Syftet med den här uppsatsen är att titta på yoga som terapi. Finns det en förening mellan kropp och själ? Alltså, att kartlägga sambandet och dess betydelse i yogan. Jag har använt mig av en kvalitativ undersökningsmetod då jag intervjuat fem personer, fyra kvinnor och en man. Utifrån det perspektiv jag valt så ligger intervjuerna till grund för studien. En kvalitativ metod har som mål att erhålla nyanserade beskrivningar av olika kvalitativa aspekter av den intervjuades livsvärld, den arbetar med ord och inte siffror. En kvalitativ metod används med fördel i små undersökningar med djupa frågor. Ur ett fenomenologiskt perspektiv så skall man se och prioritera exakta beskrivningar från intervjupersonerna. Därför har jag valt att redovisa dem i jag-form. Så att det skall bli så exakt som det går, så varje person får fram sin personliga profil. Min uppsats syftar egentligen till att bekräfta frågeställningen om ett samband.

Min arbetshypotes under arbetet med denna undersökning var att yogautövare visst anser att de med yogans hjälp kan påverka och styra sin personlighet. Vidare var min gissning att de i allra högsta grad identifierar sig med yogan samt att de själva reflekterat över detta. Jag kunde dock inte säkert veta, så denna rapport redogör för vad jag funnit i min undersökning. Med denna undersökande rapport välkomnas Ni att delta under ett sådant unikt, oändligt spännande och ur många perspektiv reflekterbart möte; mötet mellan den gamla traditionen yoga och dess nutida utövare. Må vårt möte ske under all respekt, med gränslös öppenhet och i djupaste frid - Om shanti! Syftet med uppsatsen är att undersöka på vilket sätt yoga kan påverka människors egen identitetsuppfattning. För att kunna undersöka mitt huvudsyfte kommer vidare följande frågeställningar att behandlas i rapporten: • Anser yogautövare att de med yogan kan påverka och förändra sin identitet? • Vad är yoga och hur ser den bakomliggande filosofin ut? • Hur kan man ur ett religionsvetenskapligt perspektiv förklara yogans eventuella identitetsskapande funktion? Samtliga av de intervjuade yogautövarna förankrar, relaterar och känner starka paralleller mellan yogan och sin egen identitet. De upplever dessutom att de har stor möjlighet att påverka denna relation mellan yogan och sin egen identitet då de förnimmer ett förändrat medvetandetillstånd och förhållningssätt till sin omgivning i och med sin yogaträning. Denna upplevda förändring och hur den påverkar de intervjuades förhållningssätt till sig själva och sin omvärld tycks tydlig och klar för dem själva. De framhåller samtliga hur de med yogans hjälp har möjlighet att påverka sin identitet, sin upplevelse av omvärlden samt sitt förhållningssätt till detta. Då de identifierar sig med yogan upplever de att de delvis själva kan styra över denna utveckling även om man inte alltid ändrar på det som sker eller är i den omgivande världen.

《薄伽梵歌》是以婆羅門教為主、廣納與修改印度流行的宗教修行方式與觀念、且重新解釋吠陀傳統的新婆羅門教，此一「新」讓婆羅門教不再只是遵循吠陀傳統、以婆羅門為中心的宗教，而是以種姓制度內所有人為本、以專意向著Krsna為本、使凡人都能得到解脫的「印度教」。 文中將從《薄伽梵歌》的基本 – karma為始，首先瞭解《薄伽梵歌》中的karma為何，其次是《薄伽梵歌》不斷強調的dharma(種姓職責)，第三是karma的細部分類 – guna，第四是《薄伽梵歌》將印度宗教修行方法統合至一的瑜伽。 從上可見得《薄伽梵歌》如何回應西元前七世紀到西元後三世紀婆羅門教面臨的問題，包括佛教與耆那教的產生、種姓制度的嚴峻與瓦解。 / Bhagavad Gita is based, in the main , on Brahmanism. However, as an important Hindu scripture, it synthesizes yet remodifies the previous religious practices and thoughts. It is neo-Brahmanism in a sense that it reconstructs the Vedic tradition. However, the Gita does not totally succumb to the authority of the Veda and Brahmanic orthodoxy. On the one hand, it addresses to the general audience under caste system; on the other hand, it declares that any devotee of Krsna, irrespective of the position in caste system, has the chance to attain moksa. The first part of the thesis is on the meaning of karma in the Gita. The second part is on dharma, or rather svadharma. The third part is on the details classification of karma, that is , the idea of guna. The last part is on the encompassing idea of yoga in the Gita which embodies different yogin traditions. The above description also gives us an idea that from the 7th century BCE to the 3rd century AD Brahmanism faced many troubles within and without. Among others, the dissemination of Buddhism, Jainism and the rigor as well as possible disintegration of the caste system pose formidable challenges.

