Yoga Therapy and Raja Yoga to Reduce Stress and Related
Disorders
CSOCS 3452 Yoga: Theory, Culture
and Practice
Lesley College
Professor Laura Douglass
Elyse Simon
May 9, 2012
Yoga Therapy and Raja Yoga to Reduce Stress and Related
Disorders
Stress
is a necessary part of the human condition, it can be a healthy response to
danger and protect us from threat. Distress arises when one feels shortcoming in the ability to
psychologically, physically or emotionally manage an overwhelming
situation. An imbalance of order in
these systems of the body affects the nervous and endocrine systems (Gupta,
2002). The symptoms are exhibited as
rapid heartbeat, anxious thoughts, excessive stomach acid and result from
unhealthy reactivity over a prolonged period of time. Disorders may develop and
then manifest into stress-related diseases such as high blood pressure, sleep
disorders, stomach conditions, heart problems and even cancer. Raja
yoga practices originating from ancient Hindu traditions offer a way to
generate harmony and tolerate the effects of stress on these systems of the
body and mind. This practice focuses on
mental attitude, spirituality, and morality as pathways to healing.
I
teach the Mindfulness-Based Stress Reduction Program (MBSR) four times weekly
and hold practices for students using mindfulness to complement physical
activity, psychotherapy and medical treatments. When we first began the Yoga
Theories, Culture and Practice class, it was the unknown Raja yoga that piqued my interest for further inquiry. In
particular, I wanted to explore the similarities and differences between Raja yoga and mindfulness with a goal of
integrating both modalities for the alleviation of stress. MBSR is based on the dharma teachings
of Buddhism, nevertheless a difference in Raja
Yoga is the nourishment of spirituality. Raja
Yoga’s basis of ethical codes and energy connection to the presence within of a
higher power is intentionally not brought into a medical setting in the
practice of MBSR.
I have observed that students most often come
to the practice of mindfulness when they feel that stress is controlling their
minds and they notice it as tension in the body. The cognitive study of
mindfulness resonates with students, it
is an embodied practice of creating space between thoughts and reactions, that
makes it relevant in daily life.
The idea that opinions,
attitudes and emotions affect our physical and mental wellness has been
explored since ancient times. Different
cultures have contrasting opinions about the spiritual aspects of yoga which
lead to varying levels of acceptance of this practice. Schure,
Christopher and Christopher (2008) recognize the practice of yoga can open an
individual up to “exploring one’s belief system and
expanded knowledge” (p.49) to a new perspective on being
alive. The Western modern scientific view on
the alleviation of stress looks to combat physical indications of the body such
as tension, anxiety and worry. In contrast, the Eastern yogic perspective on
stress views the core problem existing within the body, mind, and spirit.
Raja yoga in particular supports a shift
in beliefs and attitudes with disciplines including asana, pranayama, and yoga nidra (mental deep relaxation) for
adapting a balanced mental outlook (Saraswati, 1979). Asana is the continuation
of bringing into sthiram (balance)
and harmony the assimilation of asanam
(body position) and sukham (peaceful
mind). The practice of pranayama, following asana practice, refers to “prana” vital force, “ayama” extension and expansion. The
pranayama approach is for purifying and clearing out energy that has been
restricted and interferes with “pranic flow” (Vivekanada, 2005, p.173). Pratyahara
practiced last in Raja yoga nidra or shavasana involves a stillness and awareness of different body
parts for integration and balance.
Raja
yoga, similar to mindfulness, focuses on the interplay
between our internal experiences and communication with others. It also
encourages changes in thought patterns, lifestyle attitudes and moral
direction to clear the mind. Douglass
and Tiwari (2006) point out from a Yogic perspective, “spirituality is the
foundation of mental health, and mental health is the foundation for physical
health” (p.25), for this reason, it is our thinking that motivates us to
action.
Stress Reactivity
Chronic stress has been shown to
affect the health of an individual’s psychological and physical well-being
(Schure, Christopher, & Christopher, 2008). Health disorders arising from chronic stress include “heart disease, anxiety,
depression, hypertension, substance abuse, and gastrointestinal disorders”
(Schure, Christopher, & Christopher, 2008, p.48). Stress is a generalized
response to environmental stimuli, in which the body is readied for physical
reaction “such as fight or flight” (Schure, Christopher, & Christopher,
2008, p.48). Distress arises from an
individual’s inability to engage in flight or fight and release of the initial
stress. Distress can be
caused both in the brain and the body. Stress affects the balance of muscular,
mental and emotional in the autonomic nervous system and in the endocrine
system (Gupta, 2002).
According to Saraswati (1979, paras.
4-7) there are four phases of stress:
1.
