Showing posts with label Ram Rao. Show all posts
Showing posts with label Ram Rao. Show all posts

The Fourth Branch of Yoga: Pranayama (Toning down Agitation through Breath Practice)

06:50 | Labels: , , , , ,


by Ram
Irises in Monet's Garden by Claude Monet
In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the concept of Ashtanga Yoga (Ashta=eight; Anga=limbs), which refers to the eight-fold path/eight rungs/limbs/steps of yoga as described in the Raja Yoga section of the yoga philosophy. Its practice helps us to discriminate between ignorance and awareness and truth from illusion, which is the means for liberation or enlightenment. The first three limbs namely Yama, Niyama, and Asana, which I discussed in earlier posts help to prepare the body and mind for regulating the breath and achieving stillness.

The fourth limb in the Ashtanga series is Pranayama: Prana =life force, breath, wind, air, respiration, vital energy, and ayama = extend, stretch, draw out, regulate. Pranayama, a formal practice of regulating the breath, consists of techniques designed to gain mastery over the respiratory process while building a connection between the breath, the mind, and the intellect. The technique refers to a particular system of breath control involving three processes namely: puraka (inhalation), kumbhaka (retention), and rechaka (exhalation). When these three processes are balanced, there is union of the body and mind.

According to the Yoga Sutras, the practices of pranayama and asana are considered to be the highest form of purification and self-discipline for the mind and the body, respectively. Pranayama serves as the gateway to meditation and higher yogic practices, and the practice produces the actual physical sensation of heat, called tapas, or the inner fire of purification. It is believed that this heat is part of the process of purifying the nadis, the subtle nerve channels of the body. This allows a more healthful state to be experienced and allows the mind to become calm. As the yogi follows the proper rhythmic patterns of slow deep breathing, the patterns strengthen the respiratory system, soothe the nervous system, and reduce craving. As desires and cravings diminish, the mind is set free and becomes a fit vehicle for concentration. Thus, any individual who has a regular practice of pranayama is able remove the impurities of the body, the senses, and the mind through the power of breath regulation.

Pranayama not only pacifies and revitalizes a tired body, but it also calms, rejuvenates, and uplifts the mind, leading the individual into deeper state of meditation. There are several different forms of pranayama, however, several teachers caution that pranayama practice needs to be restricted only to experienced practitioners. There is some wisdom in being vigilant about the practice, for if done incorrectly it can lead to problems in the nervous system and psychological disturbances. But there are a few basic pranayama practices that are safe for nearly everyone, and we have discussed a few of them on our blog (see Pranayama for Everyone: Bhramari Breath and Balancing Your Nervous System with Your Breath). You can practice pranayama as an isolated standalone technique or integrate it into your daily yoga asana routine.

Thus, the first three limbs together with pranayama practice refine our personalities, helping us gain mastery over the body and develop an energetic awareness of ourselves, all of which help us to control our senses and our mind, and attain a higher state of consciousness. Several researchers have now reported that pranayama techniques are beneficial in treating a range of disorders, including:
  • improving cardio-pulmonary functions 
  • increasing autonomic functions 
  • balancing the blood pressure 
  • relieving symptoms of asthma 
  • reducing physical and mental stress 
Additionally, pranayama practitioners report that this breathing practice helps in developing a steady mind, strong willpower, and sound judgment.

I consider pranayama as a “green therapy” because no harm is done to the environment, trees, or animals around us. All it requires is a place to be seated and your willpower, focus and concentration. While the requirements for this practice are minimal, the benefits are immense!



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Fluid Intelligence and Yoga

11:32 | Labels: , , ,

by Ram

From "The Path to Holistic Health" by B.K.S. Iyengar
The Hatha Yoga Pradipika was written centuries ago and in the course of time produced several yoga masters and teachers, yet it took Tirumalai Krishnamacharya and B.K.S. Iyengar to bring innovation to the practice of yoga, including developing new poses and adding the use of various props. 

Similarly, it took the ingenuity of Robert Jarvik to design and implant the first artificial heart. And also, had those Harvard college kids, led by Mark Zuckerberg, not been interested in digitizing their assignment notes, we may never have seen Facebook. Examples of such innovative and ingenious incidents abound and reflect a specific type of intelligence. 

