YIC 2019

PARIPOORNA YOGA KENDRA YELAHANKA

BANGALORE - 64

YOGA AND PSYCHOLOGY

BY-ASHWINI KULKARNI

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 Acknowledgment.

I would like to express my special thanks of gratitude to all my teachers and instructors Shri
Chandranna Sir, Shrikanth Sir, Mrs Chanchala mam and the whole Paripoorna Yoga Kendra
team who gave me this golden opportunity to do this wonderful project on the topic – YOGA
& PSYCHOLOGY, which also helped me in doing a lot of Research and i came to know
about so many new things I am really thankful to them. As I am studying MSC Applied
Psychology, it was an added advantage to me, getting more knowledge on the subject.

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 INDEX.
1: Introduction to Yoga:
Yoga - Its Meaning and Definitions ………………………………………………………... 05
Traditions of Yoga Jnana‐Yoga Bhakti‐Yoga Karma‐Yoga Raja‐Yoga …………………….05
Introduction to Patanjala Yoga Ashtanga‐Yoga ……………………………………………..06
Introduction to Hatha‐Yoga ………………………………………………………………….06

2: Introduction to Psychology Psychology:

Meaning and Definitions …………………………………………………………………………….08
Sensation, Perception and Extra Sensory Perception………………………………...………08
Cognitive Thinking ………………………………………………………………………… 08
Learning: Meaning and Applications……………………………………………………….. 09
Memory: Meaning, Defnition, Types and Processes ………………………………………. 09
Emotion: Meaning, Nature, Types and Emotional Intelligence ………………………….... 10
Personality: Meaning, Definition and Dimensions ……………………………………….... 10

3: Yogic Concept and Psychology

Concept of Yogic Psychology …………………………………………………………….... 11
Seven Psychic Centres in Human Body ..…………………………………………………... 11
Five Sheaths of Human Body ……………………………………………………………..... 14
Concept of Citta and Its Modifications …………………………………………………….. 14
Citta‐Vritti‐Nirodha Through .......………………………………………………………….. 15
Yogic Psychology and Concept of Bhagavad‐Gita ………………………………………… 15
Personality Types According to Yoga ……………………………………………………… 19
Personality Transformation Through Yoga ………………………………………………… 19

4: Yogic Psychotherapy and Techniques

Meaning and Definition of Psychotherapy …………………………………………………. 25
Nature and Basics of Yogic Psychotherapy …………………………………………………25
Yoga and Stress …………………………………………………………………………….. 25
Psychosomatic Diseases and Healing ………………………………………………………. 31
Sadhana: Behavioural Technique to Control Mind ………………………………………… 33
Spiritual Counselling: A Cognitive Therapy ……………………………………………….. 36
Technique Pranayama: A Behavioural Technique to Control the Self ….…………………. 36

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 INDEX

Nada Yoga: Music Therapy ………………………………………………………………... 39

Trataka: Concentration Technique …………………………………………………………. 40
Bandha and Mudras: Prana Controlling Technique ……………………………………....... 40
Sankirtana: Catharsis Technique to Release Emotions …………………………………..... 41
Svadhyaya: A Cognitive Therapy ………………………………………………………….. 41
Satsanga: A Cognitive Therapy …………………………………………………………….. 42
Conclusion ………………………………………………………………………………….. 43
Bibliography ………………………………………………………………………………... 44

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 1. INTRODUCTION TO YOGA

Yoga Meaning and Defination : Yoga is a group of physical, mental, and spiritual practices or
disciplines which originated in ancient India. Yoga is one of the six orthodox schools of Hindu
philosophical traditions. There is a broad variety of yoga schools, practices, and
goals[4] in Hinduism, Buddhism, and Jainism. The term "yoga" in the Western world often denotes a
modern form of Hatha yoga, which includes the physical practice of postures called asanas.

TRADITIONS OF YOGA
JNANA YOGA : Jnana yoga is one of the main paths of yoga that a practitioner can follow
on the path to self-realization. It is considered to be the most direct, but also the most difficult
path to find absolute truth. The name comes from the Sanskrit term meaning “knowledge.” It
is, therefore, the path of pursuing knowledge and truth. This must be a practical, experiential
knowledge, however, and not purely a theoretical one. Jnana yoga is also sometimes
described as the yoga of the mind or intellect.

BHAKTI YOGA : Bhakti yoga is one of the main paths of yoga that a practitioner can follow
on the path to self-realization and is the path most followed in India. The name comes from
the Sanskrit root word, bhaj, meaning "to adore/worship God." Thus, it is the path of love and
devotion. Bhakti is sometimes described as “love for love’s sake.” It is also sometimes
described as the yoga of the mind/intellect.

KARMA YOGA : Karma yoga is one of the main paths of yoga that a practitioner can
follow. The name comes from the Sanskrit term meaning “action” or “deed.” Therefore, it is
the path of action, or selfless service towards others. It is considered by some that practicing
karma yoga is the most effective way to develop spiritually.

RAJA YOGA : Raja yoga is more popularly known as Ashtanga yoga, or the "eightfold path"
that leads to spiritual liberation. Ancient Sanskrit texts describe Raja yoga as being the
ultimate goal of yoga practice, rather than the physical and mental exercises involved. This
means that it is considered the state of peace and contentment that comes with sustained yoga
practice and meditation.
Raja means "king" in Sanskrit and, as such, Raja yoga is considered the king of all yoga
types and the "royal path." It is important for each yogi to understand the different types of
yoga in order to choose the correct path in the fullest possible knowledge of where it should
ultimately lead him/her.

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 INTRODUCTION TO PATANJALI YOGA
ASHTANGA YOGA : is sometimes referred to as Ashtanga Vinyasa yoga, is a style of yoga
that was developed by Sri K. Pattabhi Jois and T. Krishnamacharya in the 20th century. They
claimed it originated from a system of Hatha yoga described in the ancient text, the
"Yoga Korunta." Used in this context, the term, Ashtanga yoga, refers to this particular style
of yoga.
Ashtanga yoga is a dynamic, flowing style that connects the movement of the body with the
breath. The method stresses the importance of daily practice of a set series of movements.
There are six series of Ashtanga yoga sequences, which the student progresses through at
their own pace.
Ashtanga yoga is named after the term given in Patanjali’s Yoga Sutrasfor the eight-fold path
of yoga, or ashtanga, meaning “eight-limbed” in Sanskrit. It was Sri K. Pattabhi’s belief that
the asana "limb" of yoga must be practiced before the others could be mastered. The practice
was developed in Mysore, India where Sri K. Pattabhi Jois taught and set up the Ashtanga
Yoga Research Institute.
There are several key principles that underlie the practice of Ashtanga yoga:

 Breath: It is recommended that postures are held for five to eight breaths or more, if
possible.
 Drishti: For every posture in the series, there is a set of drishtis, or gaze points.
 Vinyasa: This is the breathing system that connects every movement in the series with
the breath.
 Bandhas: The practice should be carried out with the bandhas, or "body locks,"
engaged in order to ensure that the breath is also correct.
 Daily practice: A six-days-per-week practice is encouraged, with Saturday as the rest
day. The days of the full and new moon should also be taken as rest days, and women
may also refrain from practicing during menstruation.

Ashtanga yoga classes are often taught in the “Mysore style.” In this style, practitioners are
encouraged to memorize the sequence they are working on, then individually work through
the sequence during the class. The teacher then comes around to adjust and support, rather
than guiding the individual's practice. Thus, the students set their own pace consistent with
their ability, but practice in the company of other students and with the encouragement of
their teacher. They should master each pose in the sequence before they move on to the next.
Ashtanga yoga is considered a vigorous, orderly practice and, as such, is more suited to
students who want a dynamic and rigorous yoga practice.

INTRODUCTION TO HATHA YOGA

“Hatha Yoga is the science of using the body to prepare oneself for the ultimate possibility.”
– Sadhguru

Hatha is a Sanskrit word that can be broken down into two smaller words: ha, meaning
“sun,” and tha, meaning “moon.” The word may also mean “willful” or "forceful.”

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In yoga, Hatha yoga is one of many types of yoga practice. The practice of Hatha yoga
focuses on total mastery of the physical body, including all bodily functions. It also
emphasizes activating the chakras in order to stimulate kundalini and promote spiritual and
physical wellness, including disease elimination.

In yoga philosophy, Hatha yoga was originally considered to be a preparation for spiritual
yoga practice as control over the physical body is believed to assist in developing control
over the mind and spirit.

Through the practice of Hatha yoga, the individual attempts to balance the mind, body and
chakras through specific asanas and controlled, meditative breathing that complements the
physical movements of the body. The fundamental text for Hatha yoga is the "Hatha
YogaPradipika," and the practice has its roots in Hindu yoga. Hatha yoga has become
popular as an exercise that many Westerners participate in for the physical benefits alone,
without the pairing of a spiritual practice.

2. INTRODUCTION TO PSYCHOLOGY

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Psychology : Meaning and Definition : Psychology is the scientific study of the human mind
and the reasons for people's behaviour. The psychology of a person is the kind of mind that
they have, which makes them think or behave in the way that they do.

Sensation, Perception and Extra Sensory Perception

Sensation is the process that allows our brains to take in information via our five senses,
which can then be experienced and interpreted by the brain. Sensation occurs thanks to our
five sensory systems: vision, hearing, taste, smell and touch. Each of these systems maintains
unique neural pathways with the brain which allows them to transfer information from the
environment to the brain very rapidly. Without sensation, we would not be able to enjoy the
sunny spring day at the park.
Perception can be defined as our recognition and interpretation of sensory information.
Perception also includes how we respond to the information. We can think of perception as a
process where we take in sensory information from our environment and use that information
in order to interact with our environment. Perception allows us to take the sensory
information in and make it into something meaningful.
Extrasensory perception or ESP, also called sixth sense, includes claimed reception of
information not gained through the recognized physical senses, but sensed with the mind. The
term was adopted by Duke University psychologist J. B. Rhine to denote psychic abilities
such as intuition, telepathy, psychometry, clairvoyance, and their trans-temporal operation
as precognition or retrocognition.
Second sight is a form of extrasensory perception, the supposed power to perceive things that
are not present to the senses, whereby a person perceives information, in the form of a vision,
about future events before they happen (precognition), or about things or events at remote
locations (remote viewing). There is no scientific evidence that second sight exists. Reports
of second sight are known only from anecdotal evidence given after the fact.

