How Yoga Works by Criswell
How Yoga Works by Criswell
How Yoga Works by Criswell
YOGA
Eleanor Criswell
ow Yoga Works, an introduction to somatic
yo8a, is a precious book, which acts as a
bridge between both world hemispheres, East
and West, by combining hatha and raia yoga,
and elucidating the Physical PrinciPles as well
as the mental aspects of yoga Practice.
The book can act as an insPiration fot the
layman as well as for the experienced yoga
practitioner. A beautiful and comprehensive
book, the language is so clear and noble in its
simplicity that it enables even a layperson like
myself to absorb it and to understand what it
is about.
Almost every chapter in this wonderful
book embraces a whole universe. Its Seneral
appeal is exemplihed by the fact that it begins
with a quote from an Indian guru, who stands
on the summit-the top of the mountain-as
well as a quote from a student, a beginner,
who stands at its foot.
Yaldena Alotin
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How Yoga Works:
An Introduction to
Somatic
YOG t
How Yoga Works:
An Introduction to
Somatic
YOGA
Eleanor Criswell
FREEPERSON PRESS
NOVATO, CALIFORNIA
Dedicated to
Eleanor David and Norman Camp (my parents),
Peggy Granger, Thomas Hanna, and Miriam C. Bradley
Published by
FREEPERSON PRESS
455 Ridge Road, Novato, CA 94947
Acknowledgments
"1?3, 128,132,134,135, 137,1i8,
Figures on pages 112,11.8, 119, 120, 121,
14O,142,148,150 153, and 157 from Suruey of Ftnctional Neuroanatomy
(second edition) by Bill Garoutte, PhD MD. CoPyriSht O 1987 by
Jones Medical Publications. Reprinted by permission of the author
and publisher.
Figures on pages 143 and 144 from Tfte Body of Lileby Thomas Hanna.
Copyright O 1980 by Thomas Hanna. Publisher, Alfred Knopf.
Reprinied by permission of the author.
vll
Contents
Prelace xt
PART ONE: ENTERING THE PATH
1 Entering the Path 3
2 The Goals or Outcomes of Yoga 11
3 Yamas r Things to Avoid 17
4 Niyamas: Things to Do ?4
PART TWO: THE BODY IN SOMAIIC YOGA
5 Asanas: 1y'hat to Do 31
6 Pranayama: Breathing Exercises 68
7 Pratyahara: Progressive Relaxation
PART THREE: THE MIND TN SOMATIC YOGA
8 Concentrating the Mind 79
9 Meditation: The Communication l,oop 89
10 Samadhi: The State of Union 100
PART FOUR: THE PSYCHOPHYSIOLOGY OF SOMATIC YOCA
11 The Psychophysiology of Yoga 109
12 Asanas; How They Work 126
13 The Senses and Concentration Training L47
PAKI F[VE: THE SPIRITUAL SIDE OF SOMATIC YOGA
14 Yoga, Altered Stat€s of Consciousness, and 161,
the Kundalini Experience
15 Somatic Yoga and Psi 170
1X
Preface
xlll
I would like to thank the yogis who have so generously con-
tributed to my development and understanding of yoga: Dr. Ram-
murti Mishra, Swami Muktanada, SwamiVishnudevananda, and
many others with whom I have had contact over the years. Some
have visited our campus and guest-taughi my Psychology oI Yoga
class; some spoke on campus such as Swami Satchitananda, Ram
Das, and others. Dr. Haridas Chaudhuri was a valuable bridge
between East and West and offered shong encouragement to me
in making that bridge. I would also like to thank the hundreds of
Sonoma State University students, faculty, and staff who have
attended my Psychology of Yoga class over the past 20 years. All
are my teachers.
For any endeavor that requires a sustained effort over time,
such as writing a book (this one took approximately 16 years to
complete), a caring support system is essential. I would like to
thank my dear family, friends, and colleagues -fane Bowerman,
Norman M. Camp, Francis Criswell, Hazel Criswell, June Cris-
well, Victor Daniels, Thomas David, Sydney Fleischer, Richard
Ajathan Gero, Don Hamachek, Tad Hanna, T. George Harris,
Allegra Hiner, Samuel Hiner, Antoinette Jourard, Sidney Jourard,
Marsha Joyce, Michael loyce, Charles Merrill, Susan O'Grady,
l"ogan Patterson, Mildred Patterson, Chades Posey, Kendall
Posey, Neil Russack, Stephen Wall, Joan Wolf and many others for
iheir caring interest, and encouragement.
I would like to thank my friend Thomas Hanna for his con-
tinual support and encouragement and editorial comments. I
would also like to thank Marsha Calhoun for her editorial sugges-
tions. The photographs by Pamela Robertson are deeply appre-
ciated. I am also Brateful to Jay Daniel for the use of his studio and
his assistance. Bill Garoutte's contributions to the functional neu-
ronatomical material are invaluable. I am grateful to Bill Turner
and the others at Typecast for beautifully guidin& typesettin&
and formatting the book. I want to thank Christine Dunham and
Craig Bergquist for their thoughtful cover design.
x1v
ONE
example; you will follow to the degree that you are able. I hnd this
kind oI process very effective for some people, Beginners, people
at certain stages oI their development, and those with dependent
personalities seem to gravitate to th€ 8uru. Although you can
learn yoga best with a guru or teacher, in the final analysis you are
your own teacher. As you listen to the teachings and your body's
responses to them, you will incorporate your own interPretations
inio your lifestyle.
When you are in the presence of a teacher suited to you/ you
will feel a special response within yourself. This has been called
the quickening of the spirit. It manifests itself in soft, subtle vibra-
tions within your body, gently heiShtened temperature, and
mood elevation. In short, you experience an altered state of con-
sciousness. Before I experienced this in the Presenc€ of a guru, I
had only an intellectual understanding of how this could be so.
During this encounter with your guru, there is, supposedly, a
prana (energy) exchange. You either resonate empathically ol
actually receive/perceive the energy. If such an energy exchange
actually does occur, it is not by any means that we can now mea-
sure technologically. Let us keep an open mind as our scientists
explore sutrtler and subtler forms of energy. Perhaps they will
someday validate this subiective experience.
9
ENTERING THE PATH
Yoga lournal
It is a good idea to keep a yoga journal. In your yoga journal, you
will want to keep a record of some of the insights, experiences,
and ideas which come to you. Dreams are another source of inspi-
ration and development; you will want to capture some of these.
The verbal aspect present in writing is not meant to distract you
from the experience itself, it merely helps male more conscious
the signifrcant aspects of your development. It is a way of learning
more about yourself as your unconscious speaks to you through
your written communication.
As you begin to keep your yoga journal, you will learn more
about the way you want to go about it. In other words, the experi-
ence will guide you; the process will unfold. You will begin to
remember more of your dreams. You will have more flashes of
insight. It is as if some aspect of your self knew that it was
appreciated. That its wisdom is being acted upon. Therefore,
thoughts come more frequently to you. Keeping a journal "primes
the pump," as it were, facilitates the flow frees the creative forces
within you.
Your yoga iournal sewes as a unifying collection oI your
thoughts on yoga. These reflections cry to be shared with some-
one-even iI it is only your sell to your self. Especially, if it is your
self to your self. Some people prefer to keep yoga a nonverbal
experience. If that is the case with you, you may prefer to keep
your journal in an artistic or poetic form. Whatever form you
choose, your yoga journal will serve as feedback to you of the
effects of your practice. It also sewes as a meditative experience
when approached in that fashion. It will give you a sense of your
progress along the yogic path.
2
3- Loae. One of the things you may notice as you practice yoga
is an increased capacity to love. You may notice this with regard
to special persons in your lile or toward people in general. You
may even feel an increased love toward your environment and
even objects in your environment. You may feel an increased love
of life. You may notice an increas€d caPacity to love yourself.
One ofthe reasons that you may exPerience an increase in lov-
ing feelings has to do with ihe shift toward the parasympathetic
nervous system dominance which is characteristic of the pleasant
emotions. You will also experience a sense of decreased ego
boundaries and the feeling of merging with persons or objects.
With this blending comes a feeling of kinship and the beauty
inherent in the person or object. There is often a feeling of
gratitude.
4. lncreased intelligence. Intelligence is diffrcult to define. It is
essentially your ability to function effectively in society. To
increase effective inielligence, it is necessary to keep your mind
active. Through yoga it is possible to provide physiological expe-
riences which increase circulation to the brain. It encourages
good nutrition for the brain. It is possible through concentration
exercises we mentioned to increase the efiective use of your men-
tal capacity. That we only use a small percentage of our mental
capacity is an oft-repeated truism.
5. Psychic faculties, For a Iong time practitioners of yoga have
reported psychic experiences. The experiences that they report run
the gamut from telepathic to psychokinetic experiences. You prob-
ably will not experience dramatic changes inyour psychic abilities,
but you may experience those at the lower end of the continuum,
such as increased empathic responses to other people, increased
feelings of understanding what other people are thinking, or the
increased feeling for the flow of events before they happen.
6. Concentrution.ln our culture and in our educational systems
we do verylittle to teach concentration or attention. Many individ-
uals spontaneously learn and others are taught bits and pieces of
how to concentrate. lt is a valuable experience to learn how to focus
one's mind and concentrate. Yoga practice helps develop concen-
tration skills both physiologically and psychologically.
7. Control of eruttions. Many people are trying to learn how to
experience their emotions more intensely and more authentically.
There are, however, situations in which it is very valuable to con-
trol your emotions. To reduce iffitation and anger, to maintain
peace of mind, to spend more ofyour time in a generalized happy
state facilitates your health and the health and happiness oI oth-
ers. Yoga, because of its capaciiy to shift into the parasympathetic
neivous system state, is an aid toward control of emotions.
8. Bodily health, suppleness, beautq, and longeaity. Through
yoga practice you may notice changes in your general state of
health. You will probably notice this in the decrease in the num-
ber of incidences of illness during any given period of time. Cor-
respondingly, if you leave off your yoga practice lor a while, you
will quite possibly notice an increase in illness. An increase in
suppleness (flexibility) is very noticeable when you are engaging
in sustained yoga practice. When you frrst begin to do yoga, you
will notice considerable stiffness and soreness during and after
practice. As you become more adept at doing the postures you
will notice your suppleness increasing. This increased flexibility
will be noticeable r,r,hile you are doinB your postures and during
the day with other movements. If you stop doing your postures
regularly for a while, you will notice a return of stiffness. When
you begin to do your postures again, you will notice that you
quickly return to your original suppleness.
When you are practicing your yoga regularly, you will notice
an increase in your own natural beauty. Observable skin tone
changes will occur. Skin blemishes will gradually decrease. You
will have a glow of health that others will remark upon. In addi-
tion, the texture of your hair and nails will seem to improve. A
weight normalization will occur. Individuals who are overweight
will lose weight; individuals who are underweight will gain
weight. Your facial expressions will become lovelier as you are
happier and more at peace with yourself.
t4
THE GOATS OR OU TCOM E S OF YO CA
1-5
ENTERING
76
3
Non-iniury
The first yama refers to the non-injury of any living creature in
thought, word, or action. Diet and lifestyle, personal and inter-
personal interactions, work and play are areas in which non-
IGS TO AVOID
Tiuthfulness
As with the other rules, this one has karmic and physiological
implications. A boomerang effect, the law of karma indicates that
your acts return to haunt you. Your untruthlulness will lead to
untruthfulness toward you. You will not know if you can trust oth-
ers. You know you are untrustworthy; others, therefore, will be
equally untrustworthy.
