Hayley Coutts: Yoga's Effects On Seniors

Introduction

Yoga has become very popular in America. It has grown from being only available at “the most cutting- edge health clubs”(Lofshult, 2003, p.36), to being offered in many communities. Yoga has had to become accessible to “all fitness levels”(Lofshult, 2003, p.36), including senior citizens. This group of men and women ranging from 60 years of age and up are considered to be one of the most challenging groups to teach yoga to, but the potential benefits are worth the struggle.

Seniors Interest in Yoga

Yoga is “an attractive preventative and therapeutic option [for seniors]…in view of its nonpharmacologic nature and apparent benefit for strength and balance.” (Brown, Koziol, and Lotz, 2007, p.454). Practicing yoga could not only build physical strength and flexibility amongst senior citizens, but also help them emotionally (Carson, C.Krucoff, M. Krucoff, Peterson, and Shipp 2010). According to the article Teaching Yoga to Seniors: Essential Considerations to Enhance Safety and Reduce Risk in a Uniquely Vulnerable Age Group (2010):

older adults can be extremely receptive to the profound benefits offered on all levels-physical, emotional, mental, and spiritual. Unlike younger practitioners, who can become distracted by the desire for a shapelier body, older adults typically have a ripeness for the experience of ease and union (p.900).

The fact that the elderly may benefit more from yoga than younger practitioners seems to be truthful because most older people only hope to gain more mobility, while a younger crowd seems to be only interested in the vain aspects of yoga’s benefits.

“The great sages who originated the yogic practices thousands of years ago had never encountered artificial joints, canisters of supplemental oxygen, or prosthetic heart valves in large numbers of people who have reached extremely advanced age”(Carson, C.Krucoff, M.Krucoff, Peterson, & Shipp, 2010, p.900). Due to this information, the ancient yoga practice has had to be altered to fit the needs of an older demographic. Yoga classes offered to an older age group focus on “sedentary lifestyle, cardiovascular disease, and osteoporosis…the three areas that pose the greatest risk for older adults” (Carson, C.Krucoff, M.Krucoff, Peterson, and Shipp 2010, p.900).

Leigh Crews (2005) writes that the many of the benefits of yoga affect “the symptoms of arthritis, hypertension, and osteoporosis” (p.58), which are the most common ailments of seniors. Lamb lists these effects as: “decreased blood pressure, increased respiratory efficiency, improved musculoskeletal flexibility and range of motion (ROM), improved posture, increased strength and resiliency, improved immune function, decreased pain, improved somatic and kinesthetic awareness, increased steadiness, improved depth perception, improved balance, improved integrated functioning of body parts” (as cited in Crews, 2005, p.58). These benefits would lead one to believe that yoga can improve seniors’ “quality of life” (Kraemer & Marquez, 2009, p. 390). Despite the fact that they are plagued with age related illness, yoga gives them hope and vitality.

Yoga & Age Related Illness

Arthritis

Keller claims that the kinds of arthritis that most seniors suffer from “are rheumatoid arthritis and osteoarthritis” (as cited in Crews, 2005, p.58). Both types of arthritis affect the joints, and bones, which coincides with pain, and limited to complete loss of mobility (Crews, 2005, p.58). Sufferers often have difficulty partaking in exercise due to the pain of arthritis, but yoga offers sufferers both a form of exercise and relief (Crews, 2005, pgs. 58-59). Crews (2005) believes that:

Yoga promotes full-ROM movements, helping to restore flexibility and improve circulation to joints, thereby aiding in healing. Yoga also facilitates the release of endorphins, which promote a sense of well-being and can alleviate pain. Finally, yoga can help end the stress-pain cycle (in which chronic muscle tension creates stress, stress creates pain, pain causes more muscle tension etc.) that many arthritis sufferers experience (p.58)

Yoga may be able to delay arthritis’s demobilization (Crews, 2005, p.59). However, with benefit, may also come struggle (Crews, 2005, p.59). Staying in one pose, is more painful than “gently moving though a pose” for arthritis sufferers (Crews, 2005, p.59). At the same time arthritis patients will also experience severe pain when participating in a fast paced class (Crews, 2005, p.59). Yoga classes need to cater to the needs to these individuals, this relies heavily making the practice personalized to each arthritis patient (Crews, 2005, p.59).

Hypertension

Yoga is capable of also improving health amongst those plagued with hypertension (Chao, K. Chen, M. Chen, Hong, Li, & Lin, 2008, p.2635). Hypertension is common amongst older adults, and is dangerous, because “it causes the heart to work too hard, increasing the risk of heart disease and stroke” (Crews, 2005, p.59). The medical field is trying to prevent serious risks from this illness by prescribing medication to help regulate blood pressure (Crews, 2005, p.62). Along with “medication, diet and exercise” play a key role in managing hypertension (Crews, 2005, p.62).

According to Crews (2005), “studies have shown that yoga practices that incorporate breath work, guided relaxation, and meditation can reduce stress, which in turn can have a favorable impact on blood pressure” (p.62). In a six- week study by Cowen and Adams in 2005 amongst “26 healthy adults” yoga was found to lower blood pressure (as cited in Chao, K. Chen, M. Chen, Hong, Li, & Lin, 2008, p.2635). Simmarally, in “a 3-month yoga and meditation training programme…in a sample of 106 adults…decreased heart rate and increased maximum oxygen volume” were found (Chen, Huang Ting, & Tseng, 2006, p.433). These results contain crucial information in hope to improve the health of the hypertension population.

