A new book by William J. Broad (1) has raised some significant issues about the rewards and risks of practicing yoga, Hatha yoga, that is. The growing practice of this discipline without a concurrent adequate attention towards establishing certain teaching credentials and oversight, plus the push of the commercial interests have meant that practitioners are unaware about the risks involved in some of the postures. Contrary to the belief that yoga practice is a gentle and wholesome way of exercising, some of the benefits are not supported by the actual experiences of some practitioners and the medical community, as described below. At the same time an alarmist attitude, labeling yoga as “killer Yoga” because of some injuries, can do more harm than help the practitioners, besides lessening an otherwise wholesome and whole bodied practice that comes with so many benefits.(2)
Certain Hatha yoga practices have been promoted for being helpful in promoting aerobic fitness. The sun salutation sequence is usually recommended as having an energizing effect on the body and a worthy alternative for helping aerobic fitness. Done at a fast pace, it can be an aerobic workout, an observation that is used by the devout practitioners to assert that yoga is all that an individual needs to stay fit. After a thorough look at the practice, the picture that has emerged was slightly different and that claim has been recently shown to fall short of the minimum standard. A 2005 study at the University of Wisconsin found that with a fast paced sequence of sun salutation there were gains in strength, endurance, balance and flexibility but not in Volume of oxygen max or VO2 max, maximum oxygen uptake reserve, the difference between oxygen consumption at peak levels of exercise and during rest. The American College of Sports Medicine recommends achieving 50 to 85 percent of the maximum reserve and sun salutations drew on to 34 percent, which is more than twice for a regular yoga session of only 15 percent, but still less than the minimum.
An earlier, 1989, Duke University study, too, found that yoga was not very effective in terms of helping strengthen aerobic fitness as measured by peak oxygen consumption by the body. However, in spite of the poor showing in terms of aerobic conditioning, the practitioners reported feeling better about themselves. Sleep, energy, health, endurance and flexibility, all improved. Social benefits included better sex lives, social lives and family relationships. The subjects also said that they experienced better moods, self-confidence and life satisfaction and felt that their appearance had improved. The scientists noted that the improvements in attitude were noteworthy.
Broad(1) lists several examples of certain injuries that seem to be linked to certain postures, especially e.g., the Cobra, The Shoulder and Headstands, deep twists and the Lotus. For example, the risk of bending the neck too far backwards, or sideways as in deep twists can result in constricting the blood vessels to the brain, a potentially dangerous situation as it can bring on a stroke. In some cases certain injuries were due to putting in excessive effort, or holding a posture for too long and at times the errors were due to inadequately trained instructors. Instructors who can guide the practitioners appropriately in these postures are few. In general, not all postures are suited for everyone. The popularity of the discipline, the promotions for furthering commercial interests, as well as the reluctance of devout practitioners to accept and follow the cautions have also played a role in some injuries and problems.
Like any other physical activity yoga is not risk free. According to the American Academy of Orthopedic Surgeons common yoga injuries include repetitive strain to, and overstretching of, the neck, shoulders, spine, legs, and knees. In a survey of yoga teachers, therapists, and other clinicians it was found that respondents typically blamed five things for yoga injuries: excessive student effort (81 percent), inadequate teacher training (68 percent), more people doing yoga overall (65 percent), unknown pre-existing conditions (60 percent), and larger classes (47 percent) (3). Patanjali said that an asana should be stable and pleasing. What is stable and pleasing differs from person to person and for the same person from day to day. Each time one practices, maintaining awareness about what the body is telling is essential and sometimes, the mind, when driven by ego, needs to be reigned in.
Injuries can be great teachers. There are certain yoga demons, such as misalignments or overzealous attempts to force one’s way into poses. It is smart to learn proper technique, especially when it comes to the knees, hamstring tendons, and hips. These parts are vulnerable to damage and take time to mend. At the same time, with attention one can adjust the practice to avoid or help heal injuries.
The first rule is never to force the body to get into a particular position and also not pressure anyone else to get into one. Instead one may wish to consider the option of not doing a particular posture such as the Lotus. There are scores of yoga postures, plus several modifications of many postures to suit individual limitations. Experienced instructors usually do provide guidelines for these. Broad(1) has effectively drawn attention to the risk element in practicing Hatha yoga, with appropriate documentation. Given the growing popularity of this discipline these are worth attending to.
