Yoga: Theory, Culture, and Practice

Opening Your Mind

This assignment allowed me to explore and to learn more about the practices of yoga, in terms of theory, culture, and practice. I chose to go to the ISKCON temple in Boston, Massachusetts, which is located on Commonwealth Avenue. This place is an International Society for Krishna Consciousness (ISKCON), a religious organization that consists of beliefs that are mainly based on Hindu scriptures. In a way, it could easily be connected with the yoga practices that I have experienced through class, but it is more of a verbal and spiritual way of expressing beliefs, rather than a physical way. Although the process of this assignment included a lot of research, I enjoyed the interactiveness of this new experience that broadened my view not only of yoga, but also in a spiritual religion that I was not previously aware of.
For starters, I approached learning about ISKCON differently than the assignment illustrated. Instead of researching my chosen practice before going, I decided I wanted to discover the practices with a clean mind, without having any sort of preconceptions about what I was about to experience. I felt that by doing this, I would be able to have a constant flow of questions and thoughts running through my mind. Entering an environment that you don't have any information on can turn out to be a good thing, or a bad thing. For me, I enjoyed it and I am happy that I chose to approach it in this way. The ISKCON to me is inspirational, and it provided both inspiration and spiritual strength to me as a visitor.
Even though it was my first time attending, and I am not a member of the temple, they were somewhat accepting. I was expecting that the practices would be based around the physical practices of yoga, so I arrived in workout clothes and with my mat. However, all of the other participants were barefooted, and dressed in traditional clothing. A lot of people there were eyeballing me, but I felt as if they would understand why I had been there, due to the yoga look I had been portraying. This was awkward to me at first, but after being there for a while, I realized that my clothing was not the focus of my being there, that it was the fact that I was accepting of a new culture, and trying to experience it to the fullest.
I began this semester with very little knowledge about yoga or the spirituality associated with it, but my understanding is expanding over the course of the semester. Before visiting the temple, I made a choice to not research where I had planned to go, instead deciding to experience and discover on the spot, and research after. In a way, I know that I wasn't exactly doing what the assignment had asked, but I found that the way I did it opened my view on things and allowed my experience to end up with a different outcome. Even though I didn't research first, I called to make sure it was okay that I attended and observed a session on Sunday. As the day got closer and closer, I began to question myself and wonder what I was getting myself into, and I got a bit nervous going to a new place not knowing what to expect. I kept thinking of things, such as, “how many people will be there, am I going to keep up with whats going on, what is it going to look like, will there be music or will it be silent?” Arriving at my destination, I
found out that it wasn't so bad after all, just an experience that was a bit unexpected to find since they were reaching out spiritually in a different way of practice.
Throughout the session, I experienced a time in which they were singing, chanting, and making beats with a various instruments. Although I didn't quite
understand what they were saying because it was in a different language, I was able to connect to the rhythm and beat, and let my mind wander. That alone gave me a sense of inspiration and a connection that sent a chill down my spine. In a way, the movement was relaxing and easily engaged me into the practice. In a sense the sound of all of this happening at once, made me feel comfortable. It wasn’t an awkward silence, and it was loud and something I could join in by simply clapping my hands with the beat. They were singing songs to their God, and each movement is based around the Lord. “All things are each apart of the lord, that men and gods are but manifestations of the one divine spirit” (Hallsal, Paul). This is from a reading that I did for my history class. I was able to dig deeper into my research, due to the fact that I am currently learning about Ancient China and India. I have found ways to link them together and find out more information to learn from.
While I was there, they also talked about the story and history of Ramayana. Ramayana is one of the great epics of India. Its based off the story of the relationship between Rama and Sita. Not only the relationship, but all of the battles that they had gone through. This story expresses the duties of relationships, while portraying ideal characters like the ideal father, ideal servant, the ideal brother, the ideal wife and the ideal king. It was brought up in this session on October 2nd, because October 5th was the day that Rama killed Savana to set his wife, Sita, free. It is a celebrated not only on this day in this culture, but they celebrate the victory of Rama throughout the month of October. I was glad that I was able to grasp knowledge on the story of them, and found it very interesting. Also, I was happy that I attending the meeting in which they brought that up because it was another source in which I gained further knowledge on this culture. It pushed me to want to learn more about this specific event and understand why it had been such a big deal in their culture.
The ISKCON is beginning to attract many people to the practice, that is known as Krishna Consciousness. “Krishna consciousness, or bhakti-yoga, means how to act in harmony with ultimate reality—the Supreme Person. Bhakti—“devotional service”—is how the bhakta—“devotee”—and Bhagavan—“God, the possessor of all opulences”—relate” (Krishna Con.). This is what the practice of ISKCON is based on, which comes from the Hindu religion and beliefs. Their goal is “Krishna consciousness” and their central practice is chanting the Hare Krishna mantra for which they are named. Not only is the Krishna consciousness a practice, but it is also the goal of the practice. This all links back to the the adventures, legends, myths, history, and superstitions of Hinduism, which began in Western India.
All in all, I had a great experience with this assignment. I reached out and learned so many new things that I actually enjoyed researching and spending my time on. I felt that the steps I took throughout the process were perfect for the outcome, but if there something I could change about the assignment as a whole, it would be for the students to have more time to go further into out studies. I felt a little rushed with everything, but was capable of bringing it all together. The fact that we had to attend a class was what I enjoyed the most. Actually being there and joining in on their practices and session. opening your mind to a whole other outlook on life and way of thinking. I got to go out on my own and go into an environment that I am not use to being around. It really opens the eyes to each student and allows them to view things in other ways, while gaining knowledge on the practices of yoga in theory, culture, and practice.















Bibliography


Hallsal, Paul. "The Bhagavad Gita - INTRODUCTION: Full Text Translation by Sir Edwin Arnold." About Hinduism - What You Need to Know About Hinduism. June 2000. Web. 11 Oct. 2011. .

Knott, Kim. My Sweet Lord: the Hare Krishna Movement. Wellingborough; Aquarian
1986. Print.

"Krishna Consciousness | Krishna.com." Krishna.com | All About Krishna. The

Bhaktivedanta Book Trust International, Inc., 2002. Web. 11 Oct. 2011.

.


Pollock, Sheldon. "In This Issue."The Journal of Asian Studies 62.4 (2003): 261-97. Print.

Yoga Midterm

Keeley Mills

Laura Douglas

Yoga: Theory, Practice and Culture

October 1, 2011

The Yoga studio that I decided to go to was O2 Yoga on Highland Avenue in Somerville, MA. I pass this studio all the time and have never been aware or acknowledged it until recently when this class and the practice of yoga became prominent on my radar. To be completely honest, I was incredibly nervous. Even though I checked out the website and knew that I would be participating in a “basics” class, a class highly suggested to beginners, I was petrified. Literally, knots in my stomach, the whole nine yards. I felt like my inexperience would be easily noticed, displayed like a tattoo on my forehead or a sign on my back. Then, the other classmates, or in my mind the established yogis would smell my unbelonging and chase me out, pitchforks and all.

