Community exercise can offer many benefits for children, including the opportunity to engage in physical activity and interact with peers in a social setting. Children with autism do not engage in as many community activities as their typical peers. This study examines conditions to teach young children to complete yoga poses to mastery. The effects of prompting, programmed reinforcers, and a chaining criteria were evaluated using a comparison design with two baselines and one intervention condition, replicated across two children with autism. Both children mastered performance of all four targeted yoga poses. The findings are discussed in the context of previous research on the benefits of yoga.

Made available in DSpace on 2014-12-17T15:36:37Z (GMT). No. of bitstreams: 1 KligerKFR_DISSERT.pdf: 2340166 bytes, checksum: 01674a3e10dc264d89d6d324c28bc7b9 (MD5) Previous issue date: 2011-12-02 / Conselho Nacional de Desenvolvimento Cient?fico e Tecnol?gico / Techniques of mind & body control seem to benefit human organism in general and cognition in particular, because they involve a mindfulness practice. However, there is still a scarcity of studies with well-controlled methods to investigate the possible effects of Yoga practice. In this study, we investigated the effects of regular Yoga practice, based on Yoga postures (asanas), breathing techniques, and meditation exercises, on memory and physiologic and psychological parameters related to quality of life. There were significant improvements on performance tasks of short term memory and long term memory. We also observed significant beneficial effects on psychological and physiological parameters such as mood, anxiety, depression, stress, and modulation of the autonomic nervous system in Yoga practitioners group compared to the conventional physical exercises group. The results suggest the possible influences of stress, emotional state and mental training on cognitive effects of yoga practice. Our results support the indication of practice of Yoga for the treatment or prevention of stress, psychological disorders and their possible cognitive consequences / T?cnicas de controle de mente e do corpo parecem beneficiar o organismo de forma geral e em particular a cogni??o, porque envolvem pr?tica de aten??o plena. No entanto, ainda h? uma escassez de estudos com m?todos bem controlados para investiga??o dos poss?veis efeitos de pr?ticas de Yoga. Neste trabalho, investigamos os efeitos da pr?tica regular de Yoga, incluindo posturas psicof?sicas (asanas), t?cnicas respirat?rias e exerc?cios meditativos, na mem?ria e em par?metros psicol?gicos e fisiol?gicos relacionados ? qualidade de vida. Houve melhoria significante em desempenho de tarefas de mem?ria de curto e longo prazos. Observamos tamb?m efeitos ben?ficos significantes em par?metros psicol?gicos e fisiol?gicos, como humor, ansiedade, depress?o, estresse, e modula??o de par?metros relacionados ao sistema nervoso aut?nomo, no grupo praticante de Yoga em compara??o ao grupo que realizou pr?tica f?sica convencional. Os resultados sugerem poss?veis influ?ncias do estresse, do estado emocional e do treinamento mental nos efeitos cognitivos da pr?tica de Yoga. Nossos resultados corroboram a indica??o da pr?tica de Yoga no tratamento ou preven??o de doen?as relacionadas ao estresse, de dist?rbios psicol?gicos e de suas poss?veis consequ?ncias cognitivas

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / Esta à uma pesquisa autobiogrÃfica, que teve origem na minha busca interior, em um momento de crise pessoal e profissional. Realizo uma aventura acadÃmica ao experimentar novos caminhos de construÃÃo autobiogrÃfica. As minhas experiÃncias na Arte de Viver de Sri Sri Ravi Shankar, programa formativo de Yoga, experiencial, de autoconhecimento, de desenvolvimento das potencialidades e de espiritualizaÃÃo, constituem o nÃcleo narrativo da pesquisa. Viver, narrar e refletir sobre a minha atitude frente à vida constituem a base em que se assenta esta experiÃncia autoformativa, em que sujeito e pesquisador se unificam em um processo autoreflexivo. O objetivo geral deste estudo foi vivenciar o potencial formador da pesquisa autobiogrÃfica como processo de autoformaÃÃo e de autoconhecimento. Busquei, ainda, interpretar e compreender os sentidos/significados destas experiÃncias nos nÃveis fÃsico, energÃtico, mental, emocional e espiritual, no Ãmbito da minha vida pessoal e na construÃÃo da minha identidade; tomar consciÃncia das transformaÃÃes decorrentes na minha vida profissional e da consequente