Yoga During Crisis

Having worked in an emergency department for several years, I have had the opportunity of seeing a wide range of humanity in a vast array of conditions, both mentally and physically.  Some people arrive in severe pain, some in only mild discomfort, some in no pain at all but with significant anxiety and psychiatric issues. The accompanying family and friends, however, often swim about in their own pools of anxiety, worry, and fear over the future. They react to the sensations arising in their bodies, sometimes becoming agitated, anxious, and unable to coherently think or speak, so deeply entrenched are they in their worry. Imagine what an emergency department would look like if not only the patients and their families were running about in anxiety and fear, but also all of the physicians, nurses, and other staff. The entire building would be in chaos and nothing would ever get done. Nobody would be able to think rationally or logically and would simply stew in the release of hormones and neurotransmitters coursing trough their bodies.

"To be capable of fancies and imaginations is common to man and beast. To be violently drawn and moved by the lusts and desires of the soul is proper to wild beasts and monsters." -- Emperor Marcus Aurelius

We all encounter obstacles throughout life at different times and in myriad manifestations.  How we react to these situations often differs, based upon our individual lives and experiences as well as our state of mind at the moment.  Our reactions are instrumental in times of challenge, difficulty, or crisis, and heavily impact both the way we perceive the encounter as well as our behaviors during and afterwards. 

Imagine you are preparing your evening meal, perhaps peeling vegetables as you wait for some water to boil. Looking to wipe your hands, you search for a towel -- only to smell something burning.  Flames burst into life from the towel accidentally placed too near the hot stove, and dark smoke begins to collect on the ceiling.

Now the question is: ought we to react or respond?

Initial reactions for many might be to jump up, make some noise, grab the flaming towel, or perhaps run out of the room calling for help. Panic, in short, is a common reaction to a fearful or threatening encounter. But would any of these actions actually help the immediate situation? Not quite so much as would taking a moment to think before acting in order to respond appropriately to the situation: by dousing the fire with water from the tap nearby.

Gut reactions are part of our inherent animal nature, and have been ingrained in us over millennia from our roots as gatherer-hunters to keep us safe from various dangers.  Humans at that time were significantly more aware and observant of their surroundings than the typical human is today.  Back then, there was complete reliance upon and involvement with nature; no cars, planes, or factories existed to create noise, pollution, and distraction, nor were there any cellphones or any of those other little tools to which our attention so frequently falls prey. These early humans relied completely upon their senses and observations of natural phenomena to survive. 

However, since those ancient times we have evolved complex brains with the capacity for logic and reasoned actions.  We have even developed the capability to give preference to reasoned responses over visceral reactions, though this ability requires practice. Cultivating awareness of emotions and sensations as they arise and pass away is integral to the development of this skill. We may practice this through meditation by repeatedly returning to the natural flow of the breath whenever the mind drifts astray.  With persistent repeated practice, we may train the mind to become more aware of the breath, and thereby more aware of both internal and external realities. 

Our reactions to external stimuli create sensations and emotions within each of us.  Imagine your favorite food; likely a feeling of joy or desire for it will arise. How delicious it is! But for someone else who does not enjoy that food, feelings of aversion or disgust might arise instead.  Thus we see that it is not any one sense object which create sensations, but our own reactions and perceptions. This process occurs for every stimulus; some reactions are pleasant, some unpleasant, and some neutral. But with awareness we realize that there are sensations occurring at all times, and all have their appropriate place.  We do not, however, react to all of these; only to the most gross and obvious do we typically take notice. But oftentimes such reactions do not serve us most beneficially in the present moment. We react thoughtlessly to fear, anger, lust, sorrow, and so many other potent emotions. We revert back to our animal nature and the biological drives associated with it: those gut instincts that impel us in an uncontrolled rush of activity. 

When the body encounters a stressful situation, the sympathetic nervous system is activated which drives us to fight or flee. Our amygdala and hypothalamus activate our pituitary gland, which in turn secretes a hormone (ACTH or adrenocorticotropic hormone) that signals our adrenal glands to release epinephrine, norepinephrine, and cortisol.  All of these combine to effectively increase pulse and respiratory rates, inhibit digestion, dilate pupils, constrict blood vessels, and relax the bladder, to name just a few.  Additionally, this stress reaction induces glucose metabolism by the pancreas and the release of fatty acids into the bloodstream for the cortisol to metabolize, so that quick energy is available to the body. 

This is all quite useful when we encounter a truly harmful situation.  However, if this reaction is allowed to proceed in the presence of perceived threat, something that does not actually pose any harm towards us, we become unnecessarily stressed. Due to our reaction, we are suddenly filled with driving energy -- but to do what, exactly? To panic and jump around, shout, fight, run, move! But how will any of these reactions help us if there is no true threat or danger? Could we respond differently?

