Yoga Asanas: Endurance Training or Resistance Training?

by Ram

Thin Branches by Melina Meza

Endurance training improves functional capacity while resistance training improves muscle strength and endurance. While the anaerobic system enables muscles to recover for the next burst, aerobic system ensures that the energy demands are continuously met during the exercise regimen. Therefore, training for many sports demands that both energy-producing systems be developed. The question is: where do yoga asanas fit into the above mentioned definitions? The answer becomes very important in terms of regeneration and renewal of muscle stem cells with yoga.

After carefully researching several sites, I have come to the conclusion that yoga is both an endurance training system as well as strength training. Before talking about that in detail, let me review some of the terms:

Endurance Training: This kind of training is what we refer to as aerobic exercise. It may involve bicycling, walking on a treadmill, swimming, rowing, cross-country skiing and other exercises that generally increase stamina and endurance. Since endurance training generally refers to training the aerobic system as opposed to anaerobic system, this type of training primarily employs the slow twitch (type 1) fibers and increases their efficiency and resistance to fatigue. Endurance in sport is closely tied to the execution of skill and technique.

Resistance/Strength Training: Resistance training or strength training is a type of physical exercise that induces muscular contraction that helps builds the strength, anaerobic endurance, and size of skeletal muscles. Strength training is primarily an anaerobic activity, uses the fast twitch muscle system (type 2 fibers) and provides significant functional benefits and improvement in overall health and well-being, including increased muscle, tendon, ligament strength and toughness, improved joint function, increased bone density, increased metabolism, improved cardiac function, and elevated HDL (good) cholesterol. Strength training increases the force output of the muscle through incremental weight increases and also uses various forms of exercises and equipment to target specific muscle groups.

Anaerobic Exercise: Anaerobic exercise is typically used by athletes in non-endurance sports to promote strength, speed and power, and by body builders to build muscle mass. It involves using muscle energy systems that develop differently compared to aerobic exercise and lead to greater performance in short duration, high-intensity activities, which typically last from few seconds to up to about couple of minutes. Anaerobic exercises trigger lactic acid fermentation and recruit the fast twitch muscle systems (also known as Type 2 fibers). If the intensity of the exercise exceeds the rate with which the cardiovascular system can supply muscles with oxygen, it results in buildup of lactate, making it impossible to continue the exercise. Unpleasant effects of lactate buildup initially include the burning sensation in the muscles, and may eventually include nausea and even vomiting if the exercise is continued.

Aerobic Exercise: In contrast to anaerobic exercise, aerobic exercise includes lower-intensity activities performed for longer periods of time. Aerobic means "in air” and refers to the use of oxygen to adequately meet energy demands during exercise Generally, light-to-moderate intensity activities that are sufficiently supported by aerobic metabolism can be performed for extended periods of time. Activities include, but is not limited to, walking, long, slow runs, rowing, and cycling, all of which require a great deal of oxygen to generate the energy needed for prolonged exercise. Aerobic exercises generally use slow twitch muscle fibers or Type I fibers that are slow to fatigue and suited for endurance.

Reasons why Hatha Yoga is Endurance Training

1. Breath: Endurance training is all about using the aerobic system and refers to the use of oxygen to adequately meet energy demands during exercise. Similarly, it is not yoga if you don’t breathe. Breath practice is an integral part of yoga, and it is very common for practitioners and students as well to use the back-of-throat nose breathing called ujjayi pranayam, which lengthens inhalations and increases lung capacity. This in turn delivers more oxygen to the body and helps with overall performance and efficiency. In addition, the increased flow of oxygen relieves soreness and also enhances tissue repair.

2. Endurance: Endurance training improves functional capacity and requires the use of physical and mental strength. In yoga, physical strength requires for us to cover more ground with fewer steps, develop a longer natural stride and smoother and steadier pace. To achieve this we need flexible hip flexors for greater hip flexion, well-lubricated joints, and properly stretched muscles. Holding a certain yoga pose for a long time requires discipline and commitment. This helps in not only strengthening the muscles but it also builds confidence and slows down the chattering in mind; the practice of simply holding the pose helps to overcome mental negativity and the fear of pain. It is also a common practice to incorporate several minutes of meditation either before or after a yoga asana class that helps with concentration and to develop the mental strength.

3. Core Strength: Endurance training not only increases stamina but endurance as well. Yoga asanas that focus on abdominal strengthening keep a body strong, centered, and powerful. Yoga core strengthening poses not only assist in building strong abdominal muscles but also help to strengthen and protecting the back and hips.

4. Focus: Training in endurance sports (including, but not limited to, bicycling, swimming, rowing, and cross-country skiing) requires developing an inward, mindful state of being, and endurance training athletes are always encouraged to “stay in the moment.” Focus helps you understand and follow the energy and action of a yoga pose and also helps you develop mental fitness. Yoga practitioners thus constantly focus on their inhalation or exhalation and on every movement and nuance of a pose.

Reasons why Hatha Yoga is Resistance Training

Resistance training or strength training involves a lot of muscular contraction that helps build the strength, anaerobic endurance, and size of skeletal muscles thereby providing functional benefits in muscles, tendon, ligaments and joints. Strength training uses various forms of exercises to target specific muscle groups. Yoga uses the body’s own weight as resistance to build strength and balance thus strength gains are achieved without elaborate and expensive weight-training equipment. Yoga poses place the body in many positions that not only require strength but also require contraction of certain specific muscles (referred to as an isometric contraction) to hold the position. In addition, muscular contractions actually help more muscle fibers to be recruited, resulting in improved strength gains. While this does not result in acquiring bulky muscles, continuous muscular contraction helps to lengthen, tone and strengthen the muscles. A continuous flow sequence that calls for moving into several poses sequentially is a physically demanding practice that provides students with opportunities for continued strength gains.

Conclusion

In conclusion, yoga increases muscle strength, power and endurance through weighted exercises. By holding the body in specific poses, yoga helps to improve balance, strength and stamina. Certain postures improve circulation, digestion, balance, flexibility and agility. Keeping the body in certain postures and focusing intensely on moving through and holding each of the poses not only helps to improve strength, balance and concentration but also builds endurance. Thus, in my opinion, a consistent yoga practice is both strength and endurance training.

Watch out for the sequel article to understand how this aspect of yoga asana relates to regeneration and renewal of muscle stem cells with yoga, an important component of healthy aging.

Understanding the Relationship Between Yoga and Ayurveda

Reflections by Melina Meza

by Ram

A lot of questions/comments are being raised in this blog regarding Ayurveda and yoga, so Nina asked me to address these issues. While I think that the science of Ayurveda and yoga is better addressed and understood in a verbal format—akin to a didactic exchange of information—through this article I will try to lay out the main principles that govern both these sciences.

Thanks to Swami Vivekananda, yoga came to the West in 1893 and was welcomed by a very receptive audience. While people embraced yoga, its counterpart Ayurveda, was left behind in India. This despite the fact that both yoga and Ayurveda are two very similar paths sharing a close relationship, so closely related that they are often described as two sides of the same coin. Both these sciences, which have their origin in the Vedic texts, address health and health practices. If Ayurveda is the healing aspect, yoga is the spiritual/practical side of the Vedic teachings. Together they emphasize a complete approach to the wellbeing of the body, the mind, and the spirit. In fact, their close relationship has even led to some scholars arguing that Patanjali, considered by many to be the father of yoga, and Charaka, often considered as the father of Ayurveda, may have in fact been one and the same person known in Vedic India by different names during his travels to spread the teachings of these ancient sciences.

Both sciences have common underlying principles: the well being of an individual at the level of body and mind and the aim of helping an individual re-connect to their true nature through direct and personal experience (pratyeksha in Sanskrit). While yoga prepares the body and mind of the individual for eventual liberation and enlightenment, Ayurveda describes the various ways to keep the body and mind healthy. Both sciences emphasize our close relationship with the environment and how to alter our environment in such a way that it is harmonious with our deepest nature.

