The functional impact of yoga on the physiological state of the nervous system. Ebert Dietrich - Physiological aspects of yoga. Dietrich Ebert. Physiological aspects of yoga Physiological aspects of Yoga. Ebert D
Physiological aspects Yoga. Ebert D.
Per. with him. - St. Petersburg, 1999. - 160 p.
The book provides an introduction to yoga itself, but focuses on the physiological processes that underlie the exercises of yoga practice.
This concerns the physiological mechanisms of maintaining posture and muscle tone, energy shifts, cardiovascular, respiratory and endocrine systems, metabolic processes. Considerable attention is also paid to the activity of various parts of the nervous system.
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CONTENT
PREFACE TO THE GERMAN EDITION
1. INTRODUCTION
1.1. Definition of Yoga
1.2. The construction of classical yoga
1.3. traditional performance about the human body
1.4. Yoga and physiology
2. YAMA and NIYAMA
2.1. Yama and Niyama Precepts
2.2. Yoga Cleansing Treatments
2.3. Yoga Diet
3. ASANA (POSE)
3.1. Definition and classification of asanas.
3.2. Mechanically conditioned effects of asanas on internal organs
3.3 Effects on blood circulation
3.4. Functional and energy aspects of asanas
3.5. Biomechanical aspects of asanas
3.6. Somatosensory effects of asanas
3.7. Sensorimotor aspects of asanas
4. Pranayama
4.1 Prana theories
4.2 Pranayama techniques
4.3. Breathing forms and pranayama parameters
4.4. Energy exchange in pranayama
4.5. Effects of pranayama in circulation
4.6. The role of respiration in the human body
5. MEDITATION
5.1. The concept of meditation
5.2. Meditation Techniques
5.3. Physiological Effects of Meditation
5.4. The Psychophysiological Significance of Meditation
6. YOGA AND ADAPTATION PROCESSES
6.1 Importance of regular yoga practice
6.2 Sensorimotor system
6.3. Vegetative system
6.4. Mental adaptations
6.5. Learning special abilities
6.6. yoga therapy
6.7. Contraindications
7. CONCLUSION
8. GLOSSARY
Bibliography
complex exercise physiology yoga
According to the teachings of yogis, our body lives at the expense of “positive” and “negative” currents, and when they are in full balance, then we can talk about excellent health (we are talking, apparently, about the balance of the processes of assimilation and dissimilation in metabolism). In the language of ancient symbolism, the “positive” current was denoted by the word “ha” (Sun), and the “negative” current was denoted by the word “tha” (Moon). By merging these two words, the word “hatha” was obtained, the meaning of which symbolizes the unity of opposites. According to V. Evtimov (1986), with the help of long-term and targeted yoga exercises, they achieve the ability to regulate vegetative functions. Each exercise of hatha yoga is characterized by a certain positive impact on various human organs and systems. The high vitality and dexterity of the body achieved at the same time, with regular exercises according to the yoga system, can be maintained until the end of life.
The largest specialist in the field of physiology of sports, Doctor of Biological Sciences V. S. Farfel states: “... my acquaintance with gymnastic exercises allows us to assert that asanas - static exercises of yogis - are a good means for developing joint flexibility and a sense of balance with a small expenditure of physical energy. In hatha yoga, as in any system of physical culture, it is emphasized that the development and improvement of the main thing begins with caring for the body - the spirit (“a trained body contributes to the training of the mind”).
It is well known that many functions of our body are regulated by consciousness. We walk, run, stop, sit down, take a spoon, chew solid food, swallow liquid food, open and close our eyes, etc. - we can start and stop all these actions at will. But can we speed up or slow down the beating of the heart with a single effort of will? Are they able to affect the functioning of the stomach and intestinal motility? Can we control the functioning of the endocrine glands? According to MS Tartakovsky (1986), these questions should be answered positively. A little special training - and you can speed up or slow down the heart rate. Let's remember the sour taste of a lemon, the surface of the cut moist from the juice - and saliva runs in the mouth. It is not very difficult to cause an involuntary reaction in another person, for example, to make him blush, that is, to provoke a sharp expansion of the smallest blood vessels. With unreasonable or inadequate fears or insomnia, when the right, “emotional” hemisphere of the brain is excited, sometimes it is enough to analyze your emotions judiciously, that is, “connect” the left “logical” hemisphere to calm down. An irritable person can be advised at the moment of an emotional outburst to hold his breath a little, and on exhalation. An excess of carbon dioxide focuses the work of the brain on the respiratory center and the flash of anger goes out.
Minor expenditure of energy sharply distinguishes hatha yoga from European athletics. Relaxation is given more attention than muscle tension. It is no coincidence that some studies half-jokingly note that “yoga is gymnastics for lazy people.” However, the yogis themselves take credit for this. “...Muscular development is by no means identical to health... All movements are performed slowly and smoothly... The main goal is to increase blood circulation and oxygen supply. This is achieved through movements of the spine and various joints, with deep breathing, but without intense muscle work” (Kosambi D., 1968). Another opinion was expressed by E. A. Krapivina (1991), who believes that the European Physical Culture, rooted in classical Hellas, much more natural and closer to nature than yoga. Exercises for the flexibility of the body and the strength of individual muscles (and these are the main asanas) are widely practiced in European athletics when selecting newcomers to sports sections.
It has long been noticed that some rather uncomfortable body positions stimulate internal forces body, elicit a response. The fact is that with such postures, “clamps” occur in the body, breathing is spiraling, the largest blood vessels are partially blocked, and in some cases the lymph flow. These “vital juices” have to overcome significant obstacles in their path, and the vessels are, as it were, exercising. The miniature muscles that regulate them, while doing additional active work, require more oxygen and nutrients. A kind of exercise without movement, somewhat similar to isometric gymnastics. Separate parts of the body work at the same time in extreme conditions. Blood pressure in certain places rises due to “constrictions”. It tends to spread through adjacent small vessels, capillaries. Not only the main lymphatic channels are more actively involved in the work, but also the interstitial, intercellular spaces. Hence the feeling of warmth in these areas.