Notes:
1. Broad William J., 2012. The Science of Yoga: The Risks and Rewards. Simon and Schuster, New York, NY, 298 p.
2. Goldberg Philip, 2011. ‘Maureen Dowd’s Take on Yoga.’
http://www.huffingtonpost.com/philip-goldberg/maureen-dowd-yoga-_b_1012650.html?ref=healthy-living-spirit
3. Pirisi Angela, ‘Pushing the Limits.’ http://www.yogajournal.com/for_teachers/2683
The term ‘yoga’ has been defined in different ways because of the various meanings attached to it. The term derives from the root ‘yuj’ which means to contemplate. When the mind is stilled it progressively reaches the deeper states of mind. A fully concentrated; one pointed state of mind is yoga. The Indo-European root is ‘yoke’, meaning joining, that which unites one with the ultimate reality.
Yoga is a comprehensive discipline encompassing a series of practices aimed at developing body, breath and mental awareness with the objective of attaining peaceful ways of living and interacting, while weakening the effect of experiences that cause strife and stress in life. The thirteenth century philosopher and commentator Madhva pointed out that the goal of yoga is not to join but to disconnect one’s consciousness, purusha, from the material world, the prakriti. Our deep involvement in the material world, investment of energies in pursuing status and means, is mostly the reason behind life’s distressing experiences.
Different meditative techniques serve as the vehicles for understanding the causes of suffering and manifestations of the hold of ego on one’s thought processes. Distancing from thoughts in general and cultivation of constructive thoughts in particular provide the pathway. There is, thus, a range of philosophical, ethical, psychological and normative practices that help one transform and rise beyond the usual, habit reinforced, narrow ways of thinking and behaving. Yoga is essentially about the restructuring of oneself for a more peaceful and wholesome life.
There are different schools of yoga some of which have been formulated over centuries and several in modern times. At the same time, the collage of practices supported by associated philosophical concepts is an indication of how multi-faceted this discipline is.
The original teacher of yoga was known as Hiranyagarbha. In Indian philosophy he is considered to be an epithet of Brahma, the creator of the universe. As different forms of spiritual practices continued emerging since the Vedic times, more than 5 thousand years ago in the Indian subcontinent, Patanjali (2nd century CE) presented a systematic statement of yoga in his Yoga Sutras. According to some, all schools of thought are fully represented in it. The Sankhya-Yoga system is one of the oldest philosophical systems in India. Kaivalya or escape from the material world is considered as the ideal in life according to the Sankhya-Yoga philosophy. The system is essentially a system of values. The Sankhya system is based on knowledge, focused on intellectual understanding and the Yoga system represents its practical side, a system of training, a method and a way of life. They have been considered as different schools of the same system and as separate philosophical schools founded by Patanjali (Yoga) and Isvara Krsna (Sankhya). Yoga, while retaining many metaphysical concepts that it shares with Sankhya, focused on mental development.
Patanjali organized the knowledge about varied time-tested ascetic practices, meditative techniques and systematized them. According to some, the origin of Yoga Sutra is in the Upanishads, while others say that it is an independent doctrine. It has been an influential system of thought and considered to be next in importance after the Vedanta system. In the Upanishadic yoga the individual self ultimately unites with the absolute self, whereas in Patanjali’s yoga the self extricates itself from Prakriti, the material world.(1) At the same time, many practices mentioned in Patanjali’s yoga system have their roots in Upanishads such as Katha and Svetasvatara, plus the epic Mahabharata and other texts. Katha Upanishad is dated to have been about the fourth century BCE, and the Svetasvatara Upanishad probably appeared a little later. Buddhist practices evolved in the centuries before the current era also left their mark on Patanjali’s yoga.
According to the Katha Upanishad (VI.11),’ Yoga is when the senses are firmly under control.’ The Bhagavad Gita defines Yoga as evenness of mind (yogah samatvam utchyate) (II.50) and as skill in action (karmasu kausalam) (VI.23). Patanjali incorporates the definitions given above in his teachings. His yoga system is known as Raja Yoga. He also speaks of the process of yoga, the process that results in calming the mind. The calming of mind helps it reach towards attaining stillness.(2) The means that he prescribes towards achieving such stilling are mainly geared towards attaining meditative concentration and include the yogas of action (Karma), devotion (Bhakti) as well as knowledge (Jnana). Thus, people who are action oriented can follow his three faceted option of Kriya Yoga that includes discipline or tapas, study or svadhyaya (jnana yoga) and dedication to God, Ishwara Pranidhana. There is the yoga of action, karma yoga that incorporates the yoga of knowledge, jnana yoga through study; and of devotion to God, bhakti yoga, in ishwara pranidhana. The three practices are also ancient Vedic practices that involve mantra recitations and rites. Patanjali thus incorporated ancient practices already in circulation while systematizing them with other practices, such as, meditation.