In today’s world, yoga is often thought of as “asanas only,” something like a stretching tool to keep the body limber and agile. People are drawn to yoga as a way to keep fit even though the idea behind the physical practice of yoga is to help the mind to become clear or pure and develop deeper mind-body awareness. A clear mind is not affected by stress and a clear mind produces a healthy body thus creating a greater connection with one's own pure, essential nature. Similarly, Ayurveda brings with it the knowledge of how to keep the physical body healthy and how this relates to one's spiritual journey. It addresses our entire lifestyle, including exercise and yoga. However, Ayurveda is highly individualistic and sees each individual as unique and an individual's path toward perfect health as a unique path. Hence, what is right for each individual is unique to that individual alone. This could be described as person’s unique genetic background or constitution or dosha in Sanskrit. An individual’s constitution describes who the person is at the most fundamental level.

The above concept is remarkable because as a result of this understanding, Ayurveda prescribes a unique, “tailor-made” program to each individual based upon his/her constitution and the nature of the imbalance, and avoids the “one size-fits all” concept that is followed in many systems of healing. As Dr Marc Halpern, director of the California College of Ayurveda, points out:

While Ayurveda does not agree with the "Fits all" concept, it subscribes to the philosophy that “nothing is right for everyone and everything is right for someone.”

Thus, Ayurveda is based upon understanding individualized needs and what is right only for the individual - not the masses - and fulfilling those needs to bring complete harmony.

As with diet, herbs, colors, aromas, etc, Ayurveda sheds light on which specific yoga asanas are best for each individual based on his/her constitution. With the knowledge of Ayurveda, a practitioner of hatha yoga can refine his/her practice so that it is in harmony with their internal balance of energy. Some yoga postures are best for one person while others can cause greater imbalance. By knowing one's constitutional balance, an individual can use constitution-specific asanas to reverse their imbalances and improve their health and wellbeing. Indeed, if we can understand our constitution, we can control our choices and choose only those that will lead us toward optimal health.

How does one get to know their inherent constitution? There are several alternative health journals or web sites that analyze your constitution based on your answers to a specific set of questions. Chances are that your alternative health practitioner (who does not hold a proper certification in Ayurveda studies) may have made a passing remark about your constitution. Do not rely solely on this analysis, instead take it all with a grain of salt. Before jumping to any conclusion about your constitution and changing your diet, asanas or lifestyle, it is always best to consult with an Ayurvedic health professional who will help to determine your constitution, help you to understand the nature of any imbalance, and establish a plan to bring you to balance thus providing guidance toward success in establishing a disease-free lifestyle.

Despite my opposition to separating these two sciences, let me emphasize that when it comes to the Yoga for Healthy Aging blog, we have a general policy against writing about anything except yoga and the science of aging. Not all the staff of Yoga for Healthy Aging are trained in the area of Ayurevdic sciences and we would like to keep this subject off limits. So we’re going to have to decline to address questions on specific diet, herbs, or general Ayurvedic medical advice as it is a highly individualized system. Besides we cannot provide Ayurvedic advice without examining you in person in a private setting and this, after all, is a yoga blog! So, we hope you understand.

Namaste.

Saucha: Oral Hygiene and Healthy Aging

by Ram

White Rose by Melina Meza

In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the yamas and niyamas that can be looked at as universal morality and personal observances. The five niyamas are observances/practices of self-training and deal with how we relate to ourselves inwardly. In my previous blog article santosha or true happiness, I mentioned that happy people have an advantage over unhappy ones—they are not only healthier but they may also live longer. In addition to santosha, the second of the five niyamas is saucha that literally means cleanliness/purity. In Chapter 2 of the Yoga Sutras Patanjali describes saucha as:

Sauchat Sva-Anga Jugupsa Paraih Asamsargah

Through cleanliness (saucha) and purity of entire body (Sva-anga), the mind (tends toward the divine) gets drawn away (jugupsa) and ceases contact (asamsargah) with the external, physical world (pariah). When the physical body is clean, our five senses are controlled, the mind is pure and, we develop the awareness about our true inner self. —trans. by Swami Jnaneshvara

Saucha is purification on all levels (body, mind and our environment). It includes keeping our body clean, eating healthy food and harboring pure thoughts. A purified body brings clarity and purity to the mind. A clear and pure mind draws only harmonious impressions that allow the individual to walk on the path of truth. Thus, saucha not only lays the foundation for good health of body and mind, it also serves as an essential portal to understand our true nature. Therefore, it becomes essential to find time each day to practice the observance of saucha. The saucha recommended after a good night sleep is oral hygiene: brushing our teeth, cleaning the gums and scraping the tongue. According to the Ayurvedic system of medicine, clean teeth, strong gums and a clear tongue serve as strong indicators of a harmonious body and mind devoid of any toxins and negativity respectively.

Now research studies from several independent groups not only confirm the importance of oral hygiene but also suggest that diseases that affect the tongue, gums or teeth can negatively affect several aspects of our health and impact the aging process as well (see Periodontal infections: a risk factor for various systemic diseases and Toothbrushing, inflammation, and risk of cardiovascular disease).  Some of the conclusions from these studies include:

1. Oral disease increases the risk of many other diseases and is devastating to the immune system.
2. Oral diseases will reduce the length of your life. People with gingivitis and periodontitis have a 20-50 percent higher chance of dying than those who are free of this disease.
3. Men under age 50 who have advanced periodontal disease are three times more likely to die prematurely and three times more likely to die from heart disease than those who have healthy teeth and gums (after controlling for other pertinent factors, such as smoking, alcohol, and overeating).
4. Poor oral hygiene together with any associated diseases served as strong indicator of premature death. Young people who had a maximum oral hygiene index of 6 had a three to four times higher risk of dying sooner than those who had a hygiene index of 0 (0 indicating ideal oral hygiene and 6 poor oral hygiene).
5. Dental diseases and tooth loss not only make you look older, they actually make you older. Gum diseases not only increase the risk of many serious diseases but it can actually shorten our life expectancy These diseases can make our chronological age more than 3.4 years older. Furthermore, the absence of periodontal diseases makes you 6.4 years younger than the median person.

Thus, the evidence supporting the role of dental disease in general health problems are not only strong and conclusive, in addition the studies also suggest that by eliminating gum disease you can expect to live longer. Therefore, instead of choosing to have gold in the teeth, silver in the hair or metal plates inside the body, why not just opt for a regular oral hygiene and cleanliness. Remember, saucha leads to santosha so let’s begin the day with clean teeth and a harmonious smile!

The Dangers of Being Sedentary: Styana, Alasya, and Yoga

by Ram

Dance by Marc Chagall

Yoga and Ayurveda are sister sciences, with Ayurveda being the healing side of Yoga, and Yoga serving as the spiritual side of Ayurveda. Through the practices of Ayurveda and Yoga an individual is able to connect to his/her true nature through direct experience, and live a meaningful and purposeful life. This would mean following stable routines, having a balanced and nourishing timely diet (see You Are When You Eat) and adapting the eight fold yogic path (ashtanga yoga). However, there are a number of obstacles that arise on the journey to a meaningful life that can prove to be a challenge. In the Yoga Sutras of Patanjali, verses 1.30-1.32 describe several distractions that serve as obstacles on the journey toward perfect health and enlightenment. 

vyadhi styana samshaya pramada alasya

avirati bhranti-darshana alabdha-bhumikatva
anavasthitatva chitta vikshepa te antarayah

“Nine kinds of distractions that are obstacles naturally encountered on the path are physical illness, tendency of the mind to not work efficiently, doubt or indecision, lack of attention to pursuing the means of samadhi, laziness in mind and body, failure to regulate the desire for worldly objects, incorrect assumptions or thinking, failing to attain stages of the practice, and instability in maintaining a level of practice once attained.”—translation by Swami Jnaneshvara

Sitting for more than three hours, sleeping for extended periods of time, watching long hours of TV or simply idling away the time would qualify as “styana” (inefficiency, idleness, procrastination, dullness) and “alasya” (laziness, sloth), which are now thought to be responsible for decreasing life expectancy in the United States. While technology may have increased our productivity, it has certainly made us lazier. Sitting for long periods, sleeping for more than the required hours and watching TV are the most common activities performed by indolent individuals. That puts these activities up there with smoking as a possible barrier to increasing life expectancy.

