Swiss psychiatrist Carl Gustav Jung (1875-1961) considered depth
psychology to be utterly revolutionary in its approach to understanding the human psyche. As a science of the unconscious, depth psychology aims at languaging the hidden, the secret and the repressed. Although a comprehensive analysis of Western philosophical history is beyond the scope of this paper, it is notable that the concept of the unconscious made its appearance in Western thought "simultaneously with and as the exact consequence of the concept of consciousness[1] (emphasis in the original). Objective knowing and representational metaphysics created the ground from which the concept, and affirmation, of the unconscious arose. Jung's academic influences were broad. Ideas from Nietzsche, Kant, and Schopenhauer factored into his thinking, as did Eastern philosophy, world mythology, and quantum physics. His personal exposure to religious experience and parapsychological phenomena were underlying drivers to his sizeable body of work. Through studying the nature and structure of the psyche Jung intended to reconcile science and religious experience. In his view, religious structures and traditions are failing us, prompting the cleft between scientific materialism and religious fundamentalism, and consequently, leaving us with the imperative necessity of relocating religious experience into everyday life. Through postulating instinctual forms of mental functioning, and in turn following certain methods in an approach to the numinous, Jung observed the healing of mild mental disturbances, such as anxiety, stress and obsessive-compulsive behavior, in his patients. Although his scientific body of work remained incomplete upon his death, one of the most prominent aspects of Jung's legacy is his belief in the religious function of the psyche. Science and religion, each in their own way, set out to describe reality. Science does so through observing the behavior of the physical world and studying the underpinning mathematical theories, while religious descriptions most often result through revelation or the reliance upon doctrine. While any connection between science and religion may initially seem cursory at best, or antagonistic at worst, today their relationship is becoming far more nuanced as a consequence of the field of consciousness studies. Interestingly, while fostering the on-going dialogue between science and religion, the field of consciousness studies also addresses many of the unsolved problems in science. Science still knows very little about how thought is produced, correlated with our neuronal hardware, or is Yin Yoga related to reality. Being highly interdisciplinary, the field of consciousness studies approaches these problems from multiple angles and perspectives. Within the field researchers from psychology, anthropology, biology, and neurology all argue for their respective views on the nature of consciousness in particular, and the nature of reality in general. The crux of the consciousness debate seems to center around the arguments that present consciousness as an abiding principle of awareness underlying all transitory mental states, versus the arguments for consciousness as mental activity. As of yet there is no consensus and the discussion is sometimes heated. Furthermore, the definition of consciousness seems to be elusive, with scholars in various fields defining it differently. Conducting research that will allow for a contemporary science of consciousness within the Western tradition has proved challenging because the subjective and qualitative nature of conscious experience resists the objectivity of orthodox scientific inquiry. Orthodox science holds tight to the primacy of physical matter, the paradigm of mind matter dualism, and knowledge as objective and scientific--even though discoveries in quantum physics have challenged the orthodox view by revealing energy as the primary building block of the universe and the interconnected relationship between the observer and the observed. Despite the fact that subjectivity poses a pivotal challenge to the experimental frame, several fields, including cognitive psychology and neurology, are flourishing as they unravel physical and biological mechanisms that correlate to conscious experience. Neurology undeniably provides us with information of clear value within a particular domain. Be that as it may, even if we find the neural mechanisms for perception, the neurobiological process of love, for instance, will never substitute for the direct experience of love. Given the enormous prevalence of science and religion, and their influence in contemporary society, it is obvious that as a species we clearly seek to understand and make sense of our world. But if we want to truly understand consciousness in general, and the God experience in particular, then we must be vigilant about being aware in every moment of what we are doing and how we are drawing conclusions. Taking an in-depth look at the foundation of the beliefs and the processes of our empirical endeavors is vitally important. For instance, while neurology provides us with useful information, still, it should never be assumed that the neural pulse is the sole carrier of information. The spikeless neurons and gap junctions are providing us with equally valuable directives. [2] With too heavy a focus on the obviously visible, the subtle and invisible becomes neglected. By presupposing an objective and subjective realm, empirical sciences base their research on reductionistic principles with the belief that "I" as a subject can "objectively" investigate independent objects. Interestingly, materialist science does not see the subject/object distinction as an assumption but rather wholeheartedly believes the distinction to be real. As a result the general public more often than not assumes the subject/object distinction without question. There is an awesome power to this official narrative as it continues to self-reinforce and construct the lens through which many, if not most, Westerners view the world. Our worldview determines what tests we want to invest in, how we construct them, what results we look for, and how we interpret the data. If orthodox science deems itself capable of regarding (or disregarding) God experience as "simply" brain process then questioning the reliability of the scientific worldview is mandatory. Furthermore, there is such an abundance of research going on within different fields that often scientists from one field do not know what is happening outside the domain of their expertise. Merging disciplines, as neuropsychoanalysis and interpersonal neurobiology have done, may help to foster a much-needed vigilance. For those working within the bounds of the empirical platform, dualistic scientific methodology is oftentimes seen not only as an adequate means of investigation, but also as the only one. This belief constitutes a major block for further dialogue and development across disciplines in the area of consciousness studies. It is a massive assumption that the subject-object relation is capable of accounting for life or of understanding it. For instance, when the orthodox empirical platform is challenged by nondualists, those who do not perceive the world through a subject object dichotomy, the disputes are most often met with scorn by the players holding the positions of power within the academic institutions. An alternative view of the world appears extremely threatening to scientific orthodoxy. Yet, an understanding of science is dependent upon knowing how the mind works. If the aim is to understand, disregarding descriptions of the world simply because they are challenging to conventional science is illogical and irrational, or in other words, contradictory to the tenets of science itself. Both science and religion are not isolated systems. They exist within a much greater whole. Knowledge constructed through religious or scientific systems offer a part of knowledge, not the whole of it. They are constructed languages, constrained like any other, that attempt to form relationships. Relationships formed this way are bound by the very human thought processes that isolate and choose which parts to relate. As important as these relationships may be within a specific framework, they are context dependent. How does one describe the infinite, unlimited, and immeasurable using language that is finite, limited and measured? The overall integrity of life is compromised when we are only focused on its parts. Yet, if the subset is in alignment with the set, or the measurable in harmony with the immeasurable, language may be able to offer us different ways to consider the undivided whole and, perhaps, help us realize deeper insight. At the beginning of his career Jung worked very closely with Austrian neurologist and founder of psychoanalysis, Sigmund Freud (1856-1939). Similar to Freud's conception, Jung believed the unconscious to be a natural object and aimed for the possibility of understanding the unconscious as an objective psyche. There was competition, however, around who could best map the terrain. [3] Jung credited Freud for giving the unconscious its prominence in empirical psychology, yet Freud's orientation towards the personal, which went hand in hand with the individualism of the nineteenth century, did not satisfy Jung. Freud's view left no room for objective impersonal facts. In his research with schizophrenics at the Burgholzli Psychiatric Hospital, Jung frequently found reversion to archaic forms of association, and it was this objective fact, which first gave him the idea of an unconscious that consists not only of morally incompatible wishes and conscious contents that have gotten lost, but also consists of the mythological motifs of human imagination. In