Cognitive Thinking

Cognitive thinking refers to the use of mental activities and skills to perform tasks such as
learning, reasoning, understanding, remembering, paying attention.
Elements of Thought (reasoning)
The "parts" or elements of thinking are as follows:
All reasoning has a purpose
All reasoning is an attempt to figure something out, to settle some question, to solve some
problem
All reasoning is based on assumptions
All reasoning is done from some point of view
All reasoning is based on data, information and evidence
All reasoning is expressed through, and shaped by, concepts and ideas

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All reasoning contains inferences or interpretations by which we draw conclusions and give
meaning to data
All reasoning leads somewhere or has implications and consequences.

Learning : Meaning and Applications

Learning is basic to our understanding of our human behaviour. It is involved in nearly all
aspects of life.
Learning can be defined as a relatively permanent change in behaviour that results from
practice of prior experience.

Applications:
1. Classical Conditioning
2. Operant Conditioning
3. Social Learning

Memory: Meaning, Definition, Types and Processes

“Memory is the means by which we draw on our past experiences in order to use this
information in the present’ (Sternberg, 1999).

Types and Processes:

1. Sensory Memory
2. Short term Memory
3. Long term Memory
Levels of processing: The idea that the way information is encoded affects how well it is
remembered. The deeper the level of processing, the easier the information is to recall.

Emotion: Meaning, Nature, Types and Emotional Intelligence

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 An emotion is a feeling such as happiness, love, fear, anger, or hatred, which can be caused
by the situation that you are in or the people you are with. The nature of emotion is to emote
according to the circumstances one goes through.
Types of emotions:
 Anger
 Fear
 Disgust
 Happiness
 Sadness
 Surprise
 Contempt

Emotional Intelligence : Emotional intelligence refers to the ability to identify and manage
one’s own emotions, as well as the emotions of others, discern between different feelings and
label them appropriately, use emotional information to guide thinking and behavior, and
manage and/or adjust emotions to adapt to environments or achieve one's goal

Personality: Meaning, Definition and Dimensions

Personality can be defined as organized set of characteristics possessed by a person that

determine ones persona.
Dimensions:
1. Extroversion: activity and energy level traits, sociability and emotional
expressiveness.
2. Agreeableness: altruism, trust, modesty, prosocial attitudes.
3. Conscientiousness: Impulse control, goal directed behavior.
4. Neuroticism: emotional stability, anxiety, sadness, and irritability
5. Openness: Breadth, Complexity, and depth of an individual’s life.

3. YOGIC CONCEPT AND PSYCHOLOGY

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 Concept of Yogic Psychology

Yoga psychology is the science of the embodied relationships between consciousness and
mind – Dr Swami Shankardev Saraswati

The system of Yoga developed and taught by Patanjali (the great Indian sage from over 2000
years ago) is defined as the development and refinement of the mind - what the mind is, how
it works, known limitations and dysfunctional tendencies, what we can do to improve it's
functioning and what it might be capable of - with understanding and specific practices. This
system of Yoga described by Patanjali includes a wholistic understanding of the mind in the
context of a physical, breathing, social being, with implications for behaviour change,
personal transformation and living a flourishing life. Yoga itself is a well-developed system
of psychology.

'Yoga' in the modern world though is no longer a term primarily associated with this ancient
system presented in Patanjali's Yoga Sutra's. Modern yoga is a much broader concept which
includes a growing number of styles and approaches, often associated predominately with
physical postures and group classes (gentle or intense, calming or energising, whatever you
like!), taught by people with a diverse range of education, training and experience.

Yoga in the tradition of Patanjali offers teachings and practices to develop a personal
experience of the subtle mind-body-breath connection. In Yoga, this connection is more
important than physical strength or flexibility. It is instead the qualities of the mind which are
central to the teachings and practices of Yoga.

Yoga (or Yoga Psychology) offers practices to enhance mental health and alleviate the
symptoms of psychological ill-ease or mental illness, using mind-body-lifestyle interventions
to cultivate a healthy, productive, flourishing life.

Seven Psychic Centres in Human Body

The entire universe is made of energy, and our body is no exception. Long before modern
technology and science, ancient cultures knew that all living things carried a life force with
them. They called the centers of energy that move inside of us, the 7 chakras. So what are the
seven chakras? Chakra is an old Sanskrit word that literally translates to wheel. This is
because the life force, or prana, that moves inside of you is spinning and rotating. This
spinning energy has 7 centers in our body, starting at the base of our spine and moving all the
way up to the top of our head. In a healthy, balanced person, the 7 chakras provide exactly
the right amount of energy to every part of our body, mind and spirit. However, if one of our
chakras is too open and spinning too quickly, or if it is too closed and moving slowly, our
health will suffer.

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1. The Root Chakra – Muladhara
Associated Endocrine Glands & Organs - Adrenal glands, spine, blood, and reproductive
organs
Physical Symptoms of Unbalance - Inability to sit still, restlessness, unhealthy weight (either
obesity or eating disorder), constipation, cramps, fatigue or sluggishness
Overactive - Fearful, nervous, insecure, or ungrounded; materialistic or greedy; resistant to
change
Underactive - Lacking a sense of being at home or secure anywhere, codependent, unable to
get into one’s body, fearful of abandonment

2. The Sacral Chakra – Svadhishna

Associated Endocrine Glands & Organs - Kidneys and reproductive organs: ovaries, testes,
and uterus
Physical Symptoms of Unbalance - Lower-back pain or stiffness, urinary issues, kidney pain
or infection, infertility, impotence.
Overactive - Overemotional, very quick to attach and invest in others, attracted to drama,
moody, lacking personal boundaries
Underactive - Stiff, unemotional, closed off to others, lacking self-esteem or self-worth,
possibly in an abusive relationship

3. The Solar Plexus Chakra – Manipura

Associated Endocrine Glands & Organs - Central nervous system, digestive system (stomach
and intestines), liver, pancreas, metabolic system
Physical Symptoms of Unbalance - Ulcers, gas, nausea, or other digestive problems; eating
disorders; asthma or other respiratory ailments; nerve pain or fibromyalgia; infection in the
liver or kidneys; other organ problems
Overactive - Domineering, aggressive, angry, perfectionistic or overly critical of oneself or
others
Underactive - Passive, indecisive, timid, lacking self-control

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4. The Heart Chakra – Anahata
Associated Endocrine Glands & Organs - Thymus gland and immune system, heart, lungs,
breasts, arms, hands
Physical Symptoms of Unbalance - Heart and circulatory problems (high blood pressure,
heart palpitations, heart attack), poor circulation or numbness, asthma or other respiratory
ailments, breast cancer, stiff joints or joint problems in the hands
Overactive - Loving in a clingy, suffocating way; lacking a sense of self in a relationship;
willing to say yes to everything; lacking boundaries, letting everyone in
Underactive - Cold, distant, lonely, unable or unwilling to open up to others, grudgeful.

5. The Throat Chakra – Vishuddha

Associated Endocrine Glands & Organs - Thyroid, neck, throat, shoulders, ears, and mouth
Physical Symptoms of Unbalance - Stiffness or soreness in the neck or shoulders, sore throat,
hoarseness or laryngitis, earaches or infection, dental issues or TMJ, thyroid issues.
Overactive - Overly talkative, unable to listen, highly critical, verbally abusive,
condescending
Underactive - Introverted, shy, having difficulty speaking the truth, unable to express needs.

6. The 3rd Eye Chakra – Ajna

Associated Endocrine Glands & Organs - Pituitary, eyes, brow, base of skull, biorhythms
Physical Symptoms of Unbalance - Vision problems, headaches or migraines, insomnia or
sleep disorders, seizures, nightmares (though this isn’t a physical symptom per se, it is a
common occurrence)
Overactive - Out of touch with reality, lacking good judgment, unable to focus, prone to
hallucinations
Underactive - Rigid in thinking, closed off to new ideas, too reliant on authority,
disconnected or distrustful of inner voice, anxious, clinging to the past and fearful of the
future

7. The Crown Chakra - Sahaswara

Associated Endocrine Glands & Organs - Pituitary and pineal glands, brain, hypothalamus,
cerebral cortex, central nervous system
Physical Symptoms of Unbalance - Dizziness, confusion, mental fog, neurological disorders,
nerve pain, schizophrenia or other mental disorders.
Overactive - Addicted to spirituality, heedless of bodily needs, having difficulty controlling
emotions
Underactive - Not very open to spirituality, unable to set or maintain goals, lacking direction.

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 Five Sheaths of Human Body
1. Annamaya kosha : This is the sheath of the physical self, named from the fact that it is
nourished by food. Living through this layer humans identify themselves with a mass of
skin, flesh, fat, bones, and filth, while the human of discrimination knows oneself, the
only reality that there is, as distinct from the body.
2. Pranamaya kosha : Pranamaya means composed of prana, the vital principle, the force
that vitalizes and holds together the body and the mind. It pervades the whole organism,
its one physical manifestation is the breath. As long as this vital principle exists in the
organisms, life continues. Coupled with the five organs of action it forms the vital
sheath.
3. Manomaya kosha : Manomaya means composed of manas or mind. The mind (manas)
along with the five sensory organs is said to constitute the manomaya kosa. The
manomaya kosa, or “mind-sheath” is said more truly to approximate to personhood than
annamaya kosa and pranamaya kosha.
4. Vijñānmāyā kosha : Vijñānmāyā means composed of Vijñānā, or intellect, the faculty
which discriminates, determines or wills. Chattampi Swamikal defines Vijñānmāyā as
the combination of intellect and the five sense organs. It is the sheath composed of more
intellection, associated with the organs of perception. Sankara holds that the buddhi, with
its modifications and the organs of knowledge, form the cause of man’s transmigration.
This knowledge sheath, which seems to be followed by a reflection of the power of the
cit, is a modification of prakrti. It is endowed with the function of knowledge and
identifies itself with the body, organs etc.

This knowledge sheath cannot be the supreme self for the following reasons;

 It is subject to change.
 It is insentient.
 It is a limited thing.
 It is not constantly present.

5. Anandamaya kosha : Anandamaya means composed of ananda, or bliss. In the Upanishads

the sheath is known also as the causal body. In deep sleep, when the mind and senses cease
functioning, it still stands between the finite world and the self. Anandamaya, or that which is
composed of Supreme bliss, is regarded as the innermost of all. The bliss sheath normally has
its fullest play during deep sleep: while in the dreaming and wakeful states, it has only a
partial manifestation. The blissful sheath (anandamaya kosha) is a reflection of the Atman
which is truth, beauty, bliss absolute.