Findings from a recent study showed that individuals who sat for more than 11 hours daily were 40 percent more likely to die within the next three years than those who sat for four hours or less daily—even when people’s physical activity at other times of the day was accounted for. Studies have also indicated that sitting daily for less than 3 hours and watching TV for less than 2 hours extends life expectancy by an estimated 1 to 2 years. Studies reported in the prestigious journals Lancet and the British Medical Journal suggest that a sedentary lifestyle is the cause of one in 10 deaths worldwide. It’s now known that Americans are working less (26 minutes a day less compared to Y2007) and idling off more. Adults in the U.S. spend an average of 55 percent of their day engaged in some kind of sedentary behavior (see Sedentary behaviour and life expectancy in the USA: a cause-deleted life table analysis).

Data gathered from 33 countries indicate that sedentary lifestyle accounts for six percent of all cases of coronary heart disease, about 7 percent of type 2 diabetes and 10 percent of breast and colon cancers. The findings also suggested that if only 10 percent of those who are currently inactive started to exercise, 533,000 lives would be saved; if 25 percent began moving, 1.3 million deaths could be averted. Studies have also shown that even children are spending more time sitting at home than playing outdoors. Health experts are unanimous in their opinion that an adult requires at least 30 minutes/day of physical activity to stay fit while children require at least 60 minutes of playtime.

The Dance by Marc Chagall

Thus, there is no doubt that excessive time spent in sedentary behavior is not only having an impact on public health but also has effects on the life span of the individual. Those who maintain a reasonable amount of activity, particularly across the middle and later years, are twice as likely to avoid early death and serious illness. So take my advice, get off the couch and go to the nearest yoga studio for a yoga asana session or seek some enjoyable activity that involves a lot of movement. However, let me also remind our readers that physical activity need not be yoga asanas alone and neither does it have to be strenuous to achieve health benefits. The US Centers for Disease for Control and Prevention (CDC) recommend the following that constitutes physical activity: walking stairs (instead of taking the elevator), gardening, raking leaves, dancing, walking to different stores in the mall while shopping, carrying a grocery basket rather than pushing a cart (when applicable), parking in the farthest parking spot and walking to the office or store.

People of all ages benefit from doing any one or some or all of the above mentioned daily physical activities. Sedentary people need to start with short sessions (about 10 minutes) and gradually build up to the desired level of physical activity. It appears that it is never too late to make some changes and experience these positive outcomes. The antidote for these obstacles and their consequences are awareness, focus and determination (see Thoughts On Dhyana). Cultivating these qualities can prevent us from getting entangled and lost in the mire of delusion that can come from the above-mentioned obstacles (see Achieving Stillness in Turbulent Situations).

Note from Nina: Ram recommends getting off the couch and going to a yoga studio for an asana session, but there is no reason you can’t simply get off the couch and do a little bit of yoga, right next to the couch (or anywhere else in your house). We’ve got lots of mini practices on our blog (look on our index for the three “mini” entries) that you can do, try a practice you find in a yoga book or DVD, or just start out with a Reclined Leg Stretch or a Downward-Facing Dog pose and see what happens next. If you skip just one TV program, you can do a half an hour of yoga without even leaving the house. I started my home yoga practice when I was working full time at a software startup company and co-parenting two young children, so I know you can do this! And, of course, if you’ve been following our office yoga series, you’ll know that we’ve got yoga poses you can do at work, at the airport, or anywhere else you can’t roll out a yoga mat (look on our index for the “office yoga” tag).

Ahimsa (Non-Violence) and Healthy Aging

by Ram 

Peaceful Valley by Brad Gibson

Himsa in Sanskrit means violence, which is defined as the intentional use of force or power on self or against a person or a group that results in a physical/psychological harm, mental disturbance, injury or death. Going by this definition, there is no difference between a person who is harboring severe judgment and negativity towards self or others and a person who walks with a gun into a classroom and randomly shoots at the students. Both have committed himsa or violence albeit to different degrees. We have also have heard or witnessed acts of himsa perpetrated in yoga studios as well.

Violence of any kind has profound effects on the health of an individual. Studies have shown the following:

• The stress of being in an abusive relationship has the obvious physical and psychological impact: it often increases one’s vulnerability to illness and may cause the victim to be more susceptible to disease.
• Battered victims experience depression, feelings of low self-esteem and helplessness coupled with somatic complaints.
• Chronic abuse causes serious psychological harm. Victims experience panic disorders, phobias, anxieties and depression that may last for several years. Their ability to trust and form emotional attachments are severely impacted.
• Victims often complain of enduring the effects of violence over many years and some even develop extreme symptoms years later in response to major life stressors.

Moreover violence severely impacts healthy aging and life expectancy is reduced in traumatic individuals. Recent studies have shown that the United States suffers far more violent deaths than any other wealthy nation. The United States has about six violent deaths per 100,000 residents. Homicide and suicide together account for about a quarter of the years of life lost for U.S. men compared to those in those peer countries. Children who are exposed to different types of violent childhood events suffer from all kinds of stressors that negatively affect their overall development. A ten-year study finds that a traumatic childhood reduces life expectancy by 20 years among adults who experienced six or more particular types of abuse or household dysfunction as kids. Thus, violence in all forms is taking its toll on the life expectancy of the U.S. population. The solution to this grave problem is shunning violence and cultivating ahimsa (non violence), the opposite of himsa. Ahimsa— which also refers to non-harming or non-injury—is the first of the five yamas in the yoga sutras of Patanjali. The five yamas serve as moral, ethical and societal guidelines for a harmonious living. Patanjali considered the yamas as universal vows, and preached that they be practiced on all levels: by way of thoughts, actions, and words. Verse 2.3 in the Yoga Sutras describes ahimsa as:

ahimsa pratishthayam tat vaira-tyagah

As a Yogi becomes firmly grounded in non-injury (ahimsa), other people who come near will naturally lose any feelings of hostility — trans. by Swami Jnaneshvara.

Going by the above translation, ahimsa would mean physical, mental, and emotional non-violence towards self and others. For those who are always in contact with individuals who experience natural inner peace and a non-harming attitude, there is a tendency for them to give up their hostilities, ill will or aggression in return. It is a natural process that everyone experiences in the presence of a truly non-violent person.

How does one cultivate ahimsa? Empathy and compassion are two excellent tools to foster ahimsa as they allow us to accept events as they are and act with an open and loving heart. Empathy and compassion replace violent tendencies with kindness, acceptance and love. Practicing it on oneself helps to cultivate the same feelings towards others. So how about cultivating some ahimsa in our lives starting now!