the view of the spiritually oriented Jung, Freud had not penetrated into the deeper layer of the unconscious that is common to all humanity. In tandem with Jung's dissatisfaction with Freud's emphasis on the personal was Jung's frustration with the reductive causalism of Freud's view. From Jung's perspective Freud's view was oriented backwards, only concerning itself with where things come from, and not where things are going. By focusing on its teleological characteristics, Jung's work emphasized the compensatory function of the unconscious processes, holding that the unconscious is mainly composed of undeveloped and unknown parts of the personality that aim for integration in the wholeness of the individual. Much of Jung's early work at the Burgholzli, in particular his research into word association, was conducted in parallel to Freud's work on dreams and traumatic memories. In these word association tests, Jung would speak a vague and ambiguous stimulus word, and calculate the time elapsed until his subjects responded with a single word they associated to the stimulus. Jung found the speed and quality of the reactions to be less important than the way the autonomous behavior of the psyche disturbed the methodology. For Jung, there was something in us more forceful than the associations themselves. Jung discovered that the word responses and reaction times were not arbitrary: we don't choose by accident but instead retrieve something from memory. Our reactions are therefore not a result of free will, but are predetermined to the smallest detail. In addition, Jung found that our everyday life events are association experiments on a major scale, where the external world is akin to the stimulus words, and to which we react according to what we are and have become. For Jung, association experiments were an empirical way of establishing unconscious complexes. Psychological complex is a term used primarily in depth psychology, but today it can found in mainstream culture. Jung first borrowed the term complex to refer to a core pattern of emotions, memories, and wishes in the unconscious, which are organized around a common theme. It denotes an image of a particular psychic situation that has a strong emotional accent and is incompatible with our normal egoic orientation. Jung explained, "This image has a powerful inner coherence, it has its own wholeness" [4] Complexes originate with a trauma, emotional shock, or moral conflict, which splits off a bit of the psyche. For example, if we are abandoned in childhood we may have a mother complex. Complexes surface in the present without any assistance from the conscious mind and can be controlled by the conscious mind only to a limited extent. While painful, they do not indicate pathology but demonstrate the central role of emotion in human nature. In Jung's view, at the heart, or affective core, of our complexes lie archetypes. As uniform autonomous elements of the unconscious psyche and a priori structural forms, archetypes are pre-existent to consciousness and condition it, in contradistinction to being conditioned by it. For Jung, "They represent the unalterable structure of a psychic world whose 'reality' is attested by the determining effects it has upon the conscious mind" [5] Etymologically Jung explained, the word "type" is "derived from (Greek), 'blow' or 'imprint'; thus an archetype presupposes an imprinter." [6] Jung stressed the importance of acknowledging that the archetypes do not in any way "represent things as they are in themselves, but rather the forms in which things can be perceived and conceived." [7] They are ineradicable, unable to be grasped intellectually, and have a numinous quality that can induce fear. Because they are in themselves irrepresentable, Jung interprets archetypes as modes of psychic behavior, equivalent to the pattern of behavior in biology. Jung felt archetypal forms are grounded on the instincts, and are the psychic expressions or manifestations of instinct. Just as instinct is a highly significant descriptor for biological sciences, Jung stressed that the fact that our conscious activity is rooted in, and derives its dynamism and ideational forms from instinct is highly significant for human psychology. Archetypes are such an important aspect of Jung's vision, he asserted, "the archetype as an image of instinct is a spiritual goal toward which the whole nature of man strives; it is the sea to which all rivers wend their way, the prize which the hero wrests from the fight with the dragon" [8] As the affective core of our complexes, Jung found archetypal patterns to occur in highly emotional conditions and furthermore, he felt they often seemed to be the cause of them. Archetypes have mythological and etymological variants across epochs and cultures, but they can be found at all times, among all peoples. They are universal components of the unconscious psyche, which form a deeper stratum of a collective nature. Although Jung felt psyche to have a process that seeks its own goal independently of external factors, he also described a relationship of correspondence between psyche and outward images or creeds. For example, Jung asserted that people who do not experience sacred images and their kinship with psychic structure encounter a spiritual loss. This relationship between sacred images and psyche is part of what Jung considers to be a "religious function" of the psyche. In his view, acknowledging this religious function carries significance. This is to say that, the emotional response we have to numinous events is a marker. Jung warned, So long as religion is only faith and outward form, and the religious function is not experienced in our own souls, nothing of any importance has happened. It has yet to be understood that the mysterium magnum is not only an actuality but is first and foremost rooted in the human psyche. [9] In Jung's view, by developing the religious function, we learn the art of seeing. In Jung's work, the whole range of psychic phenomena, the unity of the personality as a whole, is represented by his concept of the archetype of the God-image, or the Self. The Self represents the whole human, which in addition to ego-consciousness also includes the unconscious. With the understanding that reality needs polarity, Jung asserted that the Self is a complexio oppositorium. [10] In his theoretical outlook conscious and unconscious complement one another: they don't necessarily oppose each other. In Jung's view, the Self also seemed to be the point of reference for the unconscious psyche. For Jung, "The beginnings of our whole psychic life seem to be inextricably rooted in this point, and all our highest and ultimate purposes seem to be driving towards it." [11] Because of its unconscious component, the concept of the Self is only "potentially empirical and is to that extent a postulate." [12] Jung felt this transcendental postulate was justifiable psychologically, even though it does not allow for scientific proof. Jung viewed his moves as beyond science, feeling them to be the unconditional requirement of the psychospiritual development he sought to depict, because without it, he explained, "no adequate formulation of the psychic processes that occur empirically" could be given. [13] While working to find empirical evidence of the religious function of the psyche, Jung studied Eastern liberatory traditions, in particular orthodox and nonorthodox Hindu philosophy. Here he found parallel evidence to what he termed individuation, the central process of human development and the spiritual maturation of the personality. Simply stated, Jungian individuation is a process of becoming whole, whereby unconscious contents are integrated into conscious awareness. Consequently he found Eastern philosophy and psychology, including Patanjali's Classical Yoga, to be of tremendous value to his psychological research. Composed around the 2nd to 5th century of the current era, Patanjali's Yoga Sutras is both a classic of Eastern and world thought, forming one the of six orthodox Hindu philosophies situated within the Upanishadic tradition. As a discriminatory science of knowledge, Patanjali's yoga methodology guides practitioners to direct experience of purusa, pure consciousness. In Patanjali's world purusa is the fundamental ontological reality, which is self-illuminating, singular, eternal, and absolute. He uses several notable terms interchangeably with purusa: perceiver, seeing and atman. In the Upanishadic tradition atman is the individual essence and localized expression of brahman, the Hindu term for God or the Absolute, and often rendered as Self. Clearly eluding a simple English translation, brahman is also variously described as ultimate reality and being-consciousness-bliss. Most notably, it is a term that does not allow for any metaphysical splitting of reality. Conscious, eternal, and irreducible, nothing can be marked out or set against brahman. Never referring to brahman directly, another key Sanskrit term to understand in Patanjali's text isprakriti, nature or psycho-physical being. Mind for Patanjali is a part of prakriti, as is anything phenomenal, whether subtle or gross. Whereas other orthodox Hindu traditions refer to prakriti as nonconscious, Patanjali does not employ that term. He refers to prakriti throughout his text as the seen, or the seeable. When read through a nondual lens, the dualistic metaphysics of purusa and prakriti are seen as distinguishable, separable but not separate. [14] One of the most striking aspects of the dialogue between Classical Yoga and Jung's depth psychology is that there is no unconscious in Patanjali's world. With brahman irreducibly one without a second, the underlying philosophy of Patanjali yoga remains clear and consistent by