Psychic –This is about psychological
changes, affecting the central nervous system in the individual due to
distress. Symptoms of
this first phase include: trouble sleeping, anxiety, irritation, and concern
with irrational worries.
2.
Psychosomatic – In this phase, the
psychological distress becomes apparent in the body, like rapid heartbeat and
increased blood pressure.
3.
Somatic –In this phase, distress starts
affecting the organs, depending on the individual’s genetic pre-disposition as
well as the environment. Bodily systems,
such as the thyroid, cardiopulmonary, and digestive, may show elevated levels of
activity, that include high blood pressure, churning stomach acids, and rapid
heart rate.
4.
Organic – At this point, the disorder
turns into disease and “fully settles down into a particular organ” (Saraswati,
1977, para. 7). This creates long-term swelling in the organs and the start of
permanent damage.
Yoga Therapy
Yoga
therapy is used in mind-body medicine as a means to comprehend the body in relation to the mind (Chaoul &
Cohen, 2010). The National Institute of Mental Health (NIMH) report that
practicing yoga, primarily as exercise, could result in a variety of beneficial
ways “to mental and physical health” (Milligan, 2006, p.181). Cikitsa,
which means "to oppose or act against disease" (Douglass &
Tiwari 2006, p.21), is an inclusive way of life with a focus on the development
of ethical behaviors practiced with Raja Yoga.
Schure,
Christopher, and Christopher (2008) ask: “What is therapy, anyway? How do we
heal ourselves and what can we provide for one another that can help?” (p.54). It is
the freedom from our typical confining patterns of thoughts and bodily
awareness that motivates a shift through the means of a yoga practice (Ravindra,
2006). In particular,
Yoga therapy can help address stress by catching bodily symptoms of stress with
awareness before it moves from the somatic into the organic phase to become
disease.
Yoga
and meditative therapy programs for disorders caused by stress are most
effective when coupled with psychotherapy (Saraswati, 1979). Milligan (2006) researched yoga for managing stress with university
students and the counseling centers noticed that many found yoga therapy a more
pleasing alternative than dealing with the more conventional counseling.
Gupta (2002) describes the natural
disposition of the mind in psychology as incited, active and in constant
motion. Psychotherapy and
yoga both require a client to extend thoughts about the interconnection between
mind and body (Chapman, 2010).
A
mind-body connection is observed when efforts with concentration on the mind
have consequences on physical movement and disciplines on the body result in
responsive thoughts (Watts, 2000). Mental thoughts respond in the automatic
nervous system to stress with symptoms such as rapid heartbeat, increased blood
pressure and digestive disturbances. The breath can be used to influence a calm
state when a stressful reaction arises in thoughts and tensions occur (Watts,
2000). Physically lactic acid collects when stresses in the muscles of the
body. The asana poses practiced with Raja Yoga help to diminish soreness,
boost the circulatory system, and rid the body of unneeded wastes. Yoga reduces
stress in the physical body by stimulating endocrine gland secretions, increasing
endurance and revitalizes concentration in the body (Gupta, 2002).
Flexibility
in behavior, attitude and postures from our conditioned patterns depends on our
stretching boundaries and limits through an attained practice of yoga (Chapman,
2010). Transformation is the benefit of yoga therapy when a client can come to
observe inner mental dialogues with clarity, and liberating negative patterns
of thinking (Ogden, 2006, p.25). Stability is another key
accomplishment in yoga whether the concentration is mental or physical. The
benefits to integrative yoga and meditative therapies, as compared to medical
treatments claim to be more enduring with lasting ramifications, however
require more physical and psychological effort on the part of the patient (Watts,
2000). The challenge in yoga is not to be met with conflict, instead in
harmonious modes of unity between mind and body.
The
treatment of stress with integrative yoga and meditation practices combined
with medication and psychotherapy as a whole approach have shown results in
bringing blood pressure down and reducing the risk of heart attack (Watts, 2000). More recent research indicates the influence
of stress- related issues on “cancer progression, recovery and survival” (Chaoul
& Cohen, 2010, p.146). Yoga therapy
to complement medical treatment for stress not only improves physical
well-being, it affects” mental functioning, increases the immune system and the
activity of the endocrine system” (Chaoul & Cohen, 2010, p.151).
Yoga,
having originated in the East, integrates the idea of energy into healing
treatment referred to as, “mind-body-energy medicine” (Schure et al., 2008,
p.50). In the West, "energy medicine"
is not considered scientific –based enough to be combined with traditional medical
care. (Chaoul & Cohen, 2010, p.144). Raja
Yoga principles include the science of yoga, which describe wheels of energy
that flow within seven main tunnels of the body named in Sanskrit chakras (Vivekanada, 2005, p.37).