Kindly and non-violently,

Ram

Satya: The Truth About Lies and Healthy Aging

by Ram

Sun Through the Clouds by Brad Gibson

In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the yamas that serve as moral, ethical and societal guidelines for a harmonious living. The five positive guidelines help us to behave and relate to our surroundings and environment and to achieve oneness with it. Patanjali considered the yamas as universal vows and preached that they be practiced on all levels: by way of thoughts, actions, and words. Thus, the yamas serve as prized guides to lead a conscious, honest and ethical life. Satya, meaning truth, is one of the five yamas in the yoga sutras. Verse 2.36 defines satya as:

satya pratisthayam kriya phala ashrayatvam

Being well grounded/established (pratisthayam) in truthfulness (satya), the fruits (phala) of actions (kriya) naturally result (ashrayatvam) according to the will of the Yogi. —translation by Swami Jnaneshvara

Satya is also defined in Sanskrit as “sate hitam satyam,” which translates to “The path to truth is ultimate truth itself.” Thus, one who is always truthful in actions, speech, and thoughts, his or her will is naturally fulfilled since such behavior allows a natural flow of goodness or positive feelings. Truth is considered divine and should be spoken to maintain righteousness (dharma in Sanskrit). Truth connotes purity and is superior to silence. If we start living in truth, we may not have to tell lies at all at any point of time. Truth keeps us free from all kinds of emotional turmoil.

Telling the truth significantly improves a person’s mental and physical health, and has a positive impact on health and longevity, according to a “Science of Honesty” study presented at the American Psychological Association’s 120th Annual Convention. Anita Kelly and LiJuan Wang of Notre Dame recruited a group of 110 people from 18 to 71 years old, and told them that once a week for ten weeks they’d have to come in and, in a lie detector machine, report how many times in the previous week they had lied. Approximately half the participants were instructed to stop telling both major and minor lies for the duration of the 10-week study. The other half served as a control group that received no special instructions about lying. Both groups came to the laboratory weekly to complete health and relationship measures and to take a polygraph test assessing the number of major and white lies they had told during that week.

The results were astounding. Participants across both groups who lied less in a given week reported their physical health and mental health to be significantly better that week. Participants in the no-lie group reported improvements in their relationships, less trouble sleeping, less tension, fewer headaches, and fewer sore throats. Telling three fewer minor lies a week translated to four fewer mental health complaints, and three fewer physical complaints. According to the authors of the study when you are honest, you feel good about it and life gets better. Associated with this, there is less stress and fewer physical and mental problems.

Research on how lying affects health is scant, but lying is thought to trigger the release of stress hormones, increasing heart rate and blood pressure. Stress reduces the number of your body’s infection-fighting white blood cells, and over the years, could contribute to lower-back pain, tension headaches, a rapid heartbeat, menstrual problems, and even infertility. Moreover, research has linked telling lies to an increased risk of cancer, increased risk of obesity, anxiety, depression, addiction, gambling, poor work satisfaction, and poor relationships (see The Prevalence of Lying in America: Three Studies of Self-Reported Lies. According to these studies, lying and its negative effects are a two-sided problem: liars create physical and emotional problems for themselves and people with these underlying problems are more likely to lie. Lies not only imprison an individual, but the more we lie, the harder we have to work to protect those lies from being discovered. As a result, all the physical, mental and emotional energies are diverted into protecting those lies, and we live in constant fear that can lead to chronic stress, health problems and unhealthy aging

One method that has been suggested for cutting back on lies and telling the truth is to surround yourself with like-minded, honest folks who will encourage you to be a truthful person. There’s an adage “Truth hurts for a little while, but lies hurt forever.” So tell the truth and protect yourself from the insidious damage of chronic stress, as it will help you live healthier and even longer lives.

Satyameva Jayate
(Truth Alone Triumphs)

Santosha, Smiling and Longevity

by Ram

In my previous article regarding santosha, Santosha: Happiness and Longevity, I mentioned that discontentment and unhappiness arise when we get caught up in the materialistic world. If we are happy with our lifestyle and what we currently have, it will help us in the journey to absolute truth and the highest realization.

Santosha Anuttamah Sukha Labhah

From an attitude of contentment/true happiness (santosha), mental comfort, joy, and satisfaction (anuttamah sukha) are obtained. —Yoga Sutras, translated by Swami Jnaneshvara.

This observation was supported by a scientific study that showed that people who are contented are not only healthier but they may also live longer (see Santosha: Happiness and Longevity).

There are several ways of expressing santosha or happiness. One visible way of showing that you are happy and contented is through a SMILE. Smiles can be warm, beautiful, welcoming, cute, innocent, charming or heart melting. A smile of any kind has the same positive effect: it brightens up the people surrounding the smiling person. Smile and notice that the people around smile with you. The world changes based on a person's perception and outlook, and having a smile on the face not only reveals the radiance of the person smiling but it also makes the individual a pleasurable person to be around.

A person with a smile not only mitigates the suffering around but also boosts up someone else's existence, even if it is for a fleeting moment. People tend to trust and cooperate more with individuals who sport a smile. Moreover, smiling is infectious; a smiling individual lightens up the room, change the moods of others, brings happiness along and attracts more people. Several scientific studies suggest that people who smile a lot are not only happy and contented, they are also more stable, happier in their marriages, have better cognitive skills and interpersonal skills. And now there’s an additional benefit that comes with a smile: it adds years to your life.

A study by researchers at Wayne State University concludes that a smile has an impact on aging and life expectancy. The wider you grin and the deeper you smile, the more likely you are to have a healthy aging and longer existence. For the study the researchers analyzed 230 pictures of major league baseball players who began their careers in professional baseball before 1950. The photos were enlarged and a rating of their smile intensity (big smile, partial smile, no smile) was noted. Researchers then ranked the players according to their smiles and laughter lines (length of the creases). The players smile ratings were compared with data from deaths that occurred from 2006 through 2009. The conclusions from the study:

1. Players with big smiles (n=23) lived an average 79.9 years.
2. Players with partial smiles (n=64) lived an average of 75 years. 
3. Players with no smiles (n=63) lived an average of 72 years. 

The above results did not change when the researchers also corrected for other factors associated with longevity. Furthermore, the researchers also noted that the benefits did not extend to players who put out a false smile but only those who looked truly happy had the extra life expectancy.

One may wonder how the act of opening the lips wide and bringing on a smile triggers all of the above-mentioned benefits including longer lifespan? Studies have shown that a simple smile triggers several positive changes in the body. Smiling helps to boost the immune system, which provides resistance from many diseases. Smiling relieves stress, lowers blood pressure, triggers the release of endogenous pain killers and changes the mood attitude for the better, all of which help in graceful aging.

So how about bringing santosha in the form of a wide smile in your own lives as well? Smile as much as you can, even if you are not on camera!

Santosha: Happiness and Longevity

by Ram

In the Sadhana Pada of the Yoga Sutras by Patanjali we are introduced to the eight rungs/limbs/steps of yoga whose practice helps us to develop attention as a tool to discriminate between ignorance and awareness and truth from illusion which is the means for liberation or enlightenment. The first two of these rungs or limbs are the yamas and niyamas that can be looked at as universal morality and personal observances. The practices of yamas and niyamas lay the foundation from which to develop all the other subtle practices. The second limb contains the five niyamas or observances/practices of self-training, and deals with how we relate to ourselves inwardly. One of the five niyamas is santosha, which means contentment or true happiness.

Santosha Anuttamah Sukha Labhah
From an attitude of contentment/true happiness (santosha), mental comfort, joy, and satisfaction (anuttamah sukha) are obtained. —Swami Jnaneshvara  

To be contented and happy, even while experiencing life’s difficulties, becomes a process of growth through all kinds of circumstances (see Yoga and the Pursuit of Happiness). We should accept that there is a purpose for everything and we cultivate contentment to accept what happens. It means being happy with what we have rather than being unhappy about what we don't have. Humans seem to always be seeking satisfaction in the materialistic world and our internal fantasies. However, if we are contented with our wants, wishes and needs and truly happy with our lifestyle and what we currently have, it will help us in the journey to absolute truth and the highest realization. Discontentment and unhappiness arises when we get caught up in this materialistic world. Our desires and needs for material possessions, if left unfulfilled, create frustration, anger and loss of mental peace, leading to a disharmonious life (see Anger Management: Philosophy, Science and Yoga).