Concept of Citta and Its Modifications

Chitta Vritti nirodha is a definition as per Patanjali and it describes Yoga as a conscious effort
of attaining mastery over mind. One experiences life through the clearest of lenses — lenses
not colored by thoughts of good or bad, or mine or yours. When the fluctuations of the mind
are totally removed, we are at one with everything and all that is. We experience oneness, or
union with all. We have no separation from our inner divinity and the Divine. This is yoga.

Patanjali defined yoga as Chitta Vritti Nirodha, which literally means that if you still the
modifications and activity of the mind, you are in yoga. Everything has become one in your

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consciousness. We may be pursuing many things in our lives and going through processes
that we call achievements, but to go beyond the modifications of the mind is the most
fundamental and at the same time the highest achievement one can attain, because this
releases a human being from what he is seeking – from what is within and what is outside –
from everything. If only he stills his mind, he becomes an ultimate possibility. The mind
becomes a plain mirror, not a wavy mirror. A wavy mirror will distort one’s whole perception
of life. At least if you don’t look at it, you may have some idea how you are, but if you look
at it every day, it will give you a completely distorted vision of everything.

Right now, most human beings are using their mind only between their memory and
imagination. Memory and imagination are not two separate things. Memory is accumulated
past, imagination is an exaggerated version of that. If you bring your mind to a state where
you are neither contaminated by memory nor deluded by imagination, then it is a truly
intelligent, penetrative mind. It sees everything there is to see – life and its source. For the
survival process, your memory and imagination are good enough, but if you want to explore
other dimensions of life, then memory and imagination are not sufficient because they are
only a recycling of your past. Once you recycle your past, there is a pattern to your life. And
it is an unbreakable pattern if your mind is just engaged in memory and imagination. Once
you are trapped by a pattern, it does not matter who created the pattern, it is a kind of slavery.
Essentially, realizing that one is trapped in psychological realities and missing out on the
existential experience of the grandeur of creation is the first step towards liberation.

This is the reason why, of all the beautiful ways in which it could be expressed, Patanjali
chose the description Chitta Vritti Nirodha for yoga – a technology which can take you
towards your liberation or realization.

Yogic Psychology and Concept of Bhagavad‐Gita

The Bhagavad Gita is the most treasured and famous of India’s spiritual texts. Composed of
700 verses, the Bhagavad Gita was written in the third or fourth century BCE as part of the
epic text the Mahabharata. The Gita, as it’s commonly called, is a dialogue between Prince
Arjuna and Sri Krishna, Arjuna’s charioteer, friend and council. The story opens to the scene
of a battlefield just prior to the start of a colossal war with Arjuna asking Krishna for
guidance.
Knowing that by engaging in this war family members and friends will be lost on both sides
of the battle line, Arjuna is faced with a personal and ethical crisis. The resulting
conversation between Arjuna and Krishna develops into a discourse on the nature of the soul,
the purpose of one’s life, and the threefold path of yoga.
One of the main reasons the Gita is so cherished is due to its promotion and discussion of the
middle path of yoga. Besides the Gita, many of the sacred texts and teachings of yoga
advocate a complete renunciation of the world to lead the life of an ascetic or hermit. In the
Gita, Krishna tells us that this is both a difficult and unnecessary practice. Krishna
recommends the path of Karma Yoga or selfless service as the superior and quickest path to
realizing the Divine. Once one is established in Karma Yoga, then one can proceed with the
deeper practice of meditation, instructs Krishna. Towards the end of the Gita, Krishna places
great importance on the role of devotion and faith in attaining the unitive state. All of these

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practices that Krishna gives such high praise to are easily practiced and incorporated into a
normal everyday life.
The Gita also heavily incorporates the yogic philosophies of karma, dharma, reincarnation,
atman, brahman, maya and moksha within Krishna’s responses to Arjuna’s dilemma. Krishna
patiently and eloquently teaches Arjuna how to apply these core philosophies to his life to
relieve him from his suffering and to attain liberation and eternal happiness. And through
hearing Krishna’s examples and allegories we too learn how to further understand and apply
these teachings within our daily lives.
The Bhagavad Gita is a unique scripture in that it is considered both Shruti (divine revelation)
and Smriti (ancient stories). The Gita serves as both an ancient story of Krishna leading
Arjuna into battle and a spiritual text on the inner struggle for self-mastery and the attainment
of happiness through yoga.

Lord Krishna discusses the major forms of yoga, setting up a hierarchy and saying clearly
which one belongs at the top.

It should be noted at the outset that the word yoga itself refers to "linking with God." This
implies that any genuine approach to yoga should involve the spiritual pursuit, however
varied that pursuit may be. For example, in the first verses of the Gita's third chapter, Lord
Krishna introduces two forms of spirituality that might be identified with yoga: the
contemplative life and the active one. The people of India in the time of the Gita were given
to extreme acts of renunciation. Aspiring spiritualists of the age felt that only by shaking off
the burden of active worldly life could one approach a life of the spirit. The Gita seeks to
correct this misconception. It takes the doctrine of nivritti, negation, so dominant in ancient
India, and augments it with positive spiritual action. Thus, Krishna (who is also known as
Yogeshvara, or "the Master of Mystic Yoga") teaches Arjuna not so much about renunciation
of action, but about renunciation in action. In later Vaishnava terminology, this is the
preferred yukta-vairagya, or "renouncing the world by acting for the Supreme." Krishna
accepts both forms of renunciation, but He describes the active form as more practical and
more effective as well.

Whichever form, or approach, one chooses, says Krishna, detachment from sense objects is
mandatory. The difference, then, lies only in one's external involvement with the world.
Krishna asserts that contemplative, or inactive, yoga is difficult because the mind can become
restless or distracted. He recommends the active form of yoga, which He calls karma-yoga.
This is safer, He says, because one still strives to focus the mind, using various techniques of
meditation, but augments that with practical engagement in the material world. Krishna
elaborates on how to perform karma-yoga in the sixth chapter, again emphasizing its
superiority to mere renunciation and philosophy:

One who is unnattached to the fruits of his work and who works as he is obligated is in the
renounced order of life, and he is the true mystic, not he who lights no fire and performs no
duty. What is called renunciation you should know to be the same as yoga, or linking oneself
with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the
desire for sense gratification. (6.1-2)

Krishna's instruction here is especially useful for us today, living in the Western world. He is
saying that we needn't go off to a forest to contemplate our navel. In fact, He says that such
endeavors will most likely fail for most of us. Rather, we can achieve the goal of yoga by

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learning the art of "detached action," one of the Gita's main teachings. Krishna will explain
that art to Arjuna and, by extenuation, to the rest of us. The Gita teaches how we can, in
modern terms, be in the world but not of it.

Meditation: Restraining The Mind

Krishna explains that both processes of yoga, the contemplative and the active, begin with
learning how to control the mind, which is essentially dhyana, or meditation:

When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in
transcendence—devoid of all material desires— he is said to be well established in yoga. As
a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled,
remains always steady in his meditation on the transcendent self.

Such meditation, Krishna admits, is difficult, but one can achieve it through arduous effort: It
is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice
and by detachment. For one whose mind is unbridled, self-realization is difficult work. But he
whose mind is controlled and who strives by appropriate means is assured of success. That is
his opinion.

In verses ten through fourteen of the sixth chapter, Krishna elaborates on the "appropriate
means," and we begin to see how truly difficult it is to perform this kind of meditation. The
yogi must learn to meditate continually, without interruption, in perfect solitude. Free of
wants and possessiveness, the yogi must fully restrain his mind. He must prepare a seat for
himself in a clean place, neither too high nor too low, covered with cloth, antelope skin, and
kusha grass. He must sit in this special place, says the Gita, and learn to make his mind one-
pointed, restricting any extraneous thoughts or sensual distractions. The yogi should practice
such meditation for his own purification only—without any ulterior motive. Firmly holding
the base of his body, his neck, and his head straight, looking only at the tip of his nose, he
must be serene, fearless, and above any lusty thought. He must sit in this way, restraining his
mind, thinking only of God, Krishna says, fully devoted to the Supreme.

Krishna calls this method raja-yoga, because it was practiced by great kings (raja) in ancient
times. The heart of this system is breath control (pranayama), which is meant to manipulate
the energy (prana) in the body. Breath control, along with intricate sitting postures (asana),
was an effective means for quieting one's passions, controlling bodily appetites, and focusing
on the Supreme.

Nonetheless, this contemplative form of yoga, systematized in Patanjali's yoga-sutras and

popular today as hatha-yoga, is too difficult for most people, at least if they are going to
perform it properly. Krishna says this directly by the end of the sixth chapter.

Still, He recommends elements of contemplative yoga along with the yoga of action, or
karma-yoga. And for most readers of the Gita, this can get confusing. Just which is He
recommending—the austere form of disciplined sitting and meditation or action in perfect
consciousness? Does the Gita recommend hatha-yoga, or doesn't it? Does this most sacred of
texts accept the path of contemplation, or does it say that one must approach the Supreme
through work?

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Indeed, Arjuna himself expresses confusion in two chapters of the Gita: Is Krishna advising
him to renounce the world, Arjuna wonders, or is He asking him to act in Krishna
consciousness?

A thorough reading of the Gita reveals a hierarchy, a yoga ladder in which one begins by
studying the subject of yoga with some serious interest—this is called abhyasa-yoga—and
ends up, if successful, by graduating to bhakti-yoga, or devotion for the Supreme. All the
stages in between—and there are many—are quite complex, and at this point most modern
Western practitioners become daunted in their study of the Gita.

Climbing The Ladder

We may first of all, then, observe that the Gita accepts all traditional forms of yoga as
legitimate, asserting that they all focus on linking with the Supreme. Yet the Gita also creates
a hierarchy: First come study, understanding, and meditation (dhyana-yoga). These lead to
deep contempla-tion of philosophy and eventually wisdom that culminates in renunciation
(sannyasa-yoga). Renunciation leads to the proper use of intelligence (buddhi-yoga), then
karma-yoga,and finally bhakti-yoga.