Luckily, it did not go at all as bad as I had imagined. My instructor’s name was Justine, but a woman named Mimi Loureiro started the studio in the late nineties. On her website for O2 yoga, she describes her creation as a mixture of Astanga yoga and Vinyasa yoga (Loureiro). From what we have covered in class so far, I was immediately familiar with the term “Astanga.” What I have come to understand or associate with Astanga Yoga is basically breathing. To describe it in my own words it is a yoga that revolves around controlled or cognizant breathing. Then “vinyasa,” I did not recognize as quickly. But after doing some research it made much sense and was exactly what I had experienced in class. I realized I had been practicing this form of yoga all along. Vinyasa yoga is explained as relating your movement from one position to another and matching it with your inhalation and exhalation (Pizer, par.1). This focus is important because once the breath is stabilized or practiced in a forced manner other things fall in line, as well. You become aware or conscious of your ability to be in control or alter things that are normally involuntary. Specifically, you become conscious to your movement and speed of your diaphragm, along with your thought process and its patterns.

My physical experience with Astanga Yoga as a practice, similar to my understanding of its culture and theory, is very limited and elementary. All the while, the class was still very challenging. The positions were broader than what we have covered in class so far and, surprisingly to me, even though we were stationary, they were still very intense and strenuous. I found myself, having to transition faster, using my strength to hold my own weight for what was probably only a minute or two, but felt like hours, stretch to lengths I have never needed to or knew that I could, and then, most attractively, sweat immensely. Before class started the instructor did raise the thermostat, raising the heat in the room to around 80 degrees. Considering that this was only the second establishment where I had experienced yoga practice, I could not help but to continuously compare and contrast to what we do in class. In class, when we practice Astanga Yoga, room temperature is not relevant, at least in a heat-inducing manner. This made me wonder if this is something that has developed with the Americanized evolution of Yoga.

After experiencing O2, I can make the call that, even though it does reference your mind and thought process I would classify it more as a physical or exercise form of yoga. The typical Americanized practice of yoga. Which learning and coming to understand this over the semester I have continually been curious if this American edit and evolution of yoga is offensive or upsetting to the culture of India and the people who have been following traditional forms of yoga, mind, body, and spirit for centuries? I know that disrespect was never a motive or intention, but I just feel like it might be offensive to traditional Yogis that our society has taken something handed down and sacredly and spiritually practiced in their culture and completely turned it into a profitable fad or trend for mainly superficial reasons of tightening our tummies or strengthening our gluts.

This led me to dig a little deeper. After reading a few articles online and really taking them in I have come to feel that it is not anger being expressed by traditional yogis or anyone really, but it is fear. I also realized that I should have known better. While, personally, I would be offended and infuriated if someone took something involving my spirituality or a practice that I very strongly believed in and turned it into something profitable or trendy. I understand that everything evolves and I respect that, just from my basic brief experience and understanding of our American culture’s promoted practice of yoga, it is shallow (as opposed to the depth and inward speculation of the individual in traditional yoga practice) and basically practiced as a way to keep you entertained and spice up your normally boring work out routine. Yoga, not being a practice of dramatic emotions or reactions, they would of course not be raging with fury. They fear that the distorted Suburban fad of yoga that has been promoted in American culture, as the next quick fix diet or exercise plan will destroy the sense of spirituality and personal discovery that is the entire purpose and pursuit of traditional yoga.

When in class at Lesley, I do not feel any disrespect or concern at all because it is all in the pursuit of knowledge, and of course, obviously, we are not revolving solely around the physical practice. We are engaging yoga in all of it’s being. In class we spend a lot more time and focus on concentrating our breathing and quieting or calming our thoughts. That is important to me. At the O2 studio we just jumped straight into it. Being unsure and not having the normal intro like I do in class, I tightened up even more. I became more aware of my surroundings and unsure, which made it impossible for my mind and breathe to become mobilized and calm. The fact that I was so occupied with what was going on around me and the “pain” my body was in that day disqualifies my yoga experience, in the sense of philosophy, as being successful. My mind was overflowing with what was going on around me and too distracted to even be anywhere near freedom of thought.

Therefore, immediately I realized that I was already going against one of the main theories of Yoga, the need for meditation. Not only was the unfamiliar noise and movement around me to blame for my unsuccessful result, but also I was to blame. My mind, being too consumed with the events of my day and life, was simultaneously thinking about meditating, trying to create this state with my own thoughts, but that is impossible. To quote Krishnamurti, “Meditation is the summation of all energy. Not the energy created through thought or…but the energy of a state of mind in which all conflict has completely ceased” (p. 33 par. 3). Now, the idea of discord to forever silence in my brain is ideal, desirable in fact, I am still a realist and am only a human being, I honestly don’t think I can ever be capable of a state like that, but very impressed and envious that there are people, yogis, who can successfully attain this out in the world. Their inward connection and spirituality is very remarkable, so it makes sense that this enlightenment is their reward.

A part of practice and theory that Justine was adamant about was mechanics of our breathing. We had previously spoken in the Lesley class that it is inappropriate or not the normal practice to breath with an open mouth. It is correct to do through the nostrils. In class I really had not been too worried or aware, being a mouth breather. But here, it was a different issue. I noticed, immediately that none of my fellow classmates at O2 were breathing with their mouths open. With my eyes closed trying to concentrate, the nasal exasperations of my classmates around me were audibly noticeable right from the beginning. This, along with glances from my instructor, made me become extremely insecure and conscious of keeping my lips sealed. I believe it was this too that made the physical practice so strenuous, not being able to exhale involuntarily and through my mouth took a lot of focus.

At the same time, being audibly aware of everyone’s heavy and powerful exhalations and inhalations helped me find my rhythm and successfully control my breath. This too helped me relax because hearing these heavy nasal expulsions made me less timid of the noises or actions I created. Much like the chanting in class, it makes you really let go and realize no one is there to judge or even concerned with my being or actions.

In the O2 class there was no chanting, singing, or explanation, which again, I actually enjoy. The exercise of chanting and controlled breathing reminds me very much of religion. Yoga, being very similar to religious practices, helps me understand the spirituality behind it all. Having attended parochial school for 13 years of my life the tradition of prayer is embedded in me and much like breathing is almost involuntary. I think it would be safe to say a lot of people, a vast majority, talk to God or some higher divinity through their thoughts. They pray or ask for guidance, strength, or to alter some form of inadequacy they feel or are worried about. This is similar to the practice and theory of Yoga because participation is for a connection and completion of the individual self, righting the inner wrongs and seeking happiness, enlightenment.

People practice yoga in the eventual achievement of personal contentment and illumination. So when we chant and breathe in class, and quiet the mind, my mind cannot help to in my own way, pray. In calming and tracking of my mind, I notice I begin to converse with God, wonder to him about current situations in my life. This makes yoga a very reassuring thing to me. It makes me take the time to slow down my 90-mile hour anxiety caffeine prone nature and just be. So although in the sense of culture or theory I may not be triumphant in meditation in the textual sense, but I still have discovered a form of inner good that helps me be retrospective and understand my mind, body, and spirituality a little better.

I hope that I have not portrayed my outside yoga experience as negative. I just feel, conclusively, from what little I have learned so far, the philosophy of yoga surrounds or is saturated with the mind and meditating, and the American culture of Yoga I see promotes the ideals of yoga as not breaking the physical exterior. It strongly consists of beautiful thin females, emitting the exact opposite of the root of yoga theory, that your body is all you are. From reading class texts what I have received clearly is that our bodies do not make up the content of who we are. Our bodies are simply physical, they are just representations. Our true identity is the mind.