What is the physiological effect of non-truthfulness? Two fac-
tors op€rate in the body's response to non-truthfulness. The first,
most immediate effect concerns the physiological reaction that
most people have when they are lying. That is the origin of the use
oI the lie detector or polygraph. Sensitive and responsive, the
polygraph, in this case, is used to measure changes in the galvanic
skin response. These changes reflect arousal or excitation.
Changes in arousal are accompanied by increases in sympaihetic
nervous system activity. This change in sympathetic nervous sys-
tem activity also accompanies the orieniing reflex-the reflex
response to novel stimuli. Most people react psychophysiologi-
callv to lying; some do not.
Once you have told a lie you must then remember it. Some-
times you have to tell several lies. The additional lies are designed
E NTE RI NC THE PATH
Non-theft
Theft refers to takinB what does not belong to you. This means
stealing in thought, words or deeds. It can be seen either karmi-
cally or physiologically in the toll it takes on the person who
engages in it. For a variety ofreasons, the yogi practices non-theft.
On the karmic level, taking what does not belong to you
means that sooner or later you will receive the same treatment. It
means that you live in a world of thieves because that is the kind
of attitude you will project on others. It is the only way you know
a human to be. You will always have to be on your guard against
others stealing your goods. This means that you are in a high state
of stress all the time because of your need for vigilance.
YAMAS: THINCS TO AVOI D
Spiritual Conduct
Although it sounds positive, this yama actually refers to a nega-
tive state: sexual abstinence. Contemporary students of yoga need
to be wary of th€ culture-bound origins of yoga's antis€xual
stance.
Put in its most radical form, spiritual conduci is a prescription
that presumably enhances asceticism by the conservation of sex-
ual energy. This yama is designed to turn one away from squan-
dering sexual energies that should, instead, be devoted to the
attainment of a higher consciousness. The tradition has it that by
converting sexual energies into spiritual energies there is a resul-
tant increase in kundalini and an enhancement of consciousness.
This tradition of sexual abstinence was, of course, bound up
with the Hindu tradition of four life stages and the fact that the
transition is from the stage of householder to that of the sadhu
who has given up the role oI householder. The role of husband,
father and provider ended all at the same time-the sexual role
was abandoned along with the forsaking of wife and occupation.
It was the beginning of man's frnal stage of li-(e: the trek toward nir-
vana and death. And nothing should stand in the way of this
noble aspiration.
But for anyone outside of the traditional restraints of Indian
ENTERINC
culture, this yama makes little sense, Must one abandon mate,
children, home and occupation in order to proceed on the yogic
path? Certainly not. The yama of spiritual conduct presumes that
an orderly discipline has been chosen for one's life, and this can
be accomplished by balancing one's inner development against
one's inter-personal relationships and one's professional life. In
our own culture, it would be best to think of this yama as anti-
promiscuity.
And for the notion that the saving of sexual energies transfers
these energies to a higher consciousness: there is no basis for it.
Abstinence does not "save" energy, but dePletes and weakens it.
This would make for a consciousness that was not so much higher
as it was less vital. But there has been a great deal of debate on this
issue with some maintaining that sexual abstinence creates
greater intensity to the yogic life and others maintaining the
opposite.
Once we remove this issue from the context of Indian culture,
it seems a moot point. The dispute is likely a difference in per-
sonal preference and will always remain such.
But for most non-Indians choosing to Practice yoga the issue
of sexual abstinence is no issue at all. One can sincerely pursue
the yogic path wiih a purely positive attitude about one's physio-
logical needs. Somatic yoga sees sexual expression as an integral
part of a healthy, balanced lifestyle.
Non-Greed
Non-greed refers to being able to meet and deal with events as
they present themselves. It is a state of being non-attached, free
from covetousness and possessiveness.
All material obiects are transitory. To be Passionately attached
to material obiects means to be attached to the transitory. Material
obrects are distractions from the main purpose of liIe. Although
they are tantalizing, attachment to them can only cause grief as
each passes away.
Have you experienced greed? Desiring more and more, you
YAMAS: THINGS TO AVOI D
23
4
Niyamas: Things to Do
Yoga has been and will be the main focus in mv life. I trv to make
its principles the undercurrent oI everything I do In addition to
developing physical equilibrium thrcugh asanas and meditation, I
rely a great deal on the inspiration received from reading the divine
wisdom books, such as the Bhagavacl Gita, Patanjali's yoga Surrdr
etc. In addition, I reflect on the Buddhds teachings for an under-
standing of rhis scientific world we live in and Christ's teaching for
fulfilling personal relationships in love.
Altogether, as the days go by I feel a greater and greater sense
of cenrer Thanks to yoga I no longer fling myself helplesslv from
extreme to extreme. And in growing awareness and sensitivity, I
6nd a growing freedom. Ib me, this is nhat life is mainly aboutl
Yogo student
Cleanliness
Here the old expression, 'tleanliness is next to Godliness," has
NIYA[IAS: ]'HI^\GS TO DO
25
ENTERING
Contentment
This niyama oI contentment refers to acceptance of situations, to
relating to situations without effort. Events are the r€sults oI past
actions; past actions ar€ the results of your prior PercePtions.
Therefore, accept and learn from these events.
Do you know people who live in discontent? They are not
satisfied with anything; they spend long hours discussing how
awful ev€rything is. They begin with themselves. Then ihey
extend to the community. Finally, they discuss the world. They sit
there, unable to act. They cannot right the wrongs they perceive.
As thev talk, they generate physiological changes in their own
bodies, and in the bodies of those who listen to them. They live
and relive the unfortunate aspects of life. They create a physiologi-
cal state with their attitudes. That state breeds more of the same
perceptions.
There is much that needs to be changed in the world, I am not
denying that. You must actively move to help change the human
condition. Otherwise, you-constantly lrustrated and agoniz-
ing-will stew in the juices of your discontent. This only makes it
worse.
Through yoga practice, you will begin io change your Physio-
logical state. You will be more likely to dwell on that with which
you are contented, to be motivated to help change what you are
able to change, and to begin to change the subject every time you
notice you've begun the broken record oI discontent. You will
shilt over to a more parasympathetic nervous system balance, to
relaxation. As you shift, you will notice that your moods are more
pleasant.
Austerity
The term "austerity" reminds one of the hair shirts worn in the
Middle Ages or oI fakirs lying on beds of nails. In reality, austerity,
or living in severe conditions, represents a simplifred life and free-
dom from distractions. These distractions, which prevent you
N I YAM AS: THINGS TO DO
Self-Study
Self-study refers to the study of the Iarger Self. From this need
comes the inclusion of daily study of sacr€d literature, Irom any
tradition. Examples include the Bftcgaaad-Gita, theYoga Sutras, the
Upanishads, the Bible, Sufr literature, and so (orth. Not only does
self-study include reading the sacred literature, but also the siudy
of one's deeper Self, one's own divine nature.
Reading from the sacred literature accomplishes several
things, as well as reminding you of the larger reality. It helps you
set the tone for the day; it helps you return to your more relaxed
state.
Attentiveness to God
Let us expand our understanding of this niyama. The use of yoga
to develop physical culture is one approach to yogic development;
the use of yoga to develop spiritual culture, another. This niyama
especially relates to the latter approach. We will expand the word
God to include the Absolute, all that is, cosmic consciousness, the
fabric of existence, or the ground of Being-whatever you use as
ENTERINC THI PATH
28
PART TWO
Asanas: What to Do
Repetition
Somatic yoga recognizes the value of the repetition oI stimuli that
is a part of yoga practice. This repetition enables you gradually to
improve the mov€ments by successive approximations of the
completed posture. Yoga is an experience of getting past the bore-
dom state to the stage of greater complexity of perception within
the narrowed perceptual field. When you become restless and
wish to move around, but don t, there is fr€quently a shift in your
level of consciousness due to the inhibition of the tendency to
deploy your attention elsewhere,
Internal Visualization
Somatic yoga uses internal visualization to facilitate each posture.
Internal visualization of the posture makes it easier to Iearn at the
THE BO DY IN SOMAT]C YOCA
36
ASANAS:\,!
Asana As Meditation
An asana is a bodily aid to concentration. Postures should accom-
plish the following things (Mishra, 1959, p. 158):
1. 'A posture should relax the body and the mind." Here we
have a necessity to relax the body from its muscular and biochemi-
cal tensions- We must also deliberately free the mind from its
preoccupations with the body. Doing the physical posture will
help with clearing the mind.
2. "lt should give strength to the body and the mind." This
refers to strengthening the muscles and the neural circuits that
enable both to function effectively.
3. "It should remove all mental and physical burdens, anxi-
eties, and diseases." As we lei go of the physical and mental con-
strictions, we cease to perpetuate the biochemical states and
imbalances that support anxieties and provide a feriile freld for
disease.
4. 'A posture should help [us] to forget the feeling of the body
THE BO DY IN SOMATIC YO GA
18
ASANAS: W
Reminders
From our increasing ability to relax comes an increase in many oI
the benefits of yoga. So simple! The state of relaxation, you will
find, €nables you to keep your mind on what you're doing- As you
are able to keep your mind on what you are doing, you will be able
to integrate your movement fully with your awareness. Yoga train-
ing is an evolving process; it entails successive approximations of
the postures until you are able to perfect them. The trick is to Bo
as far with the posture as you can without strain; go as far as you
can, with patience. Experiencing, perceiving, and learning, you
will have a before-and-after picture of your yogic development.
Each stage in your development is important in its own right.
How do we begin? I usually introduce each posture with a
demonstration of the posture. The posture is held for about 10 sec-
onds so that a visual image may be formed by the observer. Each
observer closes his eyes and revisualizes the posture for about 10
seconds. The visualization being completed, he then attempts the
posture. In future classes he will repeat this process of visualizing
the posture for about 10 seconds before doing it. The visualization
process - focusing and relaxing-greatly faciliiates yogic practice
and development.
Not only do we visualize each posture before we do it, but we
also pause after each posture to do the corpse pose. The corpse
pose is the simplest. When we move too quickly from one activity
THI BODY IN SOMATI C YOCA
The corpse is the easist of the yoga postures. Lie on the floor with
your legs outstretched, feet about 20 inches apart, hands about 10
inches from your sides, palms up. Find a comfortable position
with your body as symmetrical as possible. Make sure your back
is as relaxed as possible. Be careful that it is not unconsciously
arched. Wiggle your feet and hands and roll your head slightly to
make sure that you are relaxed.
Do a minute of deep breathing when doing the corpse position
between postures. This supplies the body u'ith plenty of oxygen,
encourages relaxation, and enables you to practice self-sensing. A
subtle ability, self-sensing enables you to be aware oI the effects of
the postures so that you can get maxium benefrt from them. I have
used th€ analogy that doing ihe posture is like peddling a 10-
speed bicycle: you coast on the momentum while doing the
corpse. Another analogy that has been helpful is to consider your
physiological state as being like a lake into which a pebble has
been dropped. lt is valuable to wait after each posture to allow the
ripples to complete their €xpansion outward before dropping
another pebble.
