Brain Waves and Yoga

by Ram

The Wave by Edvard Munch

Neurons communicate through electrochemical signals that are the basis for motor functions, thoughts, emotions, and behavior. These electrochemical signals—also called brainwaves—can be detected by placing sensitive sensors on the head/scalp. Brainwaves are functionally characterized as bandwidths and range from slow to fast, loud to subtle and simple to complex. Thus, our brainwaves change according to our behavior and the emotions that we display. Slower brainwave patterns indicate that the individual is tired, fatigued, sluggish, slow, or dreamy. Fast brainwave patterns are seen when an individual is alert, fast paced and generally in a hyper-moody behavior. While these are broad descriptions, there are brainwaves that are far more complex and reflecting various aspects of individuality. The list of brainwaves includes:

Delta Waves. These brainwaves are low frequency, high amplitude, deeply penetrating, slow brainwaves that are generated during deep meditation and dreamless sleep. The presence of delta waves indicates that the individual is no longer influenced by external impressions. Researchers note that people with health issues do better in this state, indicating the importance of deep sleep to the healing process. Delta wave activity is highest in infants and is the predominant brain wave in infants. Delta waves have been shown to decrease across the lifespan and especially in the older adults by which time deep sleep and delta waves may be entirely absent.

Theta Waves. These brainwaves are seen most often in dream sleep and also appear together with the delta waves in deep meditation. Theta waves appear during learning, memory acquisition, intuition, nightmares, and during emotional display. A person who daydreams presents a theta brainwave state. A person who is driving after a heavy meal or on a quiet freeway realizes that he/she is unable to recall the last five miles. This is theta wave in action. Individuals who ideate a lot can blame it on the theta waves. Theta waves are predominant on all those tasks that are done in an auto mode. 

Alpha Waves. Being here and now or being in the present state marks the appearance of alpha brainwaves. They predominantly appear during the resting state and their appearance signals non-arousal, calmness, mind/body integration, and learning. A person who has completed a task and sits down to rest, takes time out to reflect, or takes a break from a meeting and walks in silence is often in an alpha state. 

Beta Waves. These brainwaves are fast acting and dominate during the waking state and when we are alert, attentive, and engaged in mental activity. When the brain is stimulated or aroused, it generates beta waves that are characteristics of a mind that is engaged. Thus, an orator, a debater, a teacher, or a talk show host would all present beta waves in their brain when they are engaged in this form of activity. 

These four brainwave states are common to the entire human species. Individuals of all ages experience these same brainwaves, which are consistent across race, cultures, countries, and boundaries. Thus, when we put the book down or switch off the TV, turn off the lights and close our eyes, our brainwaves shift from beta, to alpha, to theta and finally, when we fall into deep sleep, to delta. 

But researchers have shown that even though one specific brainwave may predominate at any given time, depending on an individual’s activity, the remaining brainwaves will continue to be present albeit at low levels at all times. All the four brainwaves work in tandem and in sync with each other to determine an individual’s state of activity. However, as we age, the synchronicity with which these brainwaves function is lost. Sleep is also compromised in adulthood, which further aggravates the random behavior of the brainwaves, which partly explains why older adults are so forgetful. According to latest research studies, both delta and theta waves are out of sync in older people, which interrupt communication between the hippocampus-prefrontal cortex areas of our brains that are responsible for short and long-term memories.

Yoga for healthy aging advocates physical tools for the body, mental tools for the brain, stress management tools, and equanimity tools, all of which will help to avoid or reduce the chances of acquiring one or more of the age-associated diseases and to better manage and minimize the impact when they occur (How to Foster Brain Health with Yoga). These tools—including asana, pranayama, meditation, and yoga philosophy—are exactly what you will use daily as your yoga practice. Previous research has shown the vast mental and physical health benefits associated with yoga practice. When considering brain waves from the perspective of stillness, attention, focus, concentration, and relaxation, there is an interesting relationship between yoga practices, brain waves, and positive brain states. Studies have shown the following: 

• A considerable increase in alpha and theta activity was found in most regions of the brain after Kriya Yoga meditation, indicating that the brain is deeply calm, still, and relaxed (see Mapping the brains activity after Kriya Yoga). 
• Depressed, introvert people have more alpha brainwaves in the left temporal lobe, while chirpy, gregarious people have more alpha waves in the right side. Thus, yoga-associated increase of alpha brainwave in the right temporal lobe provides a natural setting to counteract stress and depression. (See Effects of yoga on brain waves and structural activation: A review.)
  