All of this involves a complex inner development, beginning with an understanding of the
temporary nature of the material world and of duality. Realizing that the world of matter will
cease to exist and that birth all too quickly leads to death, the aspiring yogi begins to practice
external renunciation and gradually internal renunciation, which, ultimately, comprises giving
up the desire for the fruit of one's work (karma-phala-tyaga) and performing the work itself as
an offering to God (bhagavad-artha-karma). This method of detached action (karma-yoga)
leads to the "perfection of inaction" (naishkarmya-siddhi), or freedom from the bondage of
works. One becomes free from such bondage because one learns to work as an "agent" rather
than as an "enjoyer"—one learns to work for God, on His behalf. This is the essential
teaching of the Gita, and in its pages Krishna takes Arjuna (and each of us) through each step
of the yoga process.

The Top Rung

The Gita's entire sixth chapter is about Arjuna's rejection of conventional yoga. He describes
it as impractical and "too difficult to perform," as it certainly is in our current age of
distraction and degradation (known as Kali-yuga). Since the goal of yoga is to re-connect
with God, bhakti-yoga rises above all the rest. According to Krishna, Arjuna is the best of
yogis because he has devotion to the Supreme Lord. Krishna tells His devotee directly, "Of
all yogis, he who always abides in Me with great faith, worshiping Me in transcendental
loving service, is most intimately united with Me in yoga and is the highest of all."

This brings us back to the basic definition of the word yoga. The word comes from the
Sanskrit root yuj, which means "to link up with, to combine." It is similar in meaning to
religio, the Latin root of the word religion, which means "to bind together." Religion and
yoga, therefore, have the same end in mind: combining or linking with God. This, again, is
the essential purpose of the yoga process, and the end to which the Gita hopes to bring its
readers

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 Personality Types According to Yoga

Personality Transformation through Yoga

Foundations of Yoga Psychology

The philosophical approach to Yoga psychology is grounded in the teaching of Samkhya

philosophy, Patanjali’s Yoga Sutras, the Upanishads and other sacred texts. This perspective
takes into account that we are a meaning making species. This philosophical approach
enables us to find hope in the face of tragedy. The simple act of meaning making can turn a
horrendous tragedy into an opportunity to learn how to tolerate difficult emotions, improve
relationships and begin to connect with the nourishing relationships that surround us. The

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difficulty in this approach is there may be the false sense that what we “do” doesn’t matter, if
only we think the right thoughts.

The Ayurvedic approach to mental health is much different. It adheres to an understanding

that psychological disturbance has a physiological imbalance (called a doshic imbalance) and
that there is much we can do in terms of diet and lifestyle that will put us in right relationship
with our bodies. Right relationship to the body is seen as the beginning of mental health, for
we often treat those around us in much the same way as we treat our bodies. Ayurveda holds
Yoga and Samkhya as essential philosophical schools of thought that help us understand the
world around us and our place within it.

The Charaka Samhita, a textbook on Ayurveda, is the only book that directly addresses
psychological disorders. Ayurveda has a lot to offer those who suffer with mental illness. A
good Ayurvedic practitioner can help us understand what we need to take in through the five
senses to facilitate our development as spiritual beings. We often think of mental illness as
something “not spiritual,” but it too is a path toward a deeper understanding of ourselves.

The Aitareya Upanishads say that we all have access to the atman, or a state of consciousness
that is unperturbed by our mental anguish. In this place we experience ourselves as
satchidananda, truth, knowledge and bliss. We all have access to this state of consciousness,
regardless of any emotional problems we may have. In my experience, this state of
consciousness doesn’t “fix” mental illness, but it does open us to experience the totality of
our being. We begin to see ourselves from a higher perspective. We may see, “Oh yes, my
mind is prone to anxiety and has difficulty feeling safe,” but we also experience that we are
so much more than the body and mind. We experience that our mental suffering is temporary,
while our soul is eternal. We see quite clearly that our mental afflictions are a path, which if
followed, will lead us to develop wisdom, compassion and love.

Higher states of consciousness evoked by Yoga have the unique effect of settling the mind,
because we are no longer wrestling with “mental illness.” We no longer push it aside as
something unworthy of our attention, or as a bother. We begin to accept the eating disorder,
the traumas, the anxiety and the difficulties connecting with others as functional adaptations
to extremely traumatic situations. We begin to see the limitations of these strategies, and can
consciously choose to replace them with yogic tools that help to keep us safe in ways that are
not harmful to us. We begin to accept that we have to engage in self-care if we are to truly
begin healing, and recovering our sense of self.

Applications of Yoga Psychology

There is often a prescriptive approach in Yoga psychology for specific psychological effects.
For example, if someone suffers from anxiety, the Yoga therapist may assign them a specific
series of restorative Yoga poses and breathing practices. This approach is incredibly valuable
as a way to begin the individual’s commitment to the important role of discipline in healing.
This practical perspective is imperative to the success of Yoga psychology, but reifies the
idea that we are solely our bodies; that if we manipulate the body in the “right way” we will
find peace and happiness. The practices of Yoga help us to regulate our energy level. If our
energy level is too low (a tamasic, hypo-aroused state in which we feel dull, heavy, lethargic
and tend to dissociate), we may engage in a slightly vigorous posture based practice. If our
energy level is too high (a rajasic, hyper-aroused state in which we feel anger, anxiety,
tension and racing thoughts), we may engage in a slow or restorative posture based practice.

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Overtime, we begin to learn how to uniquely adapt Yoga asanas, pranayama, meditation,
yogic diet, chanting, self-study and exploration of the philosophical texts in ways that help us
relate to our emotional landscape.

We may find that despite years of Yoga practice, an excellent ability to self-soothe and an
ability to access higher states of consciousness that we are still prone to habits that cause us
to suffer. Perhaps our habitual feeling that the world isn’t safe leads us to unhealthy levels of
isolation, or we may jump to anger or anxiety in predictable ways. We may find that
psychotherapy is an extremely useful tool to help us understand our habits and how we orient
toward and away from the present moment.

Yoga and psychotherapy can work together to help us experience “what is,” and sometimes
this includes profound grief, depth of longing, fear and desperation. For people who have
experienced a lot of trauma, childhood abuse or both, the internalized message is that we are
unworthy, bad and deeply disturbed; we often don’t go into the depth of our pain because we
believe there is a bottomless pit of despair. There isn’t. Underneath all mental turmoil is
something quite predictable: beauty, resilience, strength, joy and contentment. It helps to
know we don’t have to do this alone.

It also helps to know that we are spiritual beings, with incredible capacity and strength. This
strength can be harnessed to resist the temptation to avoid emotions through addictions, food,
exercise, and work. Instead, we allow ourselves to feel; we allow the emotions to emerge
from their hiding places and we welcome them in. In my experience, the simple and difficult
act of experiencing the intensity of our emotions, allows them to pass. We emerge refreshed,
fortified and surprised at the peace and contentment that are an integral part of our being.

The experience of Yoga is quite different from understanding Yoga. Spiritual experiences are
not ideas, they are quite literally experiences. They give us the felt and embodied sense of
humility, empowerment, trust, order, the ability to stay grounded despite the natural flux and
change of the world and the skill to discern the complexities that exist behind simplistic
categories of right and wrong. The spiritual component of Yoga is what will ultimately
transform us in profound and unexpected ways. Through living the practices of Yoga we
come into direct contact with joy, contentment, love and compassion. Our culture is slowly
realizing that these are significant qualities, worth developing.

Somatic Practices

“One can talk endlessly, piling words upon words, coming to various conclusions, but out
of all the verbal confusion, if there is one clear action, that action is worth ten thousand
words.”

J.Krishnamurti

The somatic practices of yoga include: yoga postures (asanas), breathing practices
(pranayama) and relaxation practices (yoga nidra). These somatic practices are designed to
help you observe, listen, and uncover our inner intelligence.

Developing a positive relationship with one’s physical body is imperative to the process of

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healing. The somatic practices of Yoga are designed to cultivate increased awareness of the
functioning of our physical body, and how it functions in relationship to our mental and
emotional habits. As we engage in the exploratory practices of Yoga, we find out how our
body reacts to stress, and uncover ways that we can work with the body to remove long-term
patterns of embodying stress.

Releases Tension: Releasing tension in the physical body allows for better circulation and
flow of energy in the body. Tension causes us our blood to flow in a more restricted way
leading to, decreased memory, mental fatigue and an overall feeling of stress that can lead to
anxiety.

Physical Alignment: Asanas release habitual tension and brings attention to unnecessary
movements. Improved alignment allows our bodies to conserve energy as the body does not
have to work as hard to maintain stability. This gives us greater vitality and an improved state
of well being.

Balances the Nervous System: The correct practice of asanas balances the nervous output,
helps us to be alert without being tense. They enables us to feel equally at home with activity
and resting states. The practice of asanas teaches the individual how to engage in activities
while retaining a relaxed and peaceful state of mind. Many of the asanas put pressure on the
vagus nerve, leading to greater health and vitality.

Change from Chest to Abdominal Breathing: As we switch from chest to abdominal

breathing our exhalations are more complete which allows us to take in up to 7 times more
oxygen. The increase in oxygen gives us a greater sense of vitality. More oxygen in the
system means more oxygen in the brain resulting in improved concentration and mental
clarity in addition to a longer life span.

Counters the Effects of Aging: Pooling of blood and lymph impairs proper nutrient supply
to the skin and organs interfering with anti-aging maintenance and repair.

Improves Endocrine System: Places pressure on the glands and helps to regulate he
metabolism of the body.

Increased circulation of Lymph: The lymphatic system does not have its own circulation
method and relies on the movements of the body to keep it flowing. Postures and breathing
help to prevent pooling of lymph and increased lymph circulation leading to improved
immunity.

Physical Massage: Placing the body in asanas massages the muscles and glands as well as
organs. This benefit is increased with deep breathing during the asanas.

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 Psychological Practices
“We are not going to change the whole world, but we can change ourselves and feel free
as birds. We can be serene even in the midst of calamities and, by our serenity, make
others more tranquil. Serenity is contagious. If we smile at someone, he or she will smile
back. And a smile costs nothing. We should plague everyone with joy. If we are to die in
a minute, why not die happily, laughing? (136-137)” - Swami Satchidananda

The psychological practices of yoga include sense withdrawal (pratyahara) and concentration
techniques (dharna) The psychological practices are designed to help you understand the role
of the mind in creating peace and suffering.