Everything power, thoughts, action, they all start in from brainpower, the thought process. Even the actions that play out these concepts and ideas and result in skyscrapers and highways, they all are triggered by the mind. Everything physical that we see was produced form something that we cannot see at all.

Although my yoga experience outside of class had little to do with the theory and culture traditions, it did not discourage me. Actually, quite the opposite, it intrigued me. Knowing that there are many other forms of yoga experiencing O2 yoga has only lengthened my curiosity. I would like to continue practice, but expand from Astanga/ Vinyasa many forms as possible all the way from “hot yoga” to yoga completely focused on meditation and stationary breathing. Unfortunately, the surprisingly high cost of attending studio classes and being a broke college student will slow my ability to experience Yoga, but I am still very open and interested in its many forms. In doing my research I hope to continue in my understanding or interest in this idea of what America has turned yoga into and what traditional yoga actually is.

Bibliography

Krishnamurti, J. (1999). This Light in Oneself: True Meditation . Brockwood Park, Bramdean Hampshire, England: Krishnamurti Foundation Trust Ltd.

Loureiro , Mimi. (, 2011). What is o2 yoga?. Retrieved from http://www.o2yoga.com/.

Muktibodhananda, Swami. (1985). Hatha Yoga Pradipika . Munger, Bihar, India : Yoga Publications Trust.

Pizer, Anne. (August 21, 2011). Vinyasa-Yoga, Flow Yoga . Retrieved (2011, October 1) from http://yoga.about.com/od/typesofyoga/a/vinyasa.htm

Calvin's Yoga Experience: Dahn

Calvin K Cheung

10/1/11

Laura Douglass

Yoga: Theory, Culture and Practice

Experience and Lesson

I went to a Dahn Yoga studio located at Harvard Square, 1110 Mass Ave. in Cambridge; I got an interesting experience that I felt ready to do. I decided to go to this studio because I had walked by the studio several times, and was interested because a sign outside their studio said that it taught a “Chi” oriented yoga. As a Chinese person who is a little familiar to tai chi, this made me interested enough to go into the studio and write this paper on the experience that I had when I took a lesson there at the studio.

During the first visit, I was shocked at how homey and comfortable the atmosphere felt to me. It wasn’t till the second time I came in did I get to a lesson, where I was told that the actual studio was built six years ago, and that the practitioners had kept changing; because Dahn Yoga is a franchise, so each studio’s history is hard to keep up with. The studio was well prepared, as the floor was patted, so it was not necessary to bring in a mat, but it also meant that you have to take off your shoes before going on to the floor.

My lesson started out with some questions, and a bizarre machine that could measure my “chi”. Some of the questions I was asked were; why was I interested in Yoga, was I there as a stress reliever, was I there for physical fitness, and other questions like that. What fascinated me was what happened to me next. I was told to place my hands on a chi device that they have. Never in my life, was I told that you could measure chi so easily. By placing my hands on the device, the instructor was able to accurately give me a reading on what kind of a person I was. Before I could say anything, she reassured me that this was not some kind of physic thing, and that device was created by a Russian scientist. After all the questions, we got started with some exercises, which started as she telling me to bend my arms in unusual ways. As I got the hang of it, she pointed out some things about me, such as how even though I wanted to work on my flexibility I seem pretty flexible. I then got into a lying down position, and was told to do some kind of squatting position. There as I try to breath, I notice that I was getting tired, and my legs gave out. At this point, the teacher placed her right index finger and middle finger on the lower part of my chest, and told me to breath. As a person who is used to such physical contact, I continue with her instructions. She then placed her other index finger and middle finger on my stomach, and pushed down hard. She then told me to breath, it was kind of difficult as it she was pushing down on my stomach rather hard, but I pushed on. She then asked if anything hurt, and I told her that it tickled but there were no painful sensations. She then gently touched my forehead, and my stomach, and asked if I felt any kind of warmth on either side, I said that I felt most of the heat was on my head. She readjusted her hands, and put pressure on different parts of my chest, then asked me again where I felt the warmth. I told her that it was on my head again. She told me how this indicated that I have a pretty sensitive mind, and is easily triggered to think a lot, which may cause digestive problem. This made sense to me as I have had problem with digesting when there was a lot of things that went through my mind. After this exercise, she told me to sit up straight, and told me how the heat that I felt in my head should be in my stomach, and told me that I did have a warmer stomach than the average student that went to her studio. She then told me to start warming my hands, and try to focus my energy within that warmth. As I tried, I got distracted with the noises around me and was not able to “feel” that energy. And she told me that my mind tends to wander, and that this could mean that I have a hard time focusing on homework and other work, which I would have to agree on. The lesson ended after she told me a little more about my chi. I found myself wanting to know more, and wanted to come back some time again in the future. Overall, it was a spiritual experience that I won’t forget.

Culture and Practice

I did not get a real good sense of the culture, when I was at the studio; this was due to the fact that I had to schedule a private lesson to fit my schedule. Prior to writing this paper, I went to the studio a total of two times, one, to get an idea of what kind of yoga the studio was using and to schedule a lesson and then the second time to have the lesson. The first time I was there I did notice that there was a lot of Asians, whom I would assume are Korean, because the teacher was talking to them in Korean. I got a better sense of the culture, and reason for this practice of this form of yoga, when I was filling out a form about how I heard of Dahn Yoga. The form gave out a long list for reasons to why I would want to do Yoga, and it listed, stress, work out, enlightenment, relaxation, and etc. This gave me the idea that this form of yoga can be practiced as a form of recreational activity, or can be more meaningful to a person; it all depends on the student. However, I felt that even though it listed stress reliever/relaxation as a reason for using this kind of Yoga, I felt that the overall goal was self control, center-ness and perhaps even enlightenment. I am considering in going to the studio at least one more time before I make a decision to continue this form of Yoga.

History

Dahn, a Korean interpretation of Yoga was originated in North Eastern Korea around nine thousand years ago, was rediscovered be a man by the name of Ilchi Lee. These old texts were called Chun Bu Kyung, and practiced the idea of meditation and martial art (www.dahnyoga.com, 2011). Lee reintroduced Dahn Yoga in Korea in 1980s, and was called Dahnhak Seonwon, which translate to Vital Energy Arts Center, and as time progressed so did the growth of Dahn Yoga. Lee retired from the Dahnhak Seonwon center and started to work on how “chi” energy could work with brain respiration. After a researching, practicing and training with volunteers, he was able to develop a new form of Dahn yoga. As time progressed, Lee’s fame became bigger, and gained the privilege to teach his form of Yoga to the Korean Military. It wasn’t until 1991 was Lee invited by Philadelphian Korean business men to start teaching his form of Dahn Yoga in North America. Then in the 2000s, Lee’s form of Dahn Yoga spread throughout the world and became a franchise in 2008 in North America (www.dahnyoga.com, 2011). To this day there are many books written by Lee about his form of Dahn Yoga.

Theory

What I was told in the studio, by the teacher, the theory behind Dahn Yoga is that once you are able to control your physical body, you will be able to control your emotions and spirit. And that this idea of controlling your sense is way to become centered, which seems to be the overall theme/mission of the practice. What I read on their official website is that there is three principals of Dahn Yoga, which are Shim Ki Hyul Jung, Seu Sung Hwa Gang, and Jung Choong Ki Jang Shin Myung (www.dahnyoga.com, 2011).