Chicken on Hawaii Beach by Brad Gibson

People are looking for ways to bring that peace and santosha in their lives, and so not surprisingly santosha seems to be the most sought after "principle" in the world today. Your own test for santosha would be about whether you respond through the five senses and react to the changes in all the circumstances of life or whether you listen to your inner voice and are not swayed by the material instincts.

In my previous post  I emphasized the principle of karmayoga or selfless service (see Selfless Service for Harmonious Longevity). Karmayogis are known to constantly live in a world of true happiness. What could you possibly achieve by experiencing true happiness? Among several other benefits, true happiness is now known to extend longevity. Happy people have an advantage over unhappy ones—they are not only healthier but they may also live longer. This is the conclusion drawn from a review published in Applied Psychology: Health and Well-Being thus confirming the need to be happy for a healthy living as advocated in the yoga sutras. The research study compared 160 studies that examined several types of emotions defined as subjective well being (SWB). These included life satisfaction, optimism, hopefulness, sense of humor and other positive emotions. The summary of the findings include:

1. Happy people exhibited a high SWB as compared to less happy individuals.
2. Happy people with a high SWB had better health and longevity.
3. A high SWB (exhibited by happy people) was related to lower mortality rate in both healthy and diseased populations.
4. Unhappy and stressed people (having a low SWB) had higher blood pressure levels and low immune response as compared to happy people with high SWB.

The above together with other findings suggest that happiness measured as subjective well being causally influences health and longevity. So how about bringing that santosha in your own lives as well? It’s no wonder that Bobby McFerrin gyrated and swooned to the tunes of “Don't Worry, Be Happy.”

Selfless Service for Harmonious Longevity

by Ram

Krishna and Arjuna (from San Francisco Asian Art Museum)

Karma Yoga can be loosely translated as a selfless service that is rendered without any personal expectation. A karma yogi  (an individual rendering selfless service) gets rid of all egoistic tendencies while offering such a service. This individual puts the well-being of others as a top priority ahead of his/her personal gain or achievement. In Chapter 3 verse 19 of the Bhagavad Gita, Karma Yoga is defined as:

Tasmad asaktah satatam karyan karma Samacara
Asalto hy acaran karma param apnoti purusah

This verse is translated as “Therefore without any attachment, without interruption, perfectly perform prescribed actions since by performing prescribed actions a person achieves the highest good.”

In “The Essence of Spiritual Life,” Swami Rama explains that to do selfless service one needs to cultivate two qualities: non-attachment and a loving attitude to do selfless service. Selfless service requires that an individual perform any service without any attachment or expectation and remain unaffected by the results of such service. At the same time, such an individual needs to cultivate a loving attitude toward such a selfless task, without developing any stress from it, no matter the outcome. However, if you do not love doing some task and yet you do it, it creates a conflict in mind leading to an emotional upheaval. So learn to create love toward your selfless duties. Furthermore, notice if you are happier and satisfied at the end of the day because this is what true karma yogis have experienced; seek them out and you will commonly hear them saying that the more they serve selflessly, the more true happiness they receive. Dalai Lama and Mother Teresa come to mind if I am asked to name some karma yogis.

The essence of the Bhagavad Gita, which is repeated throughout the text, emphasizes the benefits of selfless service. Here is how Krishna puts it, regarding selfless service in Chapter 2:

“Set thy heart upon thy work, but never on its reward, Work not for a reward; but never cease to do thy work. Do thy work in the peace of Yoga and free from selfish desires, be not moved in success or failure”—translated by Juan Mascaro.

And this approach—performing a task without any expectation, letting go of all results, whether good or bad, and focusing on the selfless action alone—is the essence of karma yoga. In the light of non-attachment, the selfless doer attains freedom from emotional disturbances, including but not limited to desires, ambitions, fear, worry, anxiety, judgment, rage, etc. This leads to true happiness.

A recent research study on volunteerism and its effects on longevity, "Motives for Volunteering Are Associated With Mortality Risk in Older Adults,” by Konrath, et al,  confirms the importance of selfless service as advocated by the Bhagavad Gita. According to this study, people who volunteer may live longer than those who don’t, as long as their reasons for volunteering are to help others rather than themselves. Researchers analyzed data from the Wisconsin Longitudinal Study that followed a random sample of 10,317 Wisconsin high school students from their graduation in 1957 until the present. In 2004, respondents reported whether they had volunteered within the past ten years and how regularly. Respondents also mentioned their reasons for volunteering by answering ten questions. In that list were some questions regarding motives that were more oriented toward others and some that were more self oriented. The researchers then determined how many of the respondents were still alive in 2008. Following were the observations drawn from this interesting study:

1. Nearly 2.3 % of the volunteers had died, compared to 4.3% of non-volunteers. The frequency of volunteer time mattered as well; less than 2% of the regular volunteers had died as opposed to 2.5% of occasional volunteers.
2. The participants who volunteered only for compassionate reasons achieved the most health benefits. However, the ones who volunteered purely for personal gain or self growth were as likely to die as those who didn't volunteer at all.
3. Respondents who listed social connection or altruistic values as their predominant motive were more likely to be alive compared with non-volunteers.

According to one of the authors of the study, “It is reasonable for people to volunteer in part because of benefits to the self, however, our research implies that, ironically, should these benefits to the self become the main motive for volunteering they may not see those benefits.”

It is easy to understand why volunteering with an altruistic attitude helps an individual to live longer:

• Stress reduction. When helping others, the body releases an important hormone called oxytocin, which assists in buffering stressful thoughts.
• Morale. Merely thinking of a selfless service releases certain “feel-good”chemicals namely dopamine and serotonin (lack of which have both been linked with depression and other mood disorders.
• Self confidence. Self-esteem builds and confidence levels grow when you are passionate about something and helping others in need
• Health and pain reduction. Helping others has proven to help with chronic pain and cardiovascular health.

With a scientific study to back Krishna’s teachings about Karma Yoga, how about performing some selfless acts on a regular basis to achieve a longer life and using this extended life to foster sincere relationships and bring greater fulfillment to your life?

Healthy Eating: You Are When You Eat

by Ram

That our personality is determined by what we eat is based on the belief “You are what you eat” expounded by Anthelme Brillat-Savarin and  Ludwig Feuerbach who declared that food affects one’s health and state of mind. The philosophy of conscious eating is emphasized in the Ayurvedic texts, the Yoga Sutras, the Bhagavad Gita and Upanishads. According to these texts, if digestion is not optimal, it can trigger imbalances in other systems of the body, including the mind. Optimal digestion directly and swiftly corrects imbalances and in doing so, brings an end to suffering and prevents future disease. Most of us experience digestive disturbances at some time in our lives, some acute and some chronic that cause both discomfort and embarrassment. Correction of the digestive system is a part of the treatment of every imbalance in the body.