• Increased alpha and beta wave activation were observed after two rounds of alternate nostril pranayama practice, which indicated relaxation with an underlying alertness. The authors also noted a balancing effect on the functional activity of the left and right hemisphere (see EEG changes during forced alternate nostril breathing). 
• Increase in beta waves, which is linked to improved task performance, was found to be associated with fast paced breathing practices including Sudarshan Kriya and Kapalabhati pranayama (see Electrophysiologic evaluation of Sudarshan Kriya: an EEG, BAER, P300 study). 
• Both asana and pranayama practices were associated with increased delta and theta brainwaves, which may explain why participants experienced reduction in anxiety and increased attention and focus. 

Thus, a combination of breathing practices, meditation, and asanas is sufficient to shift the brainwave pattern to a physical and mental state involving reduction in stress, anxiety, mood disturbances, and depression and improvements in mood, focus, alertness, and an over-all sense of well-being. Sustaining good health and wellness and improvement in well-being is universally favored by people, so here is another compelling reason for you implement yoga as a daily practice.


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My Perspective on Sex and Sexual Abuse in India

by Ram

Last week Nina presented an insightful article about sexual abuse in Yogaland and provided some great suggestions about ways to avoid sexual predators (Speaking Truth to Power About Sexual Abuse). An anonymous reader had several objections to that article and strongly suggested that YFHA should stop publishing articles regarding sexual abuse. Nina wrote a rejoinder post after dissecting the reader’s question into subparts and providing positive comments and reasons for each of the sub-questions (Re: Your Request that I Stop Writing About Sexual Abuse). There was truth and kindness in Nina’s response for each question and I personally admired the style with which Nina handled this sensitive query. Meanwhile Nina also approached me and asked me to address this issue particularly: “Westerners being fascinated by sex and sexual culture and YFHA is proving this true with so many articles devoted to this topic”. Because I’m an Indian and a male from a “Brahmin” family, Nina asked if I could add in my perspective about sexual abuse in the yoga arena. I was not sure if I could write on this issue truly from my heart. I meditated on this topic and as my heart opened up with the truth I began writing unabashedly. 

Let me begin by saying that India is a land of contradictions. At least that was how the country was when I was growing up until I left the country in 1992. Since then, I try to visit India each year and though people remark that India in the course of aping the West is now fully Westernized, I don’t buy it as I continue to see contradictions in many facets of life. Growing up in an extended family of Sanskrit teachers and Vedic priests, my brothers and I were taught the four goals or aims of a human life, also known as Purushartha (goals of human pursuit). We were told to lead a life filled with righteousness and morals (Dharma), prosperity (Artha), pleasure & love (Kama), and spirituality (Moksha).

As a school student, however, spirituality was a distant land, righteousness was a far-fetched practice, and prosperity was left to the head of the household and the earning member. In contrast, we found ourselves deeply exploring the world of senses and sensory pleasure and Kama to us meant cheap sexual pleasure. Though Kama actually signifies the ultimate aspect of love that did not violate the laws of Dharma (moral responsibility), Artha (material prosperity) and Moksha (spiritual liberation), as teenagers we looked upon Kama as desire, passion, and emotions with sexual connotations. This, despite the fact that sex in India and in majority of the homes was considered taboo. Topics about sex and sexual discussions were considered indecent, especially with family members. Even in schools, sex education was not taught as it faced a lot of opposition from parents and teachers dared not teach the subject. Sex was considered a very personal thing and something that could not be discussed among parents, teachers or elders. 

And if you are a woman, you are at a complete loss. Girls were not provided with any education about menstrual hygiene and sexual health. I remember the fear and anxiety surrounding my cousins when they experienced their first menstrual period. They were strictly warned about discussing it with anyone. Topics pertaining to menstruation, sexual intercourse, sexual organs, gender identity, feelings of attraction for another person, child sexual abuse, and self-exploration among others were off limits and totally discouraged. Sexual information only percolated through hearsay from senior kids or movie scenes that depicted anything close to sex, including sexual abuse or rape scenes. 