What is intelligence? Is it getting a very high score on the ACT or SAT? Is it having the ability to solve complex math equations? Or does being able to create a complex software program make you intelligent? In reality, intelligence is a little bit of all of these and more. As intelligence began to be better understood by cognitive psychologists, it became clear that many distinct sub-types of intelligence exist. Psychologists are of the opinion that intelligence comes in many forms and is comprised of a variety of cognitive skills and abilities. In broad terms, intelligence comprises two sub-components: 

Crystallized intelligence. This is the ability to make use of acquired information or knowledge. Crystallized intelligence involves knowledge that comes from prior learning and past experiences. People who possess high levels of crystallized intelligence are people who remember facts and retain a wealth of knowledge on specific topic(s). Examples of crystallized intelligence include vocabulary exams and geography or spelling bees. This type of intelligence is based upon facts and rooted in experiences. It is generally long-lasting and improves with rote learning.

Fluid intelligence. This is the ability to be innovative or ingenious  It allows you to quickly adapt to and solve problems, even in an unfamiliar situation. Fluid intelligence is the ability to reason, think and apply. In order for someone to have fluid intelligence, they must be able to reason and think conceptually, as well as achieve problem solving skills. Although abstract thinking and problem solving skills are achieved during a person's education, learning, and experiences, fluid intelligence is an innate ability that is independent of those things. Having an open mind and high level of awareness are key aspects of fluid intelligence abilities. On the yoga mat, fluid intelligence is all about ingenious methods of modifying a pose to reap the same benefits and avoiding any pains, distress or risks. 

Fluid intelligence and crystallized intelligence are both components of general intelligence and yet are distinct in their respective aspects. Two people with the same IQ may exhibit similar crystallized intelligence but dissimilar fluid intelligence. While both types of intelligence increase throughout childhood and adolescence, the general belief is that crystallized intelligence continues to grow throughout adulthood and then begins to decline after age 65. Nevertheless, as we age and accumulate new knowledge and understanding, crystallized intelligence becomes stronger. In contrast, fluid intelligence and the ability to reason and think conceptually begin to decline around age 40.

Now you may ask what do these concepts have to do with yoga? Well, results from a recent study investigating the relation between age and fluid intelligence in middle-aged yoga and meditation practitioners, and matched controls indicated that fluid intelligence declined much slower in yoga practitioners and meditators combined, than in controls. Furthermore, mindfulness meditation was positively correlated with fluid intelligence. The study Fluid intelligence and brain functional organization in aging yoga and meditation practitioners involved 47 physically and mentally healthy participants (16 yoga practitioners, 16 meditation practitioners, and 15 controls), who were recruited after matching for age, gender, education, race, and handedness. Age-related decline in fluid intelligence and normal functional brain network properties in these participants were investigated. Fluid intelligence was tested using a variety of cognitive skills. Functional networks were also measured by the resilience displayed by neurons to actual lesions in the brain’s cortical areas or by simulating such attacks. The apparent rate of age-related decline in fluid intelligence was found to be lower in yoga practitioners and meditators combined as compared to controls. Furthermore, resting state functional neurons of yoga practitioners and meditators combined were more resilient to damage than those of controls. Interestingly, mindfulness meditation alone was effective in blocking the age-associated decline in fluid intelligence as well as increasing the neural network resilience.

The results of this study may also explain previous studies that indicated that older meditators have better attention performance than non-meditators. Both meditation and yoga requires the quality of mindfulness that in turn triggers functional neural network integration and improve fluid intelligence. The results are extremely relevant and important as they have a potential practical implication with a rapidly aging world population and increasing life expectancies. So if you wish to have a non-medicated, non-prescription-based method to strengthen your neural network and improve your fluid intelligence, unroll your mat and start your practice of yoga and meditation today!


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The Third Branch of Yoga: Asana (Being in the Flow)

13:09 | Labels: , , , ,

by Ram

The Japanese Bridge by Claude Monet
The underlying principles of the yoga philosophy are to foster the wellbeing of an individual at the level of body and mind and to help the individual re-connect to his/her true nature. One of the yogic methods or practices to achieve this is by adopting Ashtanga yoga, the eight-fold path of self-realization. The first two steps of the eight-fold path are yama and niyama, which serve as your Do and Don’t Lists. They are the GPS of our lives, guiding us to think about ourselves and our actions, and preparing us to act toward ourselves and toward the world. Each sub-limb/sub-step of the yama and niyama is additive as they prepare you for the next higher step. Putting these principles together in the form of a daily practice helps to bring peace, joy, and understanding. Compassion and awareness grows as you bring in more positive changes. Having established the practices of yama and niyama, the individual is now ready to incorporate the third limb/step, asana which means “seat,” “settle” and, in the yoga context, “posture.” 