avoiding this term. The ontic reality, pure consciousness, can never go unconscious. However, there are unknown or invisible contents of consciousness relative to our human awareness. The methodology in Patanjali's text revolves around, and resolves to, a crucial discernment between two orientations of consciousness. For Patanjali there is a discernable difference between pure consciousness abiding in its true essential nature, and consciousness when it is not resting there but rather assuming the modifications of the mind and its contents. Aiming to steer clear of any metaphysical and ontological claims Jung designated the unconscious as an exclusively psychological concept. [15] In Jung's model, as we penetrate further and further into the unconscious, our God-image transforms. It is not just the God-image that transforms in Jung's model, however. Jung believed when unconscious contents come into consciousness, human beings make the Creator conscious of His creation. [16] In other words, Jung's Creator is not conscious, and his Self is not self-illuminating. It therefore requires a reflecting human consciousness to discover its own nature. So although not explicit in his theoretical writing, for Jung the unconscious is more than the unknown psychical, it is ontically real. As a result, for Jung consciousness is a secondary phenomenon, which requires the human "I" sense, or the presence of an ego, as it struggles to free itself from unconsciousness. While Jung aimed to steer clear of metaphysics, he clearly did not. Hence his metaphysics are hidden. So although Jung claimed his Self mapped to the Upanishadic Self, it does not. It is pivotal to understand Jung's and Patanjali's differences here. [17] Yoga is a term etymologically derived from the root yuj meaning yoke, bind together, or harness. As both the method that joins and the harnessed state, this Sanskrit term has a variety of meanings. Most often the connotation of yoga is to unite or connect. Although the union referred to in Yoga can be understood in various ways, one interpretation is the union of the individual psyche with the transcendent Self. The individual psyche and the transcendent Self are in essence the same and indivisible; however, the individual self, through misperception, becomes psychologically separated from the transcendent Self. In Patanjali's world when pure consciousness is not known due to misperception, the mind's reflection of pure consciousness takes itself to be the fullness of what it is reflecting, and we construct an egoic identity. To state this slightly differently, the egoic I-sense arises through the appropriation of pure consciousness--which is to say, in the process of appropriation the reflection of pure consciousness on the mind concretizes, mobilizes representation, and blocks out ontic reality as well as the limited nature of its function. A representation is a symbol for something else, an other. Any kind of representation is therefore a form of distance, a form of separation from pure consciousness. If pure consciousness could be represented it wouldn't be pure. Neither reflection nor representation can ever portray the actuality, just as maps will never be the territory. The actuality can only be lived, never re-presented. Because this is such a crucial point, I will state it yet another way. For Patanjali, identification with an ego is part of a bifurcating psychological process, which obscures the Self. His whole methodology aims at quieting the mind and releasing the limitations, bondage, and fixity it produced, through grasping onto concepts such as "ego." The Self of Patanjali's view, which, again, allows for no metaphysical splitting of reality, can only be realized by releasing the fixity, by seeing through the concepts and intrapsychic images, and through mobilizing prajna, a clear experience of the nondual instrument of pure perception. Without seeing through, there is enmeshment of consciousness and the contents of consciousness. Jung's ego Self relationship is starkly different. Although the ego can be understood to obscure the Self in Jung's model too, once the ego is relativized, it is given an impregnable position as the only content of the Self that we know. [18] For Jung "The ego needs the self and vice versa." [19] Furthermore, for Jung the Self is ontically inaccessible but epistemologically accessible. As a result, Jung conceives the relationship between the ego and Self as a continuous dialogue that is, therefore, a never-ending process. Reinscribing subject/object dynamics through the ego/Self relationship, Jung's model swaps external for internal phenomena. Jung's model is dualistic and therefore through his methodology we remain psychophysically split. In Patanjali's model we heal any splits through the total involution of thought form --which is why dualism in Classical Yoga is falsifiable. Through Patanjali's lens, Jung has pure consciousness and the contents of consciousness enmeshed. This enmeshment appears to be Jung's blind spot in regards to his inability to reconcile duality, and science and religious experience, in a manner in which Patanjali succeeds. Because Jung's ontological arguments are not explicit, his theories and methods confuse ontological questions with epistemic issues. This is a critical problem, and one that has become more pressing in our time. Although Jung has the ontic and epistemic enmeshed in a way that Patanjali does not, and although this is a major disagreement that results in significantly different worldviews, it is noteworthy that Jung and Patanjali both express their insights into human nature and the phenomenon of human suffering through the exploration of the religious function and teleological directedness of the psyche. For both scholars our psychological suffering has teleological directedness. In Jung's view, by taking on our suffering, as opposed to avoiding it, we move in the direction of wholeness. However, for Jung, a religious view of the world only helps us endure suffering, not overcome it. So although we may move in the direction of wholeness, Jung believed suffering can never be eradicated. Patanjali's soteriology, on the other hand, is based on the insight that we can retire suffering, and in particular sorrow, completely: Our wholeness is beyond any injury. When looking at Jung's ideas through a yogic lens, the question then arises: Can we be whole and suffer? Or is suffering an indication that there is still fragmentation, where unreconciled aspects of personality or psychic process remain? We know that in Jung's world, the undeveloped, unconscious portions of the personality which strive for integration in the wholeness of the individual, is the compensatory function of unconscious process, giving the psyche its teleological character. [20] His individuation process brings the conscious and unconscious into harmony so the psyche can be directed towards the goal. But what if, as intimated in this paper, Jung's vision might have been obscured? After all, Jung pays careful attention to the unconscious and tries to find keys to understand it, but never manages to actually come to terms with it clinically. [21] Through Patanjali's lens Jung's methodology renders salvation impossible, and the divine incomprehensible, because the emergence of new images continually forces new splits within ego consciousness. Patanjali instructs us to take a comfortable seat, breath in and out evenly, still the mind, see, and integrate any and all fragmented aspects of psychic process. While the instructions may sound simple, they are more often than not found to be quite challenging. The practice of Patanjali yoga demands the correct application of effort in order to fix the concentration of the mind. Furthermore, through a process of involution, all objects must be removed from the horizon of awareness. There is no alternative. The methodology is rigorous. The involution of thought forms radically empirical. One-way Patanjali recommends going about the purification and integration process is to meditate on the heart, which subsequently brings about knowledge of the mind. He also suggests meditative absorption on our natural inner luminosity, which is devoid of suffering and sorrow. Patanjali's methodology is a rigorous process of integration--rooted in a science of knowledge--which thereby addresses the distortions to our lens of perception. It is, therefore, not promoting spiritual by-pass. By eliminating distortion, Patanjali elucidates a way of being in the world in which suffering does not take place. Psychic integration and liberation go hand-in-hand. For Patanjali psychological process is a composite. In his view imprints activate mental formations in a habitual way. This idea is comparable to Jung's complexes. Furthermore, in Patanjali's world, psyche, or mind, and the entire realm of phenomenal consciousness, or in other words, all objects, serve the purpose of pure consciousness. This implies that pure consciousness correlates to the phenomenal world--so therefore, even when we personally have ontic reality confused with epistemic states, there is cosmic coherence. Although Jung did not view ontic reality as self-illuminating pure consciousness, his archetype as an image of instinct draws upon the idea that our epistemologies and epistemic states are driving us to understand the Self--whether we are aware of it or not. For both Jung and Patanjali, at some point in everyone's life, the spiritual development of the personality is called for because the religious instinct lies at the heart of human nature and psychic development. If this is correct, then what phenomena might offer empirical science an opportunity to validate this claim? Given that life contains no ekstasis, it must be phenomena that cannot be