Cramped conditions are also conducive to training respiratory system. To maintain life, our body continuously consumes energy, which it receives from the breakdown of complex high-molecular organic compounds into compounds with a simpler structure and lower molecular weight. Various organic compounds that enter into chemical interaction with atmospheric oxygen burn down to simpler products and release the energy necessary to maintain the vital functions of the body. The end products of this combustion, the largest proportion of which is carbon dioxide, are continuously released into the environment. Thus, throughout life, the body, constantly in contact with the environment, constantly absorbs oxygen and releases carbon dioxide. The respiratory process consists of three stages: external (pulmonary) respiration, transportation of oxygen from the lungs to the tissues through oxygen, and internal (tissue) respiration. With external respiration, gases are exchanged between the blood in the pulmonary capillaries and atmospheric air (in the alveoli). Gas transport - the transfer through the blood of oxygen from the lungs to tissues and carbon dioxide from tissues to the lungs and internal respiration, which includes all oxidative processes. During normal breathing, the diaphragm shifts by approximately 1 cm. When breathing according to the yogi system, this shift reaches 7-13 cm. Comparison of normal breathing with yogi breathing exercises shows that:
- 1. If ordinary breathing is carried out automatically and is regulated by the respiratory center in the medulla oblongata, then the breathing of yogis is controlled by consciousness.
- 2. During the normal breathing of yogis, there is a certain duration of inhalation and exhalation and their strict rhythmic sequence.
- 3. Full breath yoga is a combination of three types of breathing: diaphragmatic, thoracic and clavicular.
- 4. Runtime breathing exercises consciousness is concentrated exclusively on the breath itself.
For correct breathing According to the yoga system, good patency of the nasal cavity and the absence of pathological changes in its mucosa are essential. The goal of yogis is to exert an indirect effect on tissue respiration with the help of rhythmic breathing in order to maximize the bioenergetic efficiency of metabolism. A direct consequence of this is a slowing of breathing as a result of more economical and selective oxygen consumption.
In general, in the physiological aspect, hatha yoga gives the following results:
- - develops muscles and increases mobility;
- - massages the internal organs, which ensures their good work;
- - eliminates physical tension and mental stress, which automatically leads to muscle relaxation and stress relief and thus provides the first step to relieve mental tension, since physical relaxation cannot be achieved if a person is in a state of mental stress.
Warm-up is a preparatory part of any training process, which includes the performance of special exercises immediately before the main part of the training complex. The main purpose of the warm-up is to achieve the optimal level of CNS excitability, mobilization of the physiological functions of the body before the upcoming load.
Sometimes the need for a dynamic warm-up in the structure of a yoga complex is questioned. In our opinion, a warm-up is not only necessary, but also has its own characteristics.
Many asanas involve quite complex joint rotations necessary for assuming a pose, and therefore a warm-up is a must. should include articular gymnastics.
First, with active joint movements, normalization of the amount of synovial fluid, performing the joint cavity: with an initial insufficient amount, its formation and release into the joint cavity by the synovial membrane are stimulated, with an excess (which can occur during inflammatory processes), absorption back into the blood or lymphatic channel. In addition, its viscosity and electrolyte composition change. This greatly facilitates further work in asanas, prevents possible pain and, consequently, the impossibility of performing many postures.
Secondly, the articular apparatus, in addition to its own ligaments, also includes muscle tendons that pass through the joint or attach to its capsule. Thus, the joint "coordinates" the action of a group of muscles, the tendons of which are involved in the formation of the joint. The group is called functional and combines muscles that perform a specific motor act (the group includes the main muscle, synergists, antagonists and auxiliary muscles).
When involved in the warm-up all major joints going on coordination of relationships and movements of various functional groups of muscles and parts of the body. This is one of the tasks that asanas "perform". And therefore, articular gymnastics can be considered an integral part of the main complex, which precedes a deeper study of intermuscular relationships in asanas.
Third, articular surfaces and articular ligaments are an extensive receptor field, which includes more than 4 types of receptors, which are located in the joint capsule, in the thickness of the joint ligaments, as well as in the tendons of the muscles passing through the joint or attached to its capsule.
Consider the main types of articular receptors. One of the types is end of the Golgi sensitive to changes in the magnitude of the articular angle; another - ruffini bodies,- the rate of change. At the same time, the Ruffini endings are also sensitive to the activity of muscles that change the tension of the joint capsule. Endings Vater-Pacchini sensitive to changes in the tension of the joint capsule from its tension and movements. The difference between the Vater-Pacchini endings and the Golgi and Ruffini receptors is that the former give a quick response, which lasts until the tension of the joint capsule changes and stops no later than after 1 second. The latter are "slow" receptors, the adaptation period of which lasts for 0.5 -1 minute.
This implies the need to warm up one joint for at least 1-2 minutes.
Thirdly, when performing articular gymnastics, blood and lymph circulation increases, local temperature rises, metabolism proceeds more intensively, which helps to increase the elasticity of ligaments, tendons and fascia of the muscles attached to the joint. This makes it possible to “stretch” the tendons (in this regard, it is understandable recommendation to perform articular gymnastics with tension, with a certain effort) and as a consequence, “open” the muscle for further work in the asana. It is the density and elasticity of connective tissue elements muscle tissue, serving as a kind of frame, often does not allow you to stretch and intensively work out the necessary muscle.
Warming up involves preparing muscle tissue. It is known that at rest the muscles receive about 15% of the minute volume of blood (MBC). With dynamic muscular work, these indicators increase and can reach 88% of the IOC, primarily due to the opening of the "reserve" capillaries of the muscle tissue. Volumetric velocity blood flow increases from 4 ml / min per 100 g of muscle tissue to 100-150 ml / min, that is, 20-25 times (O. Wade, I.M. Bishop, 1962; J. Schemer, 1973, Dubrovsky V.I. , 1982 and others). The blood flow increases at the beginning of the exercise, and reaches a stable level by 3 minutes, depending on the intensity of the exercise and the initial state of health.
