yoga and atiyoga. The Sarma traditions also include Kriya, Upa (called "Charya"), and yoga, with anuttara yoga replacing mahayoga and atiyoga. Zen Buddhism Zen, whose name derives from the Sanskrit dhyāna via the Chinese ch'an, is a form of Mahayana Buddhism in which yoga is an integral part. Medieval hatha yoga The first references to hatha yoga are in eighth-century Buddhist works. The earliest definition of hatha yoga is in the 11th-century Buddhist text Vimalaprabha. Hatha yoga blends elements of Patanjali's Yoga Sutras with posture and breathing exercises. It marks the development of asanas into the full-body postures in current popular use and, with its modern variations, is the style presently associated with the word "yoga". Sikhism Yogic groups became prominent in Punjab during the 15th and 16th centuries, when Sikhism was beginning. Compositions by Guru Nanak (the founder of Sikhism) describe dialogues he had with Jogis, a Hindu community which practiced yoga. Guru Nanak rejected the austerities, rites and rituals associated with hatha yoga, advocating sahaja yoga or nama yoga instead. According to the Guru Granth Sahib, Modern revival Introduction in the West Yoga and other aspects of Indian philosophy came to the attention of the educated Western public during the mid-19th century, and N. C. Paul published his Treatise on Yoga Philosophy in 1851. Swami Vivekananda, the first Hindu teacher to advocate and disseminate elements of yoga to a Western audience, toured Europe and the United States in the 1890s. His reception built on the interest of intellectuals who included the New England Transcendentalists; among them were Ralph Waldo Emerson (1803–1882), who drew on German Romanticism and philosophers and scholars such as Georg Wilhelm Friedrich Hegel (1770–1831), the brothers August Wilhelm Schlegel (1767–1845) and Friedrich Schlegel (1772–1829), Max Mueller (1823–1900), and Arthur Schopenhauer (1788–1860). Theosophists, including Helena Blavatsky, also influenced the Western public's view of yoga. Esoteric views at the end of the 19th century encouraged the reception of Vedanta and yoga, with their correspondence between the spiritual and the physical. The reception of yoga and Vedanta entwined with the (primarily neoplatonic) currents of religious and philosophical reform and transformation during the 19th and early 20th centuries. Mircea Eliade brought a new element to yoga, emphasizing tantric yoga in his Yoga: Immortality and Freedom. With the introduction of tantra traditions and philosophy, the conception of the "transcendent" attained by yogic practice shifted from the mind to the body.