controlled by the so-called conscious mind. For depth psychology the understanding of the conscious/unconscious dynamic in the human psyche places affect in center stage. In affect, depth psychology found evidence of phenomena that cannot be controlled. Couple this with Patanjali's certainty of ontic reality as pure consciousness, which is a single unique power that always knows what it is doing--and our affective states then--may offer empirical evidence of life's power realizing itself over and above our knowledge construction and re-presentation. Contemporary research in neuropsychoanalysis may support this idea. Neuropsychologist Marks Solms has stated, The brainstem mechanisms derived from the autonomic body are associated with affective consciousness, and the cortical mechanisms derived from the sensorimotor body are associated with cognitive consciousness...the upper brainstem is intrinsically conscious whereas the cortex is not; it derives its consciousness from the brainstem. [22] A more lucid understanding of consciousness, therefore, may have less to do with reflective cognition than with instinct. Using the representational schema of the unconscious, through phenomenology in general, and affect, in particular, depth psychology has been trying to piece together an inexpressible "something" or what Jung termed, an "Unknown x" In other words, depth psychology has utilized derivative consciousness to re-present intrinsic consciousness, which the discipline has done by formulating the unconscious. Patanjali does not make this move, which is why looking through Patanjali's lens, what is "Unknown" to Jung, is not only already together, and not in need of being pieced together, but unable to be ontically known through any kind of splitting. Both Jung and Patanjali note affect and suffering states as symptoms with split off aspects of psychic process. If Jung and Patanjali are correct, then following the trail of affect leads us not only to the roots of our psychic splits but also as Patanjali further indicates, to the eradication of suffering in general, and sorrow in particular. Through the eradication of the symptoms of suffering, and the affect which accompanies them, we should then be able to rest in true nature, which is at the same time the experiential knowledge of pure consciousness. Hence a science of the eradication of suffering can also assist in paving the way for a science of consciousness. This is to say that the computational ethos may work to formulate a science of consciousness, but, perhaps, only if we are 100% involved. Therefore if we must persist on the road of reductionism in our efforts to understand consciousness, then exploring affect as it relates to sorrow and grief may very well be a fertile place of research. Notably, much research has already been done in terms of affect regulation and the developing right hemisphere--where the right hemisphere is understood to contain the ability to grasp reality as a whole. Most of the results have been interpreted through Freudian derived psychoanalytic frameworks. [23] In these frameworks the right brain is understood as the neurobiological core of the human unconscious. These results have yet to be thoroughly interpreted through Jungian or Patanjalian frameworks. Furthermore, many studies focusing on the clinical application of mindfulness based meditation derived from the Buddhist tradition provide preliminary support for the effectiveness of meditation in the reduction of suffering. [24] However, much of these researched mindfulness based techniques have been recontextualized and secularized. [24] Because Buddhism understands mindfulness as a means to experience nirvana and Buddha nature, the spiritual components of the tradition should not be, indeed, ultimately, cannot be, dismissed. [24] Without in anyway diminishing the important role the primary caregiver has played in the affective neuroscientific research thus far, neuropsychological and neuropsychoanalytic frameworks will undoubtedly benefit by returning to depth psychology's origins and the Freud/Jung rift, as well as to the origins of the Jung/Patanjali dialogue. By adding these additional layers of dialogue to the neuroscientific research on the phenomena of affect as it applies to human suffering --we may find a language, and the contemporary evidence needed, to bridge science and the instinctual nature of religious experience. SUMMARY For both Jung and Patanjali our desire to understand "God" is as real as any other instinct. While Jung and Patanjali both emphasize the teleological directedness and the religious function of psychophysical phenomena, their differences in orientation lie here: Where Jung's psychology couples instinct with the transformation of the God image, Patanjali's psychology couples instinct with the evolution and involution of all objects of awareness. Furthermore, in regards to the human capacity to fully transcend suffering, for Patanjali, fully embodied Being free of suffering, and pure consciousness, resolve as synonymous. Through the very broad strokes made through this research, the phenomena of affect appears to not only draw us back to depth psychology's past and the highly significant rupture of the Freud Jung dialogue, [25] but forward into formulating a contemporary clinical picture of the drive towards (or away from) religious experience. Thus, research on affect and states of suffering offers one possible foundation on which to forge a contemporary, global, science of consciousness. Leanne Whitney PhD [email protected] http://selfknowingawareness.com REFERENCES [1] Michael Henry, The genealogy of psychoanalysis. (Stanford, CA: Stanford University Press, 1993), 2 [2] Freeman, W. Book review: "Karl H. Pibram (2013) The Form Within: My Point of View." Journal of Integrative Neuroscience, 13(2), (2014): 429-433. [3] Sonu Shamdasani, Jung and the making of modern psychology: The dream of a science. (New York, NY: Cambridge University Press, 2003) [4] C. G. Jung, Volume 8, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1972), [paragraph] 201 [5] C. G.Jung, Volume gi, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1980), [paragraph] 451 [6] C. G. Jung, Volume 12, The Collected Works of C. G. Jung (New York, NY: Pantheon, 1953), If 15 [7] C. G. Jung, Memories, dreams, reflections (R. Winston & C. Winston, Trans.) (A. Jaffe, Ed.). (London: Fontana Press, 1995), 380. [8] C. G. Jung, Volume 8, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1972), [paragraph] 415 [9] C. G. Jung, Volume 12, The Collected Works of C. G. Jung (New York, NY: Pantheon, 1953), If 13 [10] C. G. Jung, Volume gii, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1978), [paragraph] 423 [11] C. G. Jung, Volume 7, The Collected Works of C. G. Jung (New York, NY: Pantheon, !953X If 399 [12] C. G. Jung, Volume 6, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1976), [paragraph] 789 [13] C. G. Jung, Volume 7, The Collected Works of C. G. Jung (New York, NY: Pantheon, 1953), If 405 [14] Whicher, I. Yoga and freedom: A Reconsideration of Patanjali's Classical Yoga. Philosophy East and West, 48(2), (1998): 272-322. [15] C. G. Jung, Volume 6, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1976), [paragraph] 837 [16] C. G. Jung, Memories, dreams, reflections (R. Winston & C. Winston, Trans.) (A. Jaffe, Ed.). (London: Fontana Press, 1995), 371. [17] Whitney, L. Depth psychology through the lens of Classical Yoga: a reconsideration of Jung's ontic reality. The International Journal of Jungian Studies, (2017): 17-27. [18] C. G. Jung, Volume 7, The Collected Works of C. G. Jung (New York, NY: Pantheon, 1953), If 405 [19] C. G. Jung, Volume 11, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1989), [paragraph] 961 [20] C. G. Jung, Volume 18, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1976), [paragraph] 1156 [21] C. G. Jung, Volume 8, The Collected Works of C. G. Jung (Princeton: Princeton University Press, 1972), pp. 67-68 [22] Solms, M. The conscious id. Neuropsychoanalysis, 15(1), (2013): 5-19. [23] Allan N. Schore, The Science of the Art of Psychotherapy (New York, NY: W.W. Norton & Company, 2012) [24] Bergemann, E., Siegel, M., Belzer, M., Siegel, D. & Feuille, M. Mindful Awareness, Spirituality, and Psychotherapy. In Pargament, KI (ed.) APA Handbook of Psychology, Religion, and Spirituality: Vol.2. An Applied Psychology of Religion and Spirituality (Washington, DC: APA, 2013): 207-222. [25] Henderson, D. Freud and Jung: The creation of the psychoanalytic universe. Psychodynamic Practice, 21(2), (2015): 167-172. https://www.thefreelibrary.com/JungindialoguewithFreudandPatanjali:Instinct,affective...-a0501599039
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What's on TV: 'Wonder Woman,' 'Narcos' and 'Twin Peaks'
format&w=2000&h=1047&fit=fill&bg=FFF" width="400" /> Pro football is almost back, but until then we have the debut of college football this weekend. Also arriving is Wonder Woman (via the usual video on-demand outlets), while Baywatch brings The Rock to 4K Blu-ray and the Twin Peaks revival wraps up on Showtime. For gamers we have the first episode of the Life is Strange prequel, as well as some rehashes with ReCore: Definitive Edition and Resident Evil: Revelations. Finally, Netflix focuses on the Cali Cartel in season three of Narcos. Look after the break to check out each day's highlights, including trailers and let us restorative yoga benefits know what you think (or what we missed). https://www.engadget.com/2017/08/28/whats-on-tv-wonder-woman-narcos-and-twin-peaks/ You want a workout that will stretch and sculpt your entire body. Your yogi friends assure you hitting the mat is the way to go. But you've also heard Pilates is an excellent overall body conditioner. So which should you be doing?