Herein lies some contradictions. While schools disregarded subjects dealing with sex education and adults firmly pushed such topics into the dark closet, this is the same country that produced the world-famous treatise Kamasutra and this is the same land where majority of the temple facades sported intricately carved sex sculptures. Kissing and sex scenes in movies were censored by the Indian film censor board, but rape scenes and sexual abuse were allowed. And yet the subject of sex was always sidelined and considered morally disgraceful to be discussed openly. Kissing, pecking, or holding a significant other/spouse’s hands in a public place were all considered offensive and any kind of love or affection was confined to just the bedroom and not to be displayed publicly. A convenient reason given is that any talk or discussion about sex would disrupt the “social order, family values and the Indian culture” that has been “pure” since time immemorial. I am still trying to understand the “Indian” social order and the culture. Since our parents did not receive sexuality education themselves and did not discuss their own sexuality issues with others, they did not recognize the need for their children to have a formal, comprehensive education on sex and sexuality. Furthermore, since it was considered taboo, children too felt uncomfortable talking about sex or having conversations in public. This created a major obstacle, for if a child or teenager was sexually abused, the incident was never discussed within the family. And even if parents were aware they did not seek any help, the entire matter was hushed up, and the perpetrator could walk scot free and commit similar abuses on other teenagers. Time and again parents kept insisting that girls/women wear clothes without revealing any part of their body—skimpy clothing was a ticket to sexual abuse or rape. The same practice was true in professional life. Women were teased, abused, or molested at work or other places, but the incidents were rarely brought to light for fear of repercussions. 

Now, imagine the consequence of having a girl/women in a room with a well-known male doctor, practitioner, teacher, instructor, coach, tutor, trainer or mentor. Or imagine a class with a well-known male personality and all the students vying for his attention? Loose-minded and morally despicable people are spread out in the world and India is no exception. Whoever declared that a yoga guru or a swami from the Himalayas or a world-renowned philosopher could never be a sexual predator is totally mistaken. Such personalities may be delivering an authentic message, but they are not true messengers. If the messenger happens to be a Yoga teacher, the eight limbs of the yoga philosophy gets taught to the students, but the same messenger is not walking the talk. Unable to overcome their temptations, they endanger a student’s life by providing an unsafe environment. Thus, we have heard and are hearing about such gurus and their shenanigans. Time and again, the ego (Ahamkara) of such personalities has always tested these individuals and many have succumbed to material or sensual desires. The myth that there is cultural misunderstanding and sexual abuse is only confined to the West is incorrect. This has happened in the West, it has happened in the East, and India again is no exception. 

Sexual abuse is not a normal or acceptable behavior, it is a crime. The difference is that in India due to the taboo, sexual abuse is not easily brought to light. So, while the West highlights an abuse case and keeps the story alive through repeated media exposure, Indians in general shy away from writing, reading, or discussing such cases. It may seem an act of hypocrisy, but it is what it is. In the process, the likes of Jois, Bikram, and others may have got dethroned in the west, but in India, and particularly among the yoga community, the public is either muted or neutral (their reaction, “we don’t discuss such cases in public”). So now where does that leave me? Let me confess, when Nina asked me for my comments, initially the “Indian taboo culture” overtook me and I hesitated. As I sat to meditate, I reflected on my own Ayurveda and Yoga classes. The first topic in an Ayurveda student’s journey is Indian Philosophy and one of the six philosophies (Shad darshana) taught is yoga philosophy. 

Yoga is just not about learning to manage the fluctuations of the mind, but also about desires, thought, and emotions. It is about compassion for ourselves and others, and standing for truth. Furthermore, yoga is also about nurturing, healing, and flourishing at all levels. Going by the principles of this philosophy, I would want to keep these discussions alive for the issues to be resolved and for immoral teachers to be exposed for the safety of other students. The world may move on and such teachers may claim “retransformation,” but students need to be careful. These teachers of fame may “reinvent’ themselves, but old habits, especially sensual habits, die hard. But as yogis we are taught to fill ourselves with hope and so we hope that through these forums and discussions, tainted teachers develop awareness, are able to control their desires and impulses, and drastically change their behavior so they are more in tune with their true nature. As for us, we practice their teachings but not their behavior. We can even move a step ahead of them in the journey to inner realization by, when we are ready, forgiving the individuals who injured our mind and upset our emotional balance. The act of forgiveness can free us from a traumatic past, mitigate any past horrible experience, and allow us to move on with those events cleared from our lives. 

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The Importance of Direction in the Asana Practice

by Ram

Venice, Looking East from Guidecca, Sunrise by J.M.W. Turner

The early yogis were influenced by nature, the environment, and what was all around them, and they used this information to name most of the yoga poses. In most cases there is logic behind the Sanskrit naming system. In addition to animals, birds, or sages, some yoga poses have the directions “west” or “east” attached to them. Have you ever wondered about why these directions and their significance? This article will focus on the direction west (paschima), which is seen, for example, in the poses Paschimottanasana and Jathara Urdhva Mukha Paschimottanasana.