The minute of deep breathing has abdominal breathing as its
goal. With four Oms inhaling and four Oms exhaling, count to 64.
THE BODY IN SOMATIC YOCA
Lie on the floor in the corPse Position. Bend your knees and
slowly raise your feet toward the ceilinS. Straighten your legs so
that they are perpendicular to the floor. Your alms lest on the floor
beside your body; hands palms down. Thke about 10 seconds to
assume the position. Breathe as regularly as possible while in the
position. In the beginning, hold the position for about 20 seconds.
I-ater you will extend the time ihat you hold the position until you
are able to maintain it comfortably for about one minute. When
you are ready to come out of the position, bend your knees. Bring
your feet slowly don n to the floor, Then slide your feet away from
you along the floor. Finally, your legs rest gently on the floor. You
are again in the corpse Position.
45
When you have frnished, take the corpse position and relax for a
moment. With your arms remaining on the floor, slowly bend your
knees. Move them toward your chest. Lift your knees higher, round
your back, and lift your bottom off the ground. Extend your legs
slowly toward the ceiling. Bend your elbows and support your back
with your hands. Move your torso as farforward as possible. It
should be perpendicular to the floor. Yourchin should rest on your
chest. Keep your eyes open. Focus them on the center of your torso.
Breathe as regularly as possible. Remain in the posture for 20 Oms.
In subsequent yoga sessions, add 30 Oms per week until you can
maintain the posture comfortably for three minutes. When you are
ready to come out of the posture, bend your knees and round your
back. As your feet reach the floor, slide them slowly out until you
are again in the corpse position. Remain there lor one minute,
breathing deeply and sensing after-effects of th€ posture.
The after-effects may be tingling sensations, temperatur€
changes, a feeling of having stretched a muscle group, or a Breater
awareness of the area,
The shoulderstand, due to its focus of pressure and attention
on the throat region, is said to stimulate the thyroid. When the
thyroid is functioning effectivel, the entire body is in a healthier
state. The shoulderstand is said to aid in keeping the sexual sys-
tems of both sexes in good condition. This is particularly true with
such conditions as displaced uterus. The shoulderstand helps
with dyspepsia, which is the result of impaired digestive pro-
cesses. This postur€ helps relieve constipation also. Hernias can
sometimes be relieved. Visceroptosis is a condition marked by a
dropping of the viscera or internal organs. Many people, as they
get older, have postural difficulties which leave their internal
organs with insuffrcient skeletal-muscular support. The shoul-
derstand does two things to help this condition: ii benefrts
abdominal muscles and the function of internal organs in that
region.
One version of the advanced shoulderstand is done with the
arms flat on the floor; a more advanced version is done with arms
remaining at the sides. As you do these you will discover an amaz-
46
ASANASI W
ing fact: you are holding the posture by balance alone. Poised,
your head and shoulders make a tripod.
As always, assume the corpse position after each posture.
Allow the somatic sensations to flow; remain relaxed and aware.
Do the four count deep breathing (four Oms inhale; four Oms
exhale) for about one minute.
47
THE BODY IN SOMATIC YO GA
49
THE BODY IN S
57
THE BODY I\ SOMATIC YOGA
10 Oms to get into the position and 10 Oms to Bet out of it. Repeat
the posture about three times.
The cobra pose strengthens the back by giving the muscles of
the back an opportunitlr to contract. This is particularly true of the
muscles of the lou.er back-the extensor muscles. At the same
time, the abdominal muscles are relaxed. You do not want to end
\,\,ith the cobra pose I!.ithout some posture or mov€ment that con-
tracts the abdominal muscles and relaxes the lou,er back. If you
did, it rl.ould leave 1.ou rvith a hyperextended back and lead to fur-
ther tightness in your lower back.
The cobra pose can help reposition spinal column displace-
ments in certain conditions. The sympathetic and parasym-
pathetic nervous systems are said to be stimulated by the cobra.
The sympathetic nervous system has its pathway along the spinal
column; the parasympathetic nervous system, from the cervical
and caudal ends of the spinal column. It is said that indigestion
and flatulence are relieved through this pose. The greater the shift
52
ASANAS: WHAT TO DO
The half locust is one of the postures done ftom the Prone posi-
tion. Your head rests on your chin, arms bv your sides, palms on
the floor. Extend one leg in the air as far as possible behind you.
Inhale rvhile going into the position, exhale as you come out.
Hold the position for about 10 Oms. Extend the legs one at a time
from side to side 3 to 7 times.
As you hold postures Ior extended time periods, there are nerv
effects. Relaxation, calmness, ease-all these are experienced as
the effort of achieving the position is surmounted,
The locust pose is said to benefit the peh,,ic region. The locust
pose also tones up abdominal muscles and helps improve circula-
tion to the legs.
54
A SAN AS: WHAT TO DO
The spinal twist is one of the more complex poses. Not only is it
a stately pose, it offers delightful rewards once it is accomplished.
It is beautiful to see an entire class doing it. How is it done? There
are several variations of the spinal twisi. Here is one of them.
Sit on the ground with both feet in front of you. Bend your
knees slightly. Bring the heel of one foot under your bent knee to
rest beside your bottom on the oPposite side. Next bring the
remaining heel to rest iust to the other side oI the knee in front of
you. Twist your body around so that the opposite arm is draped
over the up-turned knee. Curl it around to touch the opposite side
oI that instep. Then bring the other arm around your waist. Turn
your head and eyes as far around as possible. Focus your eyes on
a spot on the wall. Breathe as regularly as possible. Hold the posi-
tion for about 20 Oms when you begin. Eventually you may want
to hold it for 60 Oms- approximately a minut€. Now slowly
unwind. Return to your starting position, RePeat the posture on
the opposite side.
The spinal twist is a posture that twists the spine in two direc-
tions, Because of that the spinal column is benefited, the sym-
pathetic nervous system is also benefited. The muscles of the
shoulders are massaged internally as are the muscles of the abdo-
men. Constipation is said to be relieved ihrough practice of this
posture, and indigestion is lessened. The liver, spleen, and kid-
neys are also said to b€ benefited.
55
FIGURE s.10 The Spinal Twist
56
ASANAS: W
57
vou reach the maximum forward bend (your forehead mav be
touching the floor), hold the position for about 20 seconds.
Breathe as regularly as you can- At the end of that time sit up
slowly. Take the corpse position for a minute of deep breathing,
58
ASANAS: WHAT TO DO
hand to grasp your big toes, but don't worry if you cannot touch
them. If you cannot reach your toes or insteP, simply grasp your
ankles or calves, Gradually, bring your head down toward your
knees. Keep your eyes oPen. Breathe as regularly as you can once
you have achieved the position. Remember to notice wher€ you
may have become tense in achieving the Position. Relax those
areas. Go as far down as you can comfortably and hold it there lf
you practice, iI you relax, then as time Soes on you will gradually
become more flexible. At first, hold the pose for 20 Oms; gradu-
ally, with each practice session, extend the duration of the pose to
about three minutes. Then relar back into the corPse position for
one minute of deep breathing.
The head-to-knee standing Pose starts from a standing posi-
tion. Exhale as you bend over to grasP your knees from behind;
your knees can be bent slightly, Blood pressure changes make it
important not to hold the position too long. After 10 to 20 Oms at
the most, resume the corpse Position for relaxation, one minute
of deep breathing and proprioceptive awareness-
59
THE BODY IN SOMATIC YOGA
6l
THE BO DY Ih- S
64
ASAN AS: W H AT TO DO
65
TIiE EODY IN SOMATIC IOGA
benefit from each is the goal. In raia yoga, the postures are used
as meditative postures. A basic set of postures has been presented
here, rvhich includes the headstand, legs uP Position, half shoul-
derstand, corpse, plough, spinal twist, frsh, bow, cobra, locust,
yoga mudra, shoulderstand, head-to-knee pose, stork, and tree,
It is helpful to use the Om count to measure the time in each
posture. Because this has a centering effect, it also helps make it
a meditative experience. The asanas help prepare you for medita-
tion, and for everyday life.
It would be valuable to remember to be aware of the benehts
of these postures in a general way. Keeping in mind the beneficial
aspects of the postures as vou do them contributes to the overall
effect of the practice.
Now that we have presented the basic set of postures, let's look
at a possible organization for your yoga session. I would suggest
that when lrou begin youryoga training, you do the first three Pos-
tures for 20 Oms each. Then each week add the next posture As
you add each posture, begin with a 20 Om duration. For the pos-
tures that recommend extending the time progressively, add
about 30 Oms each week until you reach the maximum time r€c-
ommended for that Posture or the maximum time that seems
appropriate foryou. This may also depend on how much time you
have to devote to your yoga practice. A minimum of 30 Oms per
posture is recommended if you are short of time. The longer you
hold the posture comfortably, the greater will be the benehts.
Remember, however, to observe the recommended time limits.
After you have gradually added postures, the structule of your
)roga session might include the following:
Warm-up movements (3 minutes)
Asanas
Legs up (1 minute)
Half shoulderstand (40 seconds)
Shoulderstand (3 minutes)
Fish (3 minutes)
Plough (3 minutes)
HAT TO DO
Cobra (3 repetitions)
Locust (3 repetitions)
Bow (3 repetitions)
Spinal twist (1 minute to each side)
Yoga mudra (20 seconds)
Head-to-knee sitting (1 minute)
Tree (20 seconds to each side)
Pranayama (see Chapter 6)
Three sets of 15 repetitions of rapid breath followed by
breath-holding; four repetitions of alternate nostril
breathing.
Pratyahara (see Chapter 7)
Remain for 1 minute following the guided relaxation.
Concentration (select appropriate target)
Meditation (15 to 20 minutes)
Unification
6Z
6
Pranayama:
Breathing Exercises
69
THE BODY IN SOMATIC YO GA
72
7
Pratyahara:
Progressive Relaxation
D
Iratyahara means progressive body relaxalion and sense
withdrawal. From this process of attention and rvithdrar,r,al of
attention comes the ability to withdraw awareness from the
periphery of the body, Attention is withdrawn from the extremi-
ties and moved up ihrough the body. Focused, concenttated, and
dissociated, it can now be centered in the area of the third eye, the
forehead- This enables us to put the maximum amount of atten-
tion, energy, and awareness into whatever we do. Greater
awareness-not inattentiveness - is the purpose of this practice of
sense withdrawal.
Evoked poiential research indicates that a comp€ting stimu-
lus, resulting in division of attention between sensory systems,
THE BODY IGv SOMAI IC YOGA
(1) place your attention on the target; (2) suggest that it relax; (3)
feel the effects of your suggestions.
Repeat to yourself: I am relaxing my feet; my feet are relaxing;
I am relaxing my feet. I am relaxing my legs; I am relaxing my legs;
I am relaxing my legs, (Do this with €ach area of your body: pelvis,
abdomen, chest, back, hands, arms, shoulders, neck, head, inter-
nal organs, brain, face, jaw.) Finally, say: I am relaxing my entire
body; my entire body is relaxing; I am relaxing my entire body and
I am comfortable.
Deliberately relaxed, still awake, wholly still-remain in that
state for approximately frve minutes. If you can keep your mind
clear, if you can mainiain the physical relaxation, if vou can sit up
and retain that feeling of relaxation, then you will have achieved
a state which is a great aid to meditation. You can even quickly
rep€at the process after you sit up to assure the continued
relaxation.