The Raja Yoga of Patanjali is a comprehensive discipline about the philosophical norms, a compact treatise focusing on psychology, while providing a range of techniques suited for varied individual dispositions and preferences. Any yoga practice in the modern world without cultivating an understanding of its philosophical and psychological framework has limited effectiveness.
Notes:
1. Hiriyanna M., 1948. The Essentials of Indian Philosophy. Motilal Banarsidass Publishers, Delhi, India, 216 p.
2. Ravindra Ravi, 2009. The Wisdom of Patanjali’s Yoga Sutras: A New Translation and Guide. Morning Light Press, Sandpoint, ID, 221 p.
There are two important urges, or motivations in life. One is to sample and maximize life experiences in the form of various pleasures and experiences. And the other is to realize one’s own potential as a unique being. Each of these urges comes with its own rewards as well as costs. We all desire to become what we are meant to be, to fulfill our unique purpose, and the drive to fulfill one’s destiny is a strong motivator. One also need not set a low limit on what one wants out of life. There are challenges to be faced in life and to be able to live well is no doubt an achievement. At the same time an intense focus on oneself, what one wants and needs narrows one’s outlook and affects and excludes relationships. The world gets split into me vs. others. On the other hand, there is also a yearning for love, sharing and wisdom. There remains the longing for shared pleasures, friendships, intimacy, family, creativity and play.
Maximizing life experiences through sampling everything and enjoying a multitude of pleasures has its costs too. When we are focused on maximizing the life experience there is an element of impulsiveness. One may act even before one realizes that there has been an action. The pleasures of surrendering to the whims of the moment can become addictive. Instant gratification has the charm of spontaneity, indulgence, and can mean throwing caution to wind. At the same time avoiding spontaneity and indulgence can be joyless sometimes. Finding the right balance between the two ways of making choices is quite challenging, especially when current priorities and needs become more compelling than future ones.
When the mind is constantly moving towards seeking new experiences, one rarely genuinely experiences the present. Without accessing our inner thoughts and urges we tend to get drawn into the superficial flow of whatever is in vogue, not listening to the voices within. We long for a fulfilled way of living that is balanced and sustainable. Through our individual actions, thoughts and words we affect not only our own sense of wellbeing but of those close to us. Maximizing is a form of addiction. But life also seeks integration. It is never easy to attain a sense of balance (1).
The reflective way of thinking is driven by logic and reason and needs to be turned on and tuned into. Its scope extends to exploring other ideas and contemplating the future before making a choice. Reflective processing allows one to handle highly complex choices, but it is slower and more tiring than the automatic way of responding to stimuli. It requires motivation and significant effort. Prioritizing, choosing one’s battles, intentionally deploying methods of distraction can work wonders. The impact of deliberative decision-making habits can be significant.
Practicing avoiding temptation can, with attention, become habitual and automatic. Sometimes with appropriate training and experience one can find a way to combine these to make snap judgments. Intuition is some sort of recognition within one’s framework of thoughts, a recognition that seems to dawn somewhat unexpectedly. Intuition is sometimes described as gut feeling, without any rational basis that one may think of. But there is also something called informed intuition. Informed intuition captures the best of both speed of reflex and the benefit that comes from careful consideration and analysis. One looks for order behind appearances. It helps find the right answer, a novel choice. With conscious intervention the influence of external forces can be limited (2).
Caraka, born c. 300 BCE, is known as the Father of Indian Medicine. He divided life into four kinds, happy, unhappy, good and bad. A happy life is unaffected by bodily or mental disease, has vigor, energy and strength. The opposite of this is an unhappy life. A good life is the one where a person works towards making others happy, is truthful, self-controlled, and respectful towards others. A bad life is the opposite of this, self-centered, and ready to use any means to further one’s own selfish interests. Or as Hawken points out, there are two kinds of games, those that end and those that do not. Usually those that do, have fixed and rigid rules. In the second, the rules keep changing to allow the games to continue. There are no losers in the latter because to ensure that the games continue, conditions that threaten the objective are usually addressed and corrected(3). Environmental issues attended this way a better chance of being addressed this way. And the same can be said about living a contented life. Optimizing can ensure a more peaceful way of living without compromising one’s innate needs, surroundings or relationships. As the Chinese tradition goes, if you live in harmony with your surroundings, you are like fish in water.
Notes:
(1) Csikszentmihalyi Mihaly, 1990. Flow: The Psychology of Optimal Experience. Harper Perennial, New York, NY, 303 p.