In my post Brahma Muhurta (The Ambrosial Hours), I discussed how the time between 4:00 and 7:00 am, approximately two hours before sunrise (near the equator), was the most auspicious time for achieving knowledge and awareness of true self. Both the ayurvedic and yoga texts emphasize the immense benefits of these timings to the body and mind for various practices, including scriptural studies, mantra recitation, and chanting, and practicing silent meditation (dhyana), deep concentration (dharana), or breath practices (pranayama). At this hour the mind is clear and calm and is therefore a perfect setting for the above mentioned practices. In addition, the qualities of air and ether dominate at this time of day, and purity and lightness provide the perfect setting for meditation, prayer, chanting, and other spiritual practices. Being awake and alert at this time helps to minimize all kind of distractions and sensory inputs. Back in India, temples would open their doors at this time to encourage people to start their spiritual activities so that they receive maximum benefits. 

My grandfather used to start his morning routines during the Brahma Muhurta time and end his practices with yoga asanas. All this was done in the open courtyard outside the home. My grandfather would be seated on a simple coir mat facing the eastern horizon (sunrise). By the time he completed his mental exercises and reached the asana part, he would catch the first glimpse of the sun rays. By the time he completed his asana practice, the sun would have risen fully on the eastern horizon. When an individual is seated facing the sun in the morning, the front part of the body (anterior) faces the sunlight. The back side of the body (posterior) is sort of the shadow region and gets directly exposed to the sun rays only when a person bends forward. 

In asana names, the Sanskrit word “pachima” refers to the western part of the body (back side) when facing the sun. Other yoga poses with the word “paschima” in them include: Urdhva Mukha Paschimottanasana, Ardha Baddha Padma Paschimottanasana and Triang Mukhaikapada Paschimottanasana. When all these poses are performed in the morning facing the eastern horizon, the back of the body becomes the western side and the forward bend you take in them exposes your back to the sun. If those same asanas were performed in the evening while still facing the eastern horizon, the forward bend exposes the back side directly to the setting sun rays in the west. Thus, while you are facing the east, your entire back side (paschima) can get exposed either to the rising or setting sun. 

In the Hindu tradition, facing the eastern direction has its own importance. Like Yoga and Ayurveda, Vastu Shastra is the Vedic system of design and architecture. According to Vastu science, east is the governing direction of the solar deity, from where all positive energy gets directed to the earth. East is recognized to bring good luck, peace, prosperity, harmony, and good health. It is for this reason that the main deity in the temples or at homes is kept facing west, so when you sit to pray facing the deities, you are facing the east. Similarly, having the home entrance facing the eastern horizon brings a lot of good fortune to the family.

You may wonder if the benefits from such poses are lost if we are not facing the east when we practice, especially in a studio setting. In my humble opinion, if you are not practicing in ab open space, you may only lose some benefits in the form of the sunlight and the synthesis of vitamin D. But the health benefits from a yoga practice will still prevail. According to BKS Iyengar, the benefits of these forward bends are numerous. He suggests that these poses calm the brain and helps relieve stress and mild depression, stretch the spine, shoulders, and hamstrings, stimulates the abdominal organs, including liver, kidneys, ovaries, and uterus, improves digestion, and helps relieve the symptoms of menopause and menstrual discomfort. So, I would not get hung up on the direction issue. However, if you get a chance, do perform the asanas facing the eastern sun and notice if it makes a difference. When I visited UCLA last year, I took the opportunity to attend few beach yoga classes in Santa Monica. Facing the eastern horizon (the Angeles forest range) and doing the poses early morning did bring a lot of subtle changes to my brain, mind, and emotions. 

Furthermore, you may also wonder why other poses that not only allow the back side to be exposed directly to the sun but also causes the intense stretch of the back do not have the direction paschima=west in them. For example, Uttanasana (Intense Forward-Bending Pose, Intense Stretch Pose, Standing Forward Bend, Standing Forward Fold Pose, or Standing Head to Knees Pose) when done facing the eastern horizon exposes the back to the sun and also stretches the back, yet it does not have “paschima” in the name. I checked the literature and did not find any suitable answer. I guess it is like asking why apples are named apples and not banana or oranges. So, I would not attach too much importance to the name; instead, I would look to the benefits associated with the pose, which, of course, can still be practiced while facing east.

Based on the ancient Vedic texts and other anecdotal reports, it appears that facing the eastern sun while performing the asanas facilitates mental detoxification and clarity, which in turn enables you to achieve a deeper meditative state and sustain a healthy life. 