projetualidade; e, ainda, descobrir e compreender o universo cultural hindu implÃcito na proposta educativa/formativa para adultos da Arte de Viver. Querendo contribuir para reinventar as prÃticas multiformes que compÃem o mÃtodo biogrÃfico, criei uma metodologia inovadora que denominei de meditaÃÃo autobiogrÃfica que consiste em uma metodologia de acesso Ãs experiÃncias fundadores e/ou formadoras com base nas prÃticas espirituais da Arte de Viver (asanas, pranayamas, sudarshan kryia e meditaÃÃo). ApÃs estas prÃticas, em um estado meditativo, de calma e tranquilidade, o fluxo de pensamentos à observado e transcrito para o papel sem julgamentos ou racionalizaÃÃo. A narraÃÃo final està estruturada em trÃs capÃtulos centrais. No segundo capÃtulo narro uma viagem inesquecÃvel à Ãndia em que vivi uma profunda experiÃncia de paz interior, mergulhei na cultura hindu e no Yoga, vivi momentos de pura espiritualidade e descobri a essÃncia do Ser: existÃncia, consciÃncia e felicidade. No capÃtulo seguinte conto como esta aventura espiritual foi iniciada, o meu primeiro contato com o programa de controle de estresse atravÃs da respiraÃÃo e do Sudarshan Kriya e de como as transformaÃÃes comeÃaram a se dar em todos os nÃveis da minha existÃncia, fÃsico, energÃtico, mental, emocional e espiritual. O capÃtulo quarto à dedicado à compreensÃo da ampliaÃÃo da minha consciÃncia, dos obstÃculos que se apresentaram e das profundas transformaÃÃes que se expandiram para os diversos Ãmbitos da minha vida: pessoal, social e profissional. No Ãltimo capÃtulo discorro sobre como viver e atuar no mundo segundo uma Ãtica espiritual podem tornar-se finalidade de uma pedagogia para o Ser, pelo Ser e atravÃs do Ser. A meditaÃÃo autobiogrÃfica mostrou-se um caminho de grande potencial autoformativo. AlÃm de facilitar a escrita, leva a um mergulho na histÃria da prÃpria vida, que à vista, sentida, sob a luz de uma consciÃncia mais pura, sob a luz da superconsciÃncia, à um caminho de aperfeiÃoamento da meditaÃÃo. Narrar e refletir sobre as experiÃncias constituÃram momentos de reapropriaÃÃo da minha histÃria, de mim mesma, da minha vida, da minha projetualidade como pessoa e como profissional. O processo de escrita estimulou a superaÃÃo de limites pessoais relativos à baixa autoestima, negatividade, dificuldades de escrita e autodisciplina; proporcionado uma maior compreensÃo sobre a minha histÃria formativa e pessoal, e o emergir de uma nova identidade e integraÃÃo das diversas partes do meu ser / This is an autobiographical research, which was originated in the search for my inner self at a moment of personal and professional crisis. I perform an academic adventure experiencing new ways of autobiographical construction. My experiences in the Art of Living of Sri Sri Ravi Shankar â a yoga training program, experiential, of self-knowledge, of the potential and spiritualization development â constitute the core-narrative of this research. Living, narrating and reflecting about my attitude towards life are the basis on which rests this self-formation experience, in which the subject and researcher is united in a self-reflexive process. The general objective of this study was experiencing the trainer potential of the autobiographical research as self-formation and self-knowledge. I have sought to interpret and understand the senses/meanings of these experiences in the physical, energy, mental, emotional and spiritual levels, in the realm of my life and building my identity; take awareness of the changes arising in my life and of the resulting design; and yet, discover and understand the Hindu cultural universe implicit in the education/training proposal for adults in the Art of Living. Aiming to contribute in reinventing the multi-shape practices that compose the biographical method, I created an innovative methodology that called autobiographical meditation that consists of a method to access the founding experiences and/or training based on the spiritual practices of the Art of Living (asanas, pranayamas, sudarshan kryia and meditation). After these practices, in a meditative state of calm and tranquility, the flow of thoughts is observed and transcribed to the paper without judgment or rationalization. The final narrative is structured in three central chapters. In the second chapter, I narrate an unforgettable trip to India where I lived a deep experience of inner peace, I plunged into the Hindu culture and Yoga, I experienced moments of pure spirituality and find the essence of the Self: existence, consciousness and happiness. In the