In relation to arthritis sufferers, people who have hypertension should also beware of fast pace classes (Crews, 2005, p.62). The reason being is because during faster movements, tension is put on the heart, which raises blood pressure (Crews, 2005, p.62). Yoga classes catering to the needs of hypertension should also avoid quickly moving the head, and head stands (Crews, 2005, p.62). During these positions, there is a short amount of time where the flow of oxygen to the brain is decreased (Crews, 2005, p.62). This will often cause those with hypertension to “blackout” (Crews, 2005, p.62). Yoga classes should eliminate specifically shoulder stands from the practice of hypertension patients. (Crews, 2005, p.62).

Osteoporosis

Osteoporosis “affects 55 % of those over the age of 50” (Crews, 2005, p.62). Osteoporosis affects bone growth, which causes them to be fragile (Crews, 2005, p.62). In the elderly, many experience falls due to the weakness of their bones (Crews, 2005, p.62). This causes them to be extremely cautious in fear that if they fall they could potentially break a bone, or forever injure themselves (Crews, 2005, p.62). Yoga maybe a source of relief for those with osteoporosis, because it invigorates the muscles, which reinforce the bones, and joints (Crews, 2005, p.62).

“Many people are unaware that yoga is a safe option [for those with osteoporosis] when performed carefully and with appropriate modification (Crews, 2005, p.62). It is important that those affected by osteoporosis are able to strengthen their spine (Crews, 2005, p.62). Yoga classes need to purposely incorporate poses to help them extend their spine (Crews, 2005, p.62). Such poses should “increase muscle strength around the spine”, which in turn should relieve most spinal tension (Crews, 2005, p.62). A common side effect of osteoporosis is the lose of movement in the hands (Crews, 2005, p.63). This side effect can dramatically alter ones life, because hands are an important tool in everyday life (Crews, 2005, p.63). Yoga courses also need to focus on “hand positions” in hopes to prevent this common side effect (Crews, 2005, p.63). If these needs of osteoporosis sufferers are not met in a yoga session, adverse side effects can take place (Crews, 2005, p.63).

Although osteoporosis victims need to gain strength in their spine, they must be careful to steer clear of moves that flex the spine (Crews, 2005, p.63). These moves “include forward bending poses, such as Uttanasana (standing forward bend); Knees to Chest; Seated Spinal Flexion; and Quadrupped Cat and Cow (Crews, 2005, p.63). Bone fracture is the potential risk of these poses on an osteoporosis patient (Crews, 2005, p.63). Teachers need to be aware of this fact, to warn those who have osteoporosis to not partake in any spine flexing poses (Crews, 2005, p.63).

Other Illnesses affected by Yoga

Besides these three common illnesses amongst seniors, yoga also impacts older adults with these other medical conditions: “multiple sclerosis (MS), chronic fatigue, fibromyalgia, and cancer” (Loftshoft, 2003, p. 36), as well as cardiovascular disease, depression, and “poststroke rehabilitation” (Chen, Ting, Tseng, & Huang, 2007, p.433). These illnesses also need special catering when it comes to partaking in a yoga class. Yoga is a great option for older adults to try in hopes to provide relief to their obstacles in life (Chen, Ting, Tseng, & Huang, 2007, p.433).

Quality of Life

According to the U.S. Department of Health and Human Services, “in 2002…the older population…in the United States of America…comprised of 12.3% of the total population…and is expected to increase by 20% by 2030” (as cited in Chen, Ting, Tseng, & Huang, 2007, p.433). “However, prolonged life expectancy does not ensure a good quality life” (Chen, Ting, Tseng, & Huang, 2007, p.433). Loss of health, and mobility play a key role in destroying what older adults’ lives once comprised of (Chen, Ting, Tseng, & Huang, 2007, p.433). Yoga gives hope to help them regain control of their life again (Chen, Ting, Tseng, & Huang, 2007, p.433).

In “a 4 month study of men and women aged 60 years of age and older illustrated that those who were randomized to a yoga group reported a perceived change in quality of life, including social, personal, and physical functioning” (Kraemer, & Marquez, 2009, p.391). The fact that older adults strive for a better life through yoga relates to much of what has been taught in yoga theory (Carson, C.Krucoff, M.Krucoff, Peterson, & Shipp, 2010, p.900). When claiming that yoga improves the quality of life amongst senior citizens, one might wonder what a quality life consists of. Yoga isn’t going to create miracles but it can improve difficulties in ones life.

` Yoga courses for seniors focus on breath, and balance (Carson, C.Krucoff, M.Krucoff, Peterson, & Shipp, 2010, p.900). They aim to “contribute to vitality, mood and alertness” (Carson, C.Krucoff, M.Krucoff, Peterson, & Shipp, 2010, p.900). Practices geared to the older population also aim “to build concentration and body awareness” (Crawford, Greendale, Huang, Karlamangla, & Seeger 2009, p.1570). All of these goals are key components in enhancing the lives of elders.

Many elders have noticed a reduction to their stress levels after partaking in a yoga practice (Guraraja, 2011, p.7). This is believed to be due to the relaxation techniques and meditation used in yoga courses offered to seniors (Guraraja, 20011, p.7). Seniors also enjoy the “socialization” and being amongst people with similar struggles, and hopes (Dehen, Flegal, Lawrence, Leyva, Haas, Kishiyama, Kraemer, Oken, & Zajdel, 2006, p.46). The idea of taking control on things they feel they have no control over is freeing to members of the senior population (Carson, C.Krucoff, M.Krucoff, Peterson, & Shipp, 2010, p.900). These are all reasons that yoga is able to improve the quality of life amongst older adults.