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Flat Feet: Can Yoga Help?

by Ram

Walking Woman by Martiros Sarian

A year ago, an individual I will call Maria to protect her privacy sent me a mail asking if I could suggest a suitable Ayurvedic intervention program to correct her flat feet. Maria mentioned that she had been suffering from painful feet, including foot and leg discomfort and pain and inflammation on the bottom of the feet. When she approached a wellness practitioner, he suggested that she do something about her flat feet and strengthen her feet. At that time, I was not aware of any health concerns associated with flat feet. Additionally, Ayurveda did not discuss about flat feet in general. But in the yoga section of the Ayurvedic texts, I found some interesting information about flat feet. So, I browsed through other journals, books, and websites to understand more about this condition. Based on the knowledge I acquired, I wrote to the individual and suggested yoga therapy to help her with the condition. 

Flat feet are extremely common. In fact, flat feet start out at infancy. The structures (muscles, tendons, ligaments) that are responsible to create the arches in the feet are not fully formed at birth. As we grow and use our feet for locomotion, these structures mature and fully develop, and the arches begin to appear. The arches provide optimal support to the foot during movement, help to distribute body weight across the feet and legs, and stabilize the foot on a variety of surfaces. However, in some individuals these structures develop poorly, resulting in a low arch or no arch. Having a fairly low arch or no arch at all can result in the entire soles of the feet touching the ground. Flat feet may also be associated with overpronation, a condition where the ankle bone leans inward more toward the center line resulting in the foot rolling to the inner side during standing and walking. Overpronation puts a lot of strain on the big and second toes and creates instability in the foot. The excessive rotation of the foot leads to more rotation of the lower tibia and stress on the ligaments and tendons of the foot, resulting in shin splints and knee pain. An increased risk of injury and heel pain may also arise from overpronation. 

Flat feet are common and many people with flat feet normally will not experience any symptoms. If the foot flattens out when you stand and is not painful, treatment is not required. However, if the flat feet are rigid and not flexible, this can be painful and also result in imbalance from prolonged foot and leg discomfort. If this persists, it can lead to other problems, including pain (especially in the lower back), inflammation on the bottom of the feet, tendonitis, or bone spurs. Generally, rigid flat feet are also linked with less movement, sedentary lifestyle, and increased body weight. Clinicians and qualified healthcare practitioners can diagnose the condition by examining the feet and observing the client when they stand and walk. The health care professional may suggest motion control shoes, insoles, ankle brace, or orthotics to stabilize the foot and correct the motion in overpronation. The American Academy of Orthopedic Surgeons (AAOS) recommends various exercises to improve strength and flexibility in the feet and ankles. My publication search revealed one scientific study that focused on certain foot-specific exercises and barefoot weight bearing to achieve sufficient changes in foot function. This study confirmed that proper training methods specific to the foot, heel, and calf muscles will alleviate foot problems in participants with flat feet.

Yoga with its repertoire of asanas that strengthen the calf muscles, heel, or the arch area may improve foot structure and function in people with flat feet. Alternatively, in some cases it may even strengthen the feet by increasing the foot arch. Even though I did not find any specific article on yoga asanas and flat feet, based on research and anecdotal experiences, I suggested the following asanas to Maria:

1. Sun Salutations with emphasis on Downward-Facing Dog pose (Adho Mukha Svanasana), Powerful pose (Utkatasana) and Plank poses (high plank=Kumbhakasana and low plank=Chaturanga Dandasana) to release the tightness in the heels and strengthen the ligaments and tendons in the feet.
2. Warrior 1 (Virabhadrasana 1), Intense Side Stretch pose (Parsvottansana), Triangle pose (Uthitha Trikonasana) and Bound Angle pose (Baddhakonasana). These asanas were suggested to strengthen and stabilize the muscles of the feet and knees, to stretch the calf muscles, and to create an inner arch lift.
3. For standing poses I suggested that she keeps the ball of the foot on the floor but lift all the toes up to strengthen the tendons and ligaments. 
4. I also suggested simple squats and squatting yoga postures, such as Garland pose (Malasana, and sitting poses that stretch the top of the foot and strengthen the arches, such as Hero pose (Virasana).