In the early stages of our asana practice, when we hold a pose, we are simply mastering the skills to sustain the correct posture. As our practice deepens, we blend our asana technique with energy, passion and wisdom and find ourselves fully “in” the pose. When you are engaged in a posture where the asana challenge matches your skill, you have an undivided focus and get totally involved, forgetting everything else but the activity. You are in a state of “flow,” or as Desikachar puts it, “in the zone.” While this state may seem effortless it requires a whole lot of initial effort to make the state accessible (see Positive Psychology vs. Yoga Philosophy). A challenging pose offers you the opportunity to explore and control all mental aspects, including attitudes, emotions, concentration, intent, and faith. As BKS Iyengar explains:

“It must not be just your mind or even your body that is doing the asana. You must be in it. You must do the asana with your soul.

To be in it and do the asana with your soul requires that you let go of the ego, including your body image, and find your true self. It goes back to intention, rather than outcome. Thus, the goal of asana practice is not to assume a physically perfect posture but to fully come into your version of the pose, to feel open and grounded and calm, even if it is a challenging pose. So while practicing your asanas, focus less on a macho (male) or slim body (female), and instead aim your attention on achieving stability, mobility and encouraging integration—gently coaxing all the tight muscles to move and work together. Pay close attention to connections—between one part of the body and another, between thought and action, and between breath and movement. Do not try to think or struggle your way into an asana; instead, just flow into the posture through calmness, love and devotion.

Interestingly while I was writing this article, we received this query from one of our readers:

“To me these two aspects of yoga … achieving a desirable state of physical being through asana and cultivating spiritual growth through meditation, mindfulness and intentional study of yoga tradition appear to be at odds with each other. Does the tendency to ‘use’ yoga (physically) actually impede our ability to comprehend the less tangible, more subtle and deeper spiritual aspects of yoga”?

I myself don’t find these practices at odds with each other as I am aware that the original intention of hatha yoga was to fortify the body for spiritual practices. However, in today’s world, yoga is often thought of as “asanas only”—something like a stretching tool to keep the body limber and agile. People are drawn to yoga as a way to keep fit, even though the idea behind the physical practice of yoga is to help the mind to become clear or pure and develop deeper mind-body awareness. Obviously, the constant barrage of photographs of individuals doing acrobatic poses in precarious settings or skinny young women doing fancy poses in very skimpy outfits are undoubtedly at odds with the aim of the practice. Asanas were originally developed to enable practitioners to become more flexible, stable, and grounded in order to move easily into a regulated breath practice and to develop inner focus and concentration. They were created to prepare the body and mind for going into deeper meditative states. To sit for a lengthy time in a meditative state requires a stable body and a calm mind. So unless you are free of physical distractions and achieve stability in the body, you cannot achieve mastery of senses and mind.

Notice that as we do the asanas daily and regularly, the less mechanical they become. While this happens partly because we are more knowledgeable about the placement of arms, the positioning of the feet, or the rotation of the hips, it is also due to being in zone/flow—creating a balance between our material world and spiritual experience. The idea behind the asana practice is to help the mind to become clear or pure and develop deeper mind-body awareness. A clear mind is not affected by stress and a clear mind produces a healthy body thus creating a greater connection with one's own pure, essential nature. And any individual can achieve mind-body awareness and ultimately attain enlightenment.

As B.K.S. Iyengar aptly says, “the needs of the body are the needs of the divine spirit which lives through the body. The yogi does not look heaven-ward to find God for he knows that He is within.” Do you get the same feeling or experience when you are on the mat?



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Post-Traumatic Stress Disorder: Yoga to the Rescue

09:30 | Labels: , , , ,

by Ram

Tokugawa with help from the Jodo monks of the Daijuji temple in Okizaki,
defeats the Ikkō ikki at the battle of Azukizaka by Yoshitoshi
Post-traumatic stress disorder (PTSD) is an anxiety disorder that develops after a person is exposed to a traumatic event. The individual could be either experiencing or witnessing the event.  Generally, people who are exposed to a traumatic event have difficulty adjusting and coping for a while but the symptoms get better with time and good care. However, if the symptoms get worse and protracted and interfere with daily tasks, the individual may have PTSD. Symptoms may include: recurring flashbacks of the event, hyperarousal, nightmares, severe anxiety, difficulty concentrating, feeling "jumpy" or getting easily startled, insomnia, uncontrollable thoughts about the event, self destructive behavior or withdrawing from social relationship. Women in general are more likely to develop PTSD than men, children are less likely to experience PTSD-like symptoms after a traumatic event than adults, especially if they are under ten years of age, and war veterans are at high risk for PTSD.