Conclusion

The life cycle is something that is unavoidable. However, in today’s society people are living longer due to medical advances. Many senior citizens wish to slow down the effects of aging, and illness without medication, or wish to prevent further complications while taking medication. Witnessing older members of my family struggle with the obstacles life has thrown their way, made me choose to study the effects yoga can have on someone of an older age.

After researching this topic, I have come to the conclusion that yoga is more beneficial to the elderly than the young. This is based on the mindset of older adults. I believe that younger people are more focused on their body than their mind. I further believe that older people focus more on their mind, because unlike their bodies it has not changed. With this said, I can repeat my thesis in hope that this paper has proved it to be true. Yoga has had to become accessible to “all fitness levels”(Lofshult, 2003, p.36), including senior citizens. This group of men and women ranging from 60 years of age and up are considered to be one of the most challenging groups to teach yoga to, but the potential benefits are worth the struggle.

References

Brown, K., Koziol, J., Lotz, M. (2008). A Yoga-Based Exercise Program To Reduce The Risk Of Falls In Seniors: A Pilot and Feasibility Study [Letter to the editor]. Journal of Alternative & Complimentary Medicine, 14(5), 454-457. Retrieved on March 22, 2011 from EBSCO Database.

Carson, K., Krucoff, C., Krucoff, M., Peterson, M., and Shipp, K. (2010). Teaching Yoga to Seniors: Essential Considerations to Enhance Safety and Reduce Risk in a Uniquely Vulnerable Age Group. The Journal of Alternative and Complementary Medicine, 16, 899-905. Retrieved March 22, 2011, from EBSCO Database.

Chao, K.Chen, M. Chen, Hong, Li, Lin. (2008). Physical fitness of older adults in senior activity centres after 24-week silver yoga exercises. Journal of Clinical Nursing, 17, 2634-2646. Retrieved on April 23, 2011 from EBSCO Database.

Chen, Huang, Ting, and Tseng. (2007). Development and evaluation of a yoga exercise programme for older adults. Journal of Advanced Nursing, 57(4), 432-441. Retrieved on April 23, 2011 from EBSCO Database.

Crawford, Greendale, Huang, Karlamangla, and Seeger. (2009). Yoga Decreases Kyphosis in Senior Women and Men with Adult-Onset Hyperkyphosis: Results of a Randomized Controlled Trial. JAGS, 57, 1569-1579. Retrieved on April 23, 2011 from EBSCO Database.

Crews, L. (2005). Designing a YOGA Program for: Active Seniors. IDEA Fitness

Journal, 56- 63. Retrieved March 22, 2011, from Gale Resource Database.

Dehen, Flegal, Lawrence, Leyva, Haas, Kishiyama, Kraemer, Oken, and Zajde. (2006). Randomized, Controlled, Six-month Trial of Yoga in Healthy Seniors: Effects On Cognition And Quality Of Life. Alternative Therapies, 12(1), 40-47. Retrieved on April 25, 2011 from EBSCO Database.

Gururaja. (2011). Effect of yoga on mental health: Comparative study between

young and senior subjects in Japan. International Journal of Yoga, 4.1,

7. Retrieved on April 23, 2011 from Academic One File.

Kraemer, J., & Marquez, D. (2009). Psychosocial Correlates and Outcomes of Yoga

or Walking Among Older Adults. The Journal of Psychology, 143, 390-404. Retrieved March 22, 2011, from ABI/INFORM Global.

Lofshult, D. (2003). Targeting Yoga to Special Populations. IDEA Health & Fitness Source, 36-43. Retrieved March 22, 2011, from Gale Resource Database.

Yoga in Service to Others: A Call for Black Embodiment

Yoga in Services to Others: A Call for Black Embodiment

Yoga: Theory, Culture, and Practice

Jeffrey A. Suiter

Laura Douglass May 2, 2011

Abstract

This paper will explore the relationship of Yoga for the social good of a society as part of national health agendas both in Eastern and Western nations. I will also explain both the physiological and psychological health benefits of Yoga in response to prevailing health disparities within the Black or African American community, and the importance for merging Karma Yoga practice with other forms of modern postural Yoga practices commonly used in the U.S. Lastly, this paper will explore issues of faith or religion that conflicts with the practice of Yoga within the Black community.

Yoga in Services to Others: A Call for Black Embodiment

Introduction

With the increasing prevalence of numerous mental and physiological health disparities amongst Black or African Americans, government officials Black political and religious leaders, and the barely visible Black intellectuals or the educated elite are scrambling to competently address these prevailing issues as it relates to motivating a apathetic community to take better care of its physical self. As each of these individual entities convalesces around public health awareness campaigns within the Black community, they fail to address a key component of disease or dis-ease in the body, which is mind-body dualism embedded in most treatment modalities within Western societies. Safer sex outreach where condoms are shoved into the hands of the masses and health fair screening lined with pharmaceutical vendors will not address the disembodiment within the Black community that creates suffering and illness, nor does it help shift apathy into action. In response to the issue of childhood obesity in America, which disproportionately affects African American adolescents, First Lady Michelle Obama has taken on a vigorous and ambitious campaign to end the “plague” of childhood obesity in a generation. She remarks, “We want our kids to face a different and more optimistic future in terms of their lifespan," but like many other community health based interventions models this type of campaigns focuses on the physical characteristic of good or optimal health, while ignoring the motivates behind people’s poor health choices around nutrition and exercise. (Obama, 2010) Sure we can teach children a few new tricks to keep them from being overweight and encourage them to live a more athletic lifestyle, but if we show them how to be in their bodies and encourage embodiment as a daily practice, concerns around obesity, high-blood pressure, stress, unprotected sex, and depression, I believe we will have to revisits less and less with each generation.

