Background: Yoga, Ayurveda, and naturopathy have received increased attention in the recent past as alternative therapies. Considering that over 75% of people experience stress which has negative consequences, the effect of yoga as a stress management therapy is not examined. As people are becoming more and more spiritual in their daily lives, the effect of spiritual beliefs in reducing stress is unknown. Aim: The present article is aimed at developing a conceptual model on yoga practice and the impact of spiritual beliefs in the management of stress. This is the first of its kind in literature and a modest attempt is made to empirically test the model. Materials and Methods: The study involved 251 individuals (110 males and 151 females) in the age groups ranging from 18 to above 65. A carefully crafted survey instrument was used to collect data. To empirically test the model that involves the relationship between stress and the effect of stress on life, social support, activities, yoga practice, and stress management, the present research used hierarchical regression analysis. Results: The results indicate that individuals who experience stress feel its effect on life and engage in various physical activities. The results did not show the importance of socialization, contrary to the popular belief that individuals who experience stress seek socialization. The results also showed that the effect of stress is positively related to yoga practice. For managing stress, spiritual beliefs play a major role. Interestingly, spiritual beliefs acted as moderator in the relationship between the effect of stress and yoga practice and management of stress. These results emphasize the growing importance of both yoga and spiritual beliefs in the world. Conclusions: The empirical model we tested in this research has implications for management as well as for practitioners. Growing yoga centers all over the world bear testimony to the benefits of yoga, and this research corroborates such practices. The results also provide justification for increasing spirituality in reducing the effect of stress.

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“Harita” was a sage of great antiquity, and he was contemporary of “Agnivesha.” “Harita” has composed a treatise named “Harita samhita” based on the teachings of his preceptor “Punarvasu Atreya.” “Bhoota vidya” (demonology/psychiatry) is explained in 55th chapter of the third sthana (section) of “Harita samhita.” The etiology, number of graha's (demons), their description, and treatment aspects are explained differently in “Harita samhita” from other texts. Previous works have demonstrated that various bhutonmadas or grahonmadas have shown similarity with different psychiatric or neuropsychiatric conditions. The present article explores different “bhutonmada's” /“grahonmada's” (disease caused by the possession of demons) explained in “Harita samhita” along with their clinical significance in the present dayAyurvedic psychiatry practice. Bhutonmada/grahonmada is a psychiatric condition characterized by abnormal behavior in terms of exhibition of strength, energy, valour and enthusiasm, defects in perception, retention and memory, abnormality of speech, and abnormality in perceiving self and environment. Ten grahas (aindra, agneya, yama, nairruta, varuna, maaruta/vaayu, kubera/yaksha, sira, grahaka and pishacha ) and clinical features due to their affliction are described in “Harita samhita.” Grahonmadas explained in Harita samhita have shown similarity with various psychiatric and/or neuropsychiatric conditions.

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Yoga and mindfulness are widely used interventions in various workplace setups. Both originated in the East and have many common and distinct characteristics. This study is to present the parallel and distinct views of these two major schools of philosophy. We describe Buddhist perspective of mindfulness as well as the basic philosophy of Yoga. We also discuss how these traditions suffer in a similar manner due to partial adoption of the traditional practices in contemporary society. Even though these interventions are increasingly becoming popular, to the same extent deviations from traditional practices are also observed. We also evaluate the role of awareness in the practice of mindfulness and yoga in general. Finally, we try to explore the possibilities of implementing yoga and mindfulness in workplace setups.

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Background: Modern scientific methods have been used to test and verify statements in the ancient Vedic literature. Jyotisha astrology Navagrahas have been observed to influence results of microbiological processes. Aims and Objectives: To extend previous work by investigating exponential phase growth in easily repeatable growth experiments. Materials and Methods: 150 growth curves of a non-pathogenic E. coli strain were generated for 72 start times over an 18-month period, using OD-600 spectrophotometer measurements. Results: Variations in maximum exponential phase growth correlated negatively with Kuja (Mars) Shadbala, R² was 0.20, P < 0.0005. Discussion: Previous research found that Jupiter and Rahu consistently exerted opposing influences. Consistent with Jyotisha tradition, Jupiter supported life, while Rahu opposed it. Kuja is malefic like Rahu. The study suggests that he plays a similar role thwarting life processes. Conclusion: Kuja's role opposing microorganism growth seems similar to Rahu's, consistent with their common malefic nature posited by Jyotisha.

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