There are other asanas that may also help in releasing the tension in the tendons, strengthen the muscles, and stimulate the arches of the feet to appear. But I did not wish to see Maria rushing into a long series of postures and hurting herself more in the process. Fortunately, Maria judiciously did all the asanas that I had suggested, holding each pose for about 15 seconds, repeating the poses at least 3 times. As she practiced, she went to edge in some of the poses but was mindful at the same time. Four months into the practice, Maria noticed that the radiating pain had subsided! Her energy was back, the stiffness in the ankle and heel had eased, and she did not have any problems while standing behind the cash counter at her work place. She described her life to be normal and productive devoid of any physical pains. It is now eight months since Maria incorporated those asanas in her daily lifestyle. A week ago, she had one more interesting piece of information to share: she noticed a slight arch in both feet. Maria was thrilled and promised that yoga would now be a part and parcel of her daily lifestyle. I, too, was amazed. This is one anecdotal example is encouraging enough to warrant a full-scale scientific study. But for those of us who are already on the yoga path, we don’t need a research study to prove the benefits, we are already experiencing them! 

For additional foot-related information, check the following on this blog.

In All About Your Feet, Baxter provides an overview of all the information we have on the blog about the feet.

In Video of the Week: Anatomy of the Feet Baxter provides an introduction to the anatomy of the feet, including basic structures, landmarks, and functions.

In Video of the Week: Anatomy of the Toes Baxter discusses how the toes move, their functions, and some common toe problems.

In Friday Q&A: Flat Feet Baxter discusses flat feet.

In Friday Q&A: Morton's Neuroma Baxter discusses a condition of the ball of the foot and how yoga helps to heal it. 

In Friday Q&A: Feet and Comments Shari and Baxter suggest ways to practice yoga if you wear orthotics in your shoes.

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Namaste: Reverence on Three Levels

by Ram

The Soul of the Rose by John William Waterhouse

According to what I learned in India from my grandfather and other Sanskrit scholars, “namaste” is a revered Sanskrit word with a deep and profound meaning. It’s not a simple act of bringing your hands into Anjali mudra and muttering the word under your breath. It’s also not just a general greeting, like “hello” or “good morning.” You have to mean it when you are saying it because words like namaste have deep effects on the body, mind, and intellect as they can transform an individual. 

This seven letter Sanskrit word is made of two words: namas + te:

Nama = bow, obeisance, deference, awe, salutation, acknowledgment, adoration, worship, respect, adulation, esteem, appreciation.

Te (do not stress on the Te as in Tea, instead think of the name Theo and say Te similarly such that it rhymes with They). Depending on the context, preceding or the succeeding word, Te could mean = you, they, that. 

The appearance of “s” letter has to do with Sanskrit phonetics and grammar that is not relevant to this post. 

If you have an individual saying Namaste to another individual or to a group, it therefore would literally mean: saluting you/you all, obeisance to you/you all, acknowledging you/you all, worshipping you/you all, adoring you/you all. 

Namo vaḥ and Namo vam, are enclitic words and confined to Sanskrit grammar. It is rarely used in regular Sanskrit conversation and represent shortened versions of Namas + Te (Namo vaḥ and Namo vam are akin to the English enclitic words “can’t” and “won’t”). 

If someone addresses you with a “namaste” and you are generous with your blessings and wish that the addressee (individual or a group) receives twice the benediction/adoration, you reply “Namo Namah.” Namo Namah is Namas Namas (of Namaste) repeated twice for emphasis and simultaneously doubling the blessing. Once again, the use of Namo Namah and not Namas Namas is solely due to Sanskrit grammar and word conjunction. 

“Namaskar” is “namaste” in the Hindi language. In South Indian language namaste takes the form as “namaskara” or “namaskaram.”  

When you tell someone, “Thanks, I appreciate it,” do you really mean every word or do you say it loosely? Words are not just elements to utter or write, they carry energy and travel through space as vibrations that can impact the receiver both negatively and positively. Notice our feelings and our state when we hear certain pleasing words or violent words. Pleasing words calm and de-stress us while spiteful/vicious words ruffle us and disrupt our calm demeanor. Namaste is a pleasant sounding, harmonious, and revered word that has its energetic effects on body, mind and intellect. And unlike what some fanatics profess, namaste is not bound by religion. Its effect and meaning is beyond any religious connotation.

In The Koshas: A Yoga Model for Healthy Aging, Beth Gibbs alluded to the five layer koshas encompassed by the three bodies namely physical, subtle and causal/karmic, which need to be completely integrated and functioning in harmony to achieve wellness and wholeness. For the sake of simplicity, I will refer to the three bodies Physical, Subtle and Causal/Karmic as Body, Mind, and Intellect. This is relevant because when “namaste” is uttered consciously, we wish that the energy associated with this term positively affects one or all three aspects of individuality: Body, Mind and Intellect.

