I dagens samhälle är det troligen ingen som har undgått termen yoga. Yoga finns på nästintill vartenda gym och termen dyker även upp i olika hälsotidningar från stund till stund. Benämningar så som Ashtanga Yoga, Hatha Yoga, meditation, asana, andningskontroll och cakra förekommer i alla olika kombinationer. Ibland i sådan mångfald att man som läsare inte uppfattar någon skillnad på vad innebörden av dessa termer är, och det hela framstås som ett enda stort virrvarr. Uppsatsens kommer att lyfta fram två yogaformer, av den mångfald som existerar, nämligen Klassisk Yoga och Ashtanga Vinyasa Yoga. Ett argument varför detta är ett intressant fält att beskåda, är av den anledning som nämndes ovan, nämligen mångfalden som ter sig att bli rörig. Ett andra argument är att olika yogaformer oftast får tendensen i populärvetenskap och tidningar att blandas ihop med varandra, vilket resulterar i att de olika egenskaperna som kännetecknar yogatraditionerna blir otydliga. Det är alltså, i min mening, viktigt att särskilja de olika typer av yoga som finns och belysa vad de olika yogatraditionerna har som utmärkande karaktär utifrån ett historisktperspektiv.

Vinyasa yoga, also known as power flow yoga, is growing in popularity in western cultures. Vinyasa yoga is characterized by moving with the breath and connecting the postures by a series of dynamic movement in between traditional yoga poses. The purpose of this thesis was to determine the intensity and metabolic costs of a typical Vinyasa yoga routine by measuring respiratory gas exchange, heart rate, and perceived rating of exertion. Secondary purposes were to determine whether there were differences between beginner and advanced practitioners and between males and females. Eight beginner (4 males and 4 females) and eight advanced (4 males and 4 females) yoga practitioners were tested while completing a Vinyasa yoga routine. Participants first completed a maximal aerobic test on a treadmill to determine maximal aerobic capacity, and to allow the assessment of relative workload during a subsequent yoga session. After adequate rest, the participant completed a 90-minute familiarization of the Vinyasa yoga session at his or her own skill level. After 4 – 7 days the participants returned, where the beginners completed the beginner routine and the advanced practitioners were randomly assigned to do either the beginner or advanced routine. The advanced practitioners came back on a separate day to complete the routine they had not yet completed. To allow participants to move freely, a portable system (Cosmed K4b2) was used to measure respiratory gas exchange (i.e. oxygen consumption and carbon dioxide output). A heart rate monitor was worn to collect heart rate data. Rating of perceived exertion was measured at set times throughout the session. The mean metabolic equivalents (METs) of Vinyasa yoga (4.7) were significantly higher (p < 0.001) than the 3.0 METs needed to achieve a moderate intensity based on the Canadian Physical Activity Guidelines. During the yoga session, 68 ± 10 minutes were spent above 3.0 METs (moderate intensity) and of those minutes, 16 ± 16 were spent above 6.0 METs (vigorous intensity). Based on the Canadian Guidelines for Physical Activity of 150 minutes per week of moderate intensity activity, three 90-minute Vinyasa yoga sessions a week can meet the recommendations for adults.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-04-29T19:34:25Z No. of bitstreams: 1 Juliana Meduri.pdf: 2056993 bytes, checksum: ee2a7b2a90824c3903aec090feb924f9 (MD5) / Made available in DSpace on 2017-04-29T19:34:25Z (GMT). No. of bitstreams: 1 Juliana Meduri.pdf: 2056993 bytes, checksum: ee2a7b2a90824c3903aec090feb924f9 (MD5) Previous issue date: 2017-04-07 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The main objective of the masters thesis A Construção de si a partir do Ashtanga Vinyasa Yoga is to discuss the idea of self care, first conceived in ancient Greece in the 5th century B.C. as epiméleia heautoû, within Indian philosophical constructs, which had their foundation built upon sacred texts that date from 1500 B.C, to the 4th Century A.D. This theoretical crossing is used within this thesis to trace a parallel between the concept of self care proposed by Michel Foucault and the hindu ascetic ethic. This ethos is only achieved within a free body: free from passion, psychological disturbance, self-imposed physical binds, and external factors that disturb perception. The research within investigates which techniques and mechanisms were used by Ashtanga Yoga Gurus, specifically, resulting in their being sought out by so many people, from so many different places, sharing the cartesian paradigm of “body” and “self”, and being brought together through this practice that allows one to establish another perception of onself and one’s relation to one’s body. The different stages that build up the comprehension of the main points of this theses include field research with twelve current practitioners of yoga; reading and analysis of ancient yoga texts; insertion of the previously mentioned research within the context of ethical views expressed by contemporary authors such as Michel Foucault, Francisco Varela and Edgar Morin; followed finally by iconographic analysis related to yoga’s genealogy, involving transformations on a technical, symbolical and political level / O objetivo do trabalho de mestrado A construção de si a partir do Ashtanga Vinyasa Yoga é discutir a ideia de cuidado de si, trazida com clareza pelos gregos como epiméleia heautoû desde o século V a.C., em diálogo com as bases filosóficas indianas, que tiveram seu fundamento a partir de textos antigos hindus que datam de 1.500 a.C. até o século 4 d.C. Tal cruzamento teórico tem o sentido de traçar um paralelo entre o cuidado de si trazido por Michel Foucault e os princípios éticos que atravessam a ética ascética hindu. O êthos só é possível em um corpo livre: de suas paixões, da escravidão da mente, do governo da mente sobre si, de fatores externos em geral, que geram distúrbios à percepção. A pesquisa investigou de que técnicas e mecanismos, os Gurus do Ashtanga Yoga, em específico, lançaram mão, para que tantas pessoas, de tantos lugares, compartilhando o paradigma cartesiano de corpo e “si”, fossem à sua procura e se aproximassem de modo contundente a uma prática que estabelece outra percepção de si e outra relação com o corpo. As etapas para a compreensão destas questões consistiram em pesquisa de campo com doze praticantes atuais de yoga, na leitura e análise dos textos antigos do yoga e a articulação da pesquisa de campo e da análise dos textos antigos à visão de ética apresentada por autores contemporâneos como Michel Foucault, Francisco Varela e Edgar Morin, seguidos pela análise iconográfica relacionada à genealogia do yoga, que envolve diversas transformações no nível técnico, simbólico e político