The above texts also stress the importance of being in tune with nature while eating consciously. Through food we connect to nature and become one with it. When we live in harmony with nature we experience optimal health and digestion and peace of mind. When we are out of harmony, we experience suffering. In realizing our connection to nature through eating, our relationship with food becomes a sacred experience. Furthermore, our close connection with nature also helps us to become aware of the role of the movement of the sun in influencing and impacting our digestion. The sun represents the fire element and in the physical body this is reflected as the process of transformation of the food by the heat of the digestive juices (jatharagni in Ayurveda). Thus, when the sun is at its peak in the sky, digestion is stronger and optimal. Similarly, digestive capacity is at its ebb during dawn or in the evening twilight when the sun is either rising or setting. Therefore, the above texts also recommend eating our largest meal during the midday hours when the sun is at its peak and smaller meals in the morning and evening. Such timed meals based on the sun’s position not only prevent weight gain and onset of other digestive-related problems but also ensures a disease-free long life. Some of these facts were clearly laid out in Nina’s post Yoga for Healthy Eating: An interview with Dayna Macy

Glad Day by William Blake

The above mentioned principles of consciously eating in tune with the sun’s position is now supported by a recent research study Timing of food intake predicts weight loss effectiveness  that suggests that you’re not only what you eat, but when you eat. According to this research study, having lunch as the main meal of the day (anytime before 3 pm) in fact could help you lose weight. The study just published in the International Journal of Obesity was carried out by a team of researchers at Spain’s University of Murcia, Boston's Brigham and Women’s Hospital and Tufts University in Medford, Mass. In this prospective study, 420 overweight men and women who lived in the Spanish seaside town of Murcia were monitored for 20 weeks while restricting their calorie intake to about 1,400 a day. The participants were divided into two groups: early-eaters who ate their lunch anytime before 3 p.m. and late-eaters that ate after 3 p.m. Among the findings reported in the journal:

• Early eaters lost an average of 22 pounds in 20 weeks; late eaters lost about 17 pounds.
• The late eaters consumed fewer calories during breakfast and were more likely to skip breakfast than early eaters.
• The late eaters had lower insulin sensitivity, which is a risk factor for diabetes.

The researches also noted that the effects of sleep and biological clocks have a close association with weight regulation in animals. If the timing of meals doesn’t match with the sleep cycle, there is a disconnect between the different body’s biological clocks leading to obesity and other physical problems. Thus, the results of the study not only demonstrate the need to avoid eating late at night but also the findings unequivocally demonstrate that timing of meals is a clear predictor of weight-loss effectiveness. While shifting to an early feast may not be too difficult for folks in Spain where the main meal of the day happens to be at mid-day, it could take quite an effort to convince folks here in the U.S., where the largest meal of the day (aka dinner) coincides with the setting sun. But give it try—remember to make hay and eat your biggest meal while the sun shines.

Yoga for Neuropsychiatric Disorders

by Ram

"The demand for clinically efficacious, safe, patient acceptable, and cost-effective forms of treatment for mental illness is growing. Several studies have demonstrated benefit from yoga in specific psychiatric symptoms and a general sense of well-being." —Balasubramaniam, et al

Among the vedic sciences, Ayurveda is considered the healing side of yoga, and yoga the spiritual side of Ayurveda. Both these sciences are considered as two sides of the same coin, as they emphasize a complete approach to the well-being of the body, the mind, and the spirit. Both yoga and Ayurveda describe the disease process as taking its roots first in the mind. If we fail to recognize the disease process in the mind and continue to make wrong choices, the disease overflows into the physical body as specific symptoms. Thus, symptoms are simply the body’s voice communicating that we are living out of harmony. When we live out of harmony we suffer. When we change our life to bring greater harmony, our bodies reflect this change and there is less suffering.

Turn to yoga philosophy and one of the main tenets in the Yoga Sutras is:

Yogas chitta vritii nirodhah

yoga =union, to join; chitta = mutable thoughts of the mind-field; vritti = mental fluctuations/ modifications, nirodhah = coordination, regulation, channeling.

Swami Jnaneshvara translates this as: Yoga is the control (nirodhah, regulation, channeling, mastery, integration, coordination, stilling, quieting, setting aside) of the mutable thoughts/modifications (gross and subtle thought patterns) of the mind field. In other words, when you achieve a union of the body, mind and spirit, all mental fluctuations and turbulence cease.

The Shady Side of the Mountain by Brad Gibson

Dissect this tenet in more simple terms and this is the message: human being as a whole is a combination of body, mind and spirit, with physical, mental (psychological) and spiritual dimensions. When we just think of ourselves as a physical body and lose our connection with the mind and spirit, we become susceptible to mental and physical diseases. If this theory is hard to follow, understand that we share a close relationship with our environment, the world around us. If an individual is living in harmony with the environment, optimum health is possible. However, the further out of harmony an individual is living, the less likely it is that they will reach their full life potential in either length or quality of life. Healing is the process of returning to harmony by becoming one with our environment. Once back in harmony, the body and the mind have no reason to communicate symptoms. The body is at ease; the mind attains peace.

Mention the mind-body relationship to a scientist or a medical doctor and you will immediately notice their discomfort as this relationship lacks sufficient scientific backing. In addition, I have noticed that the general public is less likely to embrace some of these theories and alternative therapeutic interventions unless they have been proved by science. At one of the national Ayurveda/Yoga conferences, I had suggested some yoga modalities for ADHD patients but since I could not provide a scientific rationale, my suggestions were met with skepticism.  So does it surprise me now when a review published in the journal, Frontiers in Psychiatry titled Yoga on our minds: a systematic review of yoga for neuropsychiatric disorders by Balasubramaniam, et al describes yoga to be “highly promising” as a complimentary care to medication for psychiatric disorders (the authors examined the literature for a gamut of psychiatric illness) but without the negative side effects that come with pills? Not in the least. Because all psychiatric disorders have a mind component, a mind-body integrative program, such as yoga, can definitely assist people in their pursuit of peace and calmness, and bring greater wholeness and integration in their lives.

Unfortunately, if you just mention this 5000-year-old ancient practice as a standalone solution, you will have skeptics. Bring in statistics, scientific methodology and other modern applications, however, and people will start believing you.

"There is emerging evidence from randomized trials to support popular beliefs about yoga for depression, sleep disorders, and as an augmentation therapy. Limitations of literature include inability to do double-blind studies, multiplicity of comparisons within small studies, and lack of replication. Biomarker and neuroimaging studies, those comparing yoga with standard pharmaco- and psychotherapies, and studies of long-term efficacy are needed to fully translate the promise of yoga for enhancing mental health."—Balasubramaniam, et al

But whatever it takes, the mind-body connection definitely needs to be considered seriously!

Achieving Stillness in Turbulent Situations

by Ram

Cataract by Brad Gibson

In chapter 3 and verse 2 of the Yoga Sutras of Patanjali, we are introduced to the topic of meditation (dhayana) as follows:

“Tatra Pratyaya Ekatanata Dhyanam”

tatra = there, therein; pratyaya = the feeling, notion, idea, cognition; ekatanata (eka = one, single- tanata = continuous, uninterrupted); dhyanam = meditation

Swami Jnaneshvara translates this as: “The repeated continuation or uninterrupted stream of that one point of idea/notion is called meditation.” To put it simply, when the mind remains undistracted (stillness) for a length of time, it is called meditation.

I do not need to elaborate on this topic as this site has extensively dealt with this aspect. In addition to defining and explaining the term dhyana (meditation), Baxter also provided a lucid explanation about ways to meditate. Both Brad and Nina followed it up by posting very interesting articles regarding the science of/behind meditation and the effects of meditation on chronic stress and brain aging (see Meditation and Brain Strength and Stress Mind, Stressed Cells. Undoubtedly, meditation has been shown to produce immense medical benefits. Among others, meditation reduces emotional stresses - including fear, worry, anxiety, anger, rage, etc - reduces chronic pain, increases cognitive function, lowers blood pressure, alleviates post-traumatic stress syndrome, increases positive states of mind and slows down cellular aging.

Interestingly, each time I am asked to teach various aspects of meditation, the one common question that I encounter is if I could suggest some tips for meditating in a challenging environment (loud noise, room is cold, neighbor’s breathing is too loud, smell of incense is too strong, mosquito/flies buzzing overhead, etc.). In fact, one of our readers recently sent us the following question:

Do you have any tips on finding one's center when one's environment isn't quiet or warm?