As medical staff, we are trained in ways to maintain cool, calm focus in the face of this potential chaos. Yoga, with its emphasis on awareness, is a powerful form of this training, allowing us to return to the present moment with awareness and equanimity. By cultivating awareness in daily life during nonthreatening situations, we are able to prepare ourselves for the stressful times.  By experiencing stillness, such as during a morning meditation session, we have a firm base upon which to stand when challenges present themselves.  When faced with such a difficulty, be it an unruly guest, a scurrying cockroach, or an unexpected outcome, we can return to our stillness and become tranquil. A wise woman once said that yoga is to stay happy and balanced in the middle of chaos.  By maintaining such a calm, balanced mind with awareness of the present moment, we can appropriately and efficiently respond to any situation.

Besides meditation and development of awareness, we can also use simple breathing techniques, called pranayamas, to refocus and calm ourselves as well as those around us.  By consciously maintaining inhalations and exhalations for the same duration, perhaps 3-4 seconds each, we begin to calm ourselves.  Subconsciously, we also tend to mimic the respirations of those around us. By taking initiative we can thus extend this calm to those nearby by continuing this conscious breath.  For more powerful effects, we can practice something called square breathing.  Each step of the breath cycle (inhale, retain, exhale, suspend) is performed for the same count, and repeated until tranqulity is reached. Beginning with just a few seconds and increasing with practice and as calm settles.  These two simpl
e breathing techniques support our meditative practices in development of awareness and involvement in the present moment. 

Additionally, we may utilize the words of ancient Yoga scriptures like the Bhagvad Gita and Yoga Sutras of Patanjali. These are works on human psychology which carry enormous power to bring a deep tranformation of the mind at the subconcious level.

When practiced appropriately, yoga provides extremely effective tools for us to use during times of crisis.  Increasing our awareness of each moment as well as the arising and passing of sensations within us, we may gradually develop this center of serenity. Utilization of various breathing techniques during crises or when fear is encountered helps us to calm ourselves and return to rational, appropriate action. It teaches us acceptance of the present moment as it is; our quandary, then, is whether to respond beneficially and productively or continue to react blindly. 

The choice is yours, every moment, every breath.

Pranayama - By Shri Yogendraji

Pranayama is the controlling of Prana or the “life essence of the universe”.

A great deal of misunderstanding, however, seems to exist in relation to the various practices of this science. Some call it the Science of breath, while some call it the control of psychic Prana. But the truth is that it is both: physical as well as mental.

In Sanskrit, Pranaliterally means Life; it is also supposed to mean Breath. It is the sum total of all cosmic energy. It is the vital force in our body that moves us to action.“From thought to the lowest physical force, everything is but the manifestation of the Prana” (Swami Vivekananda). It is the “potential energy which remains constant, no matter what changes take place around us; it is eternal and infinite” (Tyndall, Fragments of Science).

This is what the Yogis know to be, as Cosmic Prana. This all-pervading cosmic energy, when it becomes limited in a certain body is called the individual Prana or the kinetic energy (finite)that manifests itself through the different functions of our organism. It is the same cosmic energy that the recent scientists try to control.

According to the Yogic psychological anatomy, there are five main Pranas and five minor Pranas, which have different duties to perform. The main ones are the chief nerve-currents that control certain vital organs. The minor Pranas are subordinates to the function of the higher ones, but they are independent of each other. They have also the corresponding relation with the cosmic energy. The main Pranas have a separate element and have different planes on which they chiefly operate. It is the control of this cosmic energy or Pranathat is desired by the Yogis for the control of higher life.

Regulation of breath

Shri Yogendraji in suitable pose
for Pranayama practice.

Patanjali defines Pranayamaas the stoppage of the inspiratory and expiratory movements. It is quite natural that, when the breath is active, the mind becomes active also. In sleep, when the mind is temporarily inactive and concentrated the number of respirations is generally reduced, so much so, that they are nearly half the number of the otherwise active condition.

It is true that the control of Prana requires steadiness of mind. The easiest way to control the Pranais to control the breathing process, because it is it’s chief activity.

The lungs are the most active part of our system that works automatically and unceasingly. It is the control over their motion, which is necessary for the control of vital energy. The essence of the techniques of Pranayama lie in the fact that if the breathing is controlled to the extend of having the capacity to stop it, if this can be done, the activity of the body is quite naturally controlled.

This article was published in Yoga & Total Health (August 1991) - the monthly magazine of The Yoga Institute.

What is Classical Yoga or Traditional Yoga?