While yoga and Pilates have some similarities, fundamentally, they are worlds apart. The key to determining which workout you want lies in understanding their core elements and differences. Principles & Purposes Yoga Yoga has a philosophical, spiritual focus that differentiates it from the more workout-based Pilates. Though on the surface yoga appears to be just a series of stretches, it's actually a holistic practice steeped in ancient Indian culture that unites the mind, body and spirit through exercise, breath and meditation. Beyond mere exercise, yoga is a lifestyle. "It's a mind/body and heart exercise, plus a spiritual path, where the goal is alignment with the optimal self," says Sadie Nardini (sadienardini.com), founder of Core Strength Vinyasa Yoga and director of East/West Yoga in New York City. "Physically, we do that through poses, to heal and keep the body fit. Mentally, we clear the chatter. And we practice the heartfelt spirit of unity, which is what 'yoga' means. Once we've aligned and strengthened our bodies, minds and hearts, we're better able to live the lives we choose, and meet our goals through conscious action." Pilates The focus of Pilates is physical. It's a conditioning program that improves deep core strength, muscle control, flexibility, coordination, and body tone, while producing long, lean muscles. It has six principles, which have been modified since Joseph Pilates first created the method in the 1920's: 1. Centering (strengthening The Powerhouse--abdominal muscles, pelvis, buttocks and lower back) 2. Concentration (bringing full attention to each exercise) 3. Control (utilizing total muscle control) 4. Precision (every movement has a purpose) 5. Breath (exercises are coordinated with the breath) 6. Flow (movements are smooth and graceful) Form & Fitness Yoga There are many variations of yoga, from restorative and slow, such as Iyengar (focused on achieving correct alignment), to quicker flowing, aerobic styles like Vinyasa (vigorous and fast-paced). Though styles differ, generally, the formula is the same: postures increase the body's overall performance and health, the breath floods the body with oxygen and flushes out toxins, and meditation creates a sense of peaceful wellbeing. "Students will feel results right away," says Jean Koerner, senior yoga instructor at ISHTA Yoga in New York City. "The feeling is the balance of being alert and refreshed, yet calm and relaxed." As for revving your heart rate, Nardini says, "If the class is challenging, and continually moving, you can expect caloric burning equal to that of doing a cardio machine for the same amount of time." Pilates Pilates can be completed on a mat, or on specialized equipment such as the Reformer, which utilizes pulleys, springs and weight resistance to build strength. The regimen involves calisthenics that isolate and work each muscle group without creating bulk. For example, The 100 is a core exercise where you lay on your back--head lifted and legs raised at 45 degrees--pumping your arms, inhaling for five, and exhaling for five. According to Brooke Siler, owner of re:AB Pilates Studio in Manhattan (reabnyc.com), "Pilates is abdominal intensive, utilizing The Powerhouse as the impetus for every movement." The outcome is a stronger core, which enhances everything from posture to agility. "If you have a good teacher, you should see results in 5 sessions," Siler says. Health Benefits Yoga The yogic breath, which involves controlled and mindful breathing, increases lung capacity making it effective in managing chronic respiratory problems, like asthma. According to Nardini, it also "detoxifies the body by flooding it with healing oxygen, stimulating hormonal balance, and flushing out the muscles, organs and lymphatic system." Physically, beyond improving muscle tone, strength, and stamina, yoga boosts metabolism, which aids in weight loss. It also increases joint range of motion, making you less prone to injury. Yoga is internally therapeutic too: whether you're hoping to improve digestion or stimulate the thyroid, there's likely a pose to counteract your ailment, as well as support your organs, muscles, joints and vessels. For instance, Triangle Pose improves circulation, while Bridge relieves menstrual and menopausal discomfort. Yoga is mentally and emotionally restorative, also. Feeling frazzled? Improve your focus with Warrior III. Stifled? Liberate yourself with Fish Pose. "From muscular to skeletal to reproductive to endocrine to nervous to glandular, on a physical and physiological level, yoga balances all of our systems," says Koerner. Pilates Safe and effective for all ages and fitness levels due to its low-impact nature, Pilates is injury preventative and rehabilitative. Physical therapists often incorporate it into their recovery programs, and urge clients to continue the exercises to protect themselves from future injury. Pilates also enhances respiratory and circulatory function, both helpful in managing arthritic pain and reducing muscle and tendon soreness. And, through the development of a stronger core, and emphasis of neutral spinal alignment, Pilates helps prevent and allay back pain, and improve overall spine health. Which to Choose: Yoga or Pilates? If you're seeking inner tranquility and fitness, yoga is for you. If you want to condition the body sans spirituality, then Pilates is your workout. If they sound equally appealing, do both! Yoga and Pilates complement each other well: strengthen your Powerhouse in Pilates, and see your poses improve in yoga. Learn to quiet the mind in your yoga practice, and utilize this technique to enjoy a more peaceful, rewarding Pilates class. Bottom line? They're both dynamic workouts that deliver tangible results. Whichever you choose, you're guaranteed to look and feel great! At-home Workouts Whether you prefer yoga, Pilates, or both, these quick and effective at-home workouts offer just what you want: Pilates Weight Loss for Beginners by Brooke Siler Great for beginners and those who are advanced, this workout utilizes mat and standing exercises to strengthen and shape the body. http://www.amazon.com/Element-Pilates-Weight-Loss-Beginners/dp/B001AYWY6I Creative Core + Lower Body by Shiva Rea Learn fun power yoga and fast flowing poses to strengthen and slim your belly, hips, thighs and lower back. http://www.amazon.com/Shiva-Rea-Creative-Core-Lower/dp/B001B1Q2TK Creative Core + Upper Body by Shiva Rea Through a series of innovative and fluid yoga-based movements, you build a svelte midsection and strong upper body. http://www.amazon.com/Creative-Core-Upper-Body-Ws/dp/B001HZ4K6W/ref=sr_1_1?ie=UTF8&s=dvd&qid=1226348392&sr=1-1 Core Fusion Pilates Plus by Exhale A series of routines blend Pilates-based deep core and strengthening exercises with calming, yoga-inspired poses to create one stellar mind/body workout. http://www.amazon.com/Exhale-Core-Fusion-Pilates-Plus/dp/B001AZI23G Click here for more health and fitness tips. Marissa Kristal is a New York-based writer who has written for various print and online publications such as Psychology Today, Time Out New York, Chicken Soup for the Soul Magazine and Beauty Addict, to name a few. Read more from Marissa on her website: marissakristal.com, and her blog: mariskris.blogspot.com. o Visit us on our Facebook page! >> http://www.foxnews.com/story/2009/02/11/yoga-vs-pilates-what-right-for.html One of the most powerful antidotes to children's everyday stressors is for them to develop the Buddhist notion of mindfulness, which entails paying full attention and being fully engaged in the present moment. Mindfulness often sounds like having a conversation with yourself. Here is an example of a teen mindfully preparing to take an exam. "I am getting ready to take a test; I feel butterflies in my stomach; I can feel my fingers getting tense; I hear the teacher passing out papers; I hear the students rummaging for their pencils; I am having thoughts about failing the test; I am so stupid; I will focus on my breathing; I am breathing in through my nose; I am breathing out through my mouth; " The teen is observing everything in his environment including all his senses as well as his thought processes and bodily feelings. When he starts to perseverate and have worries about failing that are based in the future, he uses his breath to bring him back to the present moment. Mindfulness involves bringing non-judgment to his situation as well as loving kindness. While the teen may have automatic negative thoughts about himself, he is encouraged to notice them but not to identify with them or avoid them, but view them objectively, which ultimately allows for more clarity. To engage with such thoughts would often involve an escalating stream of increasingly negative judgments which would take him out of the present moment. To be kind to himself, he might say something compassionate such as "I am observing myself get stressed out about this test and saying mean things. I have studied a lot for this test and I will put my best effort forth. I am a hard-worker"