Yoga for Social Good: A Review of Transnational Yoga in Brief

There’s sufficient empirical evidence to conclude that modern postural Yoga, which is the most commonly practiced style of Yoga here in the U.S., materialized both in Eastern and Western nations as a nationalistic call to redefine each nation’s cultural identity under the premises that “a great nation” is not only great based on its economically, intellectually, and morally strengths, but also it’s true prowess lies in the psychical strength of its citizenry. This promotion of national and cultural identity through moral and physical strengthen is echoed in the following excerpt barrowed from John Singleton (2010) book, The Yoga Body: The Origins of Modern Posture Practice (pp.81):

You were meant to have a fine looking strong and super healthy body. God cannot be pleased with the ugly, unhealthy, weak, and flabby bodies. It is a sacrilege not to possess a fine, shapely, healthy body. It is a crime against oneself and against our country to be weak and ailing. Our own future and that of your Nation depend upon good health and enough strength.

(Mujumdar, Encyclopedia of Indian Physical Culture, 1950: ii)

By emphasizing the importance of the physical physiques as one “fine looking and super health” show that India like its Western counterparts had bought into the idea that a great nation must look the part and promote the ideal body as fit and lean amongst its citizens. To further cement this notion Singleton (2010) claims, “To a large extent, popular posture Yoga came into being in the first half of the twentieth century as a hybridized product of colonial India’s dialogical encounter with the worldwide physical culture movement.” (pp.81) During this time in history many Western nations showed an increased enthusiasm for creating a new physical cultural movement often based on European athletic and gymnastic disciplines. This transcultural movement for somatic nationalism is deeply rooted in the scheme that what makes a nation great is the physical athletic health of its people or in most cases the social elite within each society, and was meant to foster “a means of regenerating the moral and physical mettle of [each] nation.” (Singleton, pp.82, 2010)

The physical global cultural movement of the early twentieth century is not only symbolic statement that crystallizes a physically healthy citizenry as for the good of the nation, but it also speaks to my earlier stated argument that embedded in the practice of modern postural Yoga is this idea that the practice itself is intended to be for the good of society. The relationship that transnational Yoga has with the psychical cultural movement of the 1800’s is one of innovation and experimentation, as each nation attempted to address the “perceived imbalance of body-mind-soul,” it is high time that we begin to use Yoga in innovative ways to address the health disparities of communities colors considering that our Yoga four fathers as they were, weren’t able to this message of self-fulfillment through an embodied experience to their shores. (Singleton, pp.84, 2010) Sarah Strauss (2002) further laments the idea of the transcultural production of Yoga as for the social good by summarizing Swami Sivananda’s reproach towards addressing rifts between Hindus and Muslims in 1947 as he toured his birth country, “His [Sivananda] approach to solving the world’s problems, as well as India’s, was fundamentally grounded n personal reform, both physical and spiritual, and the notion that if each individual made him or herself in a better person, the world would indeed be a better place.” (pp.239) Even Laura Douglass (2007) notes that Vivekanada’s went to great lengths to stress “Yoga as something accessible to all, and of central value to anyone concerned with health and freedom,” as way to diffuse tensions between Yoga associations and Christian institutions in America in the 1800’s. (pp.37) What is undeniable is the essential belief and evidence that supports the notions of “Yoga [as] a system that brings greater physical and mental health,” while improving the moral and social welfare of the “One Spirit Universal” that intractably links all of mankind. (Douglass, pp.37, 2007)

The Benefits of Yoga as it relates to African American Health Disparities

The gravity of the amount of health disparities that plague the Black community have not only become a part of our national discourse on public health awareness, but these disparities have also made us face the reality that accompanies the social inequalities rooted in our historical racial national identity. When attempting to create a sense of national resolve around the concept, as President Obama affirms, “The State of the Union is only as strong as it most vulnerable citizen,” we cannot ignore the historical (and current) role that race, gender and class inequality plays in dictating access for each of us to achieve optimal physiologically, psychologically, and yes, spiritually health.(Obama,2011) However, because we are a diverse nation credited for having unlimited resources as it relates to problem solving social issues that create “vulnerable citizens,” it is imperative that public health officials begin using all tools available to them, which includes the usage of Yoga as a treatment modality to address the psychological and physiological ailing health of the Black community.

Yoga as a treatment modality according to Trisha Feuerstein article titled The Health Benefits of Yoga directly confronts the number one cause of morality amongst Black Americans, Cardiovascular disease. The practice of Yoga helps create a “Stable autonomic nervous system equilibrium,” which not only reduces blood pressure but also ensures greater cardiovascular efficiency. (Feuerstein, pp.6, 2001) Modern posture Yoga is also well-known for aiding in normalizing body weight and lowing caloric consumption, when excess of either contributes to obesity, diabetes, and heart disease and each of these afflictions are indicators morbidity and mortality within the Black community. (Dressler, pp.325-28, 1993) While we as nation seek solve the growing prevalence of health disparities amongst African Americans it is imperative that we do so using a multilateral approach that only seeks to treatment the immediate disease or disorder, but also treats “the whole person [requiring] an understanding of the personal and social values which guide the individual’s thinking and behavior…essential for creating the context for lasting change.” (Douglass, pp.28, 2006) It is clear that the current biomedical model has not been successful in creating “lasting change” as it relates to growing rate disease amongst African Americans, and in this case “one size does not fit all.”