Increased blood flow leads to an increase in the temperature of muscle tissue from 34.8 C to 38.5 C. An increase in temperature, in turn, reduces the affinity of hemoglobin for oxygen, promotes its (oxygen) release from chemical bonds. And despite the fact that the blood flow rate will increase 20 times, aerobic metabolism in the muscles can increase 100 times by increasing oxygen utilization from 20-25% to 80%.
Some stages of glycolysis and glycogenolysis, oxidative processes that provide the working muscle with energy, are sensitive to an increase in temperature. Consequently, with an increase in temperature, the rate of oxidative processes and the supply of energy to the muscle will increase.
Thus, preliminary dynamic load contributes to the most efficient blood supply to the muscles, which contributes to a deep study of muscle tissue in asanas, without switching to anaerobic energy supply. This prevents the formation of lactic acid and the occurrence of "krepature".
The impact of dynamic warm-up on cardiorespiratory system is reduced to an increase in external respiration, heart rate, stroke volume of the heart, minute blood volume, blood pressure and stabilization of these indicators at a new level.
For the most harmonious and complete development of the body in the lesson, it is desirable involvement in the work of more than 2/3 of the entire muscles of the body. Therefore, the warm-up should include general exercises to evenly work out the main muscle groups. If you wish to prepare any zone more carefully, it can be added special exercises.
From here, one can roughly calculate the duration of a competent warm-up- to work out large joints and major muscle groups, increase and stabilize cardiorespiratory parameters, you will need at least 15-20 minutes. The duration of the dynamic load in this case will depend on the fitness of the body: the more trained a person is, the less time is required to get into the main mode.
All of the above processes affect the state of the nervous system, contributing to the achievement of optimal excitability.
The criterion for the correctness and sufficiency of the performed warm-up for a healthy person - a feeling of warmth, heat in the whole body, the appearance of sweat. This indicates a shift in metabolism to new level; sweating contributes to the establishment of the required level of thermoregulation and better provision of excretory functions. These effects correlate with the signs of etheric body stimulation described in yoga treatises.
To maintain the state achieved during the warm-up, the rest interval before the next main complex should not exceed 10-15 minutes.
So, the basic rules of the warm-up:
1. The warm-up should involve at least 2/3 of the total muscle mass and last at least 15-20 minutes
2. The warm-up should have a general and a special part (if necessary, work out a specific area)
3. A mandatory part of the warm-up is articular gymnastics, with the study of all large joints
4. The study of the joints should take place with additional tension
5. The duration of the study of one joint should be at least 1 minute
6. The criterion for the correct execution of a warm-up is a feeling of warmth, heat in the body, the appearance of sweating
7. The transition time from the warm-up to the main complex should not exceed 10-15 minutes.
The desire to improve their health is the main reason why people turn to yoga.
Let's consider from a scientific (physiological) point of view the key aspects and mechanisms of the influence of yoga on human health:
Cleansing procedures(shatkarmas), are used without fail in the practice of yoga at all stages of improvement. When working with the physical body, the entire body is thoroughly cleansed of toxins and toxins, the intestines, sinuses, tongue are cleaned, special exercises are done for the eyes and the respiratory system. When working with consciousness, all negative thoughts and emotions are eliminated, the sphere of the subconscious is cleansed of the negativity accumulated over the years, and a mood for impeccability in deeds and actions is created. This practice of internal and external cleansing very quickly begins to provide powerful support to the immune system and facilitates further steps to improve the body and mind.
Asana practice in static and dynamic modes, it affects the human body in accordance with fundamental physiological laws, activating absolutely all functional systems. The functional state of the body and health are closely interrelated processes. An indicator of the state of health of the body is not only the absence of pathological disorders, but also the level of development of adaptive changes that occur due to systematic adaptation to increased demands and, for their part, are a factor of protection from extreme stresses. The beneficial effects of physical activity in yoga are realized through the activation of metabolism in the process of adaptation to the practice of asanas. In the process of adaptation, changes occur in all organs and systems, one way or another involved in the management and supply of energy to working muscles:
- optimally trains the musculoskeletal system,
- strengthens the heart and blood vessels,
- the reserves of the cardiorespiratory system are revealed,
- improved autonomic nervous regulation,
- hormonal and nervous systems begin to work more harmoniously and harmoniously.
As a result, those who practice even the initial stages of hatha yoga have a new quality of psychosomatic balance, when diseases begin to disappear that were the result of a negative psycho-emotional state and slagging of the body. In parallel, the tasks of strengthening muscles, increasing their elasticity and endurance, and improving the flexibility of the spine are being solved. And this is the basis of good health, high performance and, ultimately, excellent mood and optimistic attitude, which create a feeling of health.
Our body is a complete system. High performance, good health, absence of diseases - is possible only if there are no areas in any cell of the body, organ or system where the genetic code is damaged, innervation or supply of oxygen, hormones, amino acids, etc. is disturbed, and they themselves cells in general have a high reserve capacity in case of "unforeseen circumstances". However, certain injuries and deviations from normal operation in different parts of the body occur constantly. This is primarily due to the body's response to stressful situations of everyday life, study and work. In response to a stressful situation, the body reacts by activating the sympathoadrenal system, which leads to the release of stress hormones into the blood, which should stimulate the body to active actions (fight for survival or flight). If neither one nor the other happens and a person does not react to a stress factor with any physical activity, then in his body these same stress hormones destroy the membranes of those organs that have been weakened due to genetic characteristics, poor ecology, injuries or lifestyle. As a result, we usually get diseases of the cardiovascular system, gastrointestinal tract, autonomic nervous disorders or diseases of the musculoskeletal system.