Children who are able to "live in the now" versus stressing about the future or ruminating about what has occurred in the past experience significant benefits. As a result, they are better able to regulate their emotions and avoid the extremes of being bored or depressed, or on the other hand, overwhelmed and anxious as their coping style. Children who practice mindfulness are better able to relax, show decreased levels of impulsivity, and handle conflict more readily. All children have experienced "mindlessness." For example, getting driven to a familiar place and not remembering passing any landmarks or exits on the way there. Similarly, many children go about their lives performing a series of very automatic routines that they barely notice. (i.e. getting up, getting dressed, eating breakfast, waiting for the school bus, being seated before the bell rings, etc.) where they go through the motions mindlessly. Interestingly, mindfulness is actually inherent in very young children. All experiences are new to them and so they attend to each new sensation and feeling. A 2 year old who stares at a dog's shiny coat, runs her fingers through the dog's fur, laughs when the dog licks her, and imitates the dog's bark is engaged in the present moment. Hence, while mindfulness is present in the very young, it must often be cultivated and practiced with most school-age children and adolescents. Mindfulness can also be developed through children's unstructured play as kids unconsciously practice mindfulness when they are involved in imaginative play, which can occur either with peers or playing alone. However, as children's lives become busier and filled with activities, mindfulness may dissipate. Children today spend much of their time in organized activities as opposed to the unstructured, creative play which dominated their free time in the past. Their lives are often filled with activities such as soccer games, music lessons, and after-school tutoring which leaves less time for creative, child-led play. Unstructured play has many well-documented cognitive, social, and emotional benefits. Parents can help their children to engage in mindful play by allowing them the time and space to do so while ensuring they are not overbooked with too many structured activities or schedule demands. Even if you don't teach your children any mindfulness skills, parenting with mindfulness can be very beneficial for yourself as well as your children. As parents, we are often overwhelmed with work, errands, and a never ending to-do list. Our culture values multi-tasking and efficiency, but unfortunately, we may inadvertently sacrifice being in the present moment with our children, as a result. We play with them while thinking about what to make for dinner, we talk to them while planning activities for the weekend, we drive them to school while worrying about upcoming bills that need to be paid, etc. Mindfulness may allow for a welcomed transformation in our own perspective, where we begin to experience the small parenting miracles that occur in our lives, as each moment unfolds Exercise #1: Mindful Drawing Ask your child to select an item to draw from memory (a shoe, telephone, clock, etc.). Remind them that drawing ability is not important. Then have your child spend time looking at the actual object. Have them draw the object again. In most cases the second drawing will be more detailed then the first. Compare the drawings and have your child identify the details missing from the first drawing. Ask your child what it was like really looking at the object that they may have never noticed before. Exercise #2: Mindful Eating: The Hershey Kiss Meditation Place three Hershey kisses in front of your child (you can do this with any type of food such as grapes, apple slices, carrots, etc. as long as it is something that your child enjoys eating). Ask your child to pretend he or she has never seen a Hershey kiss before. You may do the exercise along with your child. Read this script in a calm voice: Let's look at the Hershey kiss and pretend that we've never in our whole lives seen a Hershey kiss. Pick up the Hershey kiss. Think about how it feels between your fingers. Notice its color. Notice any thoughts you might be having about it. Slowly unwrap it and listen to the sounds that makes. Feel the texture of the foil paper and think about that sensation. Lift the Hershey kiss to your nose and smell it for awhile. Now slowly bring the Hershey kiss to your lips, trying to notice everything you are thinking, feeling or smelling. Notice your arm moving your hand to position the Hershey kiss correctly. Notice your mouth salivating as your mind and body anticipate eating it. Take the Hershey kiss into your mouth and chew it slowly, experiencing its taste. Hold it in your mouth. When you feel ready to swallow, notice if your body automatically wants to swallow it. When you are ready, pick up the second Hershey kiss and just eat it as you normally would if you weren't practicing mindfulness. When you finish, practice mindfulness again with the third Hershey kiss, eating it as you did the first. After you complete the exercise, discuss with your child: What it was like to eat something mindfully? Did the Hershey kiss taste any different than it normally does? What did you notice when you were doing this exercise? How does this compare to how you normally eat your food? Exercise #3: Mindful Breathing Breathing is one of the fastest ways to bring your attention back to the present moment. Stress and worries often take place in future moments while guilt or upsetting thoughts often transpire when we reflect on past moments. Therefore, when we are living in the present moment, our emotions are often more centered. The practice of becoming more aware of your breathing results in slower breathing and increased feelings of calm, as adriene mishler it triggers the relaxation response. Take 5 to 10 minutes to practice this exercise with your child. Have them practice mindful breathing in a comfortable environment where they can sit or recline in a relaxed position and without any distractions. Explain that you are going to do a relaxation exercise with them and that this may be helpful for them to use at a later point when they are feeling angry, upset, or stressed. It would be helpful if you do the exercise alongside with them. Together, take a deep breath in, for about 3 to 5 seconds and slowly let the air out, for about 3 to 5 seconds. With each inhale say, "In" and with each exhale say, "Out". One breath cycle is made up of one inhale and one exhale. Instruct your child that their mind will often wander away from their breathing and that's okay. When it happens, they should simply return their attention to their breathing. In order for them to be able to use this exercise when they experiencing strong, negative emotions, they must become skilled at it during more relaxed times. Try and practice this exercise several times a week with your child Count how many breath cycles you each can do mindful breathing without getting distracted Compare who had the most distracting thoughts and what were those thoughts typically about Compare how many times during the week you used mindful breathing, beyond the practice sessions, to become more relaxed and in the present moment Exercise #4: Mindful Nature Walk Pick a beautiful area to take a nature walk with your child. Discuss in advance how the purpose of the walk is to experience and enjoy the walk by using all of their senses. Tell them when they have thoughts that are unrelated to the walk, to observe them and then refocus on the nature around them. Alternate between allowing quiet time for observation and giving them prompts/questions to guide them. Here are some examples of guiding prompts that you can utilize to enrich their experience: Visual What do the clouds in the sky look like today? Can you spot any living creatures? What colors do you see? What else do you see? Hearing Can you hear any wind? Do you hear any birds or insects? What do our footsteps sound like? What else do you hear? Smell Do you smell any flowers, grass or leaves? Can you pick up the scent of any animals? What else can you smell? Touch How do these rocks feel? How does this flower petal feel to you? What objects would you like to touch? How do they feel? Body What do your feet feel like as they touch the ground How are you moving your arms? Is your body moving in a rhythm as you walk? Can you feel the weather on your body (i.e. the sun, wind, rain, etc.) Thoughts What thoughts were going through your head on the walk? Were you distracted by your thoughts? Were you able to refocus on the walk? http://www.infobarrel.com/Mindfulness_for_Children Grass Valley, CA, August 22, 2012 --(PR.com)-- The Sivananda Yoga Farm announces its international Yoga Teacher's Training Course in
California from December 1, 2012 - December 30, 2012 and in Vietnam Yoga from February 16th to March 17th, 2013. The Yoga teacher training course was designed by the renowned Swami Vishnu-devananda. It is an intensive immersion in Yoga, balanced power yoga between theory and practice. "This course is meant to be intensive, immersing the students in a day long balanced program of theory and practices," Swami Sitaramananda, director of the Yoga center explains, adding that the students come from different backgrounds and cultures and live harmoniously together in a spiritual community under the guidance of teachers. Students come from different backgrounds and cultures and live harmoniously together in a spiritual community under the guidance of teachers. Since 1969, over 30,000 yoga teachers have been trained through the Sivananda Yoga Vedanta Centers' TTC program. According to Swami Sitaramananda, "In keeping with this ancient Yoga tradition, spiritual practices such as daily adherence to discipline, meditation, sanskrit mantra chanting, Hindu gods and goddesses, ceremonial worships such as puja, strict vegetarianism, selfless service and study of philosophy constitute a large part of this program." The Advanced Yoga Teacher's Training Course helps graduates from the Sivananda Teacher's Training Course to deepen their spiritual practice and their study of Hatha yoga, Vedanta philosophy, Raja yoga, anatomy and Sanskrit. The advanced class gives students an additional chance to practice under guidance in a supportive atmosphere, which provides many with a boost of energy and clarity. The course is similar to the Teacher Training Course and is not meant for experts only (the TTC is a prerequisite). Swami Vishnudevananda founded the International Sivananda Yoga Vedanta Centres. Since 1969, over 24,000 yoga teachers have been trained through the program, which now has close to 60 locations. For more information about the courses offered, please visit www.sivanandayogafarm.org. Contact Information: California College of Ayurveda Santiago Suarez 530 478 9100 Contact via Email www.ayurvedacollege.com https://www.thefreelibrary.com/YogaRetreatinCaliforniaOffersOne-MonthTeacherTrainingProgram.-a0300387884 RESEARCH TRIANGLE PARK, N.C.--(BUSINESS WIRE)--Lenovo