The research on African American psychological health is still burgeoning, but over the last two decades there has been a significant increase of mental disorders such as suicidality, depression, and generalized anxiety, all of which attributed to stress. (CDC,2010) Through the intent of “the physical practice of Yoga (such as asana or pranayama)” is not meant to solely to address “physiological changes in the body,” it has been considerably effective in decreasing levels of cortisol or “stress hormones” responsible for activating neurotransmitters “flight or fight” response to stressful conditions. (Douglass, pp.128, 2009) Douglass infers that, “From a yogic perspective, relaxation is essential because it is in moments of stillness and peace that we are able to experience ourselves untarnished from our own self-definitions; we have the experience of being harmonious and at ease,” and helping African American cultivate this embodied experience can be equally beneficial on a personal and communal level because it employs more positive coping mechanisms in response to stressful situations and breeds a more harmonious environment/community. (Douglass, pp.128-29, 2009)

The Spiritual Aspects of Yoga: Fostering a Sense of Black Embodiment

Arguably the Black community is not monolithic when it comes to spiritual identity. However, the teachings of Christ and salvation are widely held cornerstone beliefs embedded in the African American cultural identity since their arrival to the Americas as misbegotten primitives built for the servitude of others, predominately Anglophone White Americans. In spite of what is believed to be the Christianity authority over African American spirituality many spiritual tenants of Yoga correspond with the teachings of Christ, such as the embodied experience. I would argue that the belief that the practice of Yoga leads to self-transformation and self-transcendence directly correlates with numerous African American’s take on spiritual salvations resulting from personal development of the “true self” as predicated by one’s devotional beliefs in something great than himself. However, there are fundamental distinction between the spiritual practice of Yoga and the practice of Christianity, yet the creation of discourse that explores their similarities between the two can deliberately bridge gap that causes loads of African Americans to questions their alliance and faith in the “one path to God,” which requires religious pluralism. (Douglass, pp.36, 2007)

Perhaps another viewpoint in placing emphasis on escalating momentum behind cultivating a Black embodied experience through the physical practice of Yoga should not be curtailed by divisive sectarian beliefs, but instead the emphasis for cultivating a sense of Black embodiment should appeal “to the modern individual’s struggle” as it relates to social-racial inequalities and institutional oppression that contribute to individual suffering. (Douglass, pp.36, 2007) After all Joshi (1965) affirms that Yoga encourages the development of “…an awareness of the nature of the self and its relation to the external world,” which key in helping Black American develop a better sense of self in spite of life’s many obstacles. (pp.60) Ravindra (2006) remarks that “Yoga place constraints on the usual activity of our desires, inclinations, body, breath, senses…so that they me be brought under control of something higher,” and this control quiets the “various aspects of ourselves” removing the veil of ignorance that clouds our true identity, “misidentification broken… leads to the removal of sorrow and its underlying cause, and to the cultivation of a deeper and silence, and finally to the aloneness of pure awareness” (pp.57-58) This pure awareness of self garnered through the physical practice of Yoga is arguably a salient reason for its use as a treatment modality in regards to African American health in light of the religious pluralism in brings into question, because enables individuals to create context around how their bodies experience the world and how those experiences shape their thinking and ability to cope. Finally, Smith (2007) confirms that “no other solution but practice…oneself, to become one’s own informant, to penetrate one’s own amnesia, and try to make explicit what one finds unstateable in oneself” leads to long lasting change and spiritual efficacy. (pp.31)

Karma Yoga for Educated White Woman

The challenges facing Yoga as a treatment modality to improve physiological and psychological functioning for African Americans facing a multitude of health disparities is not so much predicated on religious pluralism or the lack empirical evidence of its health benefits supported by biomedical industries, as much as it is on the fact that currently modern postural Yoga is predominately marketed to well-educated White women in urban setting. Recent surveys reveal that out of the ten million recorded Yoga practitioners 76% of the overwhelming majority are more likely to be White, college educated, women, in their mid to late thirties. (Bridee, et al, pp.1653, 2008) If we truly to seek to change the discourse about Yoga from being an athletic physical exercise intended to change only the outer body, into a healing embodied experience that results in personal transformation both externally and internally, than it’s imperative that we closely examine how Yoga is marketed in U.S. and who is it’s targeted demographic and what potential changes must happen to the transcultural production of Yoga in order “…to ensure that Western innovations rest on a thorough knowledge of the theory, methodology, and practice of Yogic principles of consciousness and therapy, including concepts of spirituality.” (Douglass, pp. 21, 2006)

One potential structural change to the commonly used practiced of Hatha Yoga here in the U.S. which could lead to greater social inclusion amongst all of our nation’s citizens, is the integration of different spiritual Yogic teaching, especially those of Karma Yoga. According to Mulla and Krishnan (2006) what Karma Yoga exemplifies is salvation of the cycle of birth and death through services, which is clearly articulated in the following;

“…if we could be free of all such emotions or desires that lead us t action, there would be no fuel (in the form of joys or sorrows to be experienced) to propel us into another birth and we would be free of this eternal cycle. The Gita builds on these three beliefs and suggests a way out of the cycle of birth and death by selflessly performing one’s duties depending on one’s position in society.” (pp.27)

Integrating these types of concepts into the commonly used Hatha Yoga practices employed by well-educated White women could undoubtedly increase their awareness around the use of Yoga as a lifestyle practice that in essence is permeated by “the sense of connectedness coupled with our striving to live a moral life for the benefit of society, [which] creates in us a sense of duty or obligation toward others.” (Mulla & Krishnan, pp.29, 2006) This sense of duty towards others could dramatically change the paradigm that breeds social inequalities and widens the gaps between how and who are able to accessible knowledge based on their socioeconomic status. Regina Benjamin, former US Surgeon General, states that “Our success in eliminating health disparities…will not be done simply out of acts of charity or social justice, but because it is our moral obligation and it benefits the entire nation,” which crystallizes the notion that in order to bridge the gaps between the vulnerable (African American of low socioeconomical status) and the non-vulnerable (educated White women) members of our society, we have to begun to integrate spiritual practices into our daily living that echoes the belief of communal obligation and services to others as a part of personal physiological, psychological and spiritual development. (Benjamin, pp.S7, 2010)