Ce mémoire explore le parcours de guérison de pratiquants du Yoga Sivananda dans un contexte de réenchantement du monde. Les répondants ont été recrutés à l'ashram Sivananda de Val-Morin (Québec) qui a été défini comme un territoire transnational et cosmopolite favorisant l'hybridité religieuse et l'accès à des ressources symboliques et thérapeutiques multiples. À travers une approche phénoménologique qui privilégie la subjectivité de l'individu, nous proposons d'identifier les facteurs-clés de guérison propres à chacun des répondants et d'observer comment ils composent avec les univers de sens et les diverses représentations du corps, de la maladie et de la guérison qui circulent dans la société. Nous définirons la place qu'occupe la ressource spirituelle à l'intérieur de ce parcours et comment la ressource biomédicale s'ancre à l'intérieur de la ressource spirituelle. Nous verrons comment les personnes bricolent leur propre système de représentations et s'arrangent pour donner un sens à la maladie et la réinscrire dans une dimension holiste, tout en profitant pour la plupart de la technologie du système biomédical, ceci pour multiplier les chances de guérison. Il a été présumé que le déclenchement des mécanismes de guérison dépend de la subjectivité de la personne et que celle-ci contient – au moins en partie – les clés de sa guérison. Ces clés sont propres à chacun et la recherche démontre que chaque parcours est unique. Aussi, en faisant référence à cette subjectivité, la question principale de ce mémoire est-elle de savoir à quoi les répondant attribuent leur guérison. / This dissertation explores the healing journey of Sivananda yoga practioners in the context of the re-enchantment of the world. All respondents have been recruited at Sivananda Ashram in Val-Morin (Quebec) which has been defined as a transnational cosmopolitan territory that stimulates religious hybridity and promotes access to multiple symbolic and therapeutic resources. Through a phenomenological approach that emphasises the subjectivity of the individual, we propose to identify the key factors of healing proper to each interviewee are identified and to observe how they deal with worlds of meanings and various representations of the body, illness and healing circulating throughout society. We will define the position of the spiritual resource within this journey and observe how the biomedical resource is embedded in this spiritual resource. We are interested in how individuals are building up their own system of representations and manage to find a meaning to their illness and enlarge the scope of it beyond a holistic dimension while taking at the same time advantage of the biomedical technology in order to multiply their chances of healing. In my approach, I assume that the triggering of self-healing mechanisms depends upon the subjectivity of the individuals and that this subjectivity contains the keys of their healing. These keys are proper to each person and the research shows that each journey is unique. So, regarding this subjectivity, the main question of this thesis is to what participants attribute their healing.