Shim Ki Hyul Jung, which translate to from “Mind to matter” is the idea that that if you are able to bring your mind to the present while you are training, you will be able to monitor changes, or other things that happen in your own body(www.dahnyoga.com, 2011).. I notice this first hand in class, when I was asked what parts of my body felt “warm” when I was trying to focus my energy on lying still. Seu Sung Hwa Gang, which translate to “Water up, fire down” is the idea that water energy should be going to the head, to keep your head cool, and the fire energy should go down to your lower body, which will encourage health working system(www.dahnyoga.com, 2011). I got a better understanding of this when I was in the studio, when the teacher notice that a lot of “heat” or “warmth” was going to my head, and not enough of that “heat” and “warmth” was going to my stomach, and she told me that I seem like a person who thinks a lot, which may cause me to not care about what is going on within my body, which may lead to digestive problems. This made sense, as I have had stomach pains when I am upset. And finally there is Jung Choong Ki Jang Shin Myung, which translates to “From Health to Happiness to Peace” and is the idea that by controlling your physical body you will be able to control your emotions (www.dahnyoga.com, 2011).

Conclusion

Even after being a little discourage about the this Yoga studio, due to the negative reactions to former students of the yoga class, I still wanted to go there because of my interest in Asian Pacific martial arts, and religion. I did understand why the experience could have been traumatizing for others, but as a person who is familiar with these kinds of rituals, and method, I felt like home when I started the lesson. As I am considering in become a full time student at the studio, the only thing that stops me is the cost of the lesson. However, even with a high cost, I think I might try the place one more time before I make final decision.

Bibliography

Dahn Yoga. (2011). Retrieved September 2, 2011, from http://www.dahnyoga.com/about_dahn_yoga/

Kelsey Craig

Kelsey Craig
CSOCS3452.01
Laura Douglas
Lesley University
May 2nd, 2011




Anxiety & Yoga Practice in the US




Introduction

Since World War II, anxiety levels in the United States have risen alarmingly. In fact, at the turn of the 21st century, anxiety disorders constitute the most prevalent mental health problems around the globe, which now affects millions upon millions of people. For the purpose of this paper, the focus will be primarily on the United States. Before the 19th century, the majority view was that most social anxiety was normal. After World War II, however, there was a rise in symptoms such as difficulty breathing, racing pulse, sweaty palms, and tingling limbs. By this time the world was in an ”age of progress”—a time when many of the old dangers that threatened humanity, such as starvation and epidemic diseases, diminished (Dowbiggin, 430). This allowed more personal symptoms, like the ones aforementioned, to be more noticeable. In response to this, when the third edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-III) came out in 1980, depression and anxiety were separated and anxiety was sub-divided for the first time (Dowbiggin, 430).
Over the past several decades, Eastern yogic practices have become much more popular in the United States. Another trend in the United States, while much more modern than even yoga, is alternative medicine. Many physicians and psychologists have found a way to incorporate yoga into treatment plans for anxiety disorders because over time research has shown that yogic postures help to reduce stress, which is generally the initial cause of anxiety.

Anxiety
According to the encyclopedia of Mental Disorders, anxiety is “an unpleasant emotion triggered by anticipation of future events, memories of past events, or ruminations about the self” (EMP, NP). A significant contributor to anxiety is stress and generally stress and anxiety disorders are grouped together. People usually experience stress and anxiety because of a traumatic experience that happened to them so they develop an unhealthy avoidance to a certain stimulus. As mentioned previously, in 1980 when the DSM-III came out, depression and anxiety were separated. Also in this edition, anxiety was sub-divided for the first time. Some of the sub-divisions include Obsessive-compulsive Disorder, Social Anxiety Disorder, Post Traumatic Stress Disorder, specific phobias, and Generalized Anxiety Disorder (APA, 2000).
When soldiers came back onto US soil after the war was over, doctors, psychologists, and physicians found that several of the same symptoms were affecting many of them. As these numbers increased, it was evident that much of this population was suffering from something much more serious than just the social anxiety that was normalized so many years ago (Dowbiggin, 429). This is one of the main reasons why anxiety was altered in the new version of the DSM in 1980. This way, veterans would be diagnosed with a disorder so that there would be an excuse as to why they are acting so out of the ordinary. For example, those who were experiencing flashbacks, dreams of being back in the war zone, and having it affect their everyday lives were usually diagnosed with Post Traumatic Stress Disorder (PTSD) (Collins, p. 156). Unfortunately, American society needs an explanation for anything that appears to be different.
As veterans and eventually civilians were characterized by their symptoms, trends started to become apparent. Certain genders or populations of people were commonly diagnosed with the same disorder. For example, men were more likely to suffer from PTSD than women at the time because only men could serve in the military. Once it became normalized to diagnose civilians with the same disorders, however, PTSD became more of a gender-neutral disorder (Dowbiggin, 433).
Throughout the years, the media has had a crucial role in propagating a culture of fear. With newspapers, radio, television, and now the internet, and social media, news spreads like wild-fire. For example, after the tragedies of September 11th, 2001, the fear and anxiety of the US rose exponentially. Due to our nation that is so dependent on knowing what is going on and not being able to block our ears and close our eyes, people were continuously exposed to this terrible information and what followed for days, weeks, months, and years at a time. Here we are ten years later and we are still glued to our televisions and computers waiting for the next move.
Presently in America, anxiety disorders are the most prevalent mental illness. Anxiety affects millions of people and the severity of some disorders associated with anxiety is very much underestimated. Unlike in the past where it was normal to experience a bit of anxiety, now that it is in the DSM, anxiety disorders “impact work performance by reducing employment opportunities, work functioning, and attendance” (Erickson, 1166). In an attempt to optimize opportunities for people who suffer from anxiety disorders, physicians and psychologists are continuously searching for additional means of treatment. Research has recently shown that yoga practice is effective in treating anxiety.

A Brief Background of Yoga
First, it is important to discuss where yoga derives from. Yoga comes from the Sanskrit word “yug”, meaning yoke, referring to the discipline of aligning the mind and body for spiritual goals (Birdee, 1653). Yoga was first developed in the Indian culture. Most original practioners of yoga were either Hindu or Buddhist. For some people, yoga is a way of life rather than just an exercise practice--we call these people yogis. For yogis, everything from the postures themselves down to the way they dress and what they eat is incorporated in their yoga practice. It is important for us to keep in mind though that with time, the modern view of yoga that is often portrayed by American culture is also very trendy in contemporary India.

Yoga in America
Yoga is perhaps the trendiest forms of physical activity in the past several decades in the United States. Many people believe that yoga is a good way to be healthy and fit. While some people may practice yoga as it was once portrayed in traditional Indian culture, yoga has become a commercialized, sex-appeal-evoking practice. In America, yoga is seen to cater to young, sexy, attractive women who spend a great deal of money to look as good as they do. The ideas have seemed to switch from yoga being a spiritual way of life to being a form of exercise that will keep the body in shape. Sadly, American culture is to blame for this. We tend to have the mindset that the body is kept in shape so one can appear attractive to others as they go through life to seek a partner, rather than the body being kept in shape for oneself and being interconnected with the mind, body, and spirit. Another reason for incongruence between Eastern and Western beliefs of yoga is that the word “yoga” has been incorporated into the English language and adopted to include a large range of practices from various different cultures (Chaoul, 146).
According cross-sectional survey data from the 2002 National Health Interview Survey, 5.1% of Americans utilize yoga practice for health reasons, which accounts for over 10 million adults. Yoga users are predominantly Caucasian (85%) and female (&6%) with an average age of 39.5 years old. Yoga users also tend to be college-educated, have better health status, and are usually normal weight versus obese. A majority of these people felt that yoga is important in maintaining health (Birdee, 1658).