Discussion

The modern postural practice of Yoga and the transcultural production of Yoga here in the U.S enable us to take certain liberties, which translates into the tailoring Yogic principles to suit our needs as it relates to the social well-fare of our society, but history has proven that this won’t be the first or last time that some Western nations manipulates or appropriates Indian Yogic concepts as their own. However, I believe we can honor this cultural exchange of ideas when used these kinds of traditions to address the social concerns of our society. Americans are quick to assert that “our way is the best way,” but in the case Yoga we have found some common ground with other members of our global community, and we should pass on this knowledge to those who are suffering from physiological and psychological illness, which metaphorically speak to a disembodied nation. We simply have to use all the tools in our arsenal to address the growing number of health disparities that wreak havoc on poor communities of colors. In order to do so we have to give ourselves permission to appropriate and innovate on ancient traditions such as Yoga, because by doing so we create a multitude of opportunities for each of us to harness and integrate all aspects of our individual and collective identities, which overcomes the shortcomings of a capitalist society that predominately mainly values the production of material goods over the wealth of the human experience. At the end of the day, all we have is ourselves and our bodies, and Yoga allows each of us to find refuge in this sense of self/embodiment.

References

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Nicole Inglis - Yoga and its Ability to Reduce the Effects of Anxiety

ABSTRACT

This paper explores the uses of yoga as a therapeutic treatment for people suffering symptoms of anxiety. Although medical support on the anxiety reducing qualities of yoga practices is limited, there are studies that have proven meditation, yoga, and other stress relieving activities and techniques are helpful in the treatment of anxiety.

INTRODUCTION

At the start of the 21^st century, anxiety disorders became the most prevalent mental health problem worldwide (Dowbiggin, 2009). Anxiety is a normal human reaction to stress. The National Institute of Mental Health defines anxiety as a natural coping mechanism toward stress. People deal with stress everyday, whether it is the stress of cramming for an exam or dealing with issues at the office. Among medication and psychotherapy, the National Institute of Mental Health does not mention yoga in discussing treatment plans for patients suffering anxiety and anxiety disorders (from “Anxiety Disorders,” n.d., para. 1). However, some literature suggests that anxiety can greatly decrease through the practice of yoga.

Frank Macshane discusses the release anxiety through yoga in his journal article, Walden and Yoga. In this article, he mentions that Yoga means union. He talks about one’s unity between their Atman, also referred to as one’s individual self and Brahman, or the universal self. The individual self reflects a person’s physical, spiritual, and mental being, for yoga is connection between mind, body, and spirit. All of these are aspects of yoga’s stress reducing qualities. Brahman is considered to be a higher power, often considered God to many people. Yoga also means path. A person’s path to this union with Brahman is unique to each individual (Macshane, 1964).

For some yogis, this path may consist of using yoga to release stress and anxiety.

“Desire for the fruits of work must never be your motive in working. Perform every action with your heart fixed on the Supreme Lord. Renounce attachment to the fruits. Be even-tempered in success and failure; it is this evenness of temper which is meant by yoga” (Macshane, 1964, pg. 328). This means that meditation and devotion in yoga practice can completely ease a person of their anxieties and give them peace. For this reason, Macshane refers to yoga as a liberating method (Macshane, 1964).

RESEARCH STUDIES

Studies show that yoga techniques, “enhance well-being, mood, attention, mental focus, and stress tolerance” (Brown, 2005, pg.711). In Sudarshan Kriya Yogic Breathing in the Treatment of Stress, Anxiety, and Depression, authors Richard P. Brown and Patricia L. Gerbard, advised by health care providers, recommend a 30-minute yoga practice everyday to maintain levels of mood in order to reduce effects of anxiety disorders. It is important to continue a ritualized practice even when symptoms of anxiety begin to cease (Brown, 2005).

Yoga, meditation, and other stress reducing techniques have been studied as treatments for anxiety since the 1970’s. Unfortunately, evidence that supports yoga in reducing anxiety and stress is limited in medical literature because most of the medical studies evaluating the effects of yoga on anxiety and stress have been too small to determine valid results and poorly designed. (from “Yoga for Anxiety and Depression”, 2009, para. 3) However, outside of medical texts, there are articles and reviews of studies done, which do support this theory. An article written by Harvard Public Health describes an analysis report from 2004, which indicates results from randomized, controlled trials. Data recorded indicated changes in people’s moods after being introduced to the practice of yoga. (from “Yoga for Anxiety and Depression”, 2009, para. 3) The results of this 2004 analysis indicate that yoga modulates stress response systems. Yoga allows the body to respond to stress more flexibly by lowering heart rate and blood pressure, and easing respiration (from “Yoga for Anxiety and Depression”, 2009, para. 4).

When discussing yoga in terms of an anxiety release, Walden mentions the four principal types of yoga. Karmayoga is the yoga of action. Jnanayoga is the path of knowledge. The path of devotion is known as Bhaktiyoga. Lastly, Rajyoga is referred to as the royal path of yoga. All of these individual paths enable a person to reach liberation from stress and anxiety as well as a connection with Brahman, or the universal self (Macshane, 1964).