Now that we have looked at the process of sense withdrawal
or pratyahara, you are ready to begin concentration.
75
PART
Il took me until the end ofthe semester to really get into medi-
tation. At first I was bored and restless. Nora, I can stay with it the
whole time and get into a dreamlike stare and come our of ir
relaxed and sometimes with problems resolvcd.
Yoga student
Visual Meditation
Providing the attention is focused on any obj€ct of your choice as
a target forvisual meditation and gaze training, anyobject can s€rve
as your visual meditation target. The target-preferably, one of spe-
cial significance to you-might be a candle (directions will come
later); a mandala (classic or of your own design); the moon; parts
of your ownbody; any person or another person s eyes; ablue light;
your own inner lightsj the picture of a liberated person (lndian guru
or simply someone you admire): or your own mirror image.
With a visual concentration/meditation target, as with any
sensory mode, you simply place your attention on the target and
hold your attention on the target over a sustained period of time.
This means that you must repeatedly return your attention to the
target as your mind wanders. Therefore, it is useful to use some
aid in holding your attention on the target. We use the Om-count.
Count slowlv from one to 10. Think Om on the inhalation and
count on the exhalation. With each breath, return your attention
to the target. If thoughts enter your mind, simply let them drift
out again. If you lose your count, begin your count again.
Candle Meditation
Candle meditation is lik€ meditation on other visual targets, but
dissimilar in that a candle is an original light source. The state you
achieve (your attention permitting) is one of calm, energized cen-
teredness. The candle in meditation is a radiating light source;
other obiects are seen by reflected light. The candle-a flickering
Iight -catches the attention.
To begin candle meditation, sit at arm's length away from it
with the flame of the candle at eye level. Ll:ok at the candle flame
for a minute; close your eyes and see th€ afterimage for a minute,
Repeat this three times. Then rest your eyes for a few seconds with
eyes closed.
Inner Lights
During my meditative development, I began to see, with my eyes
closed, a soft blue light. The inner blue light seemed to undulate
THE MIND IN SOMATIC YOGA
fluidly at various rates, and even recede into space before me.
Curious, I did not realize what it was until I ran across a reference
to it in Ernest Wood's Yoga Dictionary. The fact that it has been
experienced by meditators since ancient times validated rny sub-
iective experience. Is this a light on the path?
The blue light experience of meditation is similar to the experi-
ence of diffuse light which accompanied the surgical Procedure
developed byWilder Penfield. In this Procedure, patients received
a local anesthetic, the skull and Protective coverings were
removed to expose the cortex, and the cortex was stimulated to
determine exact localization of the ePilePtic foci. The patients
reported a variety of experiences. From their subiective reports
came the realization that stimulation of the occipital lobe yielded
experience of diffuse lights, but not patterned lights. It is possible
(future research permitting) that we will find that the internal
lights of the meditators may result from internal stimulation of the
occipital lobe.
Gaze Tiaining
Tratakam is a yogic practice concerned with activities that train the
visual gaze, the ability to fixate on a visual target. Few can achieve
a frxed visual position, fewer can maintain that flxation lor any
Iength of time. From this practice comes ihe ability to steady your
mind through limiting the sensory input to one input channel.
The nasal gazes are thr€e positions of the eye. The nasal gaze
accomplishes several things, including increased stimulation of
the external eye muscles, relaxation of the inner eye muscles, and
reduction of visual input. Doing the nasal gaze is a little like look-
ing down when you feel emotional: it restricts the visual input,
but also adds tension to the general mood. If you relax, if you
place your attention on your nose and you hold that Posiiion for
a period of time, you will stimulate ihe areas of the brain responsi-
ble for th€ position.
Mishra (1959) suggests that you will want to do both the nasal
and frontal gazes. He does not mention zufty you will want to do
CONCENTRATING THE MIND
Auditory Meditation
An auditory meditation can use any sound as its target. Choosing
a sound that is pleasing or meaningful to you, you will frnd it eas-
ier to relax and clear your mind, It is more difficult to remain atten-
tive to the auditory target than to the visual target. The auditory
target has a tendency to stimulate reverie. Your attention, a fluid
awareness, can be placed on one sound, and, like a wandering
child, can be brought gently back to the sound each time you
notice it has wandered. It is helpful to use the Om-count as an aid
io holding your attention on the sound, keeping your mind clear,
and remaining relaxed.
Possible meditation targets include: the (lm mantra; the nad
sound at various levels; music, especially Indian sitar music;
sounds oI nature such as waterfalls, rain, surf; fountains; your
own inn€r sounds; or your own personal mantra, self-selected or
given to you by your guru.
Mantra Meditation
A mantra is a Sanscrit syllable, a vibratory sound which has an
impact on the perceiver, How does it work? A language of ancient
origin, Sanscrit embodies vibtations that evoke states in the
speaker or listener. For every mantra there are four levels. The
levels, which are subtle, vital, and significant, include, (1) the
sound of it; (2) the meaning of the word; (3) the idea it embodies;
and (4) the spirit (prana) of it.
Om is a sacred syllable. It is the universal vibration, the Abso-
lute, the AII; the human sound, a svmbol repiesenting the univer-
sal vibration. A sound or prolongation (nada), Om ends in a point
which equals the material r€presentation of the subtler universal
83
THE MIND IN S OIIAT I C YO (;A
84
CONCENTRAT
8j
TIII MIND IN SOMATIC YOGA
Thctil€ Meditation
Thctile meditation - somatosensory, pdmitive, deeply satisfying-
uses input through the sense of touch. An auditory meditation is
difficult to sustain; a taciile meditation, even more so.
One form of tactile meditation, massage can be used in con-
junction with yoga in several ways- First, there is the Esalen mas-
sage combination of massage and meditation which {eatures an
energy exchange between the masseuse and the person being
massaged- Massage can preceed the yoga experience. The yoga
practitioner can be massaged during various Postures. Finally, the
massage can be used meditatively, as with any tactile meditation.
The massage, a benefit to both giver and receiver, can also be
given meditatively.
Another form of tactile meditation is the use of prayer beads to
help you count the repetitions of mantras or prayers. II you place
your attention on the beads, turn them in rhythm with yourrePeti-
tions of the mantra, and clear your mind, then after a sufficient
length of time you will enter a state of relaxed, meditative awareness.
The telling of prayer beads is a sensorimotor experience which
has an impact on brain function. When stimulation of an area of
the brain is repeated for a suffrcient length oI time, the rhythm of
activity spreads to adjacent areas. More and mote of the brain
begins to synchronize with the primary focus; a unique brain state
can be achieved through specialized, rePetitive inPut. ClearinS
th€ mind, attending to the sensorimotor activity, and facilitatinB
the verbal repetition, each contribute to the effect of hngering the
beads. Specifrc areas of the brain (competing stimuli permitting)
are involved in each of these activities. If the beads were blessed
by your guru, then you have additional confid€nce in the prayer
bead practice, and a sense of its specialness.
Olfactory Meditation
Not only can you do an olfactory meditation, but the sense of
smell can facilitate meditation. Because we habituate quickly to
CONCENTRATING THE MIND
Gustatory Meditation
Thste can serve as a meditative focus as u'hen a meal becomes a
meditative experience, II we place our attention on what we are
eating, clear our minds, relax, and perhaps repeat a mantra while
eaiing, then it becomes a unifying experience and perhaps medi-
tative. You can select a taste as a target: a flavor on which you can
meditate, such as certain Indian candies which can remain in the
mouth for a period of time.
87
THE MIND IN SOMATIC YO GA
tively complete the task. Your body is Present; your mind, else-
where. You are not effective for two reasons- the task takes longer
and the results may not be totally satisfactory. If you give full
attention to the task by doing the Om-count ol attending to your
breaihing whil€ working, you will be able to comPlete the task
more quickly and $,ith greater satisfaction, a greater sense of clo-
sure. What else? There is also the benefit of converting distasteful
moments in your life into Positive contributions to your develop-
ment. You can convert even irritating situations into developmen-
tal ones. Some situations can be and need to be changedi others
can be used productively rather than wastinB energy in frghting
them. This is sometimes called "going with ihe Tao." The Tho is a
term from Chinese Buddhism tvhich can be used to ref€r to the
balance of natural forces.
Meditation:
The Communication Loop
Somatic Meditation
The kind of meditation that I teach in my classes (I also encoura8e
students to continue with the meditative approach thai they
already practice regularly) is an Om meditation. Thking a comfort-
able crossJegged position, which may be th€ lotus Position or
simply a crossJegged position, sit as erect as possible without
overdoing it. You may want to put your hands in a mudra Position
with your thumb and index frnger touching. The rest of your
frng€rs comJortably extended, your hands rest on your knees with
vour arms straight (see Figure 9.1). Hold your head erect. You may
want to place your visual attention on the floor about three feet in
front ofyou-an angle even with the bottomof your nose. Or close
your eyes: do a quick body scan with pratyahara suggesiing that
your body relax. [,et each area of your body relax.
Now place your attention on your breathing. With each inha-
lation think Om and with each exhalation count from one to 10
consecutively. If you lose your count, start again. Breathe regu-
I\'ITDITATIO\: 1'H! (]OM\1(IN ICATIoN I OOP
o1
Tt{E MIND IN SO\TATIC YO GA
that you need to do. You may want to write a little in your voga
iournal.
During your meditation experience, you may want to use
visualizations or affrrmations, Visualizations are mental pictures
of desired experiences; af{rrmations are verbal statements about
desired outcomes, With visualizations you may want to suggest
various positive outcomes for youmelf or others. These should be
congruent with the flow of your life and life in general. Af{-rrma-
tions are positive suggestions that you give yourself mentally.
They may be yogic suggestions such as Mishra's {rve great sugges-
tions: (1) Thou are that; (2) I am Brahman; (3) This self is Brahman;
(4) Consciousness is Brahman; (5) Eternal existence, conscious-
ness, eternal peace is Brahman (Mishra, 195). Or thev may be
ones that you design to ht your own needs, Mishra refers to these
as post meditative suggestions. Whatever you select, it needs to be
appropriate for your yogic development and your basic nature.
Reflecting on meditation in the light of physiological psychol-
ogy you can observe the following phenomena:
not need to breathe, You are very aware, but you are thinking of
nothing. You are experiencing yourself as pure being.
Progress in meditation is much faster than you might believe.
If you do your practice consistently, you will observe yourself
traveling down a well-traveled path. You rvill read about medita-
tive experiences in books and spontaneously recognize the expe-
riences that you have had. This conhrms that you are on the right
track. To have someone-your yoga teacher or someone experi-
enced in meditation-with whom to discuss your meditation
experiences is frequently valuable.
The benefits of meditation have been widely communicated.
There are changes in psychological states, such as a tendency
toward decreased anxiety respons€s; there are changes in self-
concept and self-esteem. You will feel better about yourself as a
person. Some psychosomatic complaints, such as hypertension
or muscle contraction headaches, may decrease. There are mood
changes: you may notice yourself feeling happier and more loving
toward others. You will be less irritable and more content with var-
ious aspects of your environment,
You do not have to do all oI the yoga practices in order to
benefrt from meditation. Doing the physical practices is some-
times helpful in preparing your body for meditation. Some peo-
ple do m€ditation to prepare for the postures; others do the
postures to prepare for meditation.