following chapter I say how this spiritual adventure was started, my first contact with the stress control program through breathing and the Sudarshan Kriya and how the changes began to take place at all levels of my physical, energetic, mental, emotional and spiritual existence. The fourth chapter is dedicated to understand the expansion of my conscience, the obstacles that have made present and the profound changes that have spread to various areas of my life: personal, social and professional. In the last chapter I discuss about how living and acting in the world according to a spiritual ethics can become a teaching purpose for the Self, by the Self and through the Self. The autobiographical meditation was a way of great self-formation potential. In addition to facilitating the writing, it leads into a dive in the history of life itself, which is seen, felt, under the light of a more pure conscience, under the light of super-consciousness; it is a way of improving meditation. Narrating and reflecting on the experiences consisted of moments to recover the ownership of my own story, the story of my life, of my design as a person and as a professional. The writing process stimulated overcoming personal limits regarding low selfesteem, negativity, difficulties of writing and self-discipline; providing a higher understanding about my formative and personal history, and the emergence of a new identity and integration of the various parties of my Self.

Le Mataṅgapārameśvaratantra, un traité majeur du sivaïsme dualiste du Śaivasiddhānta, comprend quatre sections traitant de la doctrine, du rituel, du yoga et des observances. Le théologien du 10ème siècle Bhaṭṭa Rāmakaṇṭha en a laissé un volumineux commentaire, la Mataṅgavṛtti. Son édition critique établie il y a une trentaine d’années à partir de manuscrits incomplets, ne donne de la section du yoga que le texte du tantra sans aucun commentaire. Sur la base d’un unique manuscrit conservé au Bhandarkar Oriental Research Institute, contenant l’intégralité de la Mataṅgavṛtti, nous avons reconstitué le texte complet de la section du yoga et de son commentaire, traduit en français cette partie du tantra en suivant l’interprétation du commentateur, et analysé son contenu.La première partie de la thèse présente les sources utilisées pour l’établissement du texte, et les conditions de réalisation du travail d’édition critique. La deuxième partie situe le yoga dans le contexte du Śaivasiddhānta : il est l’une des quatre sections des tantra, et s’adresse principalement à l’initié appelé sādhaka. Nous avons analysé et résumé les passages relatifs au yoga de six autres tantra majeurs du Śaivasiddhānta. La troisième partie examine les trois premiers chapitres de la section du yoga, exposant les spécificités du yoga du tantra par rapport à celui des Yogasūtra, essentiellement ses six « membres ». La quatrième partie traite de la conquête des principes de réalité (tattva) par la méditation, sujet des quatrième et cinquième chapitres. Enfin la cinquième partie porte sur les pouvoirs extraordinaires décrits aux sixième et septième chapitres, et sur les techniques de contrôle de souffle et de concentration permettant de les acquérir. / The Mataṅgapārameśvaratantra is a major treatise of the dualist Saivism of Śaivasiddhānta. Its four sections deal successively with doctrine, ritual, yoga and observance. The 10th-century theologian Bhaṭṭa Rāmakaṇṭha wrote a voluminous commentary upon it, the Mataṅgavṛtti. Published some thirty years ago, its critical edition relies on incomplete manuscripts, and gives the text of the yoga section without any commentary. On the basis of a single manuscript preserved at the Bhandarkar Oriental Research Institute containing the entire Mataṅgavṛtti, we have established the complete text of the yoga section with its commentary, translated into French this part of the tantra according to the commentator’s interpretation, and analysed its content.In the first part of the thesis, we describe the sources used for the edition of the text, and comment our task of critical edition. The second part provides a general account of the yoga in the context of Śaivasiddhānta, its relations to the three other sections of the tantra, and its attribution to the initiated devotee called sādhaka. We have analysed and summarized the elements relating to yoga in six other major tantra-s of Śaivasiddhānta. In the third part we analyse the content of the first three chapters of the yoga section which expound the specific features of tantra yoga in opposition to the yoga of the Yogasūtra, chiefly its six “limbs”. The fourth part presents the conquest of the principles of reality (tattva) through meditation leading to liberation, which is the topic of the fourth and fifth chapters. The fifth and last part deals with the extraordinary powers and the related breath and concentration techniques, described in the sixth and seventh chapters.