Another small study, done in 2008 by researchers from the University of Utah, supported these findings about yoga and the effect on anxiety and stress responses in the body. These researchers used this information to discover a correlation between stress response and pain sensitivity. Participants included twelve yoga practitioners and a total of thirty other volunteers who had no experience with yoga. These thirty people consisted of sixteen healthy volunteers, and fourteen people with fibromyalgia, which is a stress-related illness where people are highly sensitive to pain. These participants were all subjected to thumbnail pressures and were asked when they began to perceive pain. The participants with fibromyalgia felt pain at low pressures. Also, MRIs suggested that brain activity was associated with pain response. The yoga practitioners had the highest pain tolerance and they lowest brain activity related to pain response. This indicated that yoga could help regulate stress and anxiety and in turn regulate pain response (from “Yoga for Anxiety and Depression,” 2009, para. 5).

Personally, I agree that these findings are an accurate portrayal of the benefits of yoga. Prior to this semester, I have had no experience with yoga practice. After taking this course, I slowly became more interested in yoga and began taking a ninety-minute Bikram yoga class about three to four times a week. Not only did I notice a change in my posture and sleep patterns, I discovered that I was no longer bothered by lower back pain from sitting in a classroom for hours or aching feet from walking everywhere. I also noticed an improvement in my mood. After each yoga class, I was instantly in a more pleasant mood and my level of stress has decreased significantly.

Although I do agree with these findings, I also believe that there are some limitations in this study. Nowhere in the literature, published by the Harvard Health Association, mentions which type of yoga the yogi volunteers practiced. This may not have been mentioned in the study because participation in yoga was not a requirement for this study. This study may have benefited from using the pain response testing alongside yoga therapy for the people with fibromyalgia.

According to one study, which took place in 2007, yoga affects a person’s mood and anxiety because of its link to the amino butyric acid (GABA) in the brain. GABA levels in the brain are reduced, causing an imbalance in people suffering anxiety. In order to test this theory that GABA levels are connected to yoga during therapeutic treatment for anxiety patient’s researchers compared physical activity, specifically walking, and yoga activity in the studies participants (Streeter, 2010).

All participants of this study were healthy people between the ages of eighteen and forty five years old, and had not been diagnosed with medical or psychiatric disorders. Participants took place in a twelve-week therapeutic plan, which either consisted of walking for sixty minutes a day, or participating in sixty minutes of yoga each day. Nineteen participants did yoga each day, while fifteen participated in walking. Researchers classified walking as the physical activity and yoga as the mental activity because although yoga has physical aspects, it connects the mind in its practice (Streeter, 2010).

The participants of this study who were exposed to yoga as a therapeutic means, showed greater improvement in mood and decreased anxiety than the walking group. MRIs showed GABA activity levels in the brain, which correlated with the practice of yoga, linking yoga to mental processes, such as mood and anxiety (Streeter, 2010).

I truly believe that this idea that in the practice of yoga, we are essentially creating a pathway toward an ultimate goal. Jeffery Gold, in his journal article, Plato in the Light of Yoga, describes one of Patanjali’s key theories that kaivalya, or liberation of thought, is a central aspect of yoga. He states that the only way to experience this absolute freedom is through the practice of yoga (Gold, 1996). Although I do not believe yoga to be the only way to liberate one from their thoughts, I do believe in the idea that clearing one’s mind and being in the peaceful, meditative state that yoga can induce, relieves stress and symptoms of anxiety.

There are some limitations in doing research studies on the effects of yoga and anxiety, like previously mentioned in the study relating pain response and mental capacity for stress. Some postures and poses in different types of yoga are found to induce stress while others have been found to reduce stress. Although overall, yoga has been found to have a positive affect on mood, it can have negative affects. For example, Robertshawe, in an article based on a study of the stress reducing properties of Hatha yoga, states that one major limitation of the study was the variety of postures. Different asanas have different strengths. Handstands and shoulder stands improve the health and functioning of both emotions and the nervous system. These can induce stress however, especially in beginners. Forward bends tend to be more relaxing and reduce stress. Also, forward bends tend to be easier to those who are new to yoga (Robertshawe, 2007).

YOGA TECHNIQUES THAT REDUCE THE EFFECTS OF ANXIETY

There are many different types of yoga including Bikram Yoga, Hatha Yoga, Iyengar Yoga, Sivananda Yoga, Vinyasa, and many others. In this section, I touch upon a couple different aspects of yoga and particular techniques that research studies have shown to decrease stress and anxiety.

In most yoga practices pranayama breathing is combined with asanas or yogic postures. Different yogic postures target different areas of the body. Yoga postures involve stretching, lengthening, tightening, and relaxing of muscles, which induces relaxation in the body. This physical relaxation aids mental awareness and eventual relaxation of the mind.

SKY Yogic Breathing Techniques

One of the major aspects of yoga that contributes to reducing the effects of anxiety disorder is the technique of yogic breathing, or pranayama. In the article Sudarshan Kriya Yogic Breathing in the Treatment of Stress, Anxiety, and Depression, Brown and Gerberg, describe four major yogic breathing techniques that are used in patients suffering mood disorders. Brown and Gerbard refer to this series of breathing techniques as SKY breathing techniques, short for Sudarshan Kriya Yoga breathing techniques (Brown & Gerberg, 2005).

The first technique described is called Ujjayi, or “Victorious Breath” or “Ocean Breath” is created by the muscle contractions of the laryngeal muscles. An ocean-like sound is made during these contractions, as air is released through the partially closed glottis, one of the throats sphincters. This breathing technique is meant to be done slowly, with about two to four breaths per minute, and is meant to provide physical and mental calmness (Brown & Gerberg, 2005).