Yoga as Alternative Medicine
As yoga has become more popular in America, psychologists and clinicians have found a way to incorporate yoga practice into treatment plans for people with physical, mental, and emotional disorders. Not only is yoga used in some physical therapy clinics, counselors and psychologists are finding it effective to use in their practices as well. For mental and emotional disorders, research has shown that these practices modulate brain activity and diminish the psychological and biological effects of stress, which we will call “mind-body medicine” (Chaoul, 145). Yoga can also be characterized as “energy medicine” which focuses on the breath associated with yoga. In American culture, we are more comfortable considering yoga practices as mind-body medicine rather than energy-medicine, because energy is simply an obscurity, and just as with the diagnoses of veterans with unordinary symptoms, we need justification and reasoning to back up everything that we know.
Evidence shows that yoga is associated with increased brain GABA levels Streeter, 1145). GABA is “gamma-aminobutyric acid, which is a neurotransmitter that controls the action of epinephrine, norepinephrine, and dopamine…it filters out unnecessary messages by terminating signals from the excitatory neurotransmitters” (Integrative Psychiatry, NP). One who is suffering from anxiety, depression, or similar disorders has trouble filtering out these static messages, therefore, GABA levels are be relatively low in these people. A significant amount of studies have been done to support that this is true. “A meta-analysis of 116 studies found that mind-body therapies could reduce anxiety, depression, and mood disturbance” (Chauol, 153).
In a study conducted in 2009, young adult professional musicians volunteered to be in a 2-month program of yoga and meditation and were randomized to a yoga lifestyle intervention group. With another group recruited as a no-practice control group, both groups attended three yoga or meditation classes each week. All participants completed an end-program self-report questionnaire that evaluated music performance, anxiety, mood, perceived stress, and sleep quality. Results from the study indicated that yoga and meditation techniques successfully reduce performance anxiety and mood disturbance in young professional musicians (Khalsa, 288). This goes to show that yoga is not only effective in treating diagnosed anxiety and stress disorders, but also in single situations that would be generally characterized as anxiety- or stress-ridden.

The Present and Future of Mind-Body Medicine
Techniques of stress management, which ultimately reduces anxiety, that have proven helpful include progressive muscle relaxation, diaphragmatic breathing, guided imagery, social support, and meditation. According to Chaoul’s article, participating in stress-management programs prior to treatment has enabled patients to tolerate therapy with fewer side effects and psychosocial interventions have been shown to specifically decrease depression and anxiety and to increase self-esteem (166). At the very least, yoga is great for lowering blood pressure and heart rate and people only get out of it what they choose to put into it. The practice of yoga is about testing the bounds of the body and if a person has the desire to heal and effectively go through therapy, they will figure out the proper way to do so.
Presently in America, many medical centers have already incorporated mind-body practices as part of standard care. Although practices are not necessarily prescribed and still definitely not thought of in the same way as conventional medicine, they have come a long way in that they are being delivered alongside medical treatment to improve outcomes. Since the use of yoga with anxiety reduction is still so new, there is not much evidence present to make extensive conclusions. Because of this, I think scientists should push the boundaries even further and examine the clinical implications and focus on cost-effective research to deepen the understanding of the role that yoga practice can take in treating anxiety. We can only hope that with more evidence, mind-body practices will someday be their own form of medical treatment.
In addition to this, as more evidence is shown that yoga is an effective way to heal mentally and physically, perhaps this will be a way for more Americans to understand and appreciate the traditional Eastern ideals that once prevailed.

Works Cited

American Psychiatric Association (2000). Diagnostic and Statistical Manual of Mental Disorders. Fourth edition, text revised. Washington DC: American Psychiatric Association.

Birdee, G., et al. (2008). Characteristics of Yoga Users Results of a National Study, Journal of General Internal Medicine, p. 1653-1659. DOI: 10.1007/s11606-008-0735-5. Retrieved from Academic Search Premier on April 29th, 2011.

Chaoul, A.M., Cohen, L. (2010). Rethinking Yoga & the Application of Yoga in Modern Medicine, Cross Currents, p. 144-167. Retrieved from Academic Search Premier on April 28th, 2011.

Collins, Barbara and Collins, Thomas (2005). Crisis and Trauma: Developmental-
Ecological Intervention. Houghton Mifflin Company, Boston.

Dowbiggin, I.R., (2009). High Anxieties The Social Construction of Anxiety Disorders, Canadian Journal of Psychiatry, 54(7), p. 429-436. Retrieved from Academic Search Premier on April 29th, 2011.

Encyclopedia of Mental Disorders (2011). Anxiety and anxiety disorders. Advameg, Inc. http://www.minddisorders.com/A-Br/Anxiety-and-anxiety-disorders.html Retrieved May 2nd, 2011.

Erickson, S. et al., (2009). Severity of Anxiety and Work-related Outcomes of Patients with Anxiety Disorders, Depression and Anxiety. Vol26, p. 1165-1171. Retrived from Academic Search Premier on May 1st, 2011.

Integrative Psychiatry (2011). Natural GABA- “gamma-aminobutyric acid, which is a neurotransmitter that controls the action of epinephrine, norepinephrine, and dopamine…it filters out unnecessary messages by terminating signals from the excitatory neurotransmitters”. http://www.integrativepsychiatry.net/natural_gaba.html Retrieved from Google on May 2nd, 2011.

Khalsa, S. B. S., et al., (2009). Yoga Ameliorates Performance Anxiety and Mood Disturbance in Young Professional Musicians, Applied Psychophysiology & Biofeedback, p. 279-290. DOI 10.1007/s10484-009-9103-4. Retrieved from Academic Search Premier on April 28th, 2011.

Streeter, C.C., et al., (2010). Effects of Yoga versus Walking on Mood, Anxiety, and Brain GABA Levels- A Randomized Controlled MRS Study, The Journal of Alternative and Complementary Medicine, Mary Ann Liebert, Inc. 16(11), p. 1145-1152. DOI: 10.1089/acm.2010.0007. Retrieved from Academic Search Premier on April 28th, 2011.

Chris Welch-- Autism & Yoga

Introduction

Yoga has been known to have almost mystical powers. In Eastern cultures, yoga is practiced in a physical and spiritual manner and is used as a means of exercise and health along with aiding in the reduction of stress. Many individuals practice yoga, including pro-athletes and unruly prisoners. The use of yoga with autistic individuals has now been proven to be beneficial for many different ways.

Autism is a condition that affects ones ability to communicate and form relationships with others. It is a condition that affects many people worldwide and doctors and scientists are still searching for a cure to the condition. There are many different levels of autism, and these variances in autism lie on what is called the autism spectrum.

This paper will address how the practice of yoga has benefitted those with autism as an extracurricular. It will discuss how Western culture has become more open to the practice of yoga and the awareness of its medical benefits. It will also address the different types of autism and how yoga aids people with autism in multiple ways.

