 July 2015.
17. ^ Straus, S. E., Expanding Horizons of Healthcare: Five Year Strategic Plan 2001–2005. 25 September 2000. US Department of Health and Human Services. Public Health Service. National Institutes of Health. NIH Publication No. 01-5001. Online Version Retrieved 31 July 2015.
18. ^ "Redirecting". Biochemical Pharmacology. 24 (17): 1639–1641. September 1975. doi:10.1016/0006-2952(75)90094-5. Retrieved 2019-07-23.
19. ^ Jump up to:^a b c Hoffman J, Gabel CP (November 2015). "The origins of Western mind-body exercise methods". Physical Therapy Reviews. 20 (5–6): 315–324. doi:10.1080/10833196.2015.1125587. PMC 5022134. PMID 27695277.
20. ^ Crangle, E.F. (1994). The Origin and Development of Early Indian Contemplative Practices. Studies in Oriental religions. Harrassowitz Verlag. pp. 4–7. ISBN 978-3-447-03479-1. Retrieved 2019-07-23.
21. ^ Zimmer, H.R.; Campbell, J. (1951). Philosophies of India. A.W. Mellon lectures in the fine arts. Princeton University Press. p. 217. ISBN 978-0-691-01758-7. Retrieved 2019-07-23.
22. ^ Samuel, G. (2008). The Origins of Yoga and Tantra: Indic Religions to the Thirteenth Century. Cambridge University Press. ISBN 978-1-139-47021-6. Retrieved 2019-07-23.
23. ^ Morris, M.; Jeayes, I. (2003). My Life in Movement. International Association of MMM Limited. ISBN 978-0-9531034-1-6. Retrieved 2019-07-23.
24. ^ Larsen P, Marino F, Melehan K, Guelfi KJ, Duffield R, Skein M (May 2019). "High-intensity interval exercise induces greater acute changes in sleep, appetite-related hormones, and free-living energy intake than does moderate-intensity continuous exercise". Applied Physiology, Nutrition, and Metabolism. 44 (5): 557–566. doi:10.1139/apnm-2018-0503. hdl:1807/94405. PMID 30332549. S2CID 52985475.
25. ^ Elkins G, Fisher W, Johnson A (December 2010). "Mind-body therapies in integrative oncology". Current Treatment Options in Oncology. 11 (3–4): 128–40. doi:10.1007/s11864-010-0129-x. PMID 21116746. S2CID 9358639.
26. ^ Wieland LS, Manheimer E, Berman BM (2011). "Development and classification of an operational definition of complementary and alternative medicine for the Cochrane collaboration". Alternative Therapies in Health and Medicine. 17 (2): 50–9. PMC 3196853. PMID 21717826.
27. ^ Leisman G, Moustafa AA, Shafir T (2016). "Thinking, Walking, Talking: Integratory Motor and Cognitive Brain Function". Frontiers in Public Health. 4: 94. doi:10.3389/fpubh.2016.00094. PMC 4879139. PMID 27252937.
28. ^ Krisanaprakornkit T, Krisanaprakornkit W, Piyavhatkul N, Laopaiboon M (January 2006). "Meditation therapy for anxiety disorders". The Cochrane Database of Systematic Reviews (1): CD004998. doi:10.1002/14651858.CD004998.pub2. PMID 16437509.
29. ^ "What is 2Mynds Mind-Body Training (MBT)". Welcome to 2Mynds (in Afrikaans). Retrieved 2019-07-23.
30. ^ Ernst E, Pittler MH, Wider B, Boddy K (2007). "Mind-body therapies: are the trial data getting stronger?". Alternative Therapies in Health and Medicine. 13 (5): 62–4. PMID 17900044.
31. ^ Rutledge JC, Hyson DA, Garduno D, Cort DA, Paumer L, Kappagoda CT (1999). "Lifestyle modification program in management of patients with coronary artery disease: the clinical experience in a tertiary care hospital". Journal of Cardiopulmonary Rehabilitation. 19 (4): 226–34. doi:10.1097/00008483-199907000-00003. PMID 10453429.
32. ^ Wahbeh H, Elsas SM, Oken BS (June 2008). "Mind-body interventions: applications in neurology". Neurology. 70 (24): 2321–8. doi:10.1212/01.wnl.0000314667.16386.5e. PMC 2882072. PMID 18541886.
33. ^ Mundy EA, DuHamel KN, Montgomery GH (October 2003). "The efficacy of behavioral interventions for cancer treatment-related side effects". Seminars in Clinical Neuropsychiatry. 8 (4): 253–75. PMID 14613052.