Developing an understanding of the mind is central to the process of healing. From a yogic
perspective all suffering comes from the mind. Concentration and meditation techniques will
assist you in developing a clear understanding of the minds likes/attractions and
dislikes/repulsion. The goal of these practices is to learn to find equanimity in all
circumstances. Many individuals find concentration and meditation techniques too disturbing.
If this is our experience, return to the somatic practices of yoga.

The benefits of practicing meditation include:

Decrease Depression. Many studies point to a increased GABA levels and decreased
depression due to a consistent practice of meditation.

Helps Regulate Mood and Anxiety Disorder. Over 20 randomized controlled studies taken
from PubMed Databases, show a clear decrease in symptoms of anxiety.

Increases gray matter of the brain. Sara Lazar, PhD. showed that a consistent practice of
meditation shows positive results on MRI scans, with grey matter increases in areas of the
brain involved in learning and memory, and regulating the emotions.

Meditation helps reduce alcohol and substance abuse. Three studies made with Vipassana
meditation in incarcerated populations suggested that it can help reduce alcohol and
substance abuse. See the Journal Of Alternative and Complementary Medicine.

Meditation unveils our mental strength, resilience and emotional intelligence. Dr. Ron
Alexander reports that the process of controlling the mind, through meditation, increases
mental strength, resilience, and emotional intelligence.

Meditation relieves pain better than morphine. In an experiment conducted by Wake

Forest Baptist Medical Centre, 15 healthy volunteers, who were new to meditation, attended
four 20-minute classes to learn meditation, The effect was "about a 40 percent reduction in
pain intensity and a 57 percent reduction in pain unpleasantness. Meditation produced a
greater reduction in pain than even morphine or other pain-relieving drugs, which typically
reduce pain ratings by about 25 percent.”

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Meditation prepares you to deal with stressful events. A study from All India Institute of
Medical Sciences, conducted with 32 adults that had never practiced meditation before,
showed that if meditation is practiced before a stressful event, the adverse effects of stress
were lessened.

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 4.YOGIC PSYCHOTHERAPY & TECHNIQUES

Meaning and Definition

Psychotherapy : Psychotherapy is the use of psychological methods, particularly when based
on regular personal interaction, to help a person change behavior and overcome problems in
desired ways. Psychotherapy aims to improve an individual's well-being and mental health, to
improve relationships and social skills. Certain psychotherapies are considered evidence-
based for treating some diagnosed mental disorders.

Yogic psychotherapy : The combination of traditional psychotherapy and Yogic therapy

which includes asanas, pranayama and meditation, done for the overall improvement of the
individual.

Nature and Basics of Yogic Psychotherapy

Yoga therapy uses postures and breathing techniques to facilitate healing from psychological
and physical conditions. Meditation also plays a role in achieving improved emotional
wellbeing. While yoga is often associated with physical exercise and relaxation, it can also be
used to enhance your overall health. The holistic approach of this therapy means that it
includes aspects of physical therapy as well as psychotherapy.

Yoga therapy has a holistic approach to healing which takes into account your mind, body,
and soul. The therapeutic process is used to facilitate the development of self-knowledge
which can be used to address the psychological challenges that you are facing.

Yoga theory incorporates the idea of prana or energy that flows through our bodies. The
healing process involves addressing any energy blockages which can result in emotional and
physical imbalances.

YOGA and Stress

Modern man faces stress everywhere and caught in its claws in a vicious spiral knows not
how to extradite himself. His life has become a 'rat-race' and his body, emotions and mind are
all jangled by the physiological and psychological responses of his ‘self’ to the stress he faces
in his life at every stage of existence. None are spared the whirlpool-like pull of this web.
From tiny tots facing innumerable 'tests', in school, corporate businessmen struggling to
balance their accounts at work, farmers toiling for their daily bread, soldiers guarding the
frontiers, news-reporters breaking themselves in order to make their 'dead-line's - none is
spared this whirlpool of stress and no one knows how to escape. The words tension, pressure
and stress are virtually synonymous terms that are used to describe the huge expenditure of
nerve energy that modern conditions or situations of life demand from all of us. This can
easily be seen when a busy doctor, lawyer, businessman or politician has to meet a large
number of persons, face differing problems and find out immediate solutions. The human
body is made to operate without a break, with the result that our nervous system is
perpetually under high tension and our muscular system becomes habitually tense. All of this

25
then ultimately leads to mental, emotional and physical fatigue. One of the most common
statements heard nowadays is “I am too tired to even think”!
Stress is the natural ability that the human system has developed over millennia in order to
withstand strain. The ability to withstand stress differs from one individual to another. Every
individual has a threshold of stress up to which, they can bear stress and cope with the
demands of their external environment. Type of personality, individual temperament and
emotional stability determine this stress threshold. When external stress exceeds the threshold
of the individual, then they succumb to overstress. In such a scenario, the body and mind of
that person try to reduce, avoid or withdraw from that stress-creating situation. However, if
the excessive stress persists and/ or increases, the body and mind suffer. This in turn leads to
physical maladies and mental pathologies. Insomnia, asthma, coronary troubles,
hypertensions, cancer, sexual inadequacies, diabetes, mental breakdown, neurotic behaviour
are only a few of the numerous disorders that result from excessive stress. Caught in this
situation, people try to seek release from such overstress by resorting to handy remedies such
as sleeping pills, alcohol, smoking, absenteeism, and emotional withdrawal. None of these
are answers to the problem and to the contrary start to create more stress and problems for
such a person. Recent research has supported the importance of the role of stress or rather
‘distress’ in premature aging and the etiology of disease. It is postulated that frequent
stressful experiences lead to the failure of the homeostatic, self regulating mechanisms of the
organism leading to disease, premature aging and early or sudden death. Stress has also been
shown to weaken the immune system and make us more vulnerable to infection and other
such health related problems. We must realise that it is our attitude to things that happen to us
and even towards stress itself that causes a major part of the problem. Relaxation and exercise
can form part of stress management but rarely are they the whole answer as they do not deal
with what causes us to become tense in the first place. We need to find out where the problem
lies-whether in our attitude or behaviour or a combination of both and then develop the skills
to overcome it. For example if you always give in to others you will end up feeling like a
doormat. If you practice relaxation you may end up as a relaxed doormat rather than a tense
one but everybody will continue to walk over you. And now as you are not showing signs of
stress or tension, they will walk over you with an easier conscience. Thus we must learn to
analyze what is causing the stress and develop the necessary skills to combat it. Great
motivation, commitment and practice are required to do this to the level necessary. Yoga is a
spiritual science for the integrated and holistic development of our physical, mental as well as
moral-spiritual aspects. The philosophy of Yoga is practical and definitely applicable in our
day-to-day living. Yoga has been documented to produce desirable physiological changes and
recent advances in the field of research have shown that it also has sound scientific basis. The
Yogic concept of health and disease enables us to understand that the cause of physical
disorders stems from the seed in the mind and beyond. Adi is the cause and Vyadhi only the
effect in the Yogic scheme of things. By paying careful attention to personal history, one can
nearly always trace the origins of psychosomatic disease back to patterns of emotional
pressures. From the Yogic viewpoint of disease it can be seen that psychosomatic diseases
appear to progress through four distinct phases:
1. Psychic Phase: This phase is marked by mild but persistent psychological and behavioral
symptoms of stress, such as irritability, disturbed sleep and other minor symptoms.
2. Psychosomatic Phase: If the stress continues there is an increase in symptoms, along with
the beginnings of generalized physiological symptoms such as occasional hypertension and
tremors.

26
3. Somatic Phase: This phase is marked by increased function of the organs, particularly the
target, or involved organ. At this stage one begins to identify the beginnings of a disease
state.
4. Organic Phase: This phase is marked by the full involvement of a so-called disease state,
with physiological changes such as an ulcerated stomach or chronic hypertension, becoming
manifest in their totality.
Often, however, the early stages of the disease process are overlooked and the final stage is
seen as an entity unto itself, having little relationship to one’s living habits and patterns. This
is because modern medicine only looks at the human being as being the physical being and
neglects the effects of the Pancha Kosha and Tri Sharira on health and disease. There are
many examples of psychosomatic diseases, which are directly related to stress. They include
common colds, ulcers, headaches, back pains, chest pains, spastic colons, constipation and
diarrhea. The list is almost endless. We don’t know why one organ system is affected by
stress and not another. Certainly, genetic factors, diet and conditioned learning are all
involved, but the key lies in one’s mental structures. In other words, what is increasingly
clear is that stress is at the root of all psychosomatic disease regardless of the organ system
involved. The art and science of Yoga has infinite possibilities for providing answers to most
problems of modern man. However modern man misunderstands this science of Yoga and
wants it to be his miracle pill. A pill that he takes only once, and wants all his problems to
vanish into thin air! Yoga is a wholistic science and must be learnt and practiced with such a
view in mind. The dedicated practice of Yoga as a way of life is no doubt a panacea for
problems related to stress and stress-induced disorders.

WHAT IS STRESS?

Stress may be defined as the “RESPONSE PATTERN OF AN ORGANISM TO PREPARE

ITSELF FOR FIGHT OR FLIGHT”. The fight or flight response relieves the effects of stress
and thus is a normal phenomenon termed 'eustress'. However, modern man has no means to
'fight or flight' the real or imagined stress and ends up in "distress" which then leads to
psycho-somatic disorders of various kinds. To quote an example from Pujya Swamiji
Gitananda Giri "If you were face to face with a saber-toothed tiger in prehistoric times you
either fought it, fled the scene, or ended up in its tummy! This led to the relief of the stress.
Now days we have the same 'stress response' but are not facing only 'saber-toothed' tigers and
have no where to run, no means to fight and thus no mechanism to relieve the stress. This
leads to 'distress' which is imbalance of the system and thus anti the Yogic principle of
'Samatvam' (equal mindedness in all situations) and 'Stitha Prajna' (the person who has
developed Samatvam).

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SOURCES OF STRESS:
We are affected by stress from all directions. It may be from the work place, the home, family
members or from within the person themselves. The sources of stress can be classified as
those due to the external environment and those due to the internal environment of the person
themselves.

EXTERNAL ENVIRONMENT
1. Physical environment
a. Climatic changes
b. Natural disasters
c. Man-made disasters
2. Family environment
a. Stress at home: cruel husband, nagging wives, ill-behaved children

3. Work environment
a. Stressful job situations such as defense personnel, anesthesiologists.
b. Exploitation
c. Laziness and underachievement.