07.06.2011
It is the science that modern conditions, is an important factor, causing progressive transformations in any sphere of human activity, including yoga, as one of the most carefully developed systems of human self-improvement in methodological terms.
Under scientific approach we will mean considering yoga in the aspect of sciences that study the work of the human body and psyche in most detail, such as: physiology (studies the structure and patterns of functioning of the physical body), biomechanics (studies the possibilities of optimizing the work of the musculoskeletal system), psychology (studies the structure and patterns mental functioning). However, it is worth noting that the capabilities of a person have not been thoroughly studied not only by these sciences, but by all the others combined. Indeed, until now, scientists are unanimous in the opinion that they have discovered only a negligible part of the true knowledge about a human being.
Physiological aspects of yoga contribute to a deeper understanding of the essence of the impact of hatha yoga exercises, first of all, as a therapeutic system and are prerequisites for building a scientific foundation for health effects on a person. Consider, from the point of view of physiology, the main mechanisms of the functioning of the human body as a result of the application of the classical eight-step yoga (yama-niyama-asana-pranayama-pratyahara-dharana-dhyana-samadhi).
From a natural-science point of view, yoga appears as a method of self-discipline. In the physiological sense, we are talking about a certain system of teaching methods of conscious control and regulation of motor, sensory, vegetative and mental activity. At the same time, a conscious impact on somatic and mental functions is carried out, coinciding with the conscious "self-recognition", "experiencing" of the function. The goal of yogic practice can be seen both in intensive and precise research inner peace of a person, and in the implementation of practices and lifestyles that lead the body to a situational and constitutional optimum. In this sense, it is legitimate to define yoga as an individually practiced and subjectively experienced "therapeutic physiology".
The human body has about 200 segments of striated muscles, each of which is surrounded by a fascia that passes into a tendon and attaches to the bone. In addition, in the places where the bones are articulated - the joints, there are ligaments that form articular bags. Each such segment has receptors through which the central nervous system receives relevant information about the strength and nature of irritation (excitation). The immediate localization of this irritation is the cerebral cortex.
Thus, stimulating certain muscle groups using static and dynamic mode training work, as well as stretching and relaxing muscles, with the help of motor actions and asanas, an indirect effect on the central nervous system becomes possible. Stimulation of certain areas of the cerebral cortex affects the thought process and the feelings and emotions associated with it. Mental activity, in turn, affects both skeletal and smooth muscle muscles. internal organs. In addition, certain body positions affect the endocrine system, which is also manifested in the corresponding reactions of the body. The use of various tools and methods of working with musculoskeletal system, allows you to achieve the necessary functional reactions and states of the human body, to perform or solve the corresponding tasks.
In the language of physiology, there is an effect on functional state The central nervous system, therefore, regulates the mental and physiological functions of the body. Due to this, a subjective diagnosis by a person of his psychological and physical states, as well as the introduction of appropriate programs for their correction. Such a process of self-knowledge makes it possible to bring a human being to a new stage of evolutionally significant changes and, as a result, to a higher level of personality realization.
The first two steps of classical yoga(Yama and Niyama) are represented by the rules of conduct, which are found unchanged in all schools of yoga. Moreover, they have also become accepted moral precepts for all those who, although not practicing yoga, live in the Indian cultural traditions of Hinduism, Buddhism or Jainism, and, apparently, only the precepts for purification are not followed as strictly as in yoga. . At first glance, it seems that Yama and Niyama are not directly related to physiology. However, in the sense of a holistic consideration of the eco-socio-psycho-somatic organization of life, some of these prescriptions have points of contact with physiology. For purely medical fields of activity in which psychotherapeutic, psychohygienic, socio-medical or physio-dietological aspects are important, tempting prospects may be hidden here.
The prescriptions of Yama and Niyama from a physiological point of view have an energy-saving effect on the psychosomatics of a person and help in any circumstances to maintain the regime of optimal energy-informational relationships with the World and with oneself. Markedly reduced levels of stress hormones as a result of persistent practice of the first two steps of yoga. In addition, Yama covers all subsequent stages of yoga or prepares for them, and Niyama, through the practice of cleansing the physical body, promotes active mechanical stimulation of the mucous membranes, thereby causing the revival of visceral functions, reduces susceptibility to pathogenic factors and reduces the reactivity of the mucous membranes, contributing to hardening.
From a physiological point of view, the practice of internal and external cleansing very quickly begins to provide powerful support to the immune system and facilitates further steps towards healing and improving the body and mind.
Asana is the third stage of classical yoga, represented by poses. This stage is perhaps the most popular due to its detailed development in hatha yoga.
Many asanas deform the body cavities, in particular the chest and abdomen, which leads to a change in pressure and, accordingly, volume. At the same time, in those lobes of the lungs that are in the expandable area chest, the alveoli expand more, i.e. there is an increase in the area of gas and blood exchange.
Done by others under the influence of asanas will be the consequences of deformation of the abdominal cavity. Retractions and protrusions of the abdomen, wave-like contractions of the abdominal muscles in the horizontal and vertical planes lead to the activation of the abdominal region of the nerve plexuses located deep inside the abdominal cavity, which activates the parasympathetic division of the autonomic nervous system, as a result of which the manifestations of psycho-emotional stress disappear and the person becomes calm and balanced.
Many yoga asanas stimulate the motility of the gastrointestinal tract and affect blood circulation. Regarding the gastrointestinal tract as a whole, the following conclusion can be drawn: pressure changes accompanying the stretching (twisting) of the trunk, first of all, lead to stretching of the muscles of the intestinal wall. Due to asanas, as well as bandhas, mechanical effects on the digestive tract can, first of all, stimulate intestinal motility and normalize the functioning of the gastrointestinal tract.