Anyone who is exposed to a dangerous situation naturally feels frightened.  The fear triggers the Fight or Flight response in the body to defend against the incoming danger or to evade it. This is a normal and healthy response of the body to protect the individual. But in PTSD, the Fight or Flight response is abnormally altered and as a result the individual may feel stressed or frightened even when they’re no longer in danger. Though PTSD was first recognized in war veterans, it can also result from a variety of incidents, including brutal assault, rape, torture, child abuse, abusive relationships, accidents, such as, car crashes, bombings, natural disasters, kidnapping or long-term captivity. The symptoms of PTSD may show up following the traumatic event or, surprisingly, may appear several years after the event. The symptoms cause significant problems at home, work, or in a social situations and can affect the individual’s normal functioning. 

What’s intriguing is why only some people suffer from PTSD. As with most mental health problems, PTSD is probably exacerbated in those who have:

  • inherited some mental health risks (genes that play a role in fear associated-memory formation and acquisition)
  • exposed themselves to frequent episodes of traumatic events
  • dysregulation in the release of chemicals and hormones in response to stress

The primary treatment for PTSD is psychotherapy in combination with suitable medication. This type of combinatorial treatment approach seems to improve the symptoms, help individuals feel better about themselves and enable the individuals to adopt lifestyle changes to manage the symptoms that recur. Medications include antidepressants and/or anti-anxiety medications. The drawback is that these medications have the potential for abuse and patients complain of several non-specific side effects. So non-pharmacological remedies could serve as a perfect add-on treatment. Fortunately, there are now nearly a dozen research studies describing mind-body intervention therapies, including yoga and meditation, for management of PTSD symptoms that arise from exposure to various stress stimuli. See Managing Mental Health Disorders Resulting from Trauma through Yoga: A Review.

Yoga for War Veterans with PTSD: The effectiveness of a yoga program for improving PTSD symptoms was conducted in a pilot study involving twelve war veterans who suffered from military-related PTSD. The veterans participated in a six-week yoga intervention that was held twice a week. The researchers noted a significant improvement only in a subset of PTSD symptoms, including hyperarousal symptoms, overall sleep quality, and daytime dysfunction related to sleep. 

Yoga for Tsunami Survivors: In another study, the effect of a yoga breath program alone or in combination with a trauma-reduction exposure technique was evaluated on the 2004 tsunami survivors who were confirmed to exhibit PTSD symptoms. The 183 tsunami survivors were divided into three groups: 1) yoga breath intervention, 2) yoga breath intervention followed by 3–8 hours of trauma-reduction exposure technique, and 3) six-week wait list that served as a control group. PTSD measures (17-item PTSD checklist and depression) were checked at the start of the study and at 6, 12 and 24 weeks.  Eight months after the 2004 tsunami, survivors who performed the yoga program alone or in combination with the exposure therapy had significantly reduced scores on PTSD symptoms checklist compared with the control group. Additionally, the yoga group alone or in combination with the exposure therapy had significantly reduced scores on depression measurements compared with the control group. The benefits from the yoga program alone or in combination with the exposure therapy were maintained for 24 weeks, even without a regular practice. 

Yoga for Youth Incarcerated in a Correctional Facility: Juvenile delinquency requires interventions to help the youth cope with the stress.  A randomized controlled trial was carried out on 28 girls between 12 and 16 years of age, all of whom had a history of committing legal offences. The 28 girls were divided into two groups:  1) yoga and 2) games. The girls in the yoga group received training in postures and guided relaxation sessions for 60 minutes daily for 5 days a week. At the end of 6 months, both groups’ heart rate and breath rate were assessed to evaluate their physiological stress levels. While both groups showed significantly reduced heart rate, the yoga group also showed a significant decrease in breath rate, suggesting that a combination of yoga and meditation was helpful in combating fear, anxiety and hyper arousal like symptoms associated with PTSD.