Meditation Research
Before we look at meditation research, Iet's lookbriefly at what the
electroencephalograph (EEG) measures. Discovered in 1929 by
Hans Berger, a German psychiatrist, the EEG measures changes
in electrical potential between two locations on the scalp. This is
the electrical activity of the cortex, by and large, which radiates up
through the various layers covering the brain, the skull and scalp.
Sensors or electrodes are attached to the scalp. Electrical changes
under the electrodes are measured by equipment in the form of
comparison between the electrical potential ofthe two points on the
THE ]!TIND IN SO}IATIC YOCA
scalp. This comparison yields wave forms which have been called
brain waves. Brain waves-they are not waves in the usual sense
of the word-are an index of the fluctuations in €lectrical activity
of the brain. We have been able over the years to begin to associate
certain states of awareness or consciousness with these waves.
The frrst wave frequency to be identified by Berger was the
8-12 Hz (cycles per second) frequency he called alpha. We have
begun to associate that Irequency with the relaxed waking state.
The research done by Katsamatsu and Hirai (192) on zen medita-
tors reported in the literature began the Popularization of the idea
that alpha frequencies, meditation, and altered states of con-
sciousness were related. There does seem to be a correlation
between alpha and meditation. But not all alpha is meditativ€ and
not all meditation is alpha.
The other brain wave frequencies are: delta,0-4Hz; theta, 4-7
Hz; and beta, 13-30 Hz. Beta is the brain wave frequency associ-
ated with alertness and even newousness. Theta,4-7 Hz, has
been associated with ihe burst of insight that accomPanies crea-
tive problem-solving. Delta shows its greatest percentage during
deep sleep.
Das and Gastaut (1955) found that their meditating subjects
had increased alpha frequencies during meditation. There was
also a deffease in amplitude (hei8ht of th€ wave). After medita-
tion, there was a reappearance of the alpha rhythm with a
decrease in frequency.
Katsamatsu and Hirai (1972) recorded the EEG patterns during
zazen, sitting meditation of zen masters and pupils in Japan. One
zen master began with beta activity in all channels. After a very
short time in meditation, alpha waves were present under all leads.
Eight minutes later the amplitude increased to 60-70 microvolts.
Katsamatsu and Hirai (197?) analyzed the kinds of alpha waves
during zazen. He measured 18 experienced zen monks. These
men also produced alpha waves.
Katsamatsu and Hirai (1972) described four states; (1) ihe
appearance of alpha with eyes open; (2) a decrease in amPlitudei
(3) the decrease of alpha frequency; (4) the aPpearance of theta.
q6
MIDITATION: THI COMMUNICATION LOO I
F.M. Brown, W S. Stewart and J. T. Blodgett (1971) measured
the EEGs of 11 subjects during meditation. Their EEGs were
characterized by frontal 8-12 Hz throughout the 15 minute medi-
tation period.
Schwartz (1973) compared a group of meditators with a matched
control group. The meditators, relaxed, shora,ed a higher eyes-open
alpha during baseline recordings than did the controls. After the
eight minute meditation, the meditators showed less eyes-open
alpha than the controls. Schwartz hypothesized that was because
visual stimulation is more intense following meditation.
Banquet (1973) followed this procedure. A baseline recording,
frve minutes with eyes open and five minutes eyes closed, was
conducted for a meditation group and a control group. The medi-
tation period was 30 minutes. With eyes closed, the control group
relaxed for 30 minutes. Three minutes was used for coming out of
relaxation/meditation-the transition period. Finally, frve minutes
of mental concentration on a thought or image completed the pro-
cedure. Then the eyes r.r'ere opened. There were 12 subjects in
each group; the meditation group had been meditating for an
average of two years. The recordings were bilateral (frontal, cen-
tral, parietal, and occipital).
The control group had a fluctuating alpha rhythm in four sub-
iects. Eight subjects had a persistent alpha r\thm in the posterior
channels. Most meditators, Banquet found, produced dominant
alpha of 10 Hz (20 pV in amplitude). Toward the end of meditation
there was an even greater abundance of alpha waves.
In the second stage of meditation, Banquet (1973) found alpha
appearing only in short bursts of a few seconds duration. Alpha
was found not only in the occipital and parietal channels, but also
the frontal channels. What else did he frnd? He also found great
correlation between both hemispheres with regard to frequency,
amplitude, and wave form of alpha during some periods.
At the All-India Institute of Medical Sciences, Anand and oth-
ers (1961) measured the EEGs of four yogis belore and during
samadhi, the unifrcation state. The normal resting EEGs of the
yogis showed dominant alpha; the state o{ samadhi was persis-
THE MIND IN SONIATIC YOGA
tent alpha for all subjects, The amplitude of the occipital alpha
increased to 50-100 pV.
Swami Kuvalayananda maintains that the EEGs of subiects Prac-
ticing meditation showed reduction of alPha Percent time and
amplitude. That alpha was spread all over the head, but flattened.
Some meditators have been found to show theta bursts 5-20
minutes after the onset of meditation. Beta activity has been
found in some regions of the scalp for some subi€cts. You might
expect, as a rule of thumb, brain wave frequencies to be altered by
tt'e kind of experience the meditator is havinS,
o8
MEDITATION: THI COMMUNICATION LOOP
oo
10
)bga has meant feeling my 35 vear old bodv grow younger and
stronger. Feeling a desire for bealthier tbods The end of drinking
cof'fee. Being better able to step back from my children, a)lowing
them to exist in their own right and me to cxist for myself
Thoughts and attitudes and Positive encr8/ to send to a friend in
prison. A chance ro read several vyorks on sPirituality and synrhe_
size rhese in a few- instances. Discovering that Christianir)', which
I thought I had ahandoned, was still a pan of me and is the same
religion for me as all other reliSions- Discovering lhave a religion
of my own based on seeking and loving God,
Yoga student
r-
tst
I irst you place your altention on your meditation target-
concentration. If you are able to maintain the focus oI your atten-
tion on your meditation target long enough - approximately ZVz
minutes-you will cease to Project meaning on your tar8et. You
will begin to receive information from your meditation target.
Coming from the unique featur€s of your meditation target, this
information is a nonverbal communication. Thus, you have
entered into a nonverbal dialogue with the object of your medita-
tion, a communication loop.
If you are able to maintain the meditative loop long enough-
approximately 28 minutes-you will enter into a state in which
SAT{ADHI: THI STATE OI UNION
101
O\IAT I C YO GA
its long sleep (ignorance)" (Mishra, 1959, p. 209). Body and mind
unified, the body achieves a state in which it is able to tolerate the
stresses of the ecstatic states. There is full develoPment of eternal
and divine intuition. The mind is fully focused on consciousness;
it becomes enormously P€rcePtive of internal and external reality.
It is the state of union rvith the supreme consciousness. In this
state - unifred-you know the object of your meditation, not exter-
nally, but because you are one with it. The thought and obiect of
thought are the same.
Asamprainata samadhi refers to the transcendence of dual-
ism. This is what is called nirvanam: it is one-without-a-second.
There is no longer any separation betn'een self and non-self, con-
sciousness and unconsciousness, It is a very positive exPerience.
When the mind enters this state, it does not return to the ordinary
state of consciousness. There is no self and no non-self. It is a state
that has been considered omniPotent, omniscient, omnipresent
(all powerful, all knowing, and everywhere present). It is a state
of eternal peace and happiness or bliss.
This state is not achieved by external practices. It is obtain€d by
the power of the sPirit alone, Mishra (1959) says that "every soul
is potentially divine and has eternal existence, knowledge, and
bliss in potential form ' (Mishra, 1959, P. 219). That due to wander-
ings of our mind we have forgotten our true nature. That in the
experience of asamprainata samadhi this loss of knowledge is
removed. Our inflnite nature is revealed The powerful omni-
science, omnipresence, and omnipotence is returned.
The state of samadhi relates to humankind's evolutionary
direction. It is said that there is a developmental process that
occurs with each lifetime- Each lifetime contributes to the evolu-
tion of the person, each lifetime contributes to the next.
One aspect of yoga that has been highlighted repeatedly is the
concept of self-realization. Sri Aurobindo {elt that the ultimate
goal of the person was self-realization (Chaudhuri, 1975). What is
meant by this is both a realization of the unique sell of the person
and realizing the Self within. The latter is the recognition and
identification of the Brahman within called ihe Atman. Yoga's
SATIADHI: THE STATE Of UNION
concept of the evolved person hts very nicely with the notion
found in the work of psychologists C. G, Jung, Abraham Maslow,
and others.
The state of samadhi is very similar, iJ not identical, to the
states of enlightenment mentioned in other mystical traditions.
This is irue of the Sufrs; it is true of the zenists or the Christian
mystics like St. Teresa. It is the state of evolved consciousness.
Able to see the true nature of reality, the mystic follows principles
reported by Evelyn Underhill (1961). She describes the situation
as one in which the person experiences this ecstatic state and then
returns to do service in the world.
It is important to recognize that this state of self-realization and
enlightenment is a universal human aspiration. The worldt reli-
gions and philosophies show that there are diverse ways and dis-
ciplines leading to this goal, but, nevertheless, it is still the same
universal goal,
When the Sufi performs his ecstatic dancing songs to Allah, he
is seeking Samadhi. When the Zen monk achieves an enlighten-
ment that stays with him while doing the mundane tasks of fetch-
ing water and chopping wood, he has achieved Samadhi. When
the consciousness of St. Francis emerges with his very soul and
the soul of the world of nature, embracing all living creatures, this
too is Samadhi. Samadhi, then, is not an exotic state peculiar only
to yo8a but is an achieved human state recognized universally.
The yogi, having had this experience on a small scale, can con-
tinue to live lully in society. Enlightened, it is then possible for
him to live with material possessions and not be attached to them.
Using the material world as a place to do one's dharma (life's
work), you use the resources at hand. You are not bound by them;
you have achieved liberation. It is a wonderful thing to be able to
transcend the pains of existence just enough to be able to function
more effectively in the world.
There are two dimensions for living: the horizontal and verti-
cal dimensions. The horizontal dimension is the human-to-
human relating on the material plane; it is full of emotion and
suffering, love and joy. The vertical or transcendent dimension
OMATIC YOCA
1()5
PART FOUR
TI
his chapter is devoted to an e\ploration of fhe structure
and function of the central and peripheral nerwous systems. In
somatic yoga it is important to understand how these systems
work. Having a clear picture of how they work, you will be able
to be aware of various functions as you do your yoga practice. This
is the very essence of somatic yoga: the combination of yoga prac-
tice with the unification of sensory and sensorimotor awareness.
The moment-by-moment awateness of the physiological effects of
your practice is both the aim and the result of somatic yoga. For
that reason it is valuable to read this chapter. As your read it, stop
periodically and visualize how the structure might be organized
within your own body. Mentally trace thetu functions. Then, as
THE PSYCHOPHYSIOLOGY OF YO CA
you do your yoga Practice, bring into awareness again the func-
tions stimulated by your practice. This approach will greatly
enhance the results of yout practice.
The central nervous system-the brain and spinal cord-
receives messages and sends messages. As much as we may take
this for granted, we must remember one thing: information com-
ing in and out is essential for the well-being of our organism.