Raja Yoga
Raja Yoga assists us to control the
“afflictions of the mind such as ignorance, ego, attraction, aversion and
attachment to life” (Sarawati, 1984, para. 19). Ethical practice in Raja Yoga, known as yama and niyama, is
focused on harmonizing the tension that exists between our internal and
external experiences. Stress is addressed with Raja Yoga in two ways. One emphasizes changing internal attitudes;
the other focuses on modifying ways of living. These changes in attitude and
lifestyle come from three practices: the first is asakti (attachment); second is anasakti
(non-attachment); and the third is vairagya
(detachment) (Ravindra, 2006). asakti causes stress, when the ego is
involved in wanting what one cannot have. Neurotic characteristics, such as
excessive worry and need for praise arise from the dissatisfaction that asakti engenders. The Western individualistic view, common in
America, emphasizes happiness through feeding the ego with possessions. A
rationalized belief that I will become less whole when detached from a
long-standing idea or person creates constant effort and tension and causes
mental and physical stress.
The
“lifestyle principles” in
Raja Yoga are contemplation about
self for an awareness of personality
characteristics such as stamina, challenges, desires and wants (Vivekanada, 2005, p.173). The people we surround ourselves with, the
ways we nourish our bodies and what we listen to with all our senses influence
our levels of stress. Raja Yoga
describes the ethics of
yamas (self-restraints) that focus on harmonizing the tension
with social interactions. The first,
ahimsa
(non-violence) is
seen often displayed as anger towards oneself and others. Raja practice
involves an awareness of: “thoughts, emotions, desires, feelings, motivation,
ambitions, words and deeds” (Vivekanada, 2005, p.176). When stress is noticed, begin to work with it by
examining how it is displayed in the mind and body, allow it to become a lesson,
and then commit to not replicating
in the same way. The feelings of guilt are feelings of anger directed at
yourself. Raja Yoga ahimsa (self-restraint)
directs concentration away from the ego and towards non-harm of other human
beings and animals. The non-violent self-restraint works with stress in
decreasing reactivity to others negative behavior and communication. Whether
others knowingly or unknowingly act with harm, the charged feeling from the
threat can be diminished. This can bring a sense of liberation from aversion
and aggression with disciplined practice.
Satya
(truthfulness) is the yama that helps
one stay authentic to the truth. Being dishonest perpetuates stress and the
concern that the lie will be found out. If you speak and have thoughts that are
genuine, others can rely on you to be truthful (Vivekanada, 2005, p. 177). Stress
occurs when there is a concern that one is being deceived – can be trusted with
the truth? When we think in misleading ways, by avoiding or making excuses, it
distorts how we think about something and it becomes unclear and confusing. Satya (truthfulness) arises from a
centered place of powerful energy and self-confidence that one is being honest
with others and themselves. Satya
allows this truthful energy to flow naturally and with ease as it is practiced
(p. 178). The
practitioner of raja yoga eliminates
dishonest thinking to elevate a level of consciousness where negative thinking
will not taint our thought patterns. This purifies our stream of consciousness
by replacing disillusioned thoughts with sincere ones (p. 178). Stress can be seen when one builds
a reality out of lies, and the lies inevitably crumble and one is left with the
truth, which is unavoidable. Stress is created when one’s energy is focused on
covering up their deceit and they do not realize that it might be time well spent
looking at facing the truth.
The
next yama that focuses on
truthfulness with others is asteya (honesty).
When there is a desire for something that someone else has, stress can arise
from how one will negotiate with another for that possession. It can also arise
when one wants an outcome while working with another and the end result cannot
be controlled for the benefit of one’s plan (Vivekanada, 2005, p. 179).
In
one’s everyday life, the more one wants from others, the more complicated it
becomes to figure out how one will possess what is desired. The raja yoga lifestyle describes living in
a transparent way that does not require absorbing the energy from another by
feeling the need to manipulate a situation (Vivekanada, 2005). When people look
to others to feed their desires, their energy can be depleting. The practice of
yoga shifts a need to take this energy from others and allows an individual to
feel livelier within themselves. Raja
yoga develops an energy where you can see clearly that everything you need, you
have, and you do not need objects and other people to fill up a hole that might
feel missing (Vivekanada, 2005, p.180).
Stress
can be alleviated when one becomes clear on the difference between what we need
and what we desire. This can lead to a sense of security that we have what we
need and may not need just what is desired (Vivekanada, 2005). Once one
recognizes that one has all they need, it can lead to more generosity in
sharing those possessions we do not need, but that others might. Generosity
comes from the awareness that rather than gathering unneeded possessions,
energy can be directed towards giving to others in need (p. 180). This attitude
of generosity can reduce stress because it takes away focus from the ego and
puts it on helping humanity instead of acquiring more.