4. Societal environment
a. Fast life & over-activity.
b. Negative social behaviour & wrong actions
c. Disharmony in the society

5. Conflict between intellect & emotions

a. Lack of harmony between thought, word and deed

6. Sudden / severe / cumulative changes

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INTERNAL ENVIRONMENT

1. Life events
a. Death of a close friend or family member
b. Birth of a new family member
c. Wedding
d. Divorce
e. Misunderstanding in the family

2. Loss of an expected promotion

3. Biological factors
a. Capacity of the system to withstand and combat stress
b. Stress threshold of the person
c. Type of personality

4. Psychological factors
a. Unbalanced outer development. No parallel inner development.
b. Overindulgence & immorality
c. Negative emotions such as anger, hate, jealousy, ego, grief, self- doubt
d. Over-ambition, inflated goals & greed
e. Too much desire, excessive attachment

5. Physiological states
a. Pregnancy
b. Post partum
c. Puberty

6. Pathological states
a. Disorders and diseases that decrease the ability to combat stress

7. Pharmacological factors
a. Some drugs decrease the ability to combat stress

8. Becoming a millionaire overnight

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Stress or rather "distress" manifests not only in our physical body but also in the other Koshas
(sheaths or bodies of man) in various ways.

ANNAMAYA KOSHA
• Neuro - endocrine imbalances. e.g. Diabetes Mellitus, Peptic Ulcer, Irritable bowel
syndrome, Essential Hypertension, Coronary Artery Disease, Obstructive lung diseases
(Asthma)and tension headaches.

PRANAMAYA KOSHA
• Emotional disturbances. e.g. road rage, mood fluctuations
• Breathing difficulties. e.g. Bronchial Asthma, COPD
• Energy imbalances. e.g. Lethargy and the feeling of being "down in the dumps."

MANOMAYA KOSHA
• Mental problems and various psychiatric disorders e.g depression, schizophrenia, hysteria,
bulimia, mania, anxiety neuroses.
• Decreased quality of life
• Increased amount of worries

RESULTANT EFFECTS OF CHRONIC STRESS

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 Psychosomatic Diseases and Healing
Yoga is one of India’s oldest and most comprehensive soteriological traditions, which has
developed a vast arsenal of physical and mental techniques geared to gain control over the
nervous system in order to achieve, at will, conscious and supraconscious states of
transcendence. In order to appreciate the unique contribution of Yoga to our understanding of
the human condition, this age-old tradition is best viewed from the kind of broad perspective
of the human potential that characterizes transpersonal psychology and psychosomatic
medicine. Yoga therapy is of modern coinage and represents a first effort to integrate
traditional yogic concepts and techniques with Western medical and psychological
knowledge. Whereas traditional Yoga is primarily concerned with personal transcendence on
the part of a "normal" or healthy individual, Yoga therapy aims at the holistic treatment of
various kinds of psychological or somatic dysfunctions ranging from back problems to
emotional distress. Both approaches, however, share an understanding of the human being as
an integrated body-mind system, which can function optimally only when there is a state of
dynamic balance.

Over the years, numerous medical studies have been carried out that typically bear out the
modest-to-moderate claims made by Yoga authorities. These range from Yoga’s beneficial
effect on physical flexibility, muscle tone, and stamina to poor eyesight, obesity, indigestion,
back pain, hypertension, various respiratory diseases, sinusitis, arthritis, diabetes (I and II), as
well as anxiety, nervousness, attention deficit, and memory loss.

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Yogic diet, Pranayama as well as mind control techniques are especially useful in correcting
functional and psychological imbalances.

SOME DISORDERS AND DISEASES AMIABLE TO YOGA THERAPY

• Psychosomatic and stress disorders

1. Bronchial asthma
2. Diabetes mellitus
3. Hypertension
4. Irritable bowel syndrome
5. Gastro intestinal ulcer diseases
6. Atherosclerosis
7. Seizure disorder (epilepsy)
8. Headache

• Physical disorders

1. Heart disease
2. Lung disease
3. Mental retardation

• Psychiatric disorders

1. Anxiety disorders,
2. Obsessive-compulsive disorder
3. Depression
4. Substance abuse

• Musculo-skeletal disorders

1. Lumbago
2. Spondylosis
3. Sciatica
4. Carpel tunnel syndrome

• Metabolic disorders

1. Thyroid and other endocrine disorders

2. Obesity
3. Metabolic syndrome

• Infective and communicable diseases

Treatment of psychosomatic diseases with yoga

When combined with proper drug therapy yoga can help with reducing the effect of
psychosomatic disorders to a great extent. As we already know, psychosomatic disorders are
a result of high level of anxiety and stress, yoga is helpful in treating psychosomatic disorders

32
as it helps in relieving stress as well as brings about the required physical, emotional and
mental balance. For those who practice yoga on a regular basis either at home or at a Yoga
School are less likely to suffer from such physical or mental health conditions.

Yogasanas- Yogic postures are designed in a way to strengthen and tone the muscles and
relieve the burden over the internal organs. The emotional imbalances can be mended through
these postures as they require concentration. Regular practice of yogasanas helps in the
regulation of endorphin and serotonin levels which aids in relieving stress and provide
relaxation. The stretching and movements during the yogasanas help in improving the blood
circulation and toning the blood vessels. This helps in getting rid of the toxins from the body
and promotes a healthy state of mind.

Postures such as Tadasana, Vrikshasana, Ardhchakrasana, Vajrasana, Sukasana, Vipareera

karni, Sashankasana, Bhujangasana, etc. are found to be highly effective in reducing the
effect of psychosomatic disorder.

Pranayama - Pranayama along with other breathing exercises help in providing relaxation to
the worked up mind. It also increases the inner awareness. Just the simple act of
concentrating on each and every breath help in combating the challenging situations in a calm
and composed manner. Deep breathing also helps in improving the overall health as it
increases the level of oxygen in the blood. Respiratory diseases such as asthma, tuberculosis,
bronchitis and cough are also relieved. Pranayamas like Nadishuddhi, Chandranadi, Sheetali,
Sheetkari, Bhramari are very effective in taming psychosomatic disorders.

Meditation and Relaxation techniques- Effective stress management is achieved through

the techniques of deep relaxation like yoga nidra and the practices of meditation. The
endocrinal profile is regulated by these practices which bring the restoration of the harmony
of the mind and body.

In a nutshell, healthy life style coupled with the practices and principles of Yoga will be great
a relief for the psychosomatic diseases and means to promote the positive health.

Sadhana: Behavioural Technique to Control Mind

Sadhana is the discipline of routine spiritual practice and the routine surrendering of the ego
through activities such as meditation, yoga, chanting or prayer. In Sanskrit, sadhana often
refers to a process, discipline or service. Surrendering the ego to achieve peace and spiritual
discipline of the self is an important principle within the practice of yoga. Although many
keep a sadhana in the early hours of the morning, which often includes meditation in various
poses, some find it more practical to keep a regular spiritual practice during other times of the
day. Also, many find it useful to vary their sadhana in order to keep the practice from
becoming an obligatory routine instead of a grounding spiritual discipline.

The mind is a bundle of desires, thoughts, feelings and emotions. These desires, feelings and
ideas are not at all steady. They change constantly. Some subside suddenly and others occupy
their place, like the waves of the sea. Some old ones depart from the storehouse of the mind

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and new ones replace them at once. The mind is also a bundle of habits. The bad habits and
prejudices, although hidden in one’s own nature, come up and occupy the surface of the mind
as and when opportunities occur.

The entire world is nothing but the expansion of one’s thoughts towards various objects. It is
called bondage. Most people do not have the understanding and discriminative power to
know the real from the unreal. They are under the grip of the illusory power of maya, and fall
prey to worldly desires and enjoyments, totally forgetting their divine birthright.

The mind is like a monkey which jumps from one place to another. It is like the air which
always moves. The mind is always flitting from one object to another. The mind is also
compared to an elephant because of its passionate impetuosity. Most people allow the mind
to run wild and follow its sweet will and desires. The mind creates great havoc through the
power of imagination. Much energy is wasted through imaginary fears, exaggeration, mental
dramatisation, building castles in the air.

Purify the mind

It takes a long time to purify the mind, but success is sure if the endeavour is earnest. Aspire
fervently. Be on the alert. Watch your mind carefully. Check the surging emotions and
bubbling thoughts. Do not allow the waves of irritability, jealousy, anger, passion and hatred
to arise in your mind. Do not allow the current of bad thoughts and negative ideas to pass
through the mind.

A positive thought always overcomes a negative one. This is the natural law. When the sun
rises, the fog vanishes. When the light is switched on, the darkness vanishes. If you substitute
divine, virtuous qualities, the evil qualities will disappear. If you entertain new, sublime
thoughts, the old vicious ones will subside by themselves. Courage gets rid of fear, patience
overcomes anger and irritability, love overcomes hatred, and purity overcomes passion.

Just as you saturate water with salt or sugar, you have to saturate your mind with sublime and
soul-stirring spiritual thoughts. Only then will the mind be rendered one-pointed and become
established in pure consciousness. Constantly think of the Lord, the hidden indweller.
Remember His glories every moment. Discriminate between the unreal and the real.
Determine strongly to continually think of God.

The mind can be easily contained through steady practice and dispassion. By making a
constant effort to fix it on God, you can develop dispassion towards sensual objects. Enquire:
“Who am I?” Practise introspection. Do mental japa of Om and meditate on the atman.
Thoughts will eventually die by themselves. You will rest in your own essential nature –
Satchidananda Brahman.

Sit alone and watch the thought waves that arise in the mind. Be indifferent. Remain as a
witness of the mental waves. Do not identify yourself with them. Do not think of the past. Do
not plan for the future. Do not allow the mind to build images. Live in the solid present. Do
something the mind does not want you to do. Do not do what the mind wants you to do. This
is one method of directing the mind. Do not try to fulfil the desires. Do not hope. Do not

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expect anything. Destroy vicious desires through virtuous desires; and eventually destroy
virtuous desires also through the one strong desire for liberation.

Transform the mind

Pranayama makes the mind steady and one-pointed. It checks the velocity of the mind and
reduces the quantity of thinking. It removes the tamasic and rajasic dross of the mind. A
regulated diet of light, nutritious sattwic foods calms the mind. Rasjasic foods like meat and
fish, onions and garlic excite the mind. Observe moderation in taking food.