Similar mind-body intervention programs were conducted on people exposed to civil wars, tsunami, hurricanes, interpersonal violence, combat, and terrorism in several places, including Kosovo and Sri Lanka. And in all such cases it was noted that yoga and meditation were extremely useful in reducing mental health disorders and other PTSD symptoms. Researchers believe that yoga and meditation may improve the functioning of traumatized individuals by relieving their psychological distress, increasing their mental awareness, and helping them to tolerate physical and sensory experiences associated with fear and helplessness. So if you know of someone who is experiencing PTSD or similar symptoms, kindly roll out the mat and encourage the individual to incorporate yoga and meditation into their lives. Both these practices do not require extensive hospital visits, expensive gear, space or setup and do not have any baggage of side effects. And the benefits are immense. Furthermore the healing power is in its simplicity!

 

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The Second Branch of Yoga: The Niyamas (Your "To Do" List)

10:55 | Labels: , , , , , , ,

by Ram

Path at La Cavee, Pourville by Claude Monet

In my post Ashtanga Yoga: Following the Eight-Fold Path Ashtanga Yoga: Following the Eight-Fold Path, I defined Ashtanga Yoga (Ashta=eight; Anga=limbs) as the eight-fold path/eight rungs/limbs/steps of yoga, whose practice helps us to discriminate between ignorance and awareness and truth from illusion which is the means for liberation or enlightenment. I followed it up by discussing the first of the eight steps Yamas  as moral and ethical strategies that guide us to lead a conscious, honest and ethical life.

Today’s article focuses on Niyamas, the second of the eight rungs or limbs. If the Yamas are "don't do" practices," the Niyamas are the “to do” practices. These are personal observances/practices of self-training and deal with how we relate to the environment around us as well as to our own selves. The five niyamas are: 

  1. Saucha=cleanliness
  2. Santosha=contentment
  3. Tapas=spiritual austerities
  4. Svadhyaya=study of the sacred scriptures and of one's self
  5. Isvara pranidhana=surrender to divinity 

Saucha (Cleanliness): Many teachers discuss this topic as cleanliness of the body. But Saucha is cleanliness and purification at the level of both body and mind. In addition to keeping our body clean and eating healthy food, it also includes harboring pure thoughts. A purified body brings clarity and purity to the mind. A clear and pure mind draws only harmonious impressions that allow the individual to walk on the path of truth, so Saucha lays the foundation to understand our true nature. Therefore, it becomes essential to find time each day to practice the observance of Saucha. 

Santosha (Happiness/Contentment):  To be contented and happy even while experiencing life’s difficulties becomes a process of growth through all kinds of circumstances. Santosha means being happy with what we have rather than being unhappy about what we don't have. Humans are always seeking for more and never seem contented with their materialistic possessions and internal fantasies. This leads to misery and triggers the disease process. However, if we are contented with our wants, wishes and needs, and truly happy with our lifestyle and what we currently have, it will help us in the journey to absolute truth and the highest realization. Your own test for Santosha would be about whether you respond through the five senses and react to the changes in all the circumstances of life or whether you listen to your inner voice and are not swayed by the material instincts. For more on this, read my article Santosha: Happiness and Longevity.

Tapas (Spiritual Austerities): This term is derived from the root word “taph,” which means blaze, burning, discipline, and illumination, and refers to a burning desire or a disciplinary approach to achieve one’s aims and aspirations. Several teachers translate this term to mean austerities; the reason being that in order to reach your goal in life, you need to have motivation, fiery discipline, focus and intense commitment. These qualities help to burn/ward off the mental obstacles and physical impediments that keep us from being in the true state of yoga. The goals of Tapas are:
  • stopping being dictated by the five senses
  • reigning in the mind
  • listening to the voice of intellect
  • performing mindful actions
When you act from your intellect and nurture your burning aspirations, you are freeing yourself from the many mindless actions that cause suffering. The effort you use when you engage tapas is directed toward cultivating meaningful and healthful habits whose practice now seem effortless. No longer is it a discipline, but a way of life.

Svadhyaya (Self Study): This term is derived from the root words Sva=Self and Adhyaya= study, education, knowledge, wisdom. I interpret Svadhyaya as education of the self, introspection, and self-realization. Self-study and realization help the mind to become clear or pure and develop deeper mind-body awareness. A clear mind is not affected by stress and produces a healthy body, thus creating a greater connection with one's own pure, essential nature. The path to self-realization is also through introspection and contemplation of our own life’s lessons. Introspecting about our emotions, thoughts, actions, and reactions helps us to learn about our own self and our true nature. When we reflect on our flaws and allow our mistakes to serve as learning lessons, we have the opportunity to grow. By turning a witness to your own self, you begin to notice what’s happening within you—your sensations, thoughts, emotions, and feelings—thus, through the process of self study you are empowering your self. 