千年以來，梵（bráhman）的概念和意涵就一直是印度宗教和哲學討論的重心，也一直是印度教徒個人宗教追尋的目標，在印度教內，儘管各教派彼此之間常在學說論理、儀式行動、或者神祇崇拜上有著很大的差異，但吾人若細究其精神底蘊，會發現，這些教派往往都是殊途而同歸於對一個宇宙統一體，或者說一個唯一精神，也就是抽象來說—梵這個概念原則的追求，然後由此對梵的認同與追求，才再接續開展出印度宗教與哲學的另一重要課題—解脫（mokṣa）。然而在印度宗教哲學發展上，這樣一種對梵這個抽象概念的追求卻似乎是一種人們對自然萬物、宇宙萬象抽象深思反省下的思想結晶，而與印度早期吠陀宗教中的那種向諸神獻祭，以求現世回報的宗教活動不同，因此這其中是否有發展上的關連，抑或兩者是各自獨立、甚至彼此競爭的發展？ 在本論文中，筆者即試圖從儀式活動和神觀等方面，從歷史的縱度論述梵這個抽象概念其實原本即是源於吠陀宗教那種嚴格、繁瑣的獻祭儀式中。筆者認為，尤其在吠陀宗教由do ut des（我付出，為的是你付出）這一種獻祭理念轉型成do ut possis dare（我付出，所以你才有能力付出）這一種獻祭理念之後，在do ut possis dare這一種獻祭理念影響下，吠陀宗教更是從神觀和儀式活動等各方面，積極開展出梵這個抽象概念來。 / For thousands of years, the meaning of the word bráhman has been the heart of the discussion in Indian religion and philosophy. It also has been the ultimate concern of a Hinduist. Although there are always variations in theories, rituals and idols among different Hinduism sects, we found that when we carefully review the spirit of these variations, they are all related to the quest for the absolute essence of the universe. Further, bráhman is indeed the abstraction of it. Based on the recognition of bráhman and the chase of it, another significant subject of Indian religion and philosophy had developed, named liberation (mokṣa). In the history of Indian religion and philosophy, the will of seeking for the abstraction bráhman seems to result from human’s deep reflection on the universe. Nevertheless, the result of this reflection is totally different from the sacrifice for gods existing in earlier vedic period. Therefore, it is doubtful if bráhman comes from vedic sacrifice or if bráhman and vedic sacrifice develop separately and even compete with each other? In this paper, I want to state that according to the idea of ritual and god, the abstraction bráhman definitely develops from the complicated ritual process in vedic religion. I assume that after the vedic sacrificial idea transfers from do ut des to do ut possis dare, and then this do ut possis dare idea influenced the development of abstraction bráhman.

In this thesis I examine the religious philosophy of consciousness of Sri Aurobindo (1872-1950). He was an Indian scholar, teacher, politician, writer and mystic who studied in London and Cambridge. In India he developed his spiritual being through Yoga. He wrote more than thirty books, which formed the main source of information for this study. Sri Aurobindo developed his cosmology using normal intellectual means and through experiencing profound supra-intellectual regions intuitively. For him, Brahman's desire to experience delight was the cause of creation. This prompted Him to cause a creation cycle through the process of involution and evolution. In His state of holistic unity and non-duality beyond space and time, he commenced the involution phase. He spawned Sachchidananda, a composite of sat (being), chit (consciousness-force) and ananda (bliss). These are the cardinal constituent elements of all creation, material and spiritual. From Sachchidananda, Supermind, the first aspect of the Supreme that contained elements of duality, originated. Then followed Overmind, Intuitive Mind, Illumined Mind, and Higher Mind, with all these being domains of being and consciousness. This culminated in a state of Inconscience, a dormant state of utter nescience. Regardless, it paradoxically contains all that Brahman is. From the inconscient evolution starts. The first phase is the manifestation of Matter. This, which too has all of Brahman inherent in itself, produces Life, and then Mind. This implies different life forms, including humans. Evolution of all that is, including humans, is upwards, back towards Brahman, in an inverse order to that of involution. Humans possess or are consciousness. Sri Aurobindo mentions and explains the various ordinary states of consciousness namely nescience, inconscience, subconscience, intraconscience, circumconscience, superconscience, sleep, dream, and waking state, samadhi and cosmic consciousness. In addition, inherent in humans is the ability and the task to develop the various higher states of consciousness found in the various phases of the involution. This starts with the development of the psychic being or soul, which is spiritual in nature, and the growth of the higher domains of consciousness. This constitutes the spiritual evolution of mankind which culminates in spiritual perfection, in the return to Brahman. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