(HKSE:0992) (ADR: LNVGY) today unveiled the new YOGA 700, a premium Windows 10 convertible laptop with four usage modes (laptop, stand, tent, tablet) designed for performance and portability. Avid travelers who need a thin and light vinyasa option will find the 11-inch YOGA 700 as the ideal travel companion, while the 14-inch option packs powerful performance for those who need additional speed and reliability. Both options come with a responsive 10-point multitouch Full HD (1920 x 1080) IPS display and Dolby DS1.0 Home Theater certified stereo speakers, allowing users to enjoy crisp visuals and clear sound whether working in a caf or streaming a favorite show at home. Maximizing Portability at 11-inches Ultra portable, the 11-inch YOGA 700 weighs only 1.1 kg and measures 15.8 mm thin. With up to seven1 hours of battery life, the YOGA 700 allows travelers to work or play their way: watch a movie in stand mode, give a business pitch in tent mode, or navigate a map in tablet mode. Suited for movie buffs and social gamers, the YOGA 700 offers a vibrant 10-point multitouch Full HD (1920 x 1080) IPS display with Dolby DS1.0 Home Theater certified stereo speakers. Whether at home or in transit, the convertible lets users enjoy sharper visuals and clearer sound without paying more for a premium multimedia experience. Designed for Enhanced Portability at 14-inches With up to Intel's latest 6th Gen Core i7 processor, optional NVIDIA GeForce 940M graphics card and up to 8 GB DDR3L memory, the 14-inch YOGA 700 packs powerful performance for enhanced productivity. The 14-inch convertible laptop has up to 256 GB SSD storage so that users can launch apps and transfer files faster, focus on work with reduced noise and better recover their files even if they drop or knock the laptop. The YOGA 700 also comes with an ergonomically designed AccuType backlit keyboard that makes typing more comfortable, accurate and easier on the eyes in dim environments. From switching between writing a report to editing high-res images in Photoshop software, the 14-inch YOGA 700 has the power and battery life to help users power through their work without interruption. Quote "We know fast performance, easy portability, and rich sound and display are features consumers expect in a laptop today," said Johnson Jia, senior vice president, PC Business Group, Lenovo. "That's why we made the new YOGA 700 thinner and more powerful than ever with Windows 10 and Intel's latest processor. We also added a Full HD IPS display and Dolby stereo speakers as part of its standard features so that consumers can get a premium quality convertible laptop for work and travel, at the price of a standard laptop." Price and Availability* All the new Lenovo products are available on www.lenovo.com starting October. Lenovo YOGA 700 11-inch and 14-inch convertible laptops start at US $649 and US $799 respectively. *Prices do not include tax or shipping or options and are subject to change without notice; additional terms and conditions apply. Reseller prices may vary. On-shelf dates may vary by geography and products or options may only be available in selected markets. All offers subject to availability. Lenovo reserves the right to alter product offerings, features and specifications at any time without notice. About Lenovo Lenovo (HKSE:0992) (ADR: LNVGY) is a $46 billion global Fortune 500 company and a leader in providing innovative consumer, commercial, and enterprise technology. Our portfolio of high-quality, secure products and services covers PCs (including the legendary Think and multimode YOGA brands), workstations, servers, storage, smart TVs and a family of mobile products like smartphones (including the Motorola brand), tablets and apps. Join us on LinkedIn, follow us on Facebook or Twitter (@Lenovo) or visit us at www.lenovo.com. LENOVO and YOGA are trademarks of Lenovo. Intel and Core are trademarks of Intel. NVIDIA and GeForce are trademarks of Nvidia. Microsoft and Windows are trademarks of Microsoft. Dolby and DS1.0 Home Theater is a trademark of Dolby. Photoshop is a trademark of Adobe Systems Incorporated. All other trademarks are the property of their respective owners. 2015, Lenovo Group Limited. 1 Battery test is based on MobileMark 2012. Battery life (and recharge times) are approximate and will vary based on various factors including system settings, features selected and usage. The maximum capacity of the battery will naturally decrease with time and usage. http://www.businesswire.com/news/home/20151029005932/en/Lenovo-YOGA-700-Offers-Options-Performance-Portability Cybex Arc Trainer vs Elliptical Trainers by Jim Kesel
Keyword Search Cybex Arc Trainer vs Elliptical Trainers by: Jim Kesel Cybex Arc Trainers are a great piece of fitness equipment. The development of the elliptical trainer has transformed the fitness centers and gyms across the country. The ability to do a full body workout with little or no impact allows you to burn more calories by exercising a larger group of muscles on your body. Elliptical trainers are in many cases replacing treadmills in local gyms and YMCA's. When elliptical trainers first appeared the feel of using this new piece of fitness equipment was compared to running on air. However some users had trouble using the new cross trainers. Probably the largest complaint came in the form of knee discomfort. Almost the entire body motion on an elliptical trainer is through the knee. If you have a preexisting knee injury then the use of an elliptical trainer was at times uncomfortable. Some people would even warmed up their knees on a treadmill prior to climbing on an elliptical trainer. However if you talk to most elliptical trainer users you will find very few complaints. One additional problem comes from users that lean to far forward while using an elliptical machine. This puts undue strain on the back leading to cramps or post exercise back pain. Correct posture while using any piece of fitness equipment is important and this is especially true when using any cross trainer. Cybex has created a new cross trainer called the Arch Trainer that seeks to change the fundamental motion used in most ellipticals. The Cybex Arc Trainer comes in several models all of which are considered commercial grade fitness equipment. They are priced accordingly with even the in home models exceeding $4000.00. Most people first come in contact with the Cybex Arc Trainer in their local fitness center or gym. Its flywheel is located at the front of the arc trainer just like the older Cybex elliptical trainers. The location of the pedals appears to be located slightly further to the rear of the arc trainer then you would find on many elliptical trainers. Upon mounting the arc trainer you almost immediately find that you are standing in a more upright position. As you begin to make your stride you will feel your hips doing more of the work. Most people find that using the Cybex Arc Trainer is slightly more comfortable then using some elliptical trainers. The incline feature of the Cybex Arc Trainer is really nice and easy to use. A thirty minute workout provides essentially the same workout as a top quality elliptical trainer with adjustable incline features. It appears to work all the same muscle groups that an elliptical trainer impact. The Cybex Arc Trainer handle bars work in the same motion as your feet do. Basically as the left foot goes forward so does the left handle bar in a very natural cross country skiing motion. Cybex Arc Trainers are built to last and have lots of features that make them a premier piece of fitness equipment. The console is nicely setup and it has up to 12 exercise routines with varying resistance levels similar to many quality elliptical trainers. The biggest drawback to the Cybex Arc Trainer is the price. For the average fitness enthusiast it would be a major investment to purchase a Cybex Arc Trainer for in home use. A quality elliptical trainer provides the same exercise benefits as the Cybex Arc Trainer at less that half the price. If you really want to use the Cybex Arc Trainer as part of your exercise program we suggest you look for a fitness center that already has them. About The Author James Kesel http://www.elliptical-trainer-information.com Elliptical Trainer Information website, We have information on Nautilus, Nordic Track,Life Fitness, ProForm, Tunturi, Schwinn,Reebok, Horizon, Vision elliptical trainers and cross trainers. This article was posted on June 29, 2007 View More Videos from the "Health" category: << Back to "Health" Index Disclaimer: The information presented and opinions expressed herein are those of the authors and do not necessarily represent the views of ArticleCity.com and/or its partners. http://www.articlecity.com/articles/health/article_6335.shtml HOUSTON--(BUSINESS WIRE)--Flexthetics
aims to change the way you manage and store your daily supplements, vitamins, and snacks. The idea came to Josh Daniels and Chris Bello of Sugar Land, Texas in December 2016. These young entrepreneurs had their first 3D printed prototype brought to life within 24 hours. Flexthetics is introducing a new way to organize your snacks and supplements. Fitness enthusiasts and nutrition stores want to start ordering them, but some investment is required prior to mass production. The team is launching a Kickstarter campaign in June 2017 to crowdfund these molds via preorders. The Flexthetics Pro The Flexthetics Pro has five chambers and an attachable funnel for convenience. Users can simply fill each chamber as desired using the funnel. The invention was designed with minimal footprint in mind and conveniently fits into most 600ml shaker bottles. Company Background After hundreds of hours of revisions and testing, Josh and Chris reached a final design they were content with. They filed a patent in March 2017, Chris quit his corporate oil & gas job, and they got to work. Since idea inception, Flexthetics has added Josh's brother, Jeremy to the team as Art Director, and Cosmin Budinschi as Lead Web Developer. Entrepreneurial at a young age Friends since childhood, they've had an entrepreneurial spark before. In 2001 when Josh and Chris were 11 and 10, respectively, they held Magic Shows and Summer Sales for the neighborhood kids. How you can help Flexthetics is launching a Kickstarter campaign on June 12, 2017 for an entire month to raise funding for the molds needed for production. You can help prototypes turn into final products by spreading the word of the campaign in addition to preordering one or more units. Once funding is obtained, Flexthetics can begin shipping as early as December 2017. Call 832-767-8468 or visit www.flexthetics.com for more information. You can also follow them on Facebook and Instagram. http://www.businesswire.com/news/home/20170612006281/en/Flexthetics-Changing-Store-Manage-Supplements Yoga, in Sanskrit, means, "to yoke together". This is translated to mean the union of individual self, the 'Atma,' with the universal self, the 'Paramatma.' There are different methods to achieve this union. When we say Yoga in the present-day context, particularly in the Western countries, what we aim for is the harmony between body, mind and spirit.