Understanding Yoga as on of the Indian systems of philosophy;

Understanding Yoga as a path for Self-realization;

Understanding Yoga as way of life;

Understanding Yoga in its entirety (not just taking one part of it).

All of the above is meant when we say Classical or Traditional Yoga.

Raja Yoga can also be called as Ashtanga Yoga or Patanjali Ashtanga Yoga.

So lets understand what is Raja Yoga or Patanjali Ashtanga Yoga in brief:

Raja literally means 'king' or 'royal'.

Raja Yoga may refer to one of the paths of Yoga amongst the 4 valid paths; the other 3 paths being Karma Yoga, Bhakti Yoga and Jnana Yoga.

But in reality it is the culmination of all Yogic disciplines and efforts. So Raja Yoga actually refers to the highest states of Yoga.

Patanjali, was a great sage who systematized the entire path of Yoga in his 195 sutras. And, in this way he has contributed to the human society this great work on spirituality and human psychology. Raja Yoga or Ashtanga Yoga consists of eight parts, often called as eight-limbs-of-yoga. Yoga traditionalist and scholars devote their entire lives in studying, learning and practicing the Yoga sutras of Patanjali.

Our beloved Guru Hansaji had once said to me that "the Yoga Sutras of Patanjali serve as a path for the humans to help themselves to come out of the turmoil of life".

It is a highly organized path, giving precise directions and guidelines to humans who are interested in spiritual and self-development.

So the eight disciplines of Ashtanga Yoga are:

1) Yama - Universal ethics; the don't(s) - five in total

2) Niyama - Personal observances; the do(s) - five in total

3) Asana - Physical postures

In a systematic and traditional path of Yoga, it is highly essential to place ethics and observances before physical postures. The first two steps empower a human to sublimate his negative tendencies, freeing the mind from many negativities. Then only, a deep awareness and control on the body can be gained. A total understanding over the body can be achieved when our thoughts, our behaviour, our entire lifestyle is pure. Otherwise, as our Gurus say "asanas will also become a materialistic way, to show off, to compete". Asanas will lose their deep spiritual purpose without the practice of Yamas and Niyamas.

4) Pranayama - Training of the bio-energy

5) Pratyahara - Sense withdrawal from sense objects

6) Dharana - Concentration

7) Dhyana - Meditation

8) Samadhi - Deep absorption in consciousness state.

To really understand Yoga, one has to experience it. It is an experiential science. It is a way of life, a very profound philosophy which needs to be put into application. It leads to an overall transformation of the human personality on all the planes.

Our entire Yoga Teacher Training course 200 hours and advanced 300 hours is based on Raja Yoga. It is a Classical Yoga training, with a traditional approach. 

All the techniques practiced in our center are scientifically taught. Here the students get to understand Yoga from the scratch, from its very roots. We get many students from different walks of life, some who have not practiced any Yoga, no yoga asanas. On the other hand, we also get so many students who had been doing Bikram Yoga, Hot Yoga, Ashtanga ‘Vinyasa’ Yoga, Power Yoga and such styles of physical practices. There are just so many styles. Today so many fancy names are put in front of Yoga.

But these are just some 'styles' of doing an exercise.

If it is not done with the right attitude, it is actually not 'Yoga'.

Even a style of asana has been now called as 'Ashtanga Yoga', but it is only an exercise style and many a times it can get confusing for a person who does not know the real meaning of Ashtanga Yoga. 

Yes, Yoga has a part called Asanas, which is important. But the other parts are equally important and cannot be neglected. A good routine, healthy food, natural environment, healthy inter-personal relationships, personal hygiene, daily exercises and body cleansing, breath work, meditation, and so many other things all make up Yoga. This is what we are committed to pursue and teach. In order to help yourself and to help others, we highly recommend that you choose to study and practice Yoga in its entirety. That would be Classical Yoga or Traditional Yoga :-)

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Wise Living Yoga Academy is authorized to impart Yoga Teacher Training Courses on the tradition of The Yoga Institute of Santacruz in Mumbai, India – the world’s oldest organized Yoga Institution. The residential programs are held regularly in Bali (Indonesia), Chiang Mai (Thailand) & Minas Gerais (Brazil) throughout the year and are accredited by the Yoga Alliance USA, allowing the graduates to teach Yoga in any part of the world.

The 200 hours courses and the Advanced 300 & 500 hours Yoga Teacher Training Courses are conducted regularly in our new permanent Yoga Center in Doi Saket, Chiang Mai, Thailand.

Please follow the links to know more about all the scheduled
Yoga Teacher Training Courses (YTTC)  in 2013:

- Yoga Teacher Training Course in Minas Gerais, Brazil

- Yoga Teacher Training Course in Bali, Indonesia

- Yoga Teacher Training Course in Chiang Mai, Thailand