These essential messages coming in and out are both neural and
non-neural- "Neural" refers to the activities of the neurons. Neu-
rons are the basic cells of the central (and peripheral) nervous sys-
tem; neural messages travel by way of chains of neurons. From
other directions come the non-neural messages ra'hich are
humoral or chemical. The neural inPuts to the brain come from
the skin senses, eyes, ears, nose and visceral senses. The humoral
inputs-plasma constitu€nts and characteristics - include oxy-
gen, carbon dioxide, glucose, temperature, etc. Your yoga prac-
tices are providing input to your brain.
If inputs to the brain are neural and humoral, then outPuts are
also neural and humoral. The neural outPuts include messages to
the glands (endocrine and exocrine), the smooth muscles, viscera
(gut, sphincters), blood vessels, heart, skeletal muscles. The
humoral output includes anterior Pituitary messages to other
glands, Stimulated by the various yoga practices, you are deliber-
ately providing input to the brain. Neural and humoral informa-
tion io the rest of the body will be the output from the brain
stimulated by yoga.
Another area of brain research relevant to yoga is the explora-
tion of right and left hemisPhere differentiation of function. Indi-
viduals whose corpus callosum has been cut to Protect the normal
hemisphere from the spread of epileptic seizure activity have
demonstrated some unusual abilities, ln what way are they differ-
ent?The person, although seemingly integrated, has two different
personalities. The left hemisphere is responsible for speech. The
maiority of the population shares one trait in common-the tiait
of left hemisphere localization of speech. The left hemisphere is ver-
bal; the right, non-verbal. The right hemisphere specializes in non-
110
THE PSYCHOfHYSIOLOGY OF YO GA
verbal abilities, but also abstract features. The right h€misphere, the
left hemisphere permittin& is more holistic in its perceptions. There
is a lateralizationwith regard to music-the right hemisphere is con-
cerned with the melody. The iight hemisphere -which is not sim-
ply mute, but also observant- is the central focus of yoga practices.
From the facilitation of the right hemisphere comes a re-balancing
of the two hemispheres. This re-balancing of the hemispheres leads
to at least one thing: th€ synchrony of the hemispheres, an event
u'hich is seldom experienced in ordinary daily activities. By help-
ing ease the dominance of one hemisphere over the other, this uni-
frcation encourages greater fl exibility.
We can also subdivide the cerebral cortex into Iobes. The lobes,
which are not really separate from the remainder of the cortex,
make a convenient separation oI functional areas. The frontal lobe
has been considered to be involved with judgment and planning,
experiencing a sense of self and responsibility. The temporal lobe
has several functions, including dreaming and audition, and it is
involved with remembering. The parietal lobe is concerned with
mapping the body, blending the senses, knowing. Through yoga
practice you are repeatedly stimulating certain areas of the cortex
while quieting the activity of others.
Brain researchers have talked about the human as having
three levels of brain. There is the reptilian level, which includes
the brain stem upwards to the thalamus. Then there is the old
brain, which we have in common with other animals-the limbic
system. And frnally, there is the neocortex or new brain. The func-
tion of the neocortex is primarily inhibitory with respect to the
lower levels of the brain. In yoga practice, the task is to quiet the
cortex. Its inhibitory function is eased. This allows the lower brain
levels to function more freely. They can then contribute their
homeostatic and motivational impulses to the organism.
147
THT PSYCHOPHYSIOLOGY OF YOGA
1:U
THE PSYCHOPHYSIOLOCY OF YOGA
Neural Communication
The synapse is the junction between the terminal buttons at the
ends of axonal branches of one cell and usually the somatic or
dendritic membrane of another. Synaptic transmission is the way
in which terminal buttons of axons send their messages across the
synapse to th€ next neuron. Not only do they send their message
across, but this message is transmitted only one way. SynaPtic
transmission is produced by the secretion of a transmitter sub-
stance produced in the terminal buttons. This transmitter sub-
stance is produced by the raw materials from the cell body of the
neuron. This follows three clever steps: Production of the trans-
mitter substance, release of it, and deactivation of the transmitter
substance. The latter is an imPortant asPect of the cycle. If neural
circuits get connected uP at ihe synapses and remain connected,
behavior will continue without change. So the transmitter sub-
stance packaged in synaptic vesicles goes ihrough the following
actions: migration to the Presynaptic membrane, adherence, and
rupture into the synaptic cl€ft. Then there is a recycling of the
vesicular membrane. Finally, there is a termination of the Post-
synaptic pot€ntial through deactivation of the transmitter sub-
stance and re-uPtake by the terminal button. All this is taking
place as you do your yoga practice on an ongoing basis.
Postsynaptic potentials are the resPonse of the receiving cells
to the transmitter substance releasedby the terminal button of the
transmitting cells. From this Process comes integration by which
inhibitory and excitatory postsynaPtic potentials summate and
control the rate of firing of a neuron. This is the process by which
the neuron decides whether or not to send an action Pot€ntial
down its axon. As you Provide physiological experiences through
your yoga practice, you contribute to the postsynaPtic potentials.
In a complex way you are probably contributing to the PrePara-
tory state of your body by your sustained yoga practice.
114
THE PSYCHOPHYSIOIOCY OF YOG,{
Tlansmitter Substances
There are many transmitt€r substances. At least 40 or 50 have been
identihed (Garoutte, 1988). The transmitter substances have two
general effects depending on the synapse: they are excitatory or
inhibitory. The excitatory postsynaptic potentials (EPSP) cause a
depolarization of the membrane. The inhibitory postsynaptic
potentials (IPSP) cause a hyperpolarization ofthe membrane. The
depolarization effect makes it more likely that the nextneuron will
fire; the hyperpolarization effect makes it less likely that the next
neuron will fire. As you do your yoga practice, you will be creating
excitatory and inhibitory postsynaptic potentials. In some parts of
the brain, you will be contributing to excitation and in other parts,
your effect will be neurologically inhibiting.
The most common neurotransmitters include acetylcholine,
norepinephrine, dopamine, serotonin, and glutamic acid. Glu-
tamic acid is the principal excitatory transmitter in the brain;
CABA or gamma amino butyric acid appears to be inhibitory.
Acetylcholine (ACh) is located at the neuromuscular junctions,
the ganglia oI the autonomic nervous system and at the postgan-
glionic neurons which affect the target organs of the parasym-
pathetic nervous system. Depending on the specifrc synapse,
acetylcholine is sometimes an excitatory transmitter substance
and at other times it acts as an inhibitory transmitter substance.
Norepinephrine (NE) has an inhibitory effect on neurons of
the central nervous system. With iarget organs of the sympathetic
nervous system, NE is excitatory. Dopamine (DA) appears to be
inhibitory For an inhibitory transmitter substance we have seroto-
nin 5-HT or 5-hydroxl,tryptamine, Glutamic acid seems to be the
principal excitatory transmitter in the brain. Appearing inhibi-
tory, GABA is found in the gray matter and dorsal horn of the spi-
nal cord. Glycine is an inhibitory neurotransmitter of the spinal
cord and lower portions of the btain. Other suspected transmit-
ters include taurine and aspartic acid and serine. They are amino
acids concerned with excitation. Finally, there is a substance p,
which seems to be involved with pain perception. We can infer
aa5
THE PSYCHOPHYSIOLOGY OT YOGA
The Brain
The brain is bathed in cerebrospinal fluid. Cerebrospinal fluid is
a clear liquid somewhat like blood plasma. The fluid frlls the ven-
tricular system of the brain and spinal cord. It is a flotation system
for the brain and spinal cord; it Protects them. As you do strenu-
ous yoga postures, your brain will be cushioned in its various
positions relative to gravity by the CSF.
Blood supply to the brain is supplied by two maior set of
arteries -the vertebral artedes and the internal carotid arteries
The vertebral artery is an artery whose branches serve the
posterior r€gions, the caudal region o{ the brain and spinal cord.
The internal carotid arteries serve the rostral portions of the
brain. Strokes which cause aphasia are examples of difficulties
with the internal carotid arteries: they serve the verbal areas of the
lelt hemisphere or Brocas area. Recent research on changes in
local blood flow and glucose absorption shows the effect of vari
ous activiti€s on cortical areas- In the future, results from studies
THE PSYC H OPH YS I O LO GY OF YO GA
rr8
THT PSYCHOPHYSIOLOCY OF YOGA
i 'C€AEBRAI PEDUNCLE
lro
THE PSYCHOPHYSIO!OGY OI YOCA
neurons. (See ChaPter 12 for the effect of yoga practice on the sen-
sorimotor cortex.)
Broca's speech area is a region of the frontal cortex. It is located
at the base of the left precentral gyrus. It is necessary for speech
production. The association areas are concerned with bringing
together the sensory input to Produce meaning You would be
using this area in chanting and manha rePetition.
The limbic system (Fig. 11.4) is a group of brain structures
including the anteriot thalamus, amygdala, hippocampus, limbic
cortex and parts of the hypothalamus. It also includes thin inter-
connecting frber bundles which connect the structures The limbic
system is involved with emotional and motivational behavior. It
may also be involved with memory
The hippocampus is a structure located in the forebrain por-
tion of the temporal lobe. It has been implicated in two lunc-
tions-learning and memory.
The amygdaloid comPlex or amygdala is a set of nuclei located
at the base of the temporal lobe. The amygdala-'almond"-has
THT PSYCHOPHYSIOLOGY OF YOCA
//3
t2J
THE PSYCHOPHYSIOLOGY OF YO GA
a25
r2
.toga
has been cxtremely benelicial in he)ping me to reconract
and communicale with my hodv I am sure that r'', hat I have learned
in thisclass willremain uirh me lbr the rcst ofmv life. I am looking
for a quict space where I can Practice \oga daily.
I have had dreams rclaling Lo this class' and this morning before
class I dreamed that I held hands rvith the instructor and thanked
her for all that she caught us.
Yo51o ttudent
rzg
ASA N AS: HOW THIY WORK
Muscles
Mammals (including humans, of course) have three types of mus-
cles. Not only do they hav€ the skeletal muscles (striated with
bands and siripes), but also smooth muscles (lacking striations)
and cardiac muscle. Yoga practice affects all three kinds of mus-
cles, as we will see later.
There are two types of smooth muscles and they function
automatically: they are the multi-unit smooth muscles and the
singl€-unit smooth muscles. The multi-unit smooth muscles are
found in larger arteries, around hair follicles and in the eye (affect
ing lens adjustment and pupillary dilation), but not elsewhere.
These muscles are normally inactive-they respond only to neural
stimulation or certain hormones. These muscles are the ones that
contract when the sympathetic nervous system reacts to stress.
Yoga practice enables you to decrease sympathetic nervous sys-
tem outflow to these muscles. This decrease in sympathetic ner-
vous system activity enables you to increase blood flow to the
periphery of your body, and move toward relaxation.
Cardiac muscle looks like striated muscle. Pulsing automat!
cally and rhythmically, it acts like a single-unit smooth muscle.
Heart rate is modulated by neural impulses and certain hor-
mones. There is a functional pacemaker: this is made up of a
TH! PSYCHOTHYSIOLOCY OF YOCA
1Jo
ASANAS: HO\!'THIY WORK
131
THE PSYCHOPHYSIOTOGY OF YOCA
Muscle Contraction
The average rate of firing of the various motor units determines
the strength of muscle contraction. Stretch recePtors - muscle
spindles and sensory endings - are s€nsitive to stretch of the mus-
cle (Figure 12.2). They are arranged Parallel to the extrafusal mus-
cle frbers. The stretch receptors are activated by one signal: when
the muscle lengthens. Therefore, they also serve as muscle length
detectors.