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-26T11:20:20Z No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-27T10:53:15Z (GMT) No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) / Made available in DSpace on 2016-01-27T10:53:15Z (GMT). No. of bitstreams: 1 monicaciscottomagalhaes.pdf: 4842973 bytes, checksum: c3e69ab5e159f627dd0ceef061738e9c (MD5) Previous issue date: 2014-02-26 / O estudo dialoga com o cenário cultural pós-moderno multireferencial, imperativo de escolhas e da visibilidade destas. Em suas repercussões no religioso, está em curso uma desacomodação das heranças religiosas, que promove a busca reflexiva de sentido, que urde trajetórias de experimentação, cujos pertencimentos parecem só fazer sentido, se por convicção. Esta mobilidade religiosa subjetiva está no entre - números. O propósito do texto é o de dialogar com um pequeno grupo de blogueiros yogins, para também deles ouvir das recomposições em curso, já que a internet pode ser compreendida como um campo de estudos do religioso em desenvolvimento, desde que a ambiência seja entendida como parte integrada à experiência quotidiana contemporânea. O estudo privilegia as narrativas e as semânticas do campo, explorando os imaginários que ali se inscrevem. Ainda, sugere os blogs enquanto blogs-tapetinhos, outros cenários para a prática yogin, já que a tradição do Yoga é compreendida de forma plástica no tempo e, portanto, em permanente recomposição a partir da idiossincrasia de cada praticante. O que ali se ensaia, talvez teça uma espécie de nomos religioso, um viés de análise a partir de Peter Berger (1985), que sugere um tapetinho textual para meditar a senda e colocá-la em diálogo com o leitor do blog. Este blogdossel pode compor uma rede afinitária que constrói marcos de localização a partir do Yoga, para dali habitar e conversar com um universo religioso plural que convida à experimentação. Neste movimento, a auto-identificação religiosa assume apenas uma tendência limite, já que se sugere estar em pacto eletrônico yogin, outro viés de análise, agora a partir de Philipe Lejeune (2008), pois aquilo que faz sentido para si deve ser confirmado, ou validado de alguma forma pelo outro, e para que esta conversação aconteça, há protocolos próprios e selagens a pactuar. / This study dialogues with the multi-referential and post-modern cultural scenario, imperative of choices and of the visibility of these. In its repercussion within the religious, a non accommodation of the religious inheritances is ongoing, which promotes a reflexive pursuit of meaning, engendering trajectories of experimentation whose affiliations seem to only make sense if by conviction. This subjective religious mobility is in the in-between-numbers. The purpose of this text is to dialogue with a small group of bloggers: yogins, to hear from them, also, about the shifts in course, now that the internet can be understood as a field in development of the study of the religious, as long as the ambience can be understood as an integrated part into the everyday contemporary experience. The study gives priority to the narratives and the semantics of the field, exploring the imaginary which is dealt there. Moreover, blogs, as mat-blogs, suggest other scenarios for practicing yogin, since the tradition of Yoga is comprised of plastic form in time and, therefore, in permanent recovery from the idiosyncrasies of each practitioner. What is there performed, maybe weaves a kind of religious nomos, a bias of analysis due to Peter Berger (1985), suggesting a textual mat to meditate the pathway and put it in dialogue with the blog reader. This dossal blog can compose a network of affinities that build landmarks of location from Yoga, to dwell there and talk to a pluralistic religious universe that invites experimentation. In this movement, the religious self-identification takes only a trend limit, since it suggests being in an electronic yogin covenant, another bias of analysis, now from Philippe Lejeune (2008), because what makes sense for one has to be confirmed, or endorsed by any means by another one, and for this conversation to happen, there are proper protocols and seals to covenant.