Autism affects many people in America and throughout the world. Autism is found in approximately 1 in every 150 US births. This ratio is still increasing, and is increasing between 10 and 17 percent each year. Since the 1980s, the number of children being diagnosed with autism has increased drastically. This is “due to changes in diagnostic practice” (wikipedia.com). Scientists and doctors are researching to try and find a cure for autism especially since over the past three decades the number of children being diagnosed with autism has increased significantly. (Betts & Betts, 2006).

Autism Defined

Many people do not fully comprehend what autism really is. Many people do not understand that autism is not a mental “disability;” it is a mental condition that affects people their entire lives. It is not a condition that can be cured with medicine, and there is not only one type of autism out there.

Autism is a condition that inhibits ones ability to communicate with others in a correct and socially appropriate manner. It is identified in children before the age of 3 (Autism Society Organization). The condition makes it difficult to form relationships with others, especially those who do not understand the condition. Some autistic individuals have difficulty speaking and understanding abstract ideas.

The affects of autism vary from individual to individual. There are different types of autism with different classifications as to what makes that person autistic. The autism spectrum ranges from slightly autistic to severely autistic. Some individuals on the autism spectrum when seen out in the world can barely be identified as having the condition.

Autism is diagnosed within the first three years of a child’s life. Symptoms tend to show by the time a child reaches 18 months of age (Autism Spectrum). There are many different symptoms for autism but there are three main ones that can help identify where on the spectrum the child falls.

The first symptom is a child showing problems in communicating. Children who are showing signs of autism may have trouble acknowledging that someone is communicating with them. They may also have trouble verbalizing and have delayed speech. Children who show autistic symptoms in communication may also have issues with a lack of eye contact, pointing, and smiling (Autism Spectrum).

The second major symptom is having social problems. Children who may possibly be autistic may have difficulty with their emotions. They may be unable to share their emotions or adversely share too much. Conversing with others is also another telltale sign with autism. Children may have difficulty speaking with others and especially have difficulty carrying a conversation. Social symptoms in autistic children may also be having difficulty in understanding how other people act, think, and feel (Autism Spectrum). As a result, autistic children may do things that are socially unacceptable but they do not know it to be so.

Lastly, routine and repetitive behaviors are other symptoms or signal for autism. These behaviors are called stereotype behaviors (Autism Spectrum). Children who have such stereotype behaviors tend to repeat “words or actions, obsessively following routines or schedules, and playing in repetitive ways” (Autism Spectrum).

Autism Spectrum

Autism Spectrum Disorders (abbreviated ASDs) are “a group of disorders with similar symptoms” (Autism Spectrum). People on the autism spectrum can vary from mild to severe autistic symptoms; however, all of these individuals are under the classification of being autistic. The different categories of ASDs are “Autistic disorder, also known as “classic” autism, Asperger syndrome, and Pervasive Developmental Disorder Not Otherwise Specified (abbreviated PDD-NOS or known as atypical autism)” (Autism Spectrum).

Many children with any of the ASDs have difficulty when it comes to analyzing and organizing the sensory input from their nervous systems (wikipedia.com). Individuals with “classic” autism tend to struggle with social interactions and their ability to communicate. These individuals tend to have restricted and repetitive behavior . Those who suffer from Asperger’s syndrome have a delay in cognitive and language development . People with PDD-NOS are those individuals who have autistic symptoms that cannot be fully categorized under Asperger’s syndrome or “classic” autism (wikipedia.com).

Treatment for autistic people vary depending on their type of autism as well as what works best for them. Many children “tend to use external techniques of sensory integration” this stimulates their sense of touch (Behar, 18). Children also use “vestibular (movement and gravity) techniques, and proprioceptive (awareness of one’s body in space) systems” (Behar, 18). These techniques aid in enhancing an autistic individual’s sensory and perception skills.

Although there are techniques that individuals use to help them cope with their social, sensory, and communication issues, yoga has been found as another means to aid those with autism. Autistic children who practice yoga hugely benefit from practicing because it aids them in learning many techniques. Breathing and stretching techniques are learned through yoga and this aids autistic children (and adults) in having the ability to control their breathing and learn how to calm down when they are in stressful situations.

Western View on Yoga

The Western view of yoga is mostly a vain one, which focuses primarily on the physical aspects and benefits of practicing yoga. The Western trend of yoga is a materialistic, self-image building trend. Many individuals in this culture practice yoga for the physical results of having a flat toned stomach and body. There is also the materialistic aspect of yoga in the Western culture that has many individuals buying expensive spandex clothing that is “for yoga.” This shows how important self-image and materialism is in Western society.

Although the Western society practices yoga for physical improvements, the Western culture has also started to see the benefits in practicing yoga for medical reasons. Individuals with autism, ADHD, and dyslexia practice yoga to help them learn techniques for stress-relief and anxiety. This allows people to practice yoga to relax and be able to increase their level of functioning.

Benefits of Autistic Individuals Practicing Yoga

Yoga aids everybody who practices it. It not only helps one get in shape through practicing yoga poses, but it aids people become one with their mind and body. It enables people to relax, and reduce anxiety and stress in their bodies. Individuals with autism greatly benefit through the practice of yoga.

Children with autism tend to have social, mental, and/or emotional problems that get in the way of having an easy functional everyday lifestyle. When autistic children practice yoga it gives them the ability to learn how to control their own breathing (Behar, 18-19). This helps them to learn how to calm down on their own and be able to learn new techniques for stress-relief. The poses help autistic children relieve stress through the stretches they are performing and using the correct yogic breathing techniques (Behar, 18-19). The repetitiveness of the practice of the stretches and breathes also are easyer for an autistic child to cling to (Kailus, n.d). This aids autistic children in gaining social and coping skills through practicing yoga in a comfortable environment and among other people. This makes growing up with autism a little easier on these individuals since they have these new techniques through practicing yoga that help them to calm down and relieve stress.

The practice of yoga among autistic individuals also has the beneficial result in aiding these individuals with their development of sensory and motor skills. When practicing yoga autistic individuals are improving their sensory processing which helps them to enhance their own knowledge of personal space. It also aids in gross motor skills. Yoga helps autistic people with gross motor skills by moving from each yoga pose to another, and performing these poses (Behar, 18-19). The practice of yoga aids in helping them socially as well.

By practicing yoga, autistic children (and adults as well) can improve their social skills. Practicing yoga helps individuals build and develop self-esteem (Behar, 18-19). It also helps autistic individuals to improve their communication and relationship skills since they are practicing yoga with others on a somewhat regular basis (dependent upon how much they actually practice yoga in a studio).

Yoga is definitely one of the most beneficial practices and methods to help calm autistic individuals. It helps them learn new techniques for stress-relief and calming down. It helps autistic individuals learn breathing techniques to calm their body and their mind. Practicing yoga gives autistic individuals a way to help themselves get through stressful situations instead of having to rely on others for comfort or help (Behar, 18-19). Autistic children can also practice yoga with their parents to help form a better relationship with their parents and so that they all can understand and see the benefits of yoga among any type of individual; those with autism or those without. Yoga helps autistic individuals understand how to go about stress-relief. This helps autistic children because if they do not want to practice yoga with their parents, they have a means of stress-relief through the poses and breathing techniques that can calm them down and make them feel more independent.