Ishvara Pranidhana (Surrender to Divinity): This term is derived from the root words Isvara=state of collective consciousness and pranidhana=presence, dedication, devotion, and surrender to the fruits of practice. When we expand our individual consciousness and merge with the universal consciousness, we experience true self. Our world is a reflection of our own consciousness, and our experiences in the world are determined by what is going on within our consciousness. This individual identity masks the true nature of consciousness. Through the process of awakening and surrendering to the outcome of our actions we have the ability to take actions that do not serve the ego but which originate from our own consciousness. Through study, inquiry, reflection, and awareness, our consciousness is able to pierce through the illusory world, achieve mind-body awareness, and ultimately attain enlightenment. Notice and observe that ultimate state is divine, loving, and peaceful, and gives the feeling of oneness with body, mind and spirit.

Thus, Niyamas help us to perform those activities that not only empower us but the society around us as well. Such beneficial activities do not disturb the Self’s natural balance and the environment around us. Performing these activities assists us in gradually recognizing our true nature. The body is at ease; the mind attains peace.



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The First Branch of Yoga: The Yamas

11:32 | Labels: , , ,

by Ram

Path in the Fog by Claude Monet
The first of the eight rungs or limbs is the yamas, which can be considered as universal morality. The practice of yamas lays the foundation from which to develop all the other subtle practices. Yamas serve as moral, ethical and societal guidelines to lead a conscious, honest, and ethical life. There are five yamas or positive guidelines that help us to behave and relate to our surroundings and environment, and to achieve oneness with it. Patanjali considered the five yamas as universal vows and preached that in order to have a harmonious life they be practiced on all levels: by way of thoughts, actions, and words. The five yamas are: 
  • ahimsa=nonviolence
  • satya=truthfulness
  • aparigraha= noncovetousness/non-possessiveness/non-hoarding
  • asteya=nonstealing
  • brahmacharya= continence/sexual restraint
For more on the yamas in general, see Nina's post Yama Drama: Considering the First Branch of Yoga. 

Ahimsa: Himsa in Sanskrit means violence, which  is defined as the intentional use of force or power on self or against a person or a group that results in a physical/psychological harm, mental disturbance, injury or death. Going by this definition, himsa can mean both physical and mental violence perpetrated on self or others. Thus, there is no difference between a person who is harboring severe judgment and negativity towards self or others and a person who walks with a gun into a classroom and randomly shoots at the students. Both have committed himsa or violence, albeit to different degrees. Ahimsa (non-violence), is the opposite of himsa and refers to non-harming or non-injury, that is, physical, mental, and emotional non-violence towards self and others. Individuals who always experience natural inner peace and a non-harming attitude and who have given up on their hostilities, ill will, or aggression are practicing ahimsa. For more on ahimsa/nonviolence, see my post Ahimsa: Non Violence and Healthy Aging. 

Satya: Satya is defined in Sanskrit as "sate hitam satyam," which translates to “The path to truth is ultimate truth itself.” Thus, one who is always truthful in actions, speech, and thoughts, his or her will is naturally fulfilled since such a behavior allows a natural flow of goodness or positive feelings. Truth is considered divine and truth connotes purity. If we start living in truth, we are free from all kinds of emotional turmoil. For more on satya and its effects on healthy aging, check out my post Satya: The Truth about Lies and Healthy Aging. 

Aparigraha: Aparigraha means to limit possessions to what is necessary or important and taking what is truly necessary and no more. Hoarding is not just about accumulating material possessions but also about hoarding/holding thoughts and emotions that affect our normal mindset and thinking process. We tend to fill our minds with fear, worry, anxiety, grief, anger, rage, jealousy, judgments among others and we do not let go of these emotions. Over time, these emotions build up and accumulate as unexpressed or suppressed emotions that can trigger mental and/or physical pathological conditions. For more on this topic, see my post Aparigraha: Non-Hoarding and Healthy Aging.

Asteya: Desire or greed for material possessions can cause an individual to steal, overspend or even going into debt that is not only stressful for the individual but can ruin the family as well. The desire for material possession simply means that the individual is dissatisfied with what he/she possesses and is constantly looking to acquire more. Since the fundamental cause of acquiring more is desire, we should try to overcome our desires gradually through the regular practice of yoga.