The purpose of this study was to investigate womens experience of yoga. The study applied a qualitative approach with thematical analysis. Six women in varying ages was interviewed and during the beginning of this study they participated in a yoga course. The analysis led to four themes: A different view of life, Demands and increased self-esteem, Body and emotion and Resistance and demands. The results showed that the women experience several positive effects of yoga like increased strength, calm, harmony and increased self-esteem. They also experience transpersonal experiences and altered states of consciousness to some degree. The results also show that the women feel some kind of resistance to yoga but this resistance overcomes because of motivational factors. The conlcusions are that the participants experiences agrees with previous research but other factors may affect the the experiences that are stated. More research in how altered states of conssciousness can affect self-esteem is proposed and also research in what motivates people to do yoga.

Yoga har blivit allt vanligare idag och allt fler nya studior öppnar. Mitt syfte med den här uppsatsen har därför varit att skapa större förståelse varför vissa människor väljer att göra yoga. Metoden som har tillämpats är kvalitativ. Jag har gjort semistrukturerade intervjuer med sex deltagare: tre yogalärare/instruktörer och tre deltagare på yogakurs. Resultatet visar att respondenterna gör yoga främst för att minska stress i vardagen, för att det ger inre kontakt och mer livskvalité. Med inre kontakt menas att de får mer kontakt med sina känslor och tankar och mer livskvalitet betyder att de anser att de mår bättre och känner sig mer positiva i vardagen. Det som är mest framträdande i studien är respondenternas berättelser om dagens stressepidemi i vårt västerländska samhälle som gör att det är svårt att få ihop livspusslet på alla plan. Jag har främst analyserat intervjuerna med hjälp av Hartmut Rosas teorier om modernitet, acceleration, identitet och alienation. Min slutsats är att Rosa (2014) har rätt i sina teorier om att vi lever i ett samhälle som präglas av vad Rosa kallar den autodynamiska (tekniska, sociala, personliga) accelerationen, vilken skapar alienation (förfrämligande). Han menar även att vi sliter med våra allt längre att-göra-listor, och att vi hinner göra allt mindre av det vi verkligen vill fast vi lever i västerländsk frihet. Rosa hävdar att vi känner oss vilsna i många avseenden i livet och att vi glömmer vad vi anser viktigt och vem vi vill vara. Det resulterar i stress och utmattning och han menar också att dagens höga acceleration gör att vi letar efter en avsiktlig broms för att dämpa vår vardagliga stress. Yoga tycks vara det för respondenterna i min studie. / Yoga exists in many different fields today and many new yoga studios open. My purpose has been to create a greater understanding due to why people choose to practice yoga. Throughout this text, I ask: what motives there are to practice yoga? What experiences does yoga give in relation to the rest of your life? Could there be any reasons in our Swedish western society to why people would like to practice yoga? Is yoga spirituality/religion? The method that has been used is a qualitative study with semi-structured interviews with six persons, three yoga teachers/instructors and three people participating in yoga classes. The result shows that the respondents practice yoga mostly to lower their everyday stress level, to get better contact with themselves and increased their life quality. The most central part of this study is the respondent's stories concerning today's stress epidemic in our western society which makes it hard to balance the life puzzle on different levels. I have foremost analyzed the climate in today's society with Hartmut Rosas theories about modernity, acceleration, identity, and alienation. My conclusion is according to Rosas (2014) theories that we have ended up in the autodynamic (technical, social, personal) acceleration that creates alienation (estrangement). We work hard with our to-do-lists that keep on getting longer and have less and less time to do what we actually want even though we have our western freedom. This results in a society where people feel lost in all parts of life and we forget what we value and who we want to be which results in stress and exhaustion. Rosa (2014) argues that the high acceleration in today's society makes people look for an intentional brake and yoga seems to be this for the respondents.