Along with a change in cardiac activity and blood pressure, within the framework of the general energy adaptation of blood circulation, asanas affect blood circulation by changing three mechanical quantities: pressure inside the body cavities, hydrostatic pressure, and possible local pressure fluctuations due to the biomechanical position of the limbs. These influences can affect, on the one hand, hemodynamics in the systemic or regional circulation, and, on the other hand, fluid exchange in the microcirculation.
As a result, there is an increase in the number of blood cells and an increase in lymphatic outflow, which has a beneficial effect on the state of muscles, internal organs and the hormonal system. As a result, immunity increases, the level of endurance of the body and resistance to adverse environmental influences increase.
Biomechanical patterns of asana practice and kriya can be traced in the following aspects of the influence of hatha yoga on the functional state and physical activity of a person:
Firstly, in man, during his adaptation to the environment, all the endless variety of brain activity is finally reduced to a single phenomenon - muscle movement. To realize this phenomenon, the body has a powerful muscular system, which is part of the musculoskeletal system, which uses various forms of activity - dynamic, static and tonic. All levels of the central nervous system and hormonal apparatus are involved in the process of unification and regulation of all forms of motor activity: the cerebral cortex, basal ganglia, limbic system, cerebellum, brain stem and spinal cord. The involvement of all levels of the central nervous system in the implementation of motor adaptation is an indicator of the multifaceted significance of yoga exercises for the life of the body.
Secondly, motor activity, manifested in the practice of asanas and hatha yoga kriyas, is a genetically determined biological need. Satisfying the need for movement is as vital as any other, for example, in food, water, etc. The purpose of any need is to induce the body to satisfy it. Consequently, the need for motor activity, performing an incentive function, ensures the interaction of the organism with the environment and contributes to the improvement of the forms of adaptation (adaptation) to changing environmental conditions.
Third, the systematic physical activity of hatha yoga is an effective universal training factor that causes favorable functional, biochemical and structural changes in the body. Global Coaching Influence physical activity due to the fact that the body reacts to it according to the principle of consistency, involving adaptation mechanisms in the process: neurohumoral regulation, executive organs and vegetative support.
Fourth, deep systemic and local transformations in the body during practice exercise hatha yoga is associated with the decisive role of the functions of the genetic apparatus of cells responsible for the implementation of movement. The result of systematic training of the body and consciousness is an increase in mitochondria (energy ultrastructures of the cell) of nerve and muscle cells and the energy potential of skeletal muscles. The same positive morphofunctional shifts occur in the mechanisms of nervous and humoral regulation, as well as in the circulatory, respiratory, and excretory systems. The end result of these transformations is an increase in the vitality of the organism and the strengthening of health.
And fifthly, the positive effect of yoga exercises has two aspects: specific, manifested in the body's endurance to physical exertion, and non-specific, expressed in increased resistance to other environmental factors and diseases. This determines the protective (preventive) function of the systematic motor activity. The preventive non-specific effect of physical activity in yoga is expressed in increasing resistance to pain and negative emotions, in improving the ability to learn and, which is especially important for modern man, in increasing the body's resistance to factors that cause damage to the heart and circulatory system, the appearance of which is largely facilitated by stress. Hatha yoga exercises, transferring energy exchange to an optimal and economical level, provide a high stress resistance of the body to various adverse factors of the biological, and especially social, environment.
Physiological prerequisites for the beneficial effects of pranayama on the human body and psyche are primarily due to the reflex effect of air passing through the nasal sinuses on many systems and organs of the human body. In addition, the excursion of the diaphragm (with deep "abdominal" breathing) is an additional massage of the abdominal organs.
Rare full and deep breathing increases the amplitude of changes in the partial tension of oxygen and carbon dioxide in the blood, which helps to relax the smooth muscles of the vessels and improves the nutrition of the tissues of the nervous system, internal organs and muscles.
Pranayama- special breathing exercises that affect the physiological component of a person by changing the concentration of oxygen and carbon dioxide, as well as the emotional component, affecting it through a system of psychosomatic correspondences using specific types of breathing. The mechanisms of action of breathing exercises include:
1. change in the ratio of oxygen and carbon dioxide concentrations in the body;
2. inclusion in the work in the process of breathing of various groups of respiratory muscles;
3. reflex effect on the brain through the effect on olfactory and other receptors;
4. massage of internal organs;
5. reflex effect on the sympathetic and parasympathetic nervous system.
The practice of pranayamas, especially long breath holdings, and energy pumping, expands the adaptive functions of the body, the consciousness becomes resistant to experiencing various altered states. In the traditional sense, breathing exercises serve to control the receipt and distribution of prana in the body, which, on the one hand, should give harmony to the body and spirit, and on the other hand, prepare or directly lead to spiritual meditative practices.
The concept of "meditation" the steps of yoga from the fifth to the eighth (raja yoga) are usually combined. Due to the well-known similarity with Japanese Zen and similar schools, many different Eastern psychotechnics are summed up under the same term. Through meditation, a person clears his mind and harmonizes psychosomatics. Modern medicine confirms that meditation can improve the concentration of the mind, effectively eliminate tension, and even alleviate chronic diseases.
Meditation strengthens the immune system against a number of diseases, including influenza, hypertension, asthma, spastic colitis, psoriasis and even cancer. This is the result of decades of research by leading American neurosurgeons at the Massachusetts Institute of Technology (MIT), the temple of the world's most advanced science, located in Cambridge, a suburb of Boston.
Meditation reduces the activity of a certain part of the brain, namely the right prefrontal cortex, which is associated with negative emotions - anxiety, anger, fear - and the state of depression. People who meditate regularly develop large quantity antibodies to fight infections like the flu and the common cold, because the left prefrontal cortex, which is associated with positive emotions, is more active.
