^ "Sidang Media – Fatwa Yoga". Islam.gov.my. Archived from the original on 6 January 2009. Retrieved 5 September 2010. Quote: The Fatwas of Religious Council in Islamic affairs on Yoga. After carefully studied various reports and factual data, the Council unanimously agreed that this ancient India religious teachings, which involves physical and mental exercises, are Hinduism in nature known as wahdat al-wujud philosophy (oneness of existence; the realization of identity between the Self in man, Atman; and the Divine, BRAHMAN: ‘Brahman is all, and Atman is Brahman'). It is prohibited (haram) for Muslims to practice it.
Samuel states that Tantrism is a contested concept. Tantra yoga may be described, according to Samuel, as practices in 9th to 10th century Buddhist and Hindu (Saiva, Shakti) texts, which included yogic practices with elaborate deity visualizations using geometrical arrays and drawings (mandala), fierce male and particularly female deities, transgressive life stage related rituals, extensive use of chakras and mantras, and sexual techniques, all aimed to help one's health, long life and liberation.
According to Pāṇini, the term yoga can be derived from either of two roots, yujir yoga (to yoke) or yuj samādhau ("to concentrate"). In the context of the Yoga Sutras of Patanjali, the root yuj samādhau (to concentrate) is considered by traditional commentators as the correct etymology. In accordance with Pāṇini, Vyasa who wrote the first commentary on the Yoga Sutras, states that yoga means samādhi (concentration).
The chronology of completion of these yoga-related Early Buddhist Texts, however, is unclear, just like ancient Hindu texts. Early known Buddhist sources like the Majjhima Nikāya mention meditation, while the Anguttara Nikāya describes Jhāyins (meditators) that resemble early Hindu descriptions of Muni, Kesins and meditating ascetics, but these meditation-practices are not called yoga in these texts. The earliest known specific discussion of yoga in the Buddhist literature, as understood in modern context are from the later Buddhist Yogācāra and Theravada schools.
An article by Muscle & Fitness magazine, "Overtrain for Big Gains", claimed that overtraining for a brief period can be beneficial. Overtraining can be used advantageously, as when a bodybuilder is purposely overtrained for a brief period of time to super compensate during a regeneration phase. These are known as "shock micro-cycles" and were a key training technique used by Soviet athletes.
Many other important bodybuilders in the early history of bodybuilding prior to 1930 include: Earle Liederman (writer of some of bodybuilding's earliest books), Zishe Breitbart, Georg Hackenschmidt, Emy Nkemena, George F. Jowett, Finn Hateral (a pioneer in the art of posing), Frank Saldo, Monte Saldo, William Bankier, Launceston Elliot, Sig Klein, Sgt. Alfred Moss, Joe Nordquist, Lionel Strongfort ("Strongfortism"), Gustav Frištenský, Ralph Parcaut (a champion wrestler who also authored an early book on "physical culture"), and Alan P. Mead (who became an impressive muscle champion despite the fact that he lost a leg in World War I). Actor Francis X. Bushman, who was a disciple of Sandow, started his career as a bodybuilder and sculptor's model before beginning his famous silent movie career.
In recent years, the related areas of fitness and figure competition have increased in popularity, surpassing that of female bodybuilding, and have provided an alternative for women who choose not to develop the level of muscularity necessary for bodybuilding. McLish would closely resemble what is thought of today as a fitness and figure competitor, instead of what is now considered a female bodybuilder. Fitness competitions also have a gymnastic element to them. A study by the Clinical Journal of Sport Medicine found that female bodybuilders who are taking anabolic steroids are more likely to have qualified for substance dependence disorder, to have been diagnosed with a psychiatric illness, or to have a history of sexual abuse.
Tantra is a range of esoteric traditions that began to arise in India no later than the 5th century CE.[note 17] George Samuel states, "Tantra" is a contested term, but may be considered as a school whose practices appeared in mostly complete form in Buddhist and Hindu texts by about 10th century CE. Tantric yoga developed complex visualizations which included meditation on the body as a microcosm of the cosmos. They included also the use of mantras, pranayama, and the manipulation of the subtle body, including its nadis and cakras. These teachings on cakras and Kundalini would become central to later forms of Indian Yoga.
According to Geoffrey Samuel, our "best evidence to date" suggests that yogic practices "developed in the same ascetic circles as the early śramaṇa movements (Buddhists, Jainas and Ajivikas), probably in around the sixth and fifth centuries BCE." This occurred during what is called the ‘Second Urbanisation’ period. According to Mallinson and Singleton, these traditions were the first to use psychophysical techniques, mainly known as dhyana and tapas. but later described as yoga, to strive for the goal of liberation (moksha, nirvana) from samsara (the round of rebirth).
The number of asanas used in modern yoga has increased rapidly from a nominal 84 in 1830, as illustrated in Joga Pradipika, to some 200 in Light on Yoga and over 900 performed by Dharma Mittra by 1984. At the same time, the goals of Haṭha yoga, namely spiritual liberation (moksha) through the raising of kundalini energy, were largely replaced by the goals of fitness and relaxation, while many of Haṭha yoga's components like the shatkarmas (purifications), mudras (seals or gestures including the bandhas, locks to restrain the prana or vital principle), and pranayama were much reduced or removed entirely. The term "hatha yoga" is also in use with a different meaning, a gentle unbranded yoga practice, independent of the major schools, sometimes mainly for women.
Description of an early form of yoga called nirodhayoga (yoga of cessation) is contained in the Mokshadharma section of the 12th chapter (Shanti Parva) of the Mahabharata (third century BCE). Nirodhayoga emphasizes progressive withdrawal from the contents of empirical consciousness such as thoughts, sensations etc. until purusha (Self) is realized. Terms like vichara (subtle reflection), viveka (discrimination) and others which are similar to Patanjali's terminology are mentioned, but not described. There is no uniform goal of yoga mentioned in the Mahabharata. Separation of self from matter, perceiving Brahman everywhere, entering into Brahman etc. are all described as goals of yoga. Samkhya and yoga are conflated together and some verses describe them as being identical. Mokshadharma also describes an early practice of elemental meditation. Mahabharata defines the purpose of yoga as the experience of uniting the individual ātman with the universal Brahman that pervades all things.