Aparigraha
(non-attachment) is the
lifestyle principle that one looks to evolve with raja yoga. Attachment to patterns of thinking and to
other people may become a problem when our desires begin to feel obsessive or
addictive. These aspects in life have to do with our ego (Vivekanada, 2005, p.
181) varying from preferred emotions, actions, beliefs and habits of thoughts
and possessions. Brahmacharya (continence)
means using discernment to simplify complicated relationships with others. The
longing to be connected sexually may create compulsive behaviors and stressful
emotions (p.182). A committed and
supportive relationship based on trust, on the other hand, can help to
alleviate stress.
The
difficulty in this mental state is that stress can be brought about by holding
this clutter of emotions in our minds. Stress occurs, when we don’t acquire
what we feel should be ours, we may become dissatisfied and aggressive. Another
kind of stress can arise if, on the other hand, we do acquire what we wanted
and feel afraid that it will be taken away. A large component of stress is a feeling of
threat. This threat can be noticed in the way we react to something being taken
away or held back from our reach.
Watts (2000) describes a form of yoga on the mental state, similar to Raja Yoga and combining psychology and
science as “the somatic focus of consciousness” (p. 71). When we bring conscious
attention to our emotional reactions we can shift the charged, desperate
clinging to things and others. We can
sit with emotions even stressful ones by first, becoming aware and then, learning
to respond without being reactive or defensive (Schure, et al., 2008).
There
are several other virtues of living they are in Raja Yoga niyamas (personal
codes) (Vivekanada, 2005, p.184). Niyamas
create harmony with our internal perception, similar to yamas, for social harmony with others. Shaucha (cleanliness) this is a yoga practice to purify the mind of
negative thoughts and emotions with meditation and focus on paying attention.
When the mind is organized it can better absorb positive influences and
attitudes. Santosha (contentment) is
the result of the lifestyle adjustments coming together to result in feelings
of an overall sense of peace. This sense of calm can be maintained even when
stressful situations arise. An aliveness, confidence and capacity to handle
difficulties develop from this serenity.
Tapas
(austerity)
is a result of living simply, where we cope with stressful challenges and see
them as lessons (Vivekanada, 2005, p.186). Sitting in silent meditation,
strengthening stamina and willpower are practices for meeting stress with the
confidence to handle it calmly. We can work with determination to remove the
additional element of worry from stress reactivity.
Raja
Yoga is a spiritual practice. Ishwara pranidhana “cultivation of
faith” (Vivekanada, 2005, p.187), results in the feeling that a higher power is
working through one’s self. (Ravindra, 2006). A steady spiritual practice extends our
thinking from persistently ruminating around the same stressful thoughts.
Liberation from these stressful thoughts that loop over- and- over again in the
mind allow for an engagement in more peaceful and steady thought patterns.
Conclusion
In my opinion, Raja Yoga’s lifestyle
principles, virtues and moral codes can shift attitudes and behaviors in an
effective way to deal with stress. The
motives behind the actions we choose to engagement in reflect our attitudes
towards ourselves and others.
An agitated mind encourages
behaviors that are disagreeable and these attitudes go in reverse, where
disagreeable behaviors encourage agitation in the mind. There is psychological
tension when a struggle develops between an action we take, and one we actually
thought we should not have taken, maybe without realizing. We can recognize with Raja yoga the
negative patterns and replace them with new healthier habits. Moral and ethical issues, as well as
spirituality beliefs reflect an Eastern yogic perspective somewhat rejected
culturally in the field of traditional medicine in the US. The purposeful
absence of religion in the teachings of MBSR, I have not experienced with a
lack in spirituality. The success of integrative therapies becoming accepted
within mainstream medicine, particularly in America, depends on
the credibility and relevance to the end user.
I agree with the
ancient perspective of Raja Yoga,
which views stress stemming from internal core issues rather than external
causes. The healthy attitudes and purposeful lifestyle described in Raja Yoga lift the spirit of a human
being for energy to flow freely, which had previously been blocked by stressful
ways of life. It is not the stress that
causes the problems it is our relationship to the stress. A situation that is
stressful to one person may not be perceived as stressful to someone else. I see a need for more
research on the prevention of stress and the use of yoga therapy before stress
itself becomes masked by other diseases. Controlling stress before it develops
into disease involves a patient participation alongside the medication to treat
the symptoms. The patient who actively participates in their own care with yoga
therapy and meditation appears to more effectively be seeing and treating the
actual cause of stress.
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