Many researchers note a decrease in the frequency of breathing and heartbeat in meditative state, which indicates the transition of the organism to a trophotropic state. The latter is characterized by the activation of the parasympathetic nervous system, and therefore helps to relieve stress. Deep meditation has a therapeutic effect due to the fact that it: a) is, from a physiological point of view, the complete opposite of the sympathetic stress response; b) contributes to the normalization of the psychophysiological functioning of the body.
A Scientific Approach to Understanding Yoga serves as a guarantor of a competent attitude to one's own practice and a guarantee high level training of specialists teaching yoga, tk. relies solely on the objective fundamental laws of the existence and activity of a human being.
Dietrich Ebert. PHYSIOLOGICAL ASPECTS OF YOGA
Original: Dietrich Ebert. Physiologische Aspekte des Yoga.- 1.Aufl.- Leipzig: Georg Thime, 1986.- 41 Abb., 30 Tab.
Synopsis for the German edition:
Based on the original Indian literature, yoga from the point of view of a physiologist is described as a system of psychophysical self-development. In the introduction, the author presents traditional system yoga in connection with its history and ancient Indian philosophy. Previously explored and accumulated knowledge about the physiological effects of yoga asanas, breathing exercises and meditation are the subject of subsequent chapters. The currently possible theoretical constructions of physiological processes during asanas, pranayamas and concentrative immersions in the last chapter are reduced to a general assessment of the long-term effects of practice and specific medical recommendations. In the glossary for those who are not knowledgeable in Indology, the most important Sanskrit terms are explained.
PREFACE TO THE GERMAN EDITION
1. INTRODUCTION
2. YAMA and NIYAMA
3. ASANA (POSE)
4. Pranayama
5. MEDITATION
6. YOGA AND ADAPTATION PROCESSES
7. CONCLUSION
8. GLOSSARY
9. BIBLIOGRAPHY
PREFACE TO THE GERMAN EDITION
The widespread and popularity of yoga testifies to the urgent need in society for what is commonly called "anti-stress", "relaxation", "self-control" or "the ability to concentrate". Hence the need for a scientific assessment of this phenomenon also arises. Such attempts have already been made in many countries, more or less confirmed by relevant data (see, for example, Vigh (1970) in Hungary, Mukerji and Spiegelhoff (1971) in Germany, Funderburk (1977) in the USA). This book is addressed to doctors, biologists, psychologists, psychotherapists, it summarizes the data available to the author mainly from a physiological point of view. Elementary information from the practice of yoga is supposed to be known, so this book is by no means an introduction to the practice of yoga, much less a guide to the exercises.
Although the publications available today are often little connected with each other, and many measured values are not accompanied by any physiological commentary, and some studies were even carried out carelessly (which is indicated on occasion in the appropriate places), nevertheless, in this book the author tried to give a closed description and physiological assessment of the issues involved.
Each chapter opens with a brief introduction to the relevant physiological problem for those who are familiar with human physiology in principle but are not experts in the field. For those wishing to delve deeper into the physiological foundations, references to additional literature are provided in the appropriate places. A more detailed exposition of physiological questions would be beyond the scope of this book.
It should be specially emphasized that here we are talking only about selected “aspects”, outside of which there are points of view that are not discussed here, but which are quite deserving of attention within the framework of this topic. This is especially true for other areas of medicine. It would be highly desirable over time to gain a deeper understanding of yoga, for example, in terms of clinical medicine or psychotherapy. The choice of aspects proposed here should therefore serve as a stimulus for further accumulation of data and, accordingly, for new research, in order to thereby contribute to the scientific development of this great heritage of world culture.
For numerous fruitful discussions, criticisms and corrections, I sincerely thank my friends and colleagues Dr. P. Lessig, Dr. W. Fritzsche and Dr. Z. Waurik. I also sincerely thank the ethnologist Mr. G. Kuharski for the numerous references on Indological issues, which occupy a significant place in the text, often without any references. My special gratitude for mutual understanding and support in the work goes to my wife, Dagmar Ebert.
Dietrich Ebert
1. INTRODUCTION
1.1. Definition of Yoga
The history of yoga in Indian culture goes back thousands of years. Already in pre-Aryan India (approximately 2500 - 1800 BC), the first images of yogis are found. After the Aryan invasion of North India around 1000 B.C. In the valley of the Ganges, the Indo-Aryan culture was formed. Even before the period of its first heyday, around 500-100 BC, the Vedas (Hymns of "knowledge") were written down. These are the oldest written monuments of the Indo-European languages that have come down to our time (Rig Veda, about 1000 BC). The Upanishads, philosophical commentaries on the Vedas, date somewhat later. From the wealth of thought imprinted in them, over time, six great brahminical darshans (philosophical systems) were formed: Mimamsa, Vedanta, Sankhya, Yoga, Vaisheshika and Nyaya.Thus, yoga as one of the philosophical schools has come down to us from the last third of the 1st millennium BC, being closely connected with the philosophy of Samkhya, one of the oldest philosophical systems in India. It must be said that the concept of philosophy in ancient India, in addition to the theoretical understanding of the world, also included a peculiar way of life (Mylius 1983). Moreover, if the Sankhya philosophy had as its subject just a rational-theoretical interpretation of world problems, then yoga was more likely a practical system of self-knowledge. Ultimately, however, yoga was to lead to the same results as the rationalistic Samkhya philosophy.
Both systems are based on the same cosmology and proceed from the typically brahminical moral-causal world order, according to which every deed, every action (karma), in addition to its natural meaning, has one more meaning, which, regardless of space and time, but only based on the relationship of circumstances, can naturally evoke and influence new circumstances. These influences can be realized only in the next life, after a new birth. Thus, this cosmology includes the doctrine of the “transmigration of souls”, the “wheel of rebirths”. Each act of a person has as its consequence a certain confluence of circumstances arising from the principle of moral responsibility, and in such a way as to obtain the least sad rebirth, as well as to reduce or completely eliminate suffering already in real life, you need a correct understanding of cause-and-effect relationships and the right way of life - which gives an appeal to yoga.