Syftet med föreliggande självstudie är att undersöka vad utövandet av kundaliniyoga har för effekt på mitt allmänna mående och på min röst och sång. Detta undersöks med grund i ett fenomenologiskt perspektiv där mina egna upplevelser analyseras.  Dokumentationsformerna loggbok och ljudinspelning används för att återge en detaljrik beskrivning av mina erfarenheter före, under och efter yogautövande i samband med sångövning. Resultatet visar att jag upplever ökad kroppsmedvetenhet, ett klarare och mer fokuserat sinne och en högre grad av avslappning efter att ha utfört yoga. Dessutom verkar den ökade kroppsmedvetenheten påverka min röst och sång i och med att jag fördjupar min vetskap kring och kan känna vad som sker sångtekniskt när jag sjunger. Resultatdiskussionen kopplar ihop mina egna erfarenheter med tidigare forskning och bakgrundslitteratur och leder fram till upplevda kopplingar mellan flera faktorer relaterat till yogapraktiserande och sångutövande. Vidare konstateras hur kropp, sinne, andning, röst och sång upplevs relatera till varandra och hur yogapraktiserande kan ha en framförallt sekundär effekt på sångrösten. / The purpose of this self-study is to study what the effects of practicing Kundalini yoga can be on my overall well-being and regarding my voice and singing practice. This investigates from a phenomenological perspective, where my own experiences are analyzed. The method for documentation is logbook and voice recordings to present detailed descriptions of my own experiences before, during and after practicing yoga associated to vocal practice. The result shows that I am experiencing increased body awareness, a clearer and more focused mind and increased relaxation after I have been practicing yoga. According to the increased level of body awareness this seem to affect my voice and vocals through immersed knowledge and senses of what is happening during singing from a perspective of vocal technique. The discussion of the result relates my own experiences to previous research and background literature and contributes to a connection of several factors regarding practicing yoga and vocal practice. Further ascertained conclusions shows how body, mind, breath, voice and vocals perceive to relate, and how practicing yoga especially may have a secondary effect of the vocal aspect.

I opted to write a memoir about my personal experiences in yoga, rather than a traditional research-based thesis. A key distinction between memoir and autobiography or auto-ethnography is that it’s not linear—much like my yoga journey. Often, experiences, particularly around healing emotional trauma, are more circular in nature, perhaps even more of a spiral. According to Carl Jung, “The spiral in psychology means that when you make a spiral you always come over the same point where you have been before, but never really the same, it is above or below, inside, outside, so it means growth.” (Jung 5, p. 21). In his book Why Therapy Works: Using Our Minds to Change Our Brains, Louis Cozolino, PhD explains that coherent narratives, such as Joseph Campbell’s “the hero’s journey”, are an important part of psychotherapy and provide a way for individuals to make sense of and heal from complex trauma. To illustrate this point, I will be employing the Jungian-inspired “heroine’s journey” model developed my Maureen Murdock, PhD—a similar framework to the “hero’s journey” but through a feminist lens. Personal narrative can also be a form of (svādhyāya) self-study. I chose to organize my eventual memoir into three sections: Divine, Liberated, and Love. On their own, each word represents a crucial part of my yoga journey: Divine represents my invitation to the practice through isolated mystical experiences; Liberated represents the therapeutic benefits that kept me coming back to the mat, as well as my initiation into the depths of my shadow work and ultimately individuation from my saṃskāras, or “conscious our unconscious patterns of though, communication, and behaviors” (Yoga Therapy Foundations, Tools, and Practice 2021, p. 285); and Love represents my integration, a union of the paradoxical nature of divinity and individuality. Combined, the phrase “Divine Liberated Love” has taken my initial intention of integration to a much deeper level, helping me to remember who I truly am and what matters to me.