The second technique mentioned in the article is called Bhastike, or “Bellows” Breath. This technique is when air is inhaled and exhaled rapidly, about 30 breaths per minute, using the stomach muscles to create force. During the breaths, the body is energized. However, calmness follows this breathing exercise as the old air is recycled with fresh air and the body can relax. “Om”, which is breathing technique in the form of a chant, is the third breathing technique (Brown & Gerberg, 2005).

Sudarshan Kriya is the fourth technique talked about in the article. This breathing technique is also known as “Proper Vision by Purifying Action”. It is a breathing technique that combines different rates; slow medium, and fast. It is referred to as a cyclical breathing technique, which circulates the air through breaths (Brown & Gerberg, 2005).

According to the Harvard School of Public Health, a study took place, which compared thirty minutes of SKY breathing, done six days a week to bilateral electroconvulsive therapy and tricyclclic antidepressant impipramine. Forty-five people diagnosed with anxiety and depression participated in the study. After four weeks of treatment, 93% of those receiving electroconvulsive therapy, 73% taking antidepressants, and 67% of the participants who participated in the yogic SKY breathing techniques had fully recovered from this diagnosis (from “Yoga for Anxiety and Depression,” 2009, para. 7).

Hatha Yoga

Penny Robertshawe discusses Hatha Yoga and how its techniques result in an improvement in stress, anxiety, and overall health status. Hatha yoga classes typically contain postures that focus on balance, breathing, stretching, and strengthening muscles with both standing and sitting positions. Both “supine and semi-inversion positions” are used in Hatha yoga. All of these different postures help to improve posture and stimulate digestion. After these postures and breathing techniques, most classes end with a progressive muscle relaxation, which Robertshawe explains is a “guided sequence of tensing and relaxing muscle groups from head to toe” (Robertshawe, 2007, pg. 225).

Iyengar Yoga

Iyengar yoga is considered a yoga that can be easily accessible to everyone. Props, such as mats, ropes, chairs, blankets, and blocks enable beginners to learn poses more easily, without causing any strain on the body. Unlike the SKY technique, Iyengar Yoga is very focused on the physical aspect of yoga in the relaxation of the mind and body. The practice of Iyengar yoga consists of specific poses, postures, and positions, both sitting and standing. Many of these specific asanas have been linked to therapeutic use in patients with anxiety because their practice has been connected to positive mood enhancement. In Iyengar yoga, pranayama is combined with yoga postures to achieve maximum focus and performance of each asana pose. This increased attention and concentration, which in this form of yoga is important in reaping its benefits (Shapiro, 2007).

DRAWBACKS TO YOGA AS THERAPY

Although yoga as a therapeutic means to recovery is generally a safe, beneficial treatment plan, it is not meant for everyone. Different types of yoga vary in length, pace, and amount of strenuous activity. There is meditation, breathing exorcises, chanting, Hatha Yoga, Power Yoga, and many other forms of yoga, which are all very different from one another. Because of this, many types of yoga may not be appropriate for the elderly population or people with physical injuries and mobility problems. Although in many cases, yoga can increase flexibility and help a person regain healthy joints, it could also provoke injury. In contrast, slower forms of yoga, such as Hatha Yoga and meditative breathing techniques may not be appropriate for people looking to work up a sweat to find peace of mind and stress relief. Approval from a medical care provider is always good practice when entering any physical activity, no matter what level of difficulty (from “Yoga for Anxiety and Depression,” 2009, para. 8).

Along with the drawback of physical injury, yoga may cause more anxiety for some people. Yoga can be difficult. Yoga takes concentration and dedication. Often times, this can be a struggle for many people. I am one of those people. When I began taking this course, I could not focus or concentrate. The practice was slow and poses were held for way too long. All I could think about was what I was going to have for lunch as soon at 10:30 hit and class would be over. If anything, at the beginning of my experience with yoga, it caused more anxiety for me. However, I have found a type of yoga that is right for me.

CONCLUSION

Multiple resources support the findings and evidence that yoga can help improve anxiety levels in the entire spectrum of people ranging from the healthy, undiagnosed persons to those suffering from severe anxiety and mood disorders (from “Yoga for Anxiety and Depression,” 2009, para. 2). “The undertaking of yoga concerns the entire person, resulting in a reshaping of mind, body, and emotions” (Ravindra, 2006, pg.4). Ravi Ravindra summarizes the theories discussed in the articles written by both Macshane and Gold. Each individual practicing yoga is on their search or path to freedom, whether that be a freedom from stress and anxiety, or another aspect of one’s life.

Mind, body, and spirit are all needed to center the self, free the body from mind rigidity, and to complete the transformation sought by practitioners. Although unity with the individual self and the higher power of Brahman is a major goal in yoga, silencing and liberating the mind as well as strengthening the body share equal importance (Ravindra, 2006).

This paper discusses yoga and anxiety specifically through the eye of a westerner. However, anxiety is a worldwide issue and yoga is a transforming practice, which is becoming more and more popular throughout the globe. Thanks to eastern cultures, yoga has been brought to the United States to help citizens cope with the on-the-go, highly stressful lifestyle we live. (Dowbiggin, 2009). “There is a correspondence between the microcosmos, which is a human being, and the macrocosmos or the universe. The more developed a person is, the more that person corresponds to the deeper and subtler aspects of the cosmos” (Ravindra, 2006, pg.xvi) In other words, yoga is not only a helpful therapeutic tool to reduce stress and anxiety, but in the process of liberation from anxiety in one’s path toward unity, one will find a deeper connection in all aspects of life.

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