Struktur Pelatihan Yoga Āsanas Bagi Anak-Anak, Remaja Dan Dewasa Di Sanggar Samirata

<p><em>Yoga is a way to connect or unite in the spiritual or spiritual dimension which is the main process / path to achieve the goal, namely eternal freedom or the union of the soul with God. This oneness exists after breaking the duality of mind into the highest consciousness. Āsanas is the third part of the eight yoga paths, which are known as astāngga yoga or the eight sections of yoga. The aim is to make our bodies steady and ready for higher techniques such as pranayama (breath control), pratyahara (sense withdrawal), dharana (concentration), dhyana (meditation) and Samadhi (cosmic realization). The method used in this writing uses qualitative methods, using qualitative descriptive analysis. Besides that, in the implementation of the training, the method of material presentation, question and answer method, and practical method is also carried out. Data collection used by using observation, interview and documentation techniques. Through āsanas yoga training which is not theoretical but direct practice through the āsanas yoga training structure by emphasizing the importance of deep understanding of the philosophy of each āsanas pose that is carried out. So that by staying more persistent, it will be easier to concentrate and meditate. In addition, the āsanas movement balances the production of hormones from the various glands, the stretching and bending position of the āsanas movement, which is carried out for a certain period of time, puts special and sustained pressure on the glands so that it stimulates the glands in various ways, regulates glandular production and ultimately going to control emotions. If the deficiency of the glands is resolved, the mind becomes free from emotional distress and a perfect inner calm will be achieved. So that the training participants will feel the benefits both morally, physically, mentally and spiritually by making the practice of yoga as a sadhana.</em><em></em></p>

Representation of the Orient in Pasolini’s Arabian Nights

This article aims at studying the representation of the Orient in Pasolini’s film Arabian Nights(1974). Since this film is a faithful adaptation of Thousand and One Nights it will be examined as carrying the same ideology which the text carries. The text of Thousand and One Nights established and legitimized orientalism in the west. Thus the movie follows suit in institutionalizing Orientalism. This is obtained by a close watching analysis and by looking at the images of the Orient, the plot itself, potential stylistic features which expresses images or attitudes in this regard. Our hypothesis is that the Orient in this movie is portrayed in accordance with notions of representation of the Other being depicted as, amongst other aspects, exotic, sexual, erotic and as a homogenous mass. Pasolini portrays Oriental men and woman as bodies in the duality of mind and body, and portrays them as a homogenous mass this is merely due to their belonging to a particular culture or race. The film represents the Oriental men and women as having a defining interest in sex and eroticism. It displays an exoticising Western view of the Oriental culture.

»Ich will euch Wahrheiten in die Ohren schreien«.

Around 1900 anthropological ›knowledge‹ is in high demand. In contrary to the Platonist-Christian tradition human being is no longer defined as a duality of ›mind‹ and ›body‹ but as pure biological and physical nature. At first glance Thomas Mann’s early writings seem to adapt this monist anthropological concept. His characters seem to be determined by their hereditary predispositions and seem to be part of an unavoidable process of ›degeneration‹. Within the scope of a close narratological reading this article shows, however, that the possession of anthropological knowledge is often not claimed by the narrator but by the fictive characters themselves. The analysis of the short novels Der kleine Herr Friedemann (Little Herr Friedemann) and Der Weg zum Friedhof (The Road to the Curchyard) exemplarily shows that Thomas Mann creates - already in his early works - a firmly modern way of writing that marks contemporary claims of anthropological knowledge as depending on perspective and as normative decisions with a limited validity.

Nineteenth-century ideas on hemisphere differences and “duality of mind”

It is widely felt that the sorts of ideas current in modern laterality and split-brain research are largely without precedent in the behavioral and brain sciences. This paper not only challenges that view, but makes a first attempt to define the relevance of older concepts and data to present research programs.In the 19th century, there was a body of literature that held that many mental pathologies could be explained by supposing that each individual potentially had two conscious brains. Madness resulted when these begin to interfere with each other or otherwise functioned independently. The left-sided localization of language by Broca in the 1860s complicated matters by showing that the two brain halves functioned differently. Broca argued that functional asymmetry was a reflection of man's capacity to “perfect” himself; soon, the left hemisphere was transformed into the superior, uniquely human side of the brain. Considerable effort then went into seeing how far the functions of the right hemisphere complemented those of the left. The resulting dichotomies of mind and brain interacted—and sometimes also conflicted—with “duality of mind” theories. In the 1880s, the Paris school of neurology helped bring about a revival of interest in these theories with its startling metalloscopy and hemihypnosis experiments.A section of this target article is devoted to the views of Hughlings Jackson. Jackson's physiological/philosophical writings on hemisphere specialization and mental duality largely set him outside of the rest of the 19th-century tradition. The article concludes that at least some of the data gathered in the 19th century might prove useful or interesting to certain investigators today. More important, it asks how far an awareness of the “time-bound” nature of 19th-century concepts should change the way in which one surveys the laterality scene today.