Body. It may sound as a customary greeting similar to hello and is often used in yoga and Ayurveda classes ,where the teacher may utter the word in the beginning or end of the class. It is also a customary greeting among Hindus before initiating a conversation and is used with all people, young, old, friends, and strangers. While it may not carry any significance for the addressee or the addressers, in reality it is extending a warm welcome to each other and showing respect that you are equal to one another. The utterance of this word strikes an instant connection, clears away any doubts or discordance, and removes any barriers of resistance. Acknowledging the oneness and equality paves the way for an animated conversation. It also marks the beginning or ending of a conversation. There is no customary rule that it has to be said in a yoga class. I do it at the end of my yoga class: to thank the participants for having attended my class, to thank the participants for a meaningful session, and to acknowledge the studio for providing me the space to teach. Just one word to give thanks to everyone involved in the event! In the Ayurveda classes that I teach each month (each class is eight hours long with multiple breaks), we say “namaste” when we take breaks and resume the classes. I do it for the same reasons as mentioned above. 

Mind. When you say namaste, at the level of the mind you are the recognizing the divinity in yourself and acknowledging the divinity in others. As a teacher of any subject, you want to see the best of your students and you get an utmost pleasure if your students inculcate and practice your teachings. In a yoga class setting, by saying namaste, you are acknowledging mentally that your students gravitate towards the yogic lifestyle (following the yamas and niyamas and gaining expertise over asanas and pranayama) and to successfully building and strengthening the connection between the body and the mind. Additionally, namaste serves as a blessing that their mind is set free of materialistic desires so as to prepare the intellect for contemplation.

Intellect. At the level of the intellect, by saying namaste you are acknowledging the “true you” (purusha) and the true self in others. You recognize that the true you is the same in all others as well. In a yoga class, you are also letting go of your ego as a yoga teacher. No matter how famous and skillful you may be in your asana practice, you continue to be humble, ready to teach, and learn from others, inculcating in your students positive feelings and experiences, transforming all negative experiences, having no judgement, giving and receiving blessings, and viewing all individuals as a manifestation of that supreme divinity. 

Thus, at the highest level namaste is not a loose word but a revered greeting. There is no specific time, venue, or event when this can be said. The argument that it need not be said in yoga class since it is not followed in yoga centers in India does not hold good, since there is other yoga-relevant stuff that happens in the West (dog yoga, aqua yoga, couples yoga, tantra yoga, yogalates, etc) that is not followed in India. To use this word, you need to be open hearted and generous with your good wishes and blessings to others and to society. Say “namaste” and let go of your ego and personality, feel open, grounded, and calm. And experience oneness with your true self and see everyone and everything else as an embodiment of that true self: “the oneness”. You also have a choice of directing the vibrations of this word to just one level or all three levels of individuality—body, mind and intellect. After saying it, notice if you are experiencing contentment and a sense of accomplishment. It’s a great positive spiral and it results in true happiness. 

Now you may understand why I sign off all my mails to Nina with “Namaste.” Thanks to this divine soul, I am able to pen my thoughts and communicate with you all through this blog.

Namaste!

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Subscribe to Yoga for Healthy Aging by Email ° Follow Yoga for Healthy Aging on Facebook and Twitter ° To order Yoga for Healthy Aging: A Guide to Lifelong Well-Being, go to Amazon, Shambhala, Indie Bound or your local bookstore.

Preventing Falls with Yoga

by Ram 

Rising, Falling, Flying by Sophie Taeuber-Arp

Postural balance is the ability to keep your body stable and to regain balance whenever there is a shift in your posture. This ability diminishes as we age, which can result in an inability to maintain proper posture, balance, or stability during standing or walking. Aging is also associated with decreased balance responses from the vestibular, visual, and proprioceptive systems that results in increased levels of instability and unsteadiness. With decreased ability to maintain balance together with increase in postural sway and weak gait, aging/older adults are more susceptible to losing balance and falling. In addition to weakness-associated balance impairments, prior falls, loss of strength, gait, and certain medications are also risk factors for poor balance and falls. 

Falling is a leading cause of injury-related death for those over the age of 65 in the United States. According to the World health Organization, fall-related death rates are highest world-wide among adults over the age of 60 years. Falls are the second leading cause of accident-associated deaths globally and 80% of these individuals come from low and middle-income countries. Falls also cause other health problems, including but not limited to trauma, fractures, broken bones, and head injuries. And the immobility as well as the psychological impact of falling makes the elderly people more susceptible to developing secondary problems, such as infections, or they may be at a risk of repeat falls, subsequent injuries, a reduction in quality of life, and sometimes even death. 