The world order in the dualistic and atheistic Samkhya philosophy is explained by reducing everything that exists in the world to two principles:
Pramatter (Prakriti), unmanifested, formless, disordered, active, is in constant motion, devoid of spirituality and self-awareness.
The spiritual entity, the "soul" (Purusha), is inactive, spiritualized and self-aware.
Through yoga, our ignorance (avidya) regarding the essence of purusha and prakriti is eliminated, and thus deliverance from suffering is achieved. Relief from suffering in this case means a certain state (enlightenment) obtained through cognition, which annuls the action of Karma leading to suffering and frees the soul from the circle of rebirths. The difference from European ideas about the ways of deliverance is probably that this way is realized primarily through self-knowledge, and at the same time, any ritual actions with a personified deity ("atheistic religion"?).
In the strictly atheistic system of Sankhya, liberation is brought about by rational knowledge and a virtuous way of life, while in yoga liberation is realized through meditation and self-knowledge, and for yoga, in contrast to Sankhya, some theistic component is characteristic, which, apparently, psychologically facilitates the realization of liberation ( see chapter 2). However, this theistic component seems artificial to Indologists (Frauwallner 1953, Glasenapp 1949). Theism does not correspond to the Samkhya worldview and, in relation to yoga, can be considered as an alien element. From the point of view of the philosophical content in yoga there is nothing fundamentally new in comparison with the philosophy of Samkhya. Yoga only brings an in-depth understanding of the psychology and mechanism of the liberation process. So it is hardly legitimate to consider yoga as an independent philosophical system, but it would be more accurate to consider it a practice of Samkhya theory (Frauwallner 1953, Chattopadhyaya 1978). The psychological mechanism of liberating enlightenment is considered on the basis of "mystical physiology" (see 1.3).
This yoga, oriented towards the path of practical self-knowledge, found its classical formulations in the Yoga Sutra of Patanjali (circa 200 BC). The sutras are sayings that are in the nature of axiomatic statements, which to a certain extent form the quintessence of the teaching. Each of the six brahminical darshans has its own fundamental, axiom-formulated sutras. As for the Yoga Sutra, it consists of four books:
Concentration
Practice Concentration
Psychic powers
Liberation
Like all brahminical systems, the school of yoga in later times was also provided with very detailed comments and additions. Further, already in the early Middle Ages, some significant changes were found in relation to the methodology, and a great many subspecies and variants of yoga arose. Numerous schools of yoga differ in the peculiarities of the technique of performing exercises, in approaches to the problem of spiritual and physical self-improvement and, accordingly, in the objects of concentration.
Table 1. Some of the famous forms of yoga
| Yoga Forms | The original object of spiritual self-cultivation, respectively, the subject of concentration exercises (Evans-Wentz 1937) |
| Hatha yoga | Body functions, breathing |
| Mantra yoga | The sound of syllables or words |
| Yantra Yoga | Geometric figures |
| Karma yoga | Deeds and selfless activities |
| kriya yoga | Physical and spiritual cleansing |
| Tantra yoga | Psychic experiments |
| jnana yoga | Knowledge, cognition |
| Laya yoga | Strength of will |
| bhakti yoga | Divine love, self-giving |
| Kundalini yoga | Esoteric representations |
In Europe, hatha yoga, which literally means "yoga of the Sun and Moon" (more precisely, "Combination of solar and lunar breaths" - Evans-Wentz 1937), has gained popularity and is often translated as "yoga of possession of the body", although, of course, this also includes spiritual practices. The most important classical texts on hatha yoga are Hathayogapradipika, Shivasamhita and Gherandasamhita, which appeared in the 11th-17th centuries AD. (Kucharski 1977). Hatha yoga was founded by Gorakshanath and Matsyendranath.
Yoga was also transferred to other countries, especially in East Asia, where, in particular, its own traditions were formed. own schools yoga. (Evans-Wentz 1937), moreover, new forms of culture emerged, such as Zen in Japan (see 5.1). For centuries in Asia, and especially in India, yoga has remained a living practice and can still be found today in its traditional forms (Brunton 1937, Vivekananda 1937, Ananda 1980).
In the current century, this modern and relevant for us yoga has become widespread in Europe and America, which has led to the emergence of a number of its Europeanized forms under mottos such as: "Yoga and Christianity", "Yoga and Sports", "Yoga and Medicine". The abundance of forms, the intervention of European cults and philosophical ideas gave rise to the diversity of exotic sects, in which it is already difficult to recognize "yoga in itself."
1.2. The construction of classical yoga
When analyzing all the variety of yoga subspecies that we have to face everywhere in the world today, it turns out, as well as when considering other traditional Indian schools, that the well-known eight-step path will always be the core and methodological basis of yoga. The first five steps (anga) are called kriya yoga (practical yoga), and steps six through eight are called raja yoga (regal yoga). The specific expansion of any one of the first five steps, or, equally, only parts of them gave rise to many subspecies of yoga.
Intensive cultivation, especially of the third and fourth steps, led to hatha yoga, which, due to the large number and difficulty of various postures, is also called “yoga of the body” or “strong yoga”. For all types of yoga, the following main components are common:
Available code of conduct(set out in the first and second stages), which formally defines the relationship of a person to society and to himself.
Yogic praxis is always associated with conscious performance physical and mental exercises that are done regularly.
The execution of all elements of the exercise must be accompanied by a conscious mental concentration.
Setting the mind to some passivity(e.g., in self-observation of breathing according to the formula "I breathe", etc.) is a psychological technique that is different from "active concentration" (e.g., when calculating in the mind), and creates a psychological ground for mental concentration.