I agree that it does get tough to come to stillness if you are being disturbed or getting distracted due to any number of reasons, including those previously mentioned. But life is never a bed of roses, correct? Life is a balance of opposites: positives and negatives, success and failures, good and bad, mobile and grounded, etc. Our goal is to do the best we can in the given set of circumstances and try to achieve the maximum. The same principle applies to the practice of meditation as well. No doubt, it is peaceful and invigorating to meditate in a salubrious environment, but is it always possible to expect such serene surroundings? My grandfather insisted that we practice meditation in the railway station (how much tougher could it get?). That’s because meditation can be done in a challenging environment. If it is a noisy environment, you can plug your ears, or if the room is freezing, you can put on several layers of clothes to ward off the cold. But remember physical comforts have no boundaries. How far would you go to get comfortable physically in order to achieve that stillness in mind?

The goal of meditation is to be at ease, relaxed and at peace with our surroundings. It is important to not resist the disturbing/distracting influence that comes in the way of your meditation practice (in your case traffic or the cold environment). So do not try to ignore the influence or to block it out, for if you try to do, you will only meet with stiffer resistance, ending in frustration. Instead, simply let it be (“thathaasthu” in Sanskrit) and continue with your meditation. Everything is a part of meditation, all the influences including the noise, the thoughts, the emotions, and the resistance from the mind. Treat everything that arises in meditation the same way—let it be and just be there!

Anger Management: Philosophy, Science and Yoga

by Ram

The Bhagavad Gita is a dialogue between Lord Krishna and Arjuna, and serves as a guiding manual for the daily conduct of life, spiritual uplift and self-realization. It is a treatise addressed to each and every individual to help him or her to solve life’s daily problems and progress towards a bright future (see also Nina’s post Acceptance, Active Engagement and the Bhagavad Gita).

Growing up in an extended family in India, we were regularly counseled by the elders on the spiritual foundations of human existence based on the principles of the Bhagavad Gita. Particularly striking and fascinating within its eighteen chapters are several references to sound mental health, which declare that the very goal of any human activity is to achieve a state of perfect understanding, clarity, renewed strength and triumph.

One particular verse that triggered my interest was regarding the death of an individual triggered by rage and anger.

Krodhad bhavati sammohah, sammohat smrti-vibhramah!

smrti-bhramsad buddhi-naso, buddhi-nasat pranasyati!!

“From anger comes delusion. From delusion loss of memory. From loss of memory the destruction of discrimination. From destruction of discrimination, the individual perishes.” —trans. by Swami Chidbhavananda

According to the textual commentary, the ignorant mind thinks that worldly objects will give it pleasure and happiness. Continuous thinking about the objects of senses creates attachment to them. Attachment leads to desire, and when the desire is not fulfilled, one gets angry (krodha), that in turn leads to delusion (moha) and confused memory (smriti). The confusion of memory causes destruction of reasoning (buddhi) due to which an individual is ruined and dies.

Prickly Catcus by Brad Gibson

I used to recall this relationship between anger and death during my college days and as a graduate student in neurosciences. How did these divine preachers suspect that anger could trigger the demise of an individual? Is there a causal relationship? What molecular pathways connect rage/anger to the death of a person?

Research from several diverse groups, including health professionals, behavioral scientists, psychologists and others, indicates that rage and anger are definitely hazardous to health. A high level of rage/anger has a powerful effect on the incidence of preventable cardiovascular death. Evidence indicates that anger evokes physiological responses that are potentially life threatening in triggering Coronary Heart Disease (CHD).

“When we are angry, not only do we spew out negativity to someone else, but our own body chemistry changes, and these changes can be harmful to our health” —James S. Brooks & Peter Anselmo from Ayurvedic Secrets to Longevity & Total Health

Anger triggers increased platelet activation and thrombosis, resulting in unwanted, pathological, and life-threatening clot formation. Anger also increases vulnerability to illnesses, compromises the immune system, increases lipid levels, exacerbates pain, and produces vasoconstriction of narrowed arteries. Finally, anger has been associated with chronic over-stimulation of the sympathetic nervous system. This increased sympathetic activity has been shown to result in increased blood pressure and heart rate, and alterations of ventricular function.

In addition, anger triggers the release of free fatty acids into the bloodstream, and elevates the levels of circulating catecholamines and corticosteroids, all of which ultimately trigger heart disease. According to the American Heart Association and National Institute on Aging, CHD patients with higher levels of anger/hostility are also more likely to engage in CHD-risk behaviors, such as, smoking, overeating, decreased physical activity, decreased sleep, and increased use of alcohol and drugs. Thus, it is imperative to understand the significance of the pathways that connect anger to death. Once a seeker understands these pathways, he or she can then master the technique of controlling/processing the anger process.

In the post by Nina, Baxter recommends pranayama techniques and certain specific asanas to curb anger and achieve calmness. Another method to control/process anger is through meditation (dhyana), the cheapest and simplest recourse to a healthy body and mind.

Meditation transcends gender, race, skin color, profession, monetary status and, above all, religion. It does not require any elaborate setup, materials, clothes, space, doctors, nurses, or hospitals. Anyone who has the time and interest can practice meditation. Its benefits are immense and it is becoming mainstream. While meditation does not cure a person of anger, a person who has a meditation practice sees and reacts to anger differently. The individual will not only have the capacity to transcend the anger process but this person will not evoke the same physical and emotional reactions that are commonly seen in a person who does not meditate. Awareness to the thought and its flow, and awareness to anger arising inside can have remedial effects. And all this can be helpful in the journey to the center.

To Sit or Not To Sit (on the floor)?

by Ram

Getting Married Sitting on the Floor

As a child growing up in India I remember sitting on the floor for all kinds of activities, including eating, writing, reading and playing several indoor games. Growing up in a family of moderate means, owning several furniture items or a dining table or a cot was considered a luxury, and the pleasure of having these items at home was similar to the pleasure one achieves owning a Benz or Lexus. The dining table and its associated cutlery items were used only when there was a guest at home. On a daily basis we sat on the floor to eat, often off of a banana leaf.

Eating off of Banana Leaves

Sitting on the floor and performing all the above mentioned activities required us to lift our backs, arch our spines slightly and fold forward a few inches in order to complete the activity successfully. We could assume any sitting position, including Sukhasana, Siddhasana or Ardha Padmasana (without involving the hand mudras). Full Padmasana posture (Lotus pose) was adopted only when we sat to pray or meditate. My paternal grandfather always extolled the benefits of sitting or squatting on the floor and decried the use of chairs and tables. But peer pressure and being scoffed at by friends for sitting on the floor, often compelled us to use the chairs in the absence of grandfather’s glaring vision.

Now the benefits of sitting on the floor as advocated by my grandfather comes in the form of a published scientific paper that links sitting on the floor to overall health and life span extension. In the December 13, 2012 issue of the journal European Journal of Preventive Cardiology, in the article Ability to sit and rise from the floor as a predictor of all-cause mortality, de Brito, et al strongly suggest that the ability to sit and rise unaided from the floor serves as a predictor of mortality. The Brazilian researchers discovered that subjects who scored poorly on the “SRT score” (sitting-rising score) were at the risk of being 6.5 times more likely to die in the next six years.

The study involved more than 2,000 people ages 51 to 80, who had to sit on the floor and then rise to a standing position using as little support as possible. While the speed with which the subjects sat and stood wasn’t a factor in the scoring system, using a support to rise was a big factor in the scoring system. The more support a person required to rise (for example, placing the hand on the floor or knee or both for support), the lower the score for such action and points were deducted for using support. Rising up with an unsteady gait from a seated position or looking wobbly on the way up or down resulted in deduction of scores. A perfect score of five for each action (sitting and standing) was the goal. The final SRT score varying from 0 to 10 was obtained by adding sitting and rising scores and divided into four categories: 0-3; 3.5-5.5, 6-7.5, and 8-10. More than half the participants with ages from 76 to 80 who scored 0-3 were 6.5 times more likely to die during the course of the study (the study lasted for 6.3 years), compared to people who scored in the higher categories. Thus, during the course of the study 159 of the 2,000 volunteers died, with the majority of the deaths coming from the group that had the most trouble getting up and down. Interestingly, a 1-point increment in the SRT score was related to a 21% reduction in mortality.