From archeological sites dated 3,000 B.C., from the Indus valley civilization, it is clear that the yogic practice is at least that old. In the second century A.D., the yoga knowledge was collected and compiled into a treatise named 'Yoga Sutra,' by Patanjali. Patanjali's 'Ashantanga Yoga,' or eight-limbed yoga, taught eight steps of yoga to be done in the same sequence. The first limb is 'Yama.' The five yamas are non-violence, truthfulness, not stealing, continence and non-covetousness. The next limb is Niyama. The five niyamas are cleanliness, contentment, spiritual austerities, studying the self and the scriptures, and surrender to God. The third limb is 'Asanas,' a set of postures that create a union between the body and the mind so that the aspirant is able to concentrate his mind better. The next one, Pranayama, is a breath-regulating practice. It is not a breathing exercise, though it improves the respiratory system. The main purpose is to direct the 'Prana,' or life force, into proper channels. These four limbs prepare the body and mind for the next four, which are spiritual practices. The fifth limb, 'Pratyahara,' practices drawing the consciousness from external objects and direct it inwards. One becomes detached from the world, and observes oneself as a witness. The next yoga, 'Dharana,' is a concentration practice to gather the full consciousness and concentrate it to observe its own core. The seventh limb, 'Dhyana,' is meditation. In this practice, the mind is made free from thoughts and becomes aware of itself. The eighth and final stage is "Samadhi," where the practitioner reaches yoga flow video a state of ecstasy. Through there is no particular religious practice involved in the complete yoga, it is obvious that it is not for everyone. Most of us are interested in Hatha Yoga. The asanas make our body supple and strong, and the meditation relaxes and reduces stress in the mind. The effects of yoga on the body and mind are so good that it is worth taking it up. http://www.articlebiz.com/article/21613-1-yoga/ Yoga is known to improve health overall, with every aspect of it enhancing something, mind, body, or spirit. But, overall health aside, yoga is becoming known to be particularly helpful for relief from specific diseases. One of these diseases, Multiple Sclerosis, or MS, is a bit of a medical enigma, with no concrete causes and no concrete cure.
The course of MS is unpredictable. The four categories used to classify the clinical course in a person with MS are: Relapsing - remitting, Primary-progressive, Secondary-progressive, and Progressive-relapsing. In the absence of a resolution, several treatment options must step in to relieve the burden MS places on so many lives. Physical activity is extremely important for individuals with MS, and yoga is now recognized as an excellent means of MS management. What is MS? MS is an autoimmune disease in which the body's defensive immune system attacks and destroys the fatty tissue, the myelin surrounding nerves in the brain and spinal cord. These myelin sheaths perform the same function as insulation around an electrical wire. Without the myelin insulation, nerve impulses from brain to body can short out and become confused, misdirected, or be completely blocked. Symptoms can include numbness and/or tingling in the extremities, weakness, lack of coordination and/or balance, gait difficulties, slurring of speech, blurred or double vision, bowel and bladder dysfunction, vertigo, and heat intolerance. While no one knows for certain why some people get MS, there is some speculation to its cause. Because those who have family members with MS are at a slightly increased risk, there is speculation that it may be somewhat genetic. There also seems to be a link between where a person lived as a child and getting the disease as an adult. Those who grew up in colder climates, farther from the equator than other geographical locations are more likely to get it, suggesting that it may possess an environmental link. The risk also increases for those people who are of Western European ancestry. And, along these lines, the risk is greatly higher for women than men, with MS infecting three times more females than males. How Yoga Helps? Yoga is an excellent means of MS management whether the individual manifests little or no outward signs of the disease, or whether they spend most of their time in a wheel chair. Physical activity is extremely important for individuals with MS. The benefits of yoga postures, breath exercises, and meditation may include increased body awareness, as well as a release of muscular tension, a practice that will help keep muscles from atrophying and relieve spasticity. Yoga may also increase balance and coordination, flexibility and strength, control over fatigue, increased tolerance to heat, improved circulation and breathing, improved organ function, enhanced alertness, better management of stress and on overall feeling of well-being. In 2003, the specific link between MS help and yoga was researched in a study conducted by the Oregon Health and Sciences University. In this study, the researchers worked with 69 MS patients, having some of them participate in yoga, some of them participate in other types of exercise, and some of them participate in no exercise at all. The researchers concluded that those who participated in yoga and exercise classes had a significant improvement in fatigue, a cornerstone of MS progression. Because MS may have progressed beyond a person's ability to participate in other forms of exercise, yoga is a good choice, with a certain adaptability and versatility to it. For instance, to help balance, poses such as The Mountain and Warrior can be used with the help of a wall where The Tree and The Eagle poses can be used with the help of a chair. Many poses are restorative, helping the person performing them to feel relaxed and rejuvenated. Yoga can also benefit MS in several other ways. One way is the empowerment yoga provides, empowering people to make wise choices about other factors that can help MS. One of these factors is healthy eating. Because it's important that those with MS eat meals that are healthy and well-balanced, a person's choice in diet can greatly affect the degree to which MS is debilitating. Yoga has a way of filling a person's mind and body with constructive emotions, allowing them to want to do everything they can to relieve the symptoms of the disease. It makes people self-aware, helping them to realize what actions need to be taken to keep MS in check and helping them to want to perform those actions. Another way yoga helps is by perpetuating a positive attitude, something that can prove helpful even where modern medicine fails. Yoga helps people to look inward, focusing on the positive emotions they have within them and giving their inner being the ability to heal. This takes the focus off the disease of MS, causing it to loosen its grip in the process. It also helps people to relax, be less stressed, and to believe MS is a disease that they can keep in check. In keeping with the belief that "he who thinks he can and he who thinks he can't is right either way" yoga makes people more optimistic when it comes to their disease, and their life in general.. TWISTED is a medical yoga studio at the Center for Osteopathic Medicine in Boulder, Colorado. Twisted integrates osteopathic medicine, hatha yoga and mindfulness practices to teach optimal balance between physical, mental, and emotional health. It aims to educate and help people to live a healthy life from the inside out. Rehabilitation programs offer a comprehensive treatment regime for the whole being, empowering each person one breath at a time to stimulate the body's natural healing potential. http://www.articlecity.com/articles/health/article_6176.shtml |
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September 2017
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