Awaken your spiritual impressions through japa and satsang. Develop the impressions.
Nourish and protect them. Mantra japa and worship of God turn the mind inward. Such
sadhana induces dispassion and concentration and eventually leads to control of the mind. In
this present age the easiest method for transformation of the mind and attainment of liberation
is kirtan or singing God’s name. Satsang overhauls the mind and changes its current and
rajasic nature. It fills the mind with sattwic vibrations.

Always do virtuous actions. Watch the mind and see what it is doing. These two practices are
enough to control the mind. Selfless service is highly efficacious in purifying the mind. Do
not wrestle or struggle with the mind. If you do, the mind will rebel. Be regular in your
concentration and meditation. The senses are very strong and impetuous. Control them
gradually by intelligent methods like enquiry and discrimination. Try not to fulfil the desires.
Give up whatever object the mind likes most and dwells upon constantly. You will gain a
great deal of peace and willpower. After some months the craving will slowly vanish. Violent
austerities will not help much. Controlling the mind is not the work of a day or a month. It is
a patient, continuous struggle.

When the mind is transformed, things which used to upset you will not affect you. Occasions
which made you irritable will not do so. You have now gained strength, endurance, resistance
and the ability to deal with troubles. Unkind words which used to torment you will no longer
upset you. Even if you show signs of anger, you will now be able to compose yourself
quickly. These are all signs of your gaining mental strength and willpower. Meditation brings
about all these beneficial results. Take everything as it comes. You will develop spiritually
and gain a great deal of mental strength and evenness of mind. Patience and endurance begin
to develop. Develop the power of working undisturbed amidst all kinds of difficult
conditions. This comes with practice.

Be positive

Maintain a positive attitude. Dispel doubts by well-directed suggestions and affirmations such
as: “It is true that I will succeed. The formula: “I am becoming better and better every day, in
every way,” will confer upon you health and success in all undertakings. Repeat it mentally
throughout the day. Think you are strong, strong you will become; think you are weak, weak
you will become. The mind has the capacity to make a hell out of heaven and a heaven out of
hell. So never give way to negative or depressive thoughts, but calmly go on with the spiritual

35
practices. Be regular and, without missing a day, proceed onward with the practices. Little by
little the power will accumulate and grow.

Spiritual Counselling: A Cognitive Therapy

Yoga Therapy and Psycho-spiritual counselling may benefit a wide variety of common
ailments, such as: back problems, asthma, stress, depression, digestive disorders, headaches -
to name but a handful.

One of the most profound benefits of this style of integrative yoga therapy, is that it offers a
practical, holistic approach that may bring a deeper sense of peace, balance and
understanding, whatever you are experiencing in life. The unique combination of therapeutic
practices are particularly effective in helping with emotional and spiritual issues, for it
provides a supportive space to reflect on your life, past and present, so that you can release
what is no longer helpful and move forwards.

If one feels blocked but aren't sure why, then this kind of therapy may be beneficial as
gently, layer by layer, the emotions that have been buried over many years rise to the surface
so that they can be felt and processed. It is only then that we can begin to understand our deep
rooted patterns of behaviour and responses, release what is no longer helpful, so that healing
and integration can take place. Depending on the needs of an individual, gentle yoga postures
are prescribed, psycho-spiritual counselling and breath work, as well as guided meditation,
visualisation and healing to assist this process. By doing this, we bypass the analytical,
controlling and often judgmental conscious mind, and step into a space that allows for real
clarity and insight. It is well-known that unresolved mental and emotional pain can be held
within the physical body, causing stress, tension and anxiety, which can eventually lead to
illness. The mind, body and soul connection is far deeper than many of us would ever
imagine, which is why this kind of therapy, working on the 5 layers of consciousness: body,
breath, mind/emotions, soul & spirit, may be beneficial.

Technique Pranayama: A Behavioural Technique to Control the Self

1. Benefits of pranayam
1.1 According to physiology
A. A reduction in the heart rate: Respiration slows down with practice of pranayam.
B. Ability to survive without oxygen: While practising pranayam oxygen supply to all the
cells in the body is reduced. As a result, even when the oxygen supply is reduced the cells
adapt to it and function marginally or survive.
C. Control over involuntary actions: One can also gain control over involuntary actions of
the body with pranayam just as described in ‘According to physiology’.
D.Cure of physical ailments: When an individual is able to control his breathing, he is also
able to control the vital energy. He can use the vital energy wherever there is a disease or
some anguish. A sattvik (sattva predominant) individual possesses enormous energy and he
can direct it towards diseased organs as follows.
-By touching the diseased part with his fingers

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-By focussing his gaze on the diseased part
-By concentrating the mind on the diseased part
If particular types of pranayams are performed then 20% of patients with physical ailments
are cured while another 30% show improvement. Some examples of diseases in which
various pranayams prove beneficial are given below.
1. Repeated attacks of cold: Bhasrika, ujjayi (purak, sahaj kumbhak, rechak) and
suryabhedan (rechak, purak)
2. Bronchial asthma: Anulom-vilom (without kumbhak)
3. Digestive disorders: Suryabhedan
4. Fever: Shitali, chandrabhyas (with sahaj kumbhak)

1.2 According to psychology

A. Increase in concentration, memory and imaginative power: Once one starts
concentrating on pranayam, the mind gets habituated to concentration and as a result the
memory improves.
B. Wandering of the mind decreases: Thinking and breathing are interrelated. If the mind
does not wander from one topic to another, that is if it is steady then the respiratory rate is
reduced. Contrary to this by practising pranayam, as the respiratory rate decreases so does the
frequency of thoughts and that itself helps the mind to become steady.
C. Ability to control the mind: With practice of pranayam one gets used to concentrating on
breathing. In one technique of pranayam, one concentrates on maintaining a steady rhythm of
breathing. Since one gets used to concentrating on breathing, when it becomes rapid one
immediately becomes aware of it. This implies that indirectly one becomes aware that either
thoughts have increased or emotions are being aroused. Then as one regulates the breathing
so that it returns to normal, one can control thoughts and emotions.
Since during pranayam breathing is reduced, the oxygen supply to the brain is less. Less
oxygen supply to the brain slows down its functions. Hence the waking state gradually starts
decreasing and it facilitates entering a state of meditation.
D. Going into meditation: While practising pranayam the concentration is on breathing.
This is akin to concentrating on a particular object during meditation. However when
meditating on an object (the object of concentration) is usually fixed whereas in pranayam the
mind concentrates on the rhythm of respiration. It is easier to concentrate on a moving than
on a fixed object. Hence by concentrating on pranayam the chances of going into meditation
are enhanced.
E. Cure of mental illnesses: As per the study reports, if particular types of pranayams are
performed then 3% of patients suffering from minor mental illnesses are cured while another
5% show improvement. Chanting The Lord’s Name proves more useful than pranayam in
mental illnesses.

1.3 According to the science of Spirituality

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A. Effects on the subtle body: Postures (asans) generally have an effect only on the physical
body. However pranayam has effects on the subtle (mental) body as well. The organs are
under the control of the mind and the mind under that of the vital energy (pran). Hence once
control over vital energy is acquired, the mind and organs are brought under control.
Purification of channels (nadishuddhi) too occurs with pranayam.
B. Spiritual progress: The energy loss occurring during the processof respiration can be
avoided by practising pranayam. That energy can be utilised to make spiritual progress.
C. Activation of the kundalini (spiritual energy): If one performs various bandhas along
with kumbhak then it helps the kundalini to get activated.
D. Control over the mind: The mind is used to material objects since several births. Hence
no matter how much one studies Spirituality due to the firm belief that happiness lies in
material objects it is far too difficult for the mind to digress from them. If one diverts or tries
to divert the mind away from objects even for a moment, one becomes very restless. Since
one is habituated to keeping the mind steady with such objects, that is since the mind feels at
ease experiencing the pleasure out of such objects, if one tries to withdraw from them, one
experiences intense unhappiness, that is feels restless. It is because of this that Samarth
Ramdas Swami has said, ‘When the embodied soul does not get material pleasure it becomes
restless’ and ‘O man, if you wish to acquire happiness (Bliss) then refrain from material
objects forever as they induce unhappiness. If you are clever enough then sing devotional
songs (do spiritual practice) of my Lord Rama. This will keep you happy (Blissful) forever.
Never again will you be aggrieved. You will become immortal’.

Now to get out of material pleasure is a very difficult task. At the same time Samarth says
that there is unhappiness in material pleasure, then how should one strike a balance? How
will one realise that real happiness lies in surrender of such pleasure, without refraining from
it even for a moment? This is because for past several births the mind is used to such pleasure
and believes that it is under the control of organs. So it thinks that giving up material pleasure
is next to impossible. To make this possible pranayam has been recommended. By practising
it one slowly realises that one is controlled by vital energy (pran) and not the organs. Also as
the vital energy is gradually steadied one begins to experience Bliss and also realises that
illusory material pleasure is related to place, time and objects. One also becomes aware that
illusory happiness depends on many things and the Bliss one gets from pranayam is
independent of objects. Control over vital energy causes concentration and vice versa.
However concentration does not mean the thoughtless state.
E. Longevity: ‘The Swami said, “The number of breaths of every living being in this world,
are predetermined. Once they are complete it has to quit. Those who feel they should not
leave should preserve the same number of breaths for a longer period. That is, with pranayam
they should reduce the number of breaths everyday and remain healthy, breathing as minimal
as possible. Once one acquires control over the vital energy, respiration continues at a slow
pace almost unconsciously. The yogis too attain the superconscious state (samadhi) in the
same way controlling the vital energy and prolonging the predetermined breaths even for
several centuries”.’

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 ‘When one realises that the time of death is approaching, one should breathe in through
both the nostrils and hold the breath. Later when the moment is overcome one should expire
with half the speed. In this way Shrihari Changdev Maharaj lived for 1400 years.’ (4)

Nada Yoga: Music Therapy

Nāda yoga (नननननन) is an ancient Indian metaphysical system. It is equally a
philosophical system, a medicine, and a form of yoga. The system's theoretical and practical
aspects are based on the premise that the entire cosmos and all that exists in the cosmos,
including human beings, consists of sound vibrations, called nāda. Nāda yoga is also a
reverential way to approach and respond to sound. Nāda yoga's use of sound vibrations and
resonances are also used to pursue palliative effects on various problematic psychological and
spiritual conditions. It is also employed to raise the level of awareness of the postulated
on chakra. The Nāda yoga system divides music into two categories: internal music, anahata,
and external music, ahata. While the external music is conveyed to consciousness via sensory
organs in the form of the ears, in which mechanical energy is converted to electrochemical
energy and then transformed in the brain to sensations of sound, it is the anahata chakra,
which is considered responsible for the reception of the internal music, but not in the way of a
normal sensory organ.