In this thesis I am verifying the significance and viability of the revitalising programme using yoga exercises, applied to the group of seniors women attending the {\clq}qSokol`` organization. In the theoretical part, I deal with the issue of the senior age and troubles connected with it. The theoretical part is related to the locomotive activity, regimen, the issue of female and male change of life. The practical part of thesis offers an elaborated intervention programme consisting of yoga exercises that was applied to the group of thirty seniors, women and men aged 50 {--} 76 years, coming from České Budějovice and its vicinity. The intervention programme ran from 4.1.2010 do 31.3.2010. 12 ninety {--} minute lectures were accomplished, during which I was practising easy yoga exercises with the seniors. The {\clq}qSokol`` gymnasium in České Budějovice was used for practising. Before and after the programme the senior were tested using simple questionnaires, individual interviews and observation. In the summary of my thesis were prove the results gained by comparison of the results from questionnaire, individual interviews observation and motoric test. We found out positive changes in attitudes to motoric activities and to healthy lifestyle. To sum it up, we can say, that yoga programme is suitable for exercises in ČOS.

The diploma thesis surveys the school age children's personality with attention deficit disorder, yoga and its exercise, relaxation techniques and its positive affect on them. The work shows yoga postures' detailed description, sun salutation and the whole lecture. The aim was to bring in yoga exercise to reduce ADHD symptoms and to find out how can regular yoga exercise affect school behavior and self-perceived stress level. By this experiment was used data analysis and presence observing as the survey methods. The current study found that regular yoga exercise at school has slight change in the participants' ADHD symptoms and school behavior. The current study found no change in the participants' self-perceived stress level. Participants viewed yoga as both physical activity and relaxation.

In this dissertation the phenomenological method together with the hermeneutical concepts of experience, devotion, constant remembrance and transmission focus on yogic transmission in Sahaj Marg of the Shri Ram Chandra Mission. Sahaj Marg is an adaptation of Raj a Yoga. Sahaj Marg emphasises the practical approach and calls for the aspirant to follow the teachings and methods of the spiritual Master. Yogic transmission is the unique feature of this system. Preceptors have been trained by the Master to aid in the spiritual evolution of humanity. Pranahuti is defined by the Master as a forceless force for the spiritual transformation of humanity. This system can be followed by all aspirants, the only qualification being a willingness to follow the practice. Sahaj Marg has been created for the present day aspirant to achieve liberation in the quickest time possible. / Religious Studies and Arabic / M.A. (Religious Studies)

The aim of this thesis is to find and compare the physical fitness level of the college students in relation to the aerobic and yoga activities. I also aimed to explore the effects of these activities on the cardiovascular system of women, and to determine the physical load improvement which could influence the health condition and lifestyle in a positive way. 237 students of the University of South Bohemia in ČeskéBudějovice participated in the research. They were 20 up to 23 years old and they were divided into two groups according to their hobbies. They underwent the two-term long physical programs - the aerobic one and the yoga one. To compare the results of these programs I used the anthropometric and motometric methods and a questionnaire as well - BMI, Ruffier´s test, T-test, Spearman´s correlation coefficient and the circadian rhythm, lifestyle, emotional state and self-image based questionnaire. The statistic analysis of gained data shows a considerable change as for the Ruffier index of physical fitness, and this is just a result of the intervention physical program use within both of the experimental groups as for the level of importance p<0,001. These results confirm the hypothesis H1 and H3 and a contributive effect on the physical fitness of the college students either. BMI of the experimental aerobic group also shows an important change as for the level of importance p<0,01. This result confirms the hypothesis H2 and the fact that the aerobic program has a contributive effect on the BMI as for the ES. As for the experimental yoga group, there were not seen any changes and therefore the hypothesis H4 was not confirmed either.The circadian rhythm questionnaire analysis shows that due to the physical stress, these students often face depressions. The gained data show a low level of cardiovascular indicators as for the entrance measurement, and a significant improvement during a regular intentional use of proper physical exercises - both aerobic and yoga ones. This is very important for the preventive health programs and the active lifestyle of women during their college studies.