Eight step yoga
II/29 Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi - the eight limbs of yoga.1st step
II/30 Non-killing, truthfulness, non-stealing, abstinence and non-greed are called Yama.(The literal translation of "Yama" means: discipline, commandment). II/31 These commandments, not limited by time, place, circumstances and caste laws, are a great vow.2nd step
II/32 Internal and external purification, contentment, mortification of the flesh, study and service to God - this is Niyama.(Niyama literally means: self-discipline; instead of mortification, the concept of “austerity” is often used).3rd step
II/46 A still and comfortable posture is an asana.(Originally, only sitting postures could be called asanas, since in the time of Patanjali many other postures were still unknown).4th step
II/49 Then follows the mastery of the movements of inhalation and exhalation (Pranayama). II/53 The mind becomes capable of Dharana. (Pranayama literally means: "control of prana" or "control of energy." By prana is meant Vital energy, - see Chapter 4. - which comes through the breath and is regulated by it. Based on this, a free translation of pranayama is given by the term "regulation of breathing").5th step
II/54 Detachment of the senses (Pratyahara) is achieved by cutting them off from their own objects and at the same time accepting the nature of the mind (chitta). II/55 The result is a complete mastery of the senses.(Psychologically accurate translation of the term "pratyahara": "Lack of connection of the senses with the objects of their sphere of perception").6th step
III/1 Dharana is the retention of thought on a particular subject.(Dharana is often simply referred to as "concentration" or "fixation of thought").7th step
III/2 If this (Dharana) forms an uninterrupted stream of knowledge, then it is Dhyana.(Dhyana means precisely: reflection, representation, analysis, and is often translated by the term "meditation." For the meaning of this translation, see Chapter 5.)8th step
III/3 If this (Dhyana), leaving any forms, reflects only the meaning, then this is Samadhi.(The correct translation of Samadhi is so controversial that even conflicting definitions are used for this, see Chapter 5).6,7,8th steps
III/4 These three, when applied to one single object, are samiyama. III/5 When this is achieved, the light of knowledge is kindled. III/12 The focus of the chitta on any object is achieved when the past and present impressions are the same.The remaining sutras not quoted here explain and supplement what has already been said and are of a more philosophical and didactic nature.
Even today, the classical eight limb yoga is practiced in India in this complete form, but some variations are also taught. Moreover, both the number and prevalence of the aforementioned varieties of yoga have increased significantly. Further, it became customary to select individual elements or groups of exercises from the system and apply them as therapeutic agents in medical practice. In many state-funded yoga clinics and institutes, there are methods of yoga therapy for various groups of diseases, which are partly based on clinical experience (see Chapter 6). In addition, for preventive and hygienic purposes, yoga is included in the curriculum of schools and sports institutions.
Modern European literature on yoga, which consists mainly of practical recommendations and attempts at interpretation, also contains more or less developed elements of the classical yoga system. Unfortunately, under the influence of sectarian currents and the interests of commerce, the primordial content of yoga, still preserved, albeit in an incomplete form, is often forced out into the dubious area of superficial speculation. In medical practice, yoga as a system is not used, although there are many applications, primarily in the field of psychotherapy and physiotherapy.
Fig.1. Ancient Indian scheme of the subtle body with seven chakras and three main nadis: Ida (blue), Pingala (red) and Sushumna (straight). The symbolic content of the chakras is conveyed by the number of lotus petals.
1.3. The traditional view of the human body
In order to understand the traditional explanation of certain yogic actions, it is necessary to have an idea of the ancient Indian "mystical physiology", according to which the human body is organized according to the following structural and functional principles (see Fig. 1):The human body is permeated by a system of nadis, the number of which is about 70,000. Nadis are channels through which vital energy (prana) flows, supplying all tissues. There are three main channels in value, which are located along the middle line of the body from top to bottom: Ida, Pingala and Sushumna. Ida is on the left, Pingala on the right, Sushumna in the center. Ida and Pingala are often depicted as channels twisted with a right screw relative to each other (Fig. 1). Through these two channels, prana flows down (Ida) and up (Pingala) in the form of "vital current". The middle channel does not function normally. But the serpent power of Kundalini, which rests on the lower pole of the body, can rise up along it. Kundalini is a latent, normally dormant energy that appears as a coiled snake.
Yoga leads, among other things, to the awakening of this serpentine power, which can then ascend up the middle Sushumna channel through the seven steps or chakras (see below). These seven chakras (lit.: "Wheels" or "Whirlwinds") are according to these ideas energy centers related to spiritual processes, so that they could be called centers of mental activity (Kucharski 1982). They are activated by directing attention to them. The concentration meditations in tantra and kundalini yoga are designed for this activation. The rise of the kundalini should be accompanied by intense sensations in the region of the chakra that is appropriately involved. Thus spiritual perfection is gradually attained. And when the kundalini is in the last chakra, perfect enlightenment is achieved.
According to this ancient Indian teaching, each person has such chakras and can activate them. In the active state, they begin to rotate (hence the "Wheel"). The teaching about chakras is also interconnected with cosmology, each chakra corresponds to certain colors, shapes and sounds, the meaning of which, in turn, is associated with the Sanskrit alphabet, etc. (For a full and precise description see: Avalon 1958).
This ancient Indian diagram of the human body has no anatomical correspondence; both nadis and chakras are not found anywhere in the body as morphological structures. Reducing them, which can be found in many articles on yoga, to nerve plexuses, glands, "vegetative centers", etc. devoid of any basis. If, however, this scheme of the “subtle body” is taken seriously as the result of empirical self-knowledge, then its interpretation is possible only from a physiological point of view (see Chapter 4).
1.4. Yoga and physiology
If we ignore all those cultural-historical forms and interpretations in which yoga has been modified or included, then from the natural scientific positions, as a result, there remains some empirical knowledge that exists independently of any interpretation, in which yoga appears as a method of self-discipline. In the physiological sense, we are talking about a certain system of teaching methods of conscious control and regulation of motor, sensory, vegetative and mental activity. At the same time, there is a conscious impact on somatic and mental functions, coinciding with the conscious “self-recognition”, “experiencing” of the function.