Brahmacharya: This is a complex topic for our culture. While the original meaning in the Yoga Sutras certainly meant no sex at all for an individual on his/her path, I am not sure if this is how Patanjali would have truly interpreted. Sanskrit terms can have different contextual meanings and I like to interpret brahmacharya in two ways. First, I interpret brahmacarya as sexual responsibility. Recklessness in one’s sexual conduct can also lead to lies, violence, jealousy and pain, which leads the individual astray from the path of yoga. Second, brahma=divine/superior/heavenly and acharaya=routines/practices/tasks. So brahmacharya could also be interpreted as heavenly practices or simply put “good living practices”(GLP).  GLP is being honest, respectful, forgiving, kind, and selfless. People practicing GLP live a fulfilling life as they do not have any personal or selfish interest. Because of these virtues or positive character traits, an individual is committed to doing the right thing no matter what the personal cost, and does not bend to impulses, urges or desires, but acts according to values and principles. GLP helps us to attain wisdom, and when there is wisdom, there is no conflict. GLP helps individuals to turn into agents of social change.

In conclusion, the yamas may seem obscure and impenetrable, but I believe the principles of yamas are worth investigating. Yamas contain essential advice for daily/good living. As they offer a map or guidance that allows us to have enhanced emotional and mental wellbeing and a more fulfilling and meaningful life, yamas serve as the GPS for our lives. Practicing the yamas leads to greater happiness and spiritual fulfillment not only for the individual but also to those around him/her. 

And that is the ultimate truth!


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Ashtanga Yoga: Following the Eight-Fold Path

12:25 | Labels: , , ,

by Ram

Eucalyptus by Melina Meza
Misconception 1: Yoga means The Mat & Asanas.

Reality: This is a common misconception. In reality, yoga is one of the six schools of Hindu philosophy that describes: 1) our true nature, 2) our goal/purpose in life, and 3) the means to achieve the goal. Thanks to Swami Vivekananda, yoga came to the West in 1893 and found a very receptive audience. Yoga philosophy has its origin in the Vedic texts that address health and health practices. If ayurveda is the healing aspect, yoga is the spiritual/practical side of the Vedic teachings.  Together they emphasize a complete approach to the well being of the body, the mind, and the spirit. In fact their close relationship has even led to some scholars arguing that Patanjali, considered by many to be the father of yoga, and Charaka, often considered as the father of ayurveda, may have in fact been one and the same person known in Vedic India by different names during his travels to spread the teachings of these ancient sciences.

The underlying principle of the yoga philosophy is the fostering of the wellbeing of an individual at the level of body and mind, and helping an individual re-connect to his/her true nature through direct and personal experience (pratyeksha in sanskrit). Thus, yoga prepares the body and mind of the individual for eventual liberation and enlightenment.  

Misconception 2: Yoga Philosophy deals with different asanas or postures to achieve union of the mind and body. 

Reality: In today’s world, yoga is often thought of as “asanas only,” something like a stretching tool to keep the body limber and agile. People are drawn to yoga as a way to keep fit even though the idea behind the physical practice of yoga is to help the mind to become clear or pure and develop deeper mind-body awareness. A clear mind is not affected by stress and produces a healthy body, thus creating a greater connection with one's own pure, essential nature. Yoga philosophy describes achieving mind-body awareness through the four-fold path, namely: 

  1. Karma Yoga: The yoga of selfless-action. Any individual can achieve mind-body awareness and ultimately attain enlightenment by practicing self-less service (seva), without expectations for service provided. As a result, the practitioner’s heart and mind become pure, the ego is subdued and the light of divinity shines through them.
  2. Bhakti Yoga:  The yoga of devotion. Any individual can achieve mind-body awareness and ultimately attain enlightenment by chanting devotional hymns and engaging in devotional ceremonies.
  3. Jnana Yoga: The yoga of knowledge. Through study, inquiry, reflection, and awareness, a practitioner’s consciousness is able to pierce through the illusory world, achieve mind-body awareness and ultimately attain enlightenment. 
  4. Raja Yoga: The Royal Path of Yoga or the Yoga of Practice, a philosophy of mind-body awareness that was outlined by Patanjali. One reaches enlightenment by practicing the eight-fold path of self-realization.

Misconception 3: Ashtanga Yoga is a style of yoga founded by Pattabhi Jois.