SAMMANFATTNING Bakgrund Psykisk ohälsa ökar i världen, varav ångest har blivit en av nutidens stora folksjukdomar. Förutom att detta skapar lidande hos drabbade individer, uppstår stora kostnader för samhället samt belastar en redan hårt ansatt sjukvård. Den vanligaste behandlingsformen mot ångest är idag farmakologi och psykoterapi. Sjuksköterskan kan behöva alternativa verktyg för att skapa ett mer effektivt hållbart alternativ. Studier har visat på att yoga kan vara ett alternativ mot ångest och att sjuksköterskan skulle kunna rekommendera och implementera detta alternativ i preventivt likväl lindrande syfte för patienten i hälso- och sjukvården samt som egenvård.   Syfte Syftet var att belysa yoga som egenvård mot ångest inom omvårdnad.   Metod Den valda metoden är en litteraturöversikt och innefattar 19 stycken vetenskapliga artiklar från databaserna PubMed, CINAHL samt PsycINFO. Artiklarna analyserades genom en integrerad analys samt kvalitetsgranskades enligt Sophiahemmet Högskolas bedömnings-underlag, för att slutligen sammanställas till detta resultat.   Resultat Resultatet visade att yoga har en positiv effekt mot ångest, både på friska som sjuka och kan användas som en behandlingsmetod eller som komplement till den konventionella terapin inom sjukvården för att minska ångest och skapa ökat välbefinnande. Yoga visade sig även vara kostnadsbesparande och verka för ett hållbart samhälle.   Slutsats Yoga visade på positiv effekt mot ångest, inom både de fysiologiska och psykologiska parametrarna, både bland friska och sjuka individer. Den visade sig vara en säker metod att utföra, nästan lika effektiv som farmakologisk behandling men utan biverkningar, samt att den är kostnadsbesparande och hållbar i längden. Behov på vidare forskning på större studier som kan ge mer objektiva mätbara resultat kan följaktligen öka trovärdigheten för att yoga ska bli mer erkänt som en behandlingsmetod inom hälso- och sjukvården. / ABSTRACT Background Mental ill health is increasing in the world and anxiety has become one of today’s major common disorders. In addition to causing suffering to the affected individuals, this leads to major costs for society and is a burden on a healthcare system already under pressure. The most common treatment for anxiety today is pharmacology and psychotherapy. Nurses may need different tools to provide a more effective and sustainable alternative. Studies have shown that yoga can be an alternative for anxiety and that nurses could recommend and implement this alternative as a preventive measure and to provide relief for patients receiving healthcare and as self-care.    Aim The aim was to identify yoga as self-care as part of nursing against anxiety.   Method The method chosen is a literature review comprising 19 scientific articles from the databases PubMed, CINAHL and PsycINFO. The articles were analyzed through an integrated analysis and quality controlled according to Sophiahemmet University’s assessment documentation and finally compiled into these results.   Results The results showed that yoga has a positive effect on anxiety, among both healthy and sick individuals and can be used as a treatment method or as a complement to conventional therapy within the healthcare sector in order to reduce anxiety and increase well-being. Yoga also proved to be cost effective and to promote a sustainable society.   Conclusions Yoga showed a positive effect on anxiety, within both the physiological and psychological parameters, for both healthy and sick individuals. It proved to be a safe method to perform, almost as effective as pharmacological treatment but without side-effects. It also saves costs and is sustainable over time. There is a need for further research in larger studies that can provide more objective measurable results and thereby increase the credibility of yoga becoming more recognised as a treatment method within healthcare.