Nada yoga is described in the "Hatha Yoga Pradipika" as one of the most powerful and
fruitful meditation techniques to calm the mind. Using music and sounds to connect to a
higher state of consciousness is a very common practice in Hindu spiritual traditions, where
many of the deities are musicians: Krishna plays the flute, Saraswati plays the veena, and
Ganesha created the tabla drums.

The practice of Nada yoga can start with listening to external sounds. Calming, beautiful and
preferably instrumental music should be chosen. The practitioner should sit quietly and focus
all their attention on the chosen music. Once the practitioner becomes aware of their inner
sounds, their full concentration should be centered on those sounds. As the meditation
becomes more and more about listening to the inner sounds, the external music can be
gradually turned down.

One's internal sounds can often be perceived as bells, flutes or an electric hum. Some of these
sounds are actually the sounds of the body, such as the blood flowing or the energy of the
nerves. An individual's anahata sounds connect directly with the sound of the energy center
of the body.

Trataka: Concentration Technique

Trataka, a technique used in a meditation practice, is one of the six purification techniques,
called shatkarmas, of Hatha yoga. Trataka is a Sanskrit word, which means "to look" or "to
gaze." As such, this meditation technique involves starting at a single point of focus. This is
typically the flame of a candle, but other objects that may be used include a dot on the wall,

39
an object of worship, a deity, flower, mountain, rising sun or moon. However, a flame is
believed to work best. Meditating in this way is believed to energize the ajna (third eye)
chakra, which is associated with intuition and wisdom, as well as psychic abilities.
Traditionally, it's said that the practice allows the past, present and future to be perceived
with equal clarity. Trataka may also be referred to as yogic gazing in English.

Bandha and Mudras: Prana Controlling Technique

A bandha is a lock or bind in yoga, which is performed in order to direct and regulate the
flow of prana (life force energy) to certain parts of the body. Also referred to as an energetic
lock, bandha was practiced by yogis of the past to promote energy flow and maintain optimal
health. Bandha is classified into four types: mula, uddiyana, jalandhara and maha. Each
bandha is associated with a major energy channel and performance of a particular bandha will
influence the flow of prana to that channel. Bandha may also be called "energetic seal" by
Western practitioners. Practicing bandha involves concentrated muscular contractions.
Performing these locks can aid the practitioner in improving their focus and supporting
physical health. The four bandhas are described as follows:
Mula bandha: Mula is a Sanskrit word meaning "root." The "root lock," as it may also be
called, involves contracting the perineum muscles inward, then lifting them upward to hold
energy. Performing mula bandha promotes energy flow to the rectum, stimulating the pelvic
muscles and urogenital organs. It also awakens the individual's kundalini power.
Uddiyana bandha: Uddiyana is a Sanskrit word meaning "to rise up." In this second bandha,
energy moves upward more forcefully than it does in mula bandha. Uddiyana bandha
stimulates the abdominal muscles as they are pulled in, while the chest lifts upward. Though
it is highly recommended for those struggling with constipation, uddiyana bandha can also
boost the practitioner's metabolism and promote healthy function of the adrenal gland,
thereby relieving stress and tension. It also energizes the heart chakra (anahata), promoting
kindness and compassion.
Jalandhara bandha: Jalandhara is a Sanskrit word derived from the roots jal, meaning
"throat," and dhara, meaning "flow." It is performed by bringing the chin down towards the
chest; therefore, it is also called the "chin lock." Practicing this bandha improves the function
of the thyroid and parathyroid glands, as well as supports the cardiovascular and respiratory
systems.
Maha bandha: Maha is a Sanskrit word meaning "great." As such, this final bandha may also
be called the "supreme bandha" or "triple lock." Maha bandha is named as such because it
provides the health benefits of all three previous bandhas. Maha bandha is practiced by
performing the first three bandhas simultaneously, beginning with jalandhara bandha and
ending with mula bandha. These bandhas are released in the reverse order, with mula bandha
first and jalandhara bandha.
Mudras
A mudra is a symbolic, ritualistic gesture used in yoga, Buddhism and Hinduism. The word is
Sanskrit meaning “gesture,” “mark” or “seal.” Mudras are most commonly known as hand

40
positions in yoga and meditation, which are believed to affect the flow of energy in the body
and unblock chakras.
There are numerous types of mudras. Each type is thought to have a specific effect on the
body and mind by clearing the psychic centers and energy channels. Although hand (hasta)
mudras are the most common in yoga, there are also body (kaya) and consciousness (citta)
mudras.
Typically, mudras are performed alongside pranayama, in seated poses such as padmasana
(lotus pose), vajrasana (thunderbolt pose) or sukhasana (easy pose). Of the many types of
hand mudras, some are as follows:
Prana mudra: The middle and index fingers remain extended while the little finger, ring
finger and thumb touch. This mudra is believed to increase vitality and activate the root
chakra (muladhara).
Gyan mudra: Also known as chin mudra, this is one of the most recognized of the mudras.
The tip of the thumb and index finger touch with the palms facing upward. It is believed to
reduce stress and relax the mind for meditation.
Jnana mudra: With the palms facing up, the hands rest on the knees in the seated position.
This mudra is believed to uplift the body and mind.
Linga mudra: Both hands are clasped in front of your body so the left thumb points upward
and is encircled by the thumb and index finger of the right hand. This mudra is believed to
generate heat in the body, thereby boosting the immune system.
Anjali mudra: The palms of both hands are placed in front of the chest in a prayer-like
position. It is often employed at the beginning and end of yoga class as a salutation.

Sankirtana: Catharsis Technique to Release Emotions

Sankirtan is a form of song or chanting that praises God and is performed in a public setting.
The term comes from the Sanskrit root, kirtan, which means “praising,” “celebrating” or
“glorifying.” San comes from the word, samyak, which means “complete.” Sankirtan serves
to cleanse the mind and the spirit while praising God. It is often performed in Hindu temples,
but it is a practice common to many religions. In Christianity, for example, singing hymns in
church or at a revival would be a form of sankirtan. In Hinduism, the name of the deity being
praised is typically repeated. One of the most well-known chants performed in sankirtan is
the Maha Mantra, popularized in the West in George Harrison's song, “My Sweet Lord”.

Svadhyaya: A Cognitive Therapy

Svadhyaya is a Sanskrit word that is used in Hinduism to signify the study of one's self. The
term comes from the Sanskrit roots sva, meaning "self" or "own," and adhyaya, meaning
"lesson," "reading" or "lecture." It can also be interpreted as coming from the root dyhai,
which means "meditate" or "contemplate." Both interpretations connote a close study of the
self. Practicing yoga is one means of engaging in svadhyaya, as described in "The Yoga
Sutras of Patanjali.". Practicing svadhyaya is regarded as a niyama (positive or righteous
duty). When studying one's self, it is ultimately possible to discover the greater

41
Consciousness that is present in the whole universe and understand how the individual self
fits into that Consciousness. Meditating while practicing yoga is one way of carrying out
svadhyaya. This is often done by repeating a mantra in order to silence thoughts in the mind
and turn attention inward rather than outward (pratyahara). Self-study in yoga also means
studying the body and understanding its needs and limitations.
Satsanga: A Cognitive Therapy

Satsang is a Sanskrit term meaning “being in the company of the truth” or “right association,"
and refers to a group of like-minded people who engage in a spiritual dialogue. The root
words, sat and sanga, mean "true" and "community," respectively; therefore, satsang may
also be thought of as friendship or relationship with the truth itself.
On an esoteric level, satsang is associated with the inner quality of sattva (goodness or
purity), one of the three qualities of nature (prakriti). Sattva manifests as thoughtfulness,
knowledge, peace and contemplation. A sattvic person makes a natural satsangi, or "seeker of
truth."The following are standard requirements to experiencing satsang:

A shared intention between group members

Context to spark spiritual insight
An agreement regarding ground rules

Traditionally, satsang is a meeting with an enlightened being, or satguru; but generally, it is

any kind of program in which teaching and meditation take place. However, satsang can also
be practiced alone by cultivating truth within one’s inner self and remaining centered on
thoughts of the Divine. As such, for Hinduism, Jainism, Buddhism and Sikhism, satsang
typically refers to the spiritual and devotional activities such as yogic meditation,
concentration, devotional singing or dancing. Satsang can also include reading or listening to
spiritual teachings and then reflecting on and discussing their meanings. It means assimilating
those meanings into daily life. In a broader sense, satsang can include the guidance of the
inner voice awakened as the potential of the higher Self is realized. Furthermore, satsang is
an aid on the yogic path to moksha (liberation from the cycle of death and rebirth). It helps
remove negative thoughts, earthly attachments and mental obstacles that block the path.
Satsang keeps people engaged in spiritually-centered thoughts and focused on their paths.

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 CONCLUSION

With the research on Yoga and Psychology, we can conclude that mind and body are very
much inter related and what churns in the mind shows on the body. With Yogic therapy and
all other techniques of psychotherapy – asanas, pranayam’s, kriya’s, mudra’s etc one can gain
a new personality, healthy body, a healthy mind which is free from all the impurities and a
good psyche. Its beneficial for one and all.

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quiz.html

Swamy Success guide – Advanced General Psychology – Annamalai University.

https://www.collinsdictionary.com/dictionary/english/emotion

https://en.wikipedia.org/wiki/Emotional_intelligence

https://en.wikipedia.org/wiki/Personality

http://homepages.rpi.edu/~verwyc/BIGFIVEOH.html

https://www.bigshakti.com/yoga-psychology-and-psychotherapy-theory-and-practice/

https://www.consciouslifestylemag.com/chakra-healing-energy-body-balancing/

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practicing-pranayam.html

https://www.yogapedia.com/definition/6533/trataka

PRINCIPLES AND METHODS OF YOGA THERAPY (Compilation) - Ananda Balayogi

Bhavanani

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