Reality: While the above is true, the actual term “Ashtanga Yoga” (ashta=eight, anga= limbs) refers to the eight-fold path/eight rungs/limbs/steps of yoga as described in the Raja Yoga section of the yoga philosophy.  Its practice helps us to discriminate between ignorance and awareness and truth from illusion, which is the means for liberation or enlightenment. In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the concept of Ashtanga Yoga. Verse 2.28-2-29 declares:

yoga anga anusthanad ashuddhi kshaye jnana diptih a viveka khyateh
yama niyama asana pranayama pratyahara dharana dhyana samadhi ashtau angani

Through the practice of the different limbs, or steps to Yoga, whereby impurities are eliminated, there arises an illumination that culminates in discriminative wisdom, or enlightenment. The eight rungs, limbs, or steps of Yoga are the codes of self-regulation or restraint (yamas), observances or practices of self-training (niyamas), postures (asana), expansion of breath and prana (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and perfected concentration (samadhi).

In future posts, I'll discuss each of these eight limbs individually. Until then, you can use the search function on our blog to find posts from our archives on some of these topics, including the yamas, pranayama, meditation and so on.

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Anxiety, Yoga, and Brain Chemistry

12:32 | Labels: , , ,

by Ram

Child with Dove by Picasso*
There are so many scientific studies that indicate benefits of yoga (asanas, meditation and pranayama) in combating stress, improving the digestive capacity, helping in the sleeping process, improving the health of the heart and blood vessels, reducing blood pressure, reducing arrhythmia, improving metabolic parameters, including blood lipid profiles, and keeping strokes at bay, all of which result in keeping the individual physically stable. 

Furthermore, at the mental/emotional level, yoga contributes to a feel-good response and wards off mental stress. It stimulates the brain in a positive way that results in optimal brain function keeping an individual alert and sharp. Yoga reduces anxiety and depression, and combats age-associated memory loss thereby promoting a mentally stable and active life. The breath work and the need to focus on the asana practice are excellent ways to rein in our emotions. Yoga’s profound beneficial effects on emotional wellbeing and general mental acuity without any side effects prompted Yoga Journal to aptly title one of its articles Better Than Prozac?

While all of the above studies sum up the power of yoga, one may wonder how yoga promotes such numerous benefits. While it does through multiple cellular mechanisms, a couple of recent studies zeroed in on the mechanism by which yoga exerts anxiolytic effects (reversing anxiety disorders). According to these studies, a regular practice of yoga releases a neurotransmitter chemical called GABA (gamma-aminobutyric acid) in a region of the brain called thalamus. In the brain, GABA serves as an inhibitory neurotransmitter, that is, this neurochemical plays a central role in suppressing excess neural activity throughout the nervous system. Hence, individuals who exhibit anxiety disorders, including excessive fear, worry, or anxiety, have reduced levels of GABA that contribute to this disorder. Such individuals are prescribed anti-anxiety medications, such as benzodiazepines, which work by encouraging the synthesis and release of GABA in the central nervous system. Through its inhibitory action, GABA curbs all the ill effects that come from excessive anxiety, worry, or fear.

In the research studies, GABA was shown to be significantly higher in the brains of those subjects who had been doing yoga. When the levels of GABA were compared before and after a one-hour yoga session, the researchers observed a 27% increase in GABA levels.  The stretching from the yoga asanas, the brief meditative session and the continuous breathing may be signaling the brain to release GABA, which neutralizes all the negative mood effects in the hours following a session of yoga. Additionally, the elevated levels of GABA following the yoga session were sustained during the 12-week yoga intervention. The authors believe that these sustained levels of GABA over a period of regular yoga practice may help the brain to rewire itself and overcome anxiety attacks in the face of daily stressors.  

Interestingly, the studies also indicated that the yoga group displayed greater improvements in mood and decreases in anxiety compared to the metabolically matched walking group, suggesting that the effect of yoga on mood and anxiety goes far beyond than just the metabolic demands of the activity. The researchers’ findings suggest that a simple but regular session of yoga that increases the activity of the GABA could serve as a better alternative than powerful pharmacologic agents that have their own baggage of non-specific side effects.

On a final tipsy note, a similar calming effect can also come from a glass of beer, which mimics the effects of GABA by signaling an analogous mechanism in the brain.  However, if I were you, I would finish a long day of work with a one-hour session of yoga rather than having a beer. For I know that the calmness I experience from a glass of alcoholic drink may not last long while the calmness I experience from a yoga session might stay forever.


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