Conclusion

Yoga has helped people throughout the world. It is used spiritually, physically, and emotionally. Yoga helps bond the mind and body together so that individuals can function at their fullest potential. Although the Western culture has modified yoga to make it a more materialistic self-image based practice, there are still some of the Eastern qualities that carry through, such as the asanas practiced and rituals practiced depending upon which yoga studio one attends.

Yoga has many benefits with people of all types. It really aids people with medical issues, attention issues, and more. Through the practice of yoga, people learn how to breath in a way that will help calm them down. They also learn stress-relieving techniques through the breathing patterns alone and the breathing techniques combined with the poses.

Autistic individuals benefit greatly through practicing yoga. It helps them to build on their social, mental, and emotional problems. Yoga helps them to break down social barriers with being able to communicate and learn personal space. It also aids them in learning how to cope with stress-relief.

Western culture has adapted yoga to help with medical problems, and it has definitely shown a benefit with people with physical and emotional pain. Yoga benefits individuals with autism greatly and through this it really shows how the “mystical powers” of practicing yoga can help people of all ages, size, and disability.

Bibliography

Autism Spectrum Disorders (ASDs). (n.d.). NICHD - The Eunice Kennedy Shriver National Institute of Child Health and Human Development Official Home Page. Retrieved April 30, 2011, from http://www.nichd.nih.gov/health/topics /asd.cfm

Alejandro Chaoul, M., & Cohen, L. (2010). Rethinking Yoga and the Application of Yoga in Modern Medicine. Cross Currents, 60(2), 144-167. doi:10.1111/j. 1939-3881.2010.00117.x.

Autism and Yoga. (n.d.). Yoga for the Special Child. Retrieved December 3, 2010, from http://www.specialyoga.com/autism.htm

Autism Society Organization. (2009). What is Autism. Retrieved from http://www. autism-society.org/site/PageServer?pagename=about_whatis

Betts, Dion E., and Stacey W. Betts. Yoga for Children with Autism Spectrum Disorders: a Step-by-Step Guide for Parents and Caregivers. London: Jessica Kingsley, 2006. Print.

Kailus, J. (n.d.). Butterfly stretch: Autistic Boy finds Comfort in the Calm of Yoga. Giam Life, Retrieved from http://life.gaiam.com/article/butterfly-stretch-autistic-boy - finds-comfort-calm-yoga

Knittel, L. (n.d.). Yoga Journal - Yoga Family & Parenting - Breaking Barriers . Yoga

Journal: Yoga Poses, Classes, Medidation, and Life – On and Off the Mat- Namaste. Retrieved December 3, 2010, from http://www.yogajournal.com/ lifestyle/780

Williams, N. (2010). Yoga Therapy for Every Special Child: Meeting Needs in a Natural Setting. London: Singing Dragon.

Behar, M.(2006). Yoga Therapy for Autistic Children. Yoga Therapy in Practice, 2(2), 18-19.

Yoga as an Adjunct Therapy for Depression

Maureen Ryan

CSOCS 3452 Yoga: Theory, Culture and Practice

Lesley College

Spring 2011

Final Paper

May 2, 2011

Yoga As an Adjunct Treatment for Depression

Introduction

Major Depressive Disorder is an illness that affects 14.8 million American adults each year and is the leading cause of disability for people ages 15-44. (National Institutes of Health. The Numbers Count: Mental disorders in America. NIH, 2008) Most people who suffer with depression are offered antidepressants and other prescriptions drugs as the primary treatment. The use of these medications has steadily increased since their inception. In its study, the U.S. Centers for Disease Control and Prevention looked at 2.4 billion drugs prescribed in visits to doctors and hospitals in 2005. Of those, 118 million were for antidepressants. Adult use of antidepressants almost tripled between the periods 1988-1994 and 1999-2000. Between 1995 and 2002, the most recent year for which statistics are available, the use of these drugs rose 48%, the CDC reported (National Center for Health Statistics. Anti-depressant Use. NCHS, 2007). Even with this increase of the use of drugs, a five-year study conducted by the World Heath Organization cites suicide from depression as the fourth leading cause of death worldwide, and by 2020 it is expected to be the second. When Eli Lilly introduced Prozac the first Selective Serotonin-Reuptake Inhibitor (SSRI) in 1987 it was going to revolutionize the treatment of depression. Millions of people worldwide take this antidepressant medication or one of the newer SSRIs yet the number of suicides continues to mount (Weintraub 2004, p. 7-8). According to a recent report published by the University of Washington’s Kids Count, mental health problems have now surpassed injuries as the single most common reason for hospitalizations among children five to nineteen in the State of Washington. And currently nationwide suicide is the third biggest killer of young people between the ages of 15 and 24 (Weintraub 2004, p. 8).

Antidepressant medications do not work for everyone and they can have serious side effects such as body temperature changes, difficulty in breathing, increased heartbeat and suicide. Even when they do give relief, they tend to loose their effectiveness over time and the strength of the prescription has to be increased to get the same effect. Hence the chance of experiencing side effects also increases. Exploring adjunct treatments for prescription drugs expands the choices for treatment and is an important factor in promoting health. Recent studies have provided insight into the effectiveness of yoga as an adjunct therapy for depression. This paper will explore the effectiveness of yoga as an adjunct therapy in the treatment of depression.

What brought me to the topic?

My first yoga class came during a stressful time in my life, where I probably would have been prescribed medication if I had sought medical help. Instead I found a yoga class, which helped me through that period. The Hatha Yoga class I attended was offered at my place of work during lunch hour, three days a week. It provided me with the opportunity to begin to breath through my problems and to stretch my tense, stiff body. Yoga calmed my mind and allowed me to relax my physical body enough to dissipate the physical and mental stress I was experiencing. As I continued my new yoga practice, I felt my depression slowly lifting. Not much had changed in my life but I felt better after each class. I found that the grass was definitely “greener” on the other side of the yoga class. Recently I have returned to a regular yoga practice and although I am not suffering from the same level of stress and depression I did then, I still experience a positive effect on my mood and a reduction in my stress level.

Yoga is effective as a treatment for depression. It has been found to have a positive effect on the neurotransmitters in the brain that effect mood. One study conducted at Benares Hindu University in Varanasi, India found that three and six month practices of yoga improved the functioning and mood of people with clinical depression. In a study of eighty people, half were treated with the tricyclic antidepressant imipramine and half with yoga. After six months of practice 60% of those treated with yoga showed improvement in their subjectively rated symptoms, e.g. sleep patterns, digestive symptoms, social interactions and overall mood (McCall 2007, p. 265-66). The drug group’s improvement in this area was less but researchers did not quantify them. Both groups had similar improvements in neurotransmitter levels (McCall 2007, p. 266). The yoga practice resulted in a significant rise in serotonin levels and a decrease in monoamine oxidase levels both of which cause a boost in mood. Also the Cortisol levels and levels of other stress hormones in the blood declined significantly (McCall 2007, p. 266).