The authors believe that muscle wasting and sarcopenia leading to lower limb muscle strength and poor trunk flexibility may influence the ability to sit and rise from the floor. (Baxter has already highlighted this article and mentioned several poses to strengthen the quads, lower back and hamstrings that would help in a smooth sit-rise transition. See From Independence to True Longevity.)

The work and results of the Brazilian researchers were so interesting that the editor of the journal suggested that simple tests like SRT are warranted in general health examinations in order to assess an individual’s mobility, flexibility, functional capabilities, health-related quality of life and outcomes in non-hospitalized aged adults. Meanwhile, I realized that my grandfather, who insisted and inculcated on us the practice of sitting on the floor daily, may just have been a temple priest but he sure possessed unrecognized scientific instincts!

My take home message? Spend more time sitting on the floor! Below are my ten tips for building or maintaining a daily sitting schedule. You can think of adapting one sitting pose and incorporating others gradually, or you can dive into doing most of the activities all the while sitting down. Practice rising up first with a suitable support until you are able to stand up unaided.

10) Sit and watch TV or listen to your favorite music
9) Sit and make all your phone conversations
8) Sit on the floor and do your bills
7) Sit on the floor and read your favorite book
6) Sit and browse the computer or send SMS
5) Sit and do your homework
4) Sit and do the yard work
3) Sit and play some indoor games (Uno, chess, cards, Monopoly, etc)
2) Sit on the floor and start practicing the art of eating (snacks and meals)
1) Sit in the bathtub or shower cubicle and take a shower 

The Groom With His Parents

Note from Nina: If you haven't already spent a lot of time sitting on the floor in a crossed-legs position (or any seated position where your legs are externally rotated), it might be best for you to start with shorter time periods on the floor and work up to longer periods, rather than simply changing all your seated activities to the floor. This is to prevent the possibility of injury due to over-stretching your hip and thigh muscles. Also, consider using a cushion or folded blanket under your sitting bones. And if you have hip, knee, or any other problems that prevent you from being comfortable in a crossed-legs position, feel free to experiment with propping or other seated positions that work for your body (or get some advice from your yoga teacher about alternatives). The important thing is for you to be comfortable!

Is Yoga Really Dangerous for Men? Dr. Ram Rao Weighs In

by Ram

Recently William Broad, author of The Science of Yoga, wrote an article in the New York Times Wounded Warrior Pose, which claimed that yoga is “remarkably dangerous” for men. While this article is a must read for folks who practice yoga asanas (practitioners, teachers in training or students), there are several important issues mentioned in the article that needs to be properly understood and clarified.

Happy, Healthy Warrior Pose

Let’s start by clarifying for the benefit of practitioners and non-practitioners: the main reference throughout the article is to yoga asanas and not yoga per se. While this seem trivial, it is very important because one can resort to other yoga activities like dharana (focus), dhyana (meditation), pranayama (regulated breathing) and sustain very minimal if no injuries. Also, yoga is not a competitive sport; for more on this kindly refer to BKS Iyengar’s book Light on Yoga.

While it may seem that the practice of yoga asana is largely a feminine pursuit, such gender inequalities exist in several other sports and training programs. We do not see a mainstream ladies equivalent of American football, the zumba and pilates classes in the gym that I go to is dominated by females and it is mostly men that are busy working out their “ceps and packs” in the weight lift arena. Uncoordinated or improper movements can put an individual at risk and subsequent injury in any sport or training program. The same is true for yoga asanas, which require coordinated movements of several areas/parts of the body.

William Broad acquired medical data, performed a non-scientific partial analysis and concluded that gender differences in yoga injuries exist and men are at most risk for these types of injuries. To me it seems that the differences could be explained at least in part by differences in the amount of training and asana practice.

Retrospective training/sport injury studies have to be normalized (a suitable denominator has to be factored in). Typically, total exposure time in hours or months or years have to be factored in to draw a reasonable conclusion. In a retrospective 12-month scientific study reported by a group in Finland and published in the 2009 issue of Journal of Sports Science and Medicine, the authors concluded that after combining all reported acute injuries sustained by cross-country skiers, swimmers, long-distance runners and soccer players, no significant difference was observed in such injuries when calculated per 1000 exposure hours.

Similarly, another study comparing sports injuries in men and women that was reported by a group of family practitioners from Kaiser Permanente found no statistically significant gender difference for injuries per 100 participant-years (Sallis et al; Int J Sports Med. 2001 Aug;22(6):420-3. Comparing sports injuries in men and women).

If proper scientific standards were applied to Broad’s yoga analysis, it would mean factoring in the mean exposure hours of yoga asanas performed. Based on the above studies my gut feeling is that no gender differences would similarly be found in injuries sustained from yoga asanas.

So do not be put off by Broad’s article! Remember yoga philosophy, which includes asana practice as well, does not discriminate between estrogen and testosterone. The major component of the practice is about “letting go” of the ego, including your body image, and finding your true self. So focus on yourself and your personal practice. And focus less on a “macho” body and more on achieving stability, mobility and encouraging integration—gently coaxing all the muscles that are tight from sports and weight training to move and work together. Pay close attention to connections—between one part of the body and another, between thought and action and between breath and movement. Moving with this awareness helps in reducing risks from any serious injuries.

New Year, New Contributor: Welcome Dr. Ram Rao to Yoga for Healthy Aging!

by Nina and Ram Rao

Nina: I’m excited to announce that we’ve added someone new to our staff at Yoga for Healthy Aging: Dr. Rammohan Rao. Ram is a colleague of Brad’s from the Buck Institute for Research on Aging. He’s also a certified Ayurveda specialist as well as a yoga teacher. Obviously he'll be able to tackle a wide range of subjects, and, like the rest of us, he'll welcome your questions. But, to start, he'll tell you about himself in his own words....

Ram: I come from a family of Ayurvedic practitioners and Vedic teachers in India tracing back to the illustrious Vedic-acharya Rishi Kaundinya (although I admit I cannot do the Eka Pada or Dwi Pada Kaundinyasana).

I hold a doctorate degree in Biochemistry and Neurosciences, and presently work as a Research Associate Professor at the Buck Institute for Research on Aging, Novato, CA, on various aspects of age-associated neurodegenerative diseases.

In addition, I also completed the academic training at the California College of Ayurveda (CCA) and received the certification as Clinical Ayurvedic Specialist. I serve as a faculty member at the California College of Ayurveda and teach the Year 1 program in their Nevada city location. I am also a dedicated hatha yoga practitioner and a registered yoga teacher (RYT) from Yoga Alliance USA. 

In my spare time I offer consultations in YAMP techniques (Yoga, Ayurveda, Meditation & Pranayama), and conduct YAMP workshops, seminars and cooking classes. I have published several articles in major Yoga/Ayurveda journals and have been a featured speaker in several meetings and symposia. I am a member of the National Ayurvedic Medical Association (NAMA) and also serve on the Research Board of the Association of Ayurvedic Professionals of North America (AAPNA). I was awarded the Vagbhata Award for Excellence in Ayurvedic Teaching by the Association of Ayurvedic Professionals of North America in October 2010.

I bring with me a wealth of information that I’d love to share and exchange with you all. I will discuss aging and age-associated diseases and ways to alleviate these problems through what I term as “green therapies,” including but not limited to yoga, ayurveda, meditation and pranayama. In addition, I will keep you all abreast with the latest scientific discoveries pertaining to the above therapies.