The Golgi tendon organs are located at the iunction oI the ien-
don and muscle. They hold stretch receptors, are s€nsitive to
stretch, and encode the degree of stretch by rate of hring- all are
aspects ofthe Golgi tendon organs'function. They are a Prime tar-
get for yoga.
432
ASA NAS: HOW THEY WORX
11.]
THE PSYCHOPHYSIOIOCY OF IO GA
FIEEF
) il#!
IIBER
the degree of muscle tone. As you practice the relaxing yoga pos-
tures and other practices, you,ivill be able to regulate the activity
of the gamma motor neurons and muscle tone.
u5
THE PSYCHOPHYSIOLOGY Of YOGA
46
ASAN AS: HOW THIY WORI(
137
THT PSYCHOFHYSIOLOGY OF YO GA
-'LOCCULONOOULAA
a38
ASANAS: HOW THEY IVO RK
L)9
THI PSYCHOPHYSIOTOGY OF YOCA
Vt,
The tissue that lines the ioints contains lree nerwe endings and
encapsulated receptors. The free nerve endings produce pain; the
encapsulated receptors (such as Pacinian corpuscles) are sensitive
to ioint movement and position. Pacinian corpuscles and free
nerve endings are also found in outer layers of various internal
organs. They give rise to olSanic sensations. These sensations are
much more subtle than the kinesthetic sensations. Nevertheless,
you will from time to time feel the effects of your yoga practice on
internal organ activities. An example of this would be increased
gastrointestional activities following a shift toward Parasym-
pathetic nervous system dominance. This is sometimes the result
of yogic meditative and relaxation practices.
Kinesthesia
In general, we should be aware that changes in the neuromuscu-
lar system automatically create change in our consciousness.
Muscles do not act in isolation along a one-way track; rather, every
muscular movement stimulates sensory cells within the muscles
and tendons that "feed back" inlormation to the brai s motor
neurons, confrrming their action. This loop system of the sensori-
ASA N AS: HOV
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THE PSYCHOPHYSIOLOGY OF YOGA
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THT PSYC HO P H YS I OLO GY OF YO GA
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As you are doing your asanas you are stimulating the sensori-
motor cortex. As you move into the posture you have one kind of
stimulation. As you maintain the posture you would be repeat-
edly stimulating the same area of the sensorimotor cortex: you
ASANAS: HOW THEY WO RK
a45
THE PSYCHOPHYSIOLOGl OF YO GA
Flexibility
V Hubert Dhanaraj randomly assigned 51 male college stu-
dents to the 5 BX Program for Physical Fitness, a yoga ErouP/ or a
control group (Dhanaraj, 194). After six weeks of daily practice,
the yoga group showed the greatest increase in flexibility, as mea-
sured by the Wells Sit-and-Reach Test.
Robson Moses (172) measured changes in extension-fl€xion
rang€s of the left ankle, hip, hip and trunk, and neck. His subr€cts
were 27 male physical education university students in the
experimental and control grouPs. They were measured before and
after 10 weeks ofhatha yoga or physical education classes. Statisti-
cal analysis of the results showed a signifrcant increase in flexibil-
ity for the hip hip and trunk and neck for the yoga group. The
ankle did not shorv the signifrcant increases.
In somatic yoga, it is important to know as much as possible
about how the asanas work physiologically. Not only is it impor-
tant to do the postures, but also it is valuable to be aware of what
is happening within the body. Mind is integrated with body. This
will enable you to get maximum benefrt from doing Postures,
increase mind/body integration, and transform the Postures into
meditative experiences.
146
l3
Yoga student
MAMMIL!AFY BCIOIES
II
III
TRICEMINAL CANCLION
v
v
v
VIII
lx
x
qanial nerves,
FIGURE 13,1 The
(Modi6ed from drawing by lena Lyons')
a48
THE SENSES AND CONCENTRATION TRAINING
When you are using a visual meditation target, you are stimulat-
ing the visual system. kt's look at how that occurs. The stimulus
for vision is made up of light phoions which impact on the retina.
These are small packets of energy. The eyes are suspended in the
orbits and are moved by six muscles that are attached to the sclera.
THT PSYCHOPHYSIOLOGY OE YOGA
t /\ R
E
LATERAL GEITICUTATE
CALCAAINTI AAOIAIION
The sclera is the outercoat of the eye. Folded back to attach to the
eye, the coniunctiva are mucous membranes that line the eyelid.
The cornea is a transparent, light-admitting layer of the pupil. The
iris is one ring of muscles situated behind the cornea The pupil-
an expandable opening-is enlarged by the dilator muscle. The
sphincter muscle, controlled by the parasymPathetic nervous sys-
tem, reduces the pupil when it contracts. The lens is behind the
iris. The shape of the lens is conttolled by the ciliary muscles. A
150
THE SENSIS AND CONCENTRATION TRAINING
151
THE PSYCHOPHYSIOLOGY OF YOGA
Auditory System
The stimulus for hearing is 20-15,000 Hz (cycles per second).
When you use an auditory meditation target, you are selecting a
sound that is within that {requency range.
Figure 13.3 shows the anatomy of the ear. The external ear is
called the pinna. From the outside we can see the external audi-
tory canal. The tympanic membrane is the ear drum. Called the
tensor tympani, the muscle, attached to the malleus, contracts tens-
ing the tympanic membrane. Within are the ossicles, the bones of
the middle ear. They include the malleus, the incus, and the stir-
rups. The base plate of the staPes presses against a membrane
across the oval window. The base plate transmits sound vibrations
into the fluidwithin the cochlea, a snail-shaped structure. The oval
window is an opening in the bone surrounding the cochlea.
The sound from your meditation target enters the chochlea in
the inner ear. The cochlea contains the auditory iransducing
mechanisms which transduce the sound vibrations from your
meditation target into electrochemical impulses. The cochlea has
a52
THE SENSES AND CONCENTRATION TRATNING
a53
THE PSYCHOPHYSIOLOGY OI YO GA
Gustation
A taste meditation targ€t uses a unique system. With Sustation
and olfaction there is no obvious transmission of energy to the
receptors. When rlr examine the stimuli in a simple way, as has
been done historically, we can s€€ the following qualities of taste:
bitter, salty, sweet, sour.
The point of contact for a taste meditation focus is the
tastebuds which are found in the tongue, palate, pharynx, and
larynx. These taste recePtors-there are aPProximately 10000
tasie buds-are specialized cells that synaPse with dendrites of
sensory neurons. The papillae are small protruberances of the
tongue; they have moat-like trenches surrounding th€m Two
hundred taste buds suround the trenches and their Pores oPen
into the trench. The chemical combination of your taste medita-
tion target washes over the open Pores.
Transduction of gustatory information is similar to the chemi-
cal transmission at the synaPses. Some characteristic oI the stimu-
lus molecule is "recognized" by the receptor and produces
changes in membrane permeability and subsequent receptor
potentials. Electrochemical impulses are transmitted then
through the nervous system
The routes of the gustatory frbers to the brain are originated by
cell bodies located in CN VII Facial, IX Glossopharyngeal, X
Vagus (pharynx and throat) nerves.
Olfaction
Information from your olfactory meditation target uses a chemical
stimulus. The stimulus for the olfactory system consists of the
molecules of substances that are volatil€ (they evaporate at a
reasonable temperature). They dissolve in the mucous that coats
the ollactory epithelium.
The molecules from your meditation target (incense, for exam-
ple) are actually inhaled. They are then dissolved at the olfactory
Lpithelium Ievel. The anatomy of the olfactory aPParatus beBins
154
THE SENSES AND CONCENTRATION TRAINING
a56
THT SENSES AND CONCENTRATION TRAINING
TI
L.
158
PART FIVE
r6z
YOGA AND AI,TERED STATES OF CONSC]OUSNISS
Alterations in Thinking
Examples of this include changes in your concentration, memory,
and judgment. You may become less clear about cause and effect
relationships; you may frnd paradoxical concepts easier to
entertain.
Sense of Time
Your sense of time may become changed. Distorted, time may
seem to go faster or slower. You may experience the ,,nor,.., as
being timeless. These distortions of time are usually temporary
experiences.
Ioss of Control
Loss of control in an ASC may be behavioral, emotional, or cogni_
tive. lt may have the opposite effect. Sometimes the person may
erperience dilfculty in losing himself in the experience of deep
meditation. How does this happen? There may be a lot of ,tgo
chatier." Ego chatter includes a number of irrelevant thoughls
which come incessantly into your mind while you are trying to
clear your mind.
Emotional Expression
With your yoga practice you will experience a change in your emo-
tional expression. You may feel intense happiness, intense love
for all o{ humankind and nature
-p€rhaps emotions like intense,
joyous sadness. You may sometimes feel somewhat detached
from human emotions; human events may take on a transcendent
quality. You may also feel touched by cosmic humor,
763
THE SPIRITUAL SIDE OF SOMATIC OF YOGA
Body Image
Ludwig lists a feeling o{ a change in body image. With yoga prac-
tice you may feel that your body is less burdensome to you than
usual; it may feel lighter. You may feel a blurring oI your physical
boundaries so that you do feel one with the universe. You may feel
various unusual body sensations such as a tingling or numbness'
Perceptions
Ludwig lists a category of percePtual distortions. Perceptual dis-
tortioni are sensory illusions. You may experience sensory illu-
sions, such as sound or lights, for which there ale no extelnal
sources; you might also experience synesthesia. Synesthesia, a
sensory mix, is the tendency to experience sensory input through
another sense. Not only might you see a visual image, but also
hear the image or vice versa.
Meaning
With yoga practice you may experience what Ludwig classifies as
an intensihcation of meaning or the signifrcance of experiences'
You will find that ordinary experiences will become meaningful;
you may find life becoming deeply meaningful in a cosmic sense'
The Ineffable
The classifrcation of the sense of the ineffable refers to experiences
that are beyond the caPability of words to convey. Certainly yoga,
a largely nonverbal exPerience, includes much that is beyond
wordi. As you exPerienc€ what seems like indentifrcation with
th€ Inflnite, this experience is beyond words,
Reiuvenation
The yogic experience may lead you to a feeling oI reiuvenation A
feeling of new excitem€nt about the business of living and about
yourself and others.
164
YOGA AND AI-TTRED STATES OF CONSCIOUSNESS
Hypersuggestibility
The state of hypersugg€stibility which is a part of an ASC is also
characteristic oI the yogic experience. This kind oI response
among meditators to one another and to a leader or guru is part
of the heightened awareness stage. Because of the hypersuggesti-
bility, it is useful to give yourself what Mishra calls post-
meditative suggestions, suggestions of attitudes or behaviors that
are part of your next development. It is also important to use your
good common sense in following suggestions given to you by
others.
The positive use of the ASC listed by Ludwig (1925) include: (1)
healing; (2) avenues of new knowledge or experience; and (3)
social function. If we look at thes€ uses, in the light of yoga, we see
that through the centuries it has been considered a healing agent.