Comparison of Western and Eastern Views of Depression

I found that Western medicine’s view of depression and the Eastern Yogic view of depression to be different. According to Western Medicine, depression is the result of an imbalance in neurotransmitters dopamine and serotonin in the brain (National Institutes of Health. The Numbers Count: Mental disorders in America. NIH 2008). The stress hormone cortisol is usually found in excess in the bloodstream of those suffering with depression because the fight or flight response is always turned on (National Institutes of Health. The Numbers Count: Mental disorders in America. NIH, 2008). Yogic philosophy views depression differently, stating that the separation of people from one another and from “their selves” causes suffering and ignorance of themselves as part of the universal whole. When we forget that we belong to each other and to the universe, that we are deeply connected to all living beings, we feel separate and alone. “The pain of depression is the result of a false identification with our external selves and experiences. Through the practice of yoga, the sense of separation, which is the literal sources of depression, is diminished, and the sense of connection to oneself and others is enhanced. Yoga can also shift the physiological imbalances in the body that create depressed or anxious moods. Yoga asana, pranayama, and meditation reintegrate the self and help the person go inside and connect to the deeper knowledge of who they are” (National Institutes of Health. The Numbers Count: Mental disorders in America. NIH, 2008).

Biomedical View of Yoga for Depression

Today there are more research studies that support the use of yoga for depression as well as anecdotal evidence that people suffering from depression have found yoga to be beneficial (National Institutes of Health. The Numbers Count: Mental disorders in America. NIH, 2008). In fact yoga was found to be more effective than walking or other forms of exercise in the treatment of depression (Streeter, et al. 2010). Studies found that while physical activity did improve serotonin levels in the brain, yoga did a better job in raising the levels of serotonin in the brain (Streeter, et al. 2010). Practicing yoga lowers levels of the major stress hormone cortisol and boosts levels of the brain's main neurotransmitter responsible for communication between the cells and neurons known as GABA. Low levels of GABA are associated with both depression and anxiety.

In studies of the use of yoga for depression there are some findings that it increases the levels of GABA. One study in particular found that in experienced yoga practitioners, brain GABA levels increased by 27% after a 1-hour session of yoga and also recommends that the practice of yoga should be explored and compared to other exercise modalities as a treatment or adjunctive treatment for disorders associated with low GABA states (Streeter, et al. 2007). The development of an inexpensive (compared with medications), widely available intervention such as yoga, with few side effects, that is effective in alleviating the symptoms of depression and other disorders associated with low GABA states has many health advantages.

Yogic Perspective on Depression

The personal accounts that I found of those who practiced yoga and found relief from depression were that of yoga teachers Patricia Walden and Amy Weintraub. Patricia Walden is one of two senior advanced teachers of Iyengar yoga in the United States, she experienced depression in her twenties and early thirties. Her treatment ran the gamut from private and group psychotherapy, hypnosis to medication. She felt that all of these treatments helped to a degree but that they left her with a feeling of emptiness, a sense that there must be something more (McCall 2007, p. 261). When Patricia met Mr. Iyengar in 1977 she made a connection to his style of yoga and found that “something more.” The feeling of emptiness she had felt before meeting Mr. Iyengar changed during that yoga class. His philosophy was one that she immediately connected to. Iyengar said “if you keep your armpits open you will never be depressed” (McCall 2007, p. 261). According to Patricia, he was referring to her posture, which was the posture of a depressed person with a sunken chest. Open the armpits refer to the space between the armpit and the chest growing wider and more lifted. This lifts the lungs and the heart allowing you to breath more deeply. The thoracic spine begins to elongate. All of these things have a positive effect on your mental state (McCall 2007, p. 264). It was at this time Patricia began to realize how the physical body could affect the mind. She developed her yoga practice as a way of helping her deal with her depression.

In Iyengar yoga there are sequences of yoga asanas that are usually specific to those suffering from depression, i.e. back bends, vigorous standing asanas, and inversions. Patricia Walden characterizes two different types of depression rajasic or tramasic and designs the type of asana, pranayama and meditation practices that would be most beneficial for each. The characteristics of these types of depression are different with rajasic being characterized by agitation, anxiety, and rapid breathing. The most beneficial type of asana practice for rajasic would be calming, cooling and able to help the mind slow down. People with tamasic depression are lethargic, apathetic, and lacking energy. Their breath tends to be shallow, with a short inhalation. Tamasic depression is best alleviated with more active and energizing practice. (McCall, p. 267) Vigorous standing poses and challenging vinyasas help to increase energy flow in the body. Yoga practice can be more specifically designed to each individual’s symptoms of depression. I don’t believe prescription medications for depression can be customized for each individual in the same way.

In Amy Weintraub’s book Yoga for Depression: A Compassionate Guide to Relieve Suffering Through Yoga (2004) she gives her experience of yoga and how it helped her heal her own depression. Amy suffered for sixteen years with depression. She describes that depression for her was “as Emily Dickinson describes it, an element of blank. I moved as though through a fog” (Weintraub 2004, p. 2). During a therapy session her therapist told her “you’re one of those people who will always have empty pockets.” Amy visualized herself “like Virginia Woolf, filling those empty pockets with stones and stepping into the river” (Weintraub 2004, p. 2). The naming of her as one of those with “empty pockets” and the medication she took for depression felt like a “life sentence” to her. However, while collecting the mail for a friend of hers who was away she came upon a Kripalu catalog. The description of yoga practice caught her attention and shortly thereafter she went to Kripalu for a Rest and Renewal trip. It was there that Amy experienced her first yoga class. Her experience at Kripalu opened doors to a new path for healing her depression. “In that first class, the instructor had us place our hands in prayer position in front of our hearts. Take a deep breath in, she said, and fill your heart with light. Hold the breath and feel the light as healing energy expand through your chest and through your whole body. Exhale and open your palms to receive. Stay empty. God loves your empty hands” (Weintraub 2004, p. 3). Amy found that “empty pockets” wasn’t a curse but a blessing. Her new insight didn’t “blow the fog of depression” it simply “opened a window through which I felt the possibility of feeling better” (Weintraub 2004, p. 3). In the moments after her yoga class she felt “alive”. “Every cell felt awake and in a state of awe, a state beyond happiness in which I felt connected to all beings” (Weintraub 2004, p. 3).

After her experience at Kripalu she began to get up a little earlier in the morning to practice yoga. She experimented with yoga postures, went back to Kripalu, and took yoga classes. She developed a sequence of postures and breathing exercises she could do on her own at home. As time passed she began to feel better and her good days outnumbered the bad ones. Just months later with the supervision of her psychiatrist she slowly weaned herself off the medication for depression. She has been off her medication since 1989 and has “not had need of medication since” (Weinbraub 2004, p. 5).

Conclusion

I have come to some conclusions from my research on yoga as adjunct therapy for depression. Yoga can play just as important a role as medications in improving the health and recovery of those suffering with depression. It is not a quick fix but certainly is safer than long-term use of antidepressants. As I look back on my own struggle with depression, I can see that by using the tools yoga offered me, I was able to help my not only my emotional body, but my physical and spiritual body. Today, even though I might not always be actively practicing yoga, I can always utilized some of the tools that I learned through yoga to help reduce my stress level and bring peace to my physical, spiritual and emotional bodies. Prescription medication may be needed at times to reduce the desperation and suicidality that a depressed person feels but as a long-term solution it does not restore health and connection to the self. It is expensive and has serious side effects. Yoga can touch the whole being. Yoga can effectively relieve depression and bring out the “feelings of joy and love inside all of us” (Weintraub 2004, p. xvi).