(2) Iyengar Sheena, 2010. The Art of Choosing. Twelve, the Hachette Group, New York, NY, 329 p.
(3) Hawken Paul, 2007. Blessed Unrest: How the Largest Movement in the World Came into Being and Why No One Saw It Coming. Viking, 342 p.
The people who live in the Rift Valley, near Nairobi, Kenya, view time differently. The past that is seen and experienced is considered to be in front of us and what is unseen, the future, is behind, and unknown. When a person dies the memories of that person belong to the past. One walks backwards into the future and from there eventually the journey is forward into the past of others. In India time is conceived as the goddess Kali. She represents duality itself, wielding terrifying weapons and gestures of reassurance at the same time. The frightening and the benign aspects of nature are reconciled. War and peace are harmonized into a larger whole. She is the giver of life and also takes it away. She provides food and health and also sends death and disease.
To most of us events seem to follow a time sequence and we are conditioned by time. There is the chronological time and then the time that thought has invented as a gradual process of change(1). We perceive change as time. The constant flow of breathing makes us aware of the passing of time. Breath and time are intimately linked. When one stops breathing, time stops for the breather. Time, in yoga philosophy, refers to the movement of matter. And that movement results from the inherent tendencies, gunas, in the material world. Thus any matter, and that includes human beings, body and mind, does not retain the same form and situation. Previous generations remain unavailable in the present and we cannot receive the teachings of historic figures in person. The morning is gone by evening as the sun moves across the sky. What is happening at a given moment is actual, and the actual has followed the previous existent form. There is the temporal order in the form of the past, present and the future and the future exists in the form of the realization of a certain form of the varied potential forms emerging out of a present form. Or to put it in Krishnamurti’s words, ‘The future is simply the present activities that are modified.’
A moment is time is called ‘ksana’, the smallest point in time. In Indian philosophy it is defined as the time it takes for the smallest point of matter to move from one point in space to the next, immediately adjacent to its previous location. When that happens the earlier moment is gone and in the same way the future moment is yet to be. Yet the past and future remain inherent in the present and the entire reality is compressed in each given moment. The sequence of such moments is called ‘krama’ (2). Like a film strip wherein each segment of the strip shows barely perceptible change from the previous segment but eventually a series of such small, minute changes, become recognizable. The sequence of such moments represents the process of transformation. But then the question is who is the observer? The observer is the past, the sum total of past experiences. We judge the present through the eyes of the past, when in fact the present is living, moving, not a static, dead thing. Unless the conditioning of the past is broken down we cannot meet the present. That takes developing awareness about one’s conditioned nature, awareness that can be developed and nurtured through meditation. Awareness implies total attention. There is pure observation, pure seeing and that comes from being attentive (1). Attending to, concentrating on those short time periods, besides developing awareness about one’s conditioning, also makes those the most productive moments. It is like slowing down the passing of time. At such times life seems to stand still, moments seem to last forever. Those can also be the most creative moments. Creativity is a slow, meandering process for putting ideas together, to link them together in unexpected ways. It is the downward regulation of the frontal lobes and is called transient hypo-frontality. This transient hypo-frontality appears to be conducive for extrapolating out and analogizing and looking at different things to pull different concepts in one’s mental toolbox and put them together, creating a new idea, a new picture (3).
A person who has reached the highest level of awareness is freed of time (referred to as kala vimukta). Eternal is different from ever lasting, the eternal is a state of being outside of time and a kala vimukta is such a person, a sage. Everlasting is in the context of time and refers to a qualitative extension in time (4). Staying on a thought, developing awareness about the conditioning that may be associated with it and learning to dissociate oneself from thoughts, simply observing them is like slowing down time and with that come peace and rejuvenation. When one understands the activity of thought, thought is parallel to intelligence, and there is harmony in it. It comes with stillness and that is within the reach of anyone.
Notes:
1. Krishnamurti J., 1973. The Awakening of Intelligence. A Discus Book/Published by Avon Books, New York, NY, 507 p.
2. Bryant Edwin F., 2009. The Yoga Sutras of Patanjali: A New Edition, Translation and Commentary. North Point Press, New York, 598 p.
3. Jung Rex, ‘Creativity and the Everyday Brain.’
http://being.publicradio.org/programs/2012/creativity-and-the-everyday-brain/transcript.shtml
4. Ravindra Ravi, 2009. The Wisdom of Patanjali’s Yoga Sutras: A New Translation and Guide. Morning Light Press, Sandpoint, ID, 221 p.