34. ^ Astin JA, Shapiro SL, Eisenberg DM, Forys KL (2003). "Mind-body medicine: state of the science, implications for practice". The Journal of the American Board of Family Practice. 16 (2): 131–47. doi:10.3122/jabfm.16.2.131. PMID 12665179.
35. ^ Irwin MR (February 2008). "Human psychoneuroimmunology: 20 years of discovery". Brain, Behavior, and Immunity. 22 (2): 129–39. doi:10.1016/j.bbi.2007.07.013. PMID 17911004. S2CID 40177801.
36. ^ Ader R, Cohen N (1975). "Behaviorally conditioned immunosuppression". Psychosomatic Medicine. 37 (4): 333–40. doi:10.1097/00006842-197507000-00007. PMID 1162023.
37. ^ Lindahl JR, Fisher NE, Cooper DJ, Rosen RK, Britton WB (2017-05-24). Brown KW (ed.). "The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists". PLOS ONE. 12 (5): e0176239. Bibcode:2017PLoSO..1276239L. doi:10.1371/journal.pone.0176239. PMC 5443484. PMID 28542181.
38. ^ Schlosser M, Sparby T, Vörös S, Jones R, Marchant NL (2019-05-09). Dorjee D (ed.). "Unpleasant meditation-related experiences in regular meditators: Prevalence, predictors, and conceptual considerations". PLOS ONE. 14 (5): e0216643. Bibcode:2019PLoSO..1416643S. doi:10.1371/journal.pone.0216643. PMC 6508707. PMID 31071152.
39. ^ Vallance, Aaron K. (2006). "Something out of nothing: the placebo effect". Advances in Psychiatric Treatment. 12 (4): 287–296. doi:10.1192/apt.12.4.287. ISSN 1355-5146.
40. ^ Firth J, Torous J, Nicholas J, Carney R, Pratap A, Rosenbaum S, Sarris J (October 2017). "The efficacy of smartphone-based mental health interventions for depressive symptoms: a meta-analysis of randomized controlled trials". World Psychiatry. 16 (3): 287–298. doi:10.1002/wps.20472. PMC 5608852. PMID 28941113.
41. ^ Firth J, Torous J, Nicholas J, Carney R, Rosenbaum S, Sarris J (August 2017). "Can smartphone mental health interventions reduce symptoms of anxiety? A meta-analysis of randomized controlled trials". Journal of Affective Disorders. 218: 15–22. doi:10.1016/j.jad.2017.04.046. PMID 28456072.
42. ^ Jump up to:^a b Barnes PM, Powell-Griner E, McFann K, Nahin RL (May 2004). "Complementary and alternative medicine use among adults: United States, 2002". Advance Data (343): 1–19. PMID 15188733.
43. ^ Jump up to:^a b Ni H, Simile C, Hardy AM (April 2002). "Utilization of complementary and alternative medicine by United States adults: results from the 1999 national health interview survey". Medical Care. 40 (4): 353–8. doi:10.1097/00005650-200204000-00011. PMID 12021691. S2CID 2912817.
44. ^ Su D, Li L (February 2011). "Trends in the use of complementary and alternative medicine in the United States: 2002-2007". Journal of Health Care for the Poor and Underserved. 22 (1): 296–310. doi:10.1353/hpu.2011.0002. PMID 21317523. S2CID 44961156.
45. ^ Barnes PM, Bloom B, Nahin RL (December 2008). "Complementary and alternative medicine use among adults and children: United States, 2007". National Health Statistics Reports (12): 1–23. PMID 19361005.
46. ^ Clarke TC, Black LI, Stussman BJ, Barnes PM, Nahin RL (February 2015). "Trends in the use of complementary health approaches among adults: United States, 2002-2012". National Health Statistics Reports (79): 1–16. PMC 4573565. PMID 25671660.
47. ^ Black LI, Clarke TC, Barnes PM, Stussman BJ, Nahin RL (February 2015). "Use of complementary health approaches among children aged 4-17 years in the United States: National Health Interview Survey, 2007-2012". National Health Statistics Reports (78): 1–19. PMC 4562218. PMID 25671583.
48. ^ Nahin RL (August 2015). "Estimates of pain prevalence and severity in adults: United States, 2012". The Journal of Pain. 16 (8): 769–80. doi:10.1016/j.jpain.2015.05.002. PMC 4562413. PMID 26028573.

Categories: 

• Mind–body interventions
• Alternative medicine
• Health promotion

• This page was last edited on 22 April 2023, at 17:35 (UTC).