From the insights that come to the person during and after medi-
tation, we see the avenue of new knowledge. What is also found
is the expanded knowledge available to you when you practice
samyama on sources of knowledge that you value-persons,
objects, and situations. The social function of yoga is thai it has
provided, in lndia, a socially approved possiblity for experiencing
an ASC. In the West, it has become, for many people, an avenue
for altering consciousness safely. It provides an expanded rela-
tionship to others and facilitai€s social interchange.
Environmental and internal stimulation levels are constantlv
changing in intensity. These changes sometimes reflect naturjl
fluctuations such as circadian rhythms. ,,Circadian, comes from
ihe Latin "circa!' "Cfucd'means "approximate,, or ,about,, and
'dia-' refers to day. These are biological changes that biological
organisms experience during a 24-hour period. Some of the
changes are induced changes, such as those produced by your
actions or by others around you. As that stimulation changes,
your nervous system activity changes in response to the stimuli.
With your changes in nervous system activity come changes in
levels of consciousness. One can at that point sp€ak of an Jtered
state of consciousness-
\65
THE SPIRITUAL SIDE OF SOMATIC OI YOCA
The Chakras
Western wdters correlate the chakras with nerve plexuses, gan-
glia, and glands. Eastern thinkers think of them as potential
energy sources: transpersonal Being-energy is necessary to actu-
alize their spiritual potential (Chaudhuri, 1975). The chakras do
relate to the physiological systems, however.
Opening the root center (the frrst chakra, located at the base of
the spine) means the "shifting of consciousness from the ego-
centric to the cosmo-centric or Being-centric focus" (Chaudhuri,
1975). The root center relates to the mat€rial world. Some have
relat€d it to the sacral plexus in the region of the anus; others, to
the sacrococcygeal plexus mid-way between the genitals and anus.
The instinctual center (second chakra) relates to the prostatic
or epigastric plexus. Not only is it related to the nerve plexus, but
also it is related to the gonads. When the kundalini reaches this
center, there is an upsurge of sexual energy. Here one experiences
Being as vital energy, one experiences the transcendent state.
The third chakra "is the center of higher ambition and the will
to power." Some feel the naval center relates to the solar plexus;
others, to the lumbar plexus. The naval center, the center of the
body, relates to the adrenal gland. This is also a dangerous level
as one feels the strength of the will to power and may identify
with it.
The fourth chakra "is the center of the soul or psychic being."
It is the seat of unselfish love-it is the seat oI the sense of higher
values. Here one experi€nces spiritual love. This is a love that is
unconditional love. It may be directed toward humans ot the
Supreme. It is a spontaneous and intrinsically joyful state; one
also hears the nad sound in this state. This sound-it is the music
of the spheres -was said to have been present at the beginning of
167
THE SPIRITUAL SIDT OF SONTATIC OE YOGA
a69
15
L77
THI SPIRITUAL SIDI OF SQMATIC YOGA
172
SOMATIC YOCA AND PS I
773
THE SPIRITUAT SIDT OF SOMATIC YOGA
174
)(;A AND PSI
176
SOMATIC YOGA AND PSI
may seem to merge with his sense of self. This is suggestive of the
samadhi experience.
Psi-hitting is a situation in which, during paranormal
research, you are able to guess correctly the intended target. From
psi-missing we can sometimes see psi ability unconsciously
avoiding the target- What it shows is the cleverness oI sensing
what the target is and, unconsciously, deliberately avoiding it.
Both psi-hitting and psi-missing reveal the presence of psi.
The sheep-goat effect is a term used to describe the observa-
tion that a belief in psi affects scoring levels (Schmeidler, 1924).
Believers tend to have scores greater than those they would
achieve through chance; those who do not believe in psi tend to
score below chance. It seems as if the non-believer makes very
sure, on an unconscious level, ihat he will not choose the correct
answer.
Psi-mediated instrumental response (PMIR) is a term, devel-
oped by Rex Slanford, (1972\, that refers to responses of the orga-
mism (human or other) that help fulfrll its needs. It requires a
combination of psi factors such as ESP and/or pK; it requires a
need on the part of the organism. The organism does not need to
be intending or aware of the event occurring. PMIR is a possible
explanation of the experience of a series of fortunate or unfor-
tunate events, a run of good or bad luck. Sometimes when you
notice a trend in events, a series of qualitatively similar situations,
PMIR may be operating. If the events do not seem to further your
development, through meditation and work on yourself, you can
change the trend.
Some people who have practiced yoga have experienced out-
of-the-body experiences. This is an experience in which you feel
as though your "self" is located outside your physical body.
Robert Monroe (192) has ryritten convincingly of his personal
experiences with out-of-the-body travel. Complex experi€nces
such as this are very challenging to parapsychological researchers.
Yoga practices and meditation have been considered psi-
conducive. As you do your practice you may notice that syn-
chronistic events happen more frequently. When you are not
THE SPIRTTUAL SIDE OT SOMATIC YOGA
\78
SOMATIC YO GA AND PSI
if you dream about the death of a loved one, this is cause for
anguish. But if you see life and death as part of the balance of the
universe, then the foreknowledge of the transition of your loved
one becomes cause for other actions and emotions, If used prop-
erly, psi experiences will aid you in your development; if they are
misused, they will gei in the way of your yogic development. Mis-
used, they will simply attach you to the material rvorld even more
firmly-the world of material possessions and distress. As your
psychic abilities become more available, the yamas and niyamas
as rules for balanced living in society become even more impor-
tant. They can be helpful guides for the appropriate utilization of
your newfound capacities.
r8o
SOMATIC YOGA AND PSI
18i
Conclusion
Cood or bad deeds are not the direct car.rse of tbe lransforma_
tion. They only acr as breakers ofthe obsracles to nalural evolution;
just as a farmer breaks down the obstacles in a rT'ater course, so that
\r'ater flows through by its own nature.
potanjali
your own hands, there is the thrill of being master of your fate,
captain of your ship. There is a great expansion oI the sense that
you can do practically anything you want to do. And you can, you
feel a great increase in your personal power.
This book has attempted to be a smorgasbord of yogic prac-
tices. Hol,!' these practices work physiologically has also been
included. You were invited to sel€ct practices for your own evolv-
ing yoga. The emphasis has been placed on awareness and self-
sensing, the bringing togeiher of the first and third person per-
ception for as much time as possible. With practice, you will
become increasingly able to maintain that focus. When you are
able to do it for any length of time, either in your yoga practice or
in your everyday life, you will notice an increase in your effective-
ness and available energy. You have been encouraged to feel com-
fortable with each stage in your yogic development so that you can
derive maximum benefrt from it.
Our society has been experiencing rapid technological evolu-
tion. We cannot continue to evolve at the rate that we have in the
past. Our planet does not have limitless resources; our popula-
tion cannot continue to expand at its accelerating tate- The strug-
gle to "make" it in our society has become less crucial; we have io
frnd ways to relax into our world. Somatic yoga can help you relax
and enjoy your life, to really see, hear, taste and savor your experi-
ences rather than substitute quantity of experience for quality.
In modern times, we have become alienated from our environ-
ment. We have even become self-conscious about our alienation,
P€rhaps it will be possible to do something about it. Let,s hope so,
There is still time. Somatic yoga is an excellent way to begin to get
back in touch with nature. lt is, in fact, a way of establishing a hir-
monious rhythm with the forces of nature. As you begin to be
more conscious of the air you breathe, for example, you seek more
pranic air. As you begin to do your yoga outdoors, you begin to
feel the earth and its more organismic sensations. As your senses
become more refined and you begin to see and sense your rela-
tionship to all of your environment, you begin to appreciate mure
and more of whai the natural world has to offer_
183
CONCLUSION
a84
Appendix
Key to Postures
a up
legs g locust
b shoulderstand
half h bow
c sholderstand i spinal twist
d frsh j yoga mudra
e plow k head-to-knee
f cobra I tree
Week 1 Warmups
Postures a & b (30 seconds)
Pranayama - rapid breath
Pratyahara
Meditation (5 minutes)
Week 2 Warm-ups
Postures a, b & c (30 seconds)
Pranayama
rapid breath
same nostdl breath 1:4;2 ratio
Pratyahara
Meditation (10 minutes)
Week 3 Warm-ups
Posture a (1 minute)
Posture b (40 seconds)
Posture c (1 minute)
Posture d (30 seconds)
APPENDIX
Week 3 Pranayama
(cond) rapid breath
alternate nostril breath 1:4:2 ratio
Pratyahara
Meditation (15 minutes)
Week 4 Warm-ups
Posture a (1 minute)
Posture b (40 seconds)
Postur€ c (1% minutes)
Posture d (1 minute)
Posture e (30 seconds)
Pranayama (see week 3)
Pratyahara
Meditation (20 minutes)
Week 5 Warm-ups
Posture a (1 minut€)
Posture b (40 seconds)
Posture c (1% minutes)
Posture d (1% minut€s)
Posture e (1 minute)
Posture f (2 rePetitions)
Pranayama
Pratyahara
Meditation (20 minutes)
Week 6 Warm-ups
Posture a (1 minute)
Posture b (40 seconds)
Posture c (2 minutes)
Posture d (2 minut€s)
Posture e (1% minut€s)
Posture f (3 rePetitions)
Posture I (2 rePetitions)
Pranayama
Pratyahara
Meditation (20 minutes)
t86
Week 7 Warm-ups
Posture a (1 minute)
Posture b (40 seconds)
Posture c (2% minutes)
Posture d (2% minute)
Posture € (2 minutes)
Posture f (3 repetitions)
Posture g (3 repetitions)
Posture h (2 repetitions)
Pranayama
Pratyahara
Meditation (20 minutes)
Week 8 Warm-ups
Posture a (1 minute)
Posture b (40 seconds)
Posture c (3 minutes)
Posture d (3 minute)
Posture e (2Yz minutes)
Posture f (3 repetitions)
Posture g (3 repetitions)
Posture h (3 repetitions)
Posture i (30 seconds each side)
Pranayama
Pratyahara
Meditation (20 minutes)
Week 9 Warm-ups
Postures a-d-same as above
Posture e (3 minutes)
Posture f-h-same as above
Posture i (30 seconds each side)
Pranayama
Pratyahara
Meditation (20 minutes)
Week 10 Warm-ups
Postures a-i -same as above
a87
APPE]
i88
References
10()
Patel, C, Yoga and bio-feedback in the management of hypertension,
Lancet, 1973, 2, 1053-1055,
Patel, C. & North, W. R. S. Randomised controlled trial of yoga and
bio-feedback in the management of hypertension. Lancet,1975, 2,
93-9s.
Prabhavananda, Swami & lsherwood., C. How to Knoru God: The Yoga
of Patanjali. New York: Signet Books, 1953.
Ram Das, Be Here Now. San Cristobal, Neu,Mexico: Lama Founda-
tion, 1971.
Rhine, J. B, ErtrL-Sensory Perceptiofl. Boston: Humphries, 1934.
Satchidananda, Yogiraj Sri 9wamt, Integral Yoga Hatha. New York:
Holt, Rinehatt & Winston, 1970.
Schmeidler, G. The psychic personality. In E. D. Mitchell (ed .), Psychic
Exploration: A Challenge for Science. New York: G. P. Putnam's Sons,
"1974.
a9r
ABOUT THE AUTHOR