Thus, it is imperative to develop programs for aging adults to not only improve balance and decrease falls but also manage the fear of falling. Of course, yoga, which includes postures (asanas), meditation, and breathing (pranayama) is known to enhance relaxation, flexibility, balance, strength, overall fitness, mental and emotional well-being. And studies suggest that the combination of postures, breathing, and stillness when practiced together improves an individual’s physical strength and stability as well as a sense of well-being and enhanced quality of life. With yoga practice, elders experience less drama in the intellect, as the mind is encouraged to focus on the pose and the pose itself improves balance by increasing muscle strength, endurance, flexibility, and heart and lung function. While there are quite a good number of studies focusing on yoga regimens for falls, in most cases the size of the study populations have been quite small. Nevertheless, based on the conclusions of these studies, I feel it is definitely helpful to promote yoga for seniors. 

In one of the earliest studies on elderly subjects Effect of a 12-Week Yoga Intervention on Fear of Falling and Balance in Older Adults: A Pilot Study researchers found improvement in balance and reduction in fear of falling in 14 adults over the age of 65 after a 75-minute, 2X/week, 12-week yoga intervention. Participants reported fewer physical constraints, felt more relaxed, and enjoyed the program. In a study involving nine older women The effectiveness of therapeutic yoga on community dwelling older adults with and without balance deficits, researchers explored the effectiveness of yoga on preventing falls by putting the subjects on a four-week yoga intervention, including one supervised session per week plus a home therapy program. All the older women experienced improvement in balance and expressed overall fitness whereas a control, a non-yoga group of four subjects, demonstrated no improvement in balance. In another study A yoga-based exercise program to reduce the risk of falls in seniors: a pilot and feasibility study, researchers studied the impact of yoga on balance and balance confidence in 27 older adults from a retirement community and found improvement in balance and the ability to transfer from the floor smoothly. Nearly all of the subjects improved their times on the one-legged standing test. The subjects also reported feeling more steady, improved in gait, and less fearful of falling. 

When recommending yoga for elderly people with balance issues, researchers advise they begin with seated poses first then slowly move into static standing postures. After that they can increase movement and lastly move to the floor. The use of yoga props, including a strap, blocks, or bolster will help people get into postures that would otherwise be too challenging. Straps are particularly helpful to improve leg movements, such as crossing the legs and hamstring stretches while in the seated position. They are also a great way to improve stability in one leg balance poses that also allow you to work on engaging the core and lengthening the spine. Blocks come in handy or resting the hands on a relatively stable surface especially in those poses involving standing stretches. Both blocks and bolsters are great for restorative poses to allow elderly people to experience the effects and benefits of the practice without too much exertion. In addition, encouraging people to work with their inhalations and exhalations in all the poses and including a short pranayama practice and mindfulness meditation before or at the end of the session helps to reduce anxiety and fear of falling.

In general people like to see anecdotal studies and personal experience supported by scientific observations. Despite the limited studies with small-sized populations that I highlighted in this post, based on the advice of the experts in the above-mentioned articles and my personal experience with some elderly people, I do believe that yoga can help the elders achieve increased strength, stability, coordination, and well-being. 

For further information on improving balance with yoga, see the following posts: 

In Want to Improve Your Balance? Take Off Your Shoes! Nina emphasizes that yoga asanas—whether or not they are balancing poses—when performed with careful attention to the alignment, helps to develop our balance and attention. In that same article, Nina argues why exercising with bare feet is the best way to improve your ability to balance. 

In Friday Q&A: Feet and Comments both Baxter and Shari fielded questions from readers who had trouble balancing in Tree pose and who also wore orthotics. Shari recommends that the reader spend some of her time practicing with bare feet to help her with her balance. 

In The Importance of Preventing Falls, Baxter discusses Dr. Atul Gawande’s book “Being Mortal” regarding the importance of feet. According to the book, in addition to overall balance, a person’s functional ability can be gauged by checking the feet. 

In News on Balance, Falling, and Yoga Baxter also talks about how improving balance not only reduces the chances of falling and fractured bones, but it also reduces the chances of other sorts of injuries as well. 

In Techniques for Improving Balance Nina describes basic techniques for improving balance that she and Baxter recommend

In Easy Balance Sequence for Regaining Confidence Nina provides a sequence she designed to help those with fear of falling.

In Featured Sequence: Easy Balance Practice Baxter provides an easier sequence for helping improve balance. 

Subscribe to Yoga for Healthy Aging by Email ° Follow Yoga for Healthy Aging on Facebook and Twitter ° To order Yoga for Healthy Aging: A Guide to Lifelong Well-Being, go to Amazon, Shambhala, Indie Bound or your local bookstore.