By Jennifer Juckel

For some time now, the popularity of the practice of yoga has continued to gain momentum in Western culture. The reasons for this are manifold. Among them are issues such as disappointment with Western remedies, and the fact that yoga caters to all ages and fitness levels. The state of society in the West, and the physical and mental afflictions it potentially leads to, sees more and more people favour this ancient practice over the latest fads in the fitness industry. Furthermore, some are finding that yoga helps lessen or eliminate the need for treatments, such as drugs, that address only the symptoms of their problems. This essay will look specifically at how yoga can be used as therapy for ailments. Firstly, how yoga postures can be used remedially for physical problems or injuries will be discussed, and examples will be presented. Secondly, the ways in which yoga can be used to alleviate mental or emotional problems will be explored. Next, it will be revealed that although yoga used in this way is sound and may be preferable to using drugs to treat symptoms in certain situations, the ultimate goal of yoga is the union of the mind and body to prevent these afflictions in the first place. Finally, how this union could be extended to apply to the union of Eastern and Western perspectives will be discussed. It should be noted that in the context of this essay, the word yoga refers to Hatha yoga – asanas, or postures – as opposed to the umbrella term that encompasses aspects such as philosophy and diet.

Many people first turn to yoga to address issues of physicality. For those already fit, they may begin a yoga routine to enhance fitness. For example, athletes may take up yoga to keep their limbs supple in order lower the chance of injury (Baker, Feuerstein, & Payne, 2003). For the non-athlete, there is a multitude of physical and physiological benefits associated with regular yoga practice. The physical benefits include; improved flexibility, better posture and balance, muscle strength, muscle endurance, improved muscle tone, enhanced joint mobility, and spinal flexibility (Iyengar, 2001; Payne, 2001; Stiles, 2000). Physiological benefits include; increased circulation, improved elasticity of the arteries, improved functioning of the endocrine system, a faster basal metabolism, increased oxygen consumption, cardiovascular efficiency, improved digestion and improved systolic and diastolic blood pressure (Payne, 2001; Stiles, 2000; Vishnu-devananda, 1960). Of the benefits presented, it can be seen that those pertaining to physiological issues would be of utmost significance in terms of those on long-term medication to keep their conditions under control. For instance, those with high blood-pressure may find they can lower the dosage of their medication, or perhaps eliminate it altogether, meaning yoga is not only a natural treatment, but also means to a drug-free body.

Yoga postures can be used individually to alleviate physical and physiological problems, or grouped as a routine. An example of how an individual pose can be used for a physical ailment is a variation of savasana, or corpse pose, for those with lower back restrictions. When the pose is performed with bent legs, it not only puts the problem area in a position of ease, it also induces relaxation and enhances breathing, both important contributions to a healthy back. A bolster or rolled up blanket may be placed under the knees if the back still feels tense in this pose (Baker, Feuerstein, & Payne, 2003). As for yoga routines designed specifically for ailments, there is a wealth of resources that contain tailored programs for a diverse range of ailments such as constipation, asthma, incontinence, obesity, low immunity, osteoarthritis, acne, migraines, and backache (Iyengar, 2001; Payne, 2001). As can be seen from these examples, yoga can be used therapeutically for a variety of physical and physiological issues and if performed on a regular basis may eradicate some issues.

Another reason people turn to yoga is to address psychological or emotional problems. A number of benefits have been identified by research into this area. For example, Joan Harrington (1981) published a summary of the outcome of scientific studies into the benefits of regular Hatha yoga practice which remains one of the most comprehensive to date (Stiles, 2000). Included in the mental benefits were improvements in; concentration, memory, intelligence quotient, mental fragility, performance quotient, sequencing of ideas, mental calm, and stress response (Payne, 2001; Stiles, 2000). As in the realm of physicality, yoga may be used to enhance existing levels of fitness, or to address problems. Also, as in the case for physical issues, yoga postures may be used individually or combined into a routine to address specific problems. For example, tadasana samasthithi, or steady mountain pose, may be used to treat depression. This pose is the starting point of all standing asanas, and additionally holds the benefits of reducing stress, bolstering self-confidence, and increasing alertness (Iyengar, 2001). In terms of mental afflictions that may be addressed by specific yoga routines, B.K.S. Iyengar offers routines dedicated to many mental ailments such as depression, anxiety, addictions, insomnia, bulimia, and mental fatigue in his book, The Path to Holistic Heath (2001). These examples demonstrate that yoga may be used to enhance mental health or to alleviate mental or emotional issues that may be otherwise treated symptomatically with counselling and/or drugs.

So far, it has been demonstrated how yoga postures may be used therapeutically to treat physical, physiological, psychological and emotional issues, and while using yoga in this way is preferential to using drugs, the ultimate aspiration of yoga is a union between body and mind. In fact, according to yogic philosophy, all illness originally arises from a loss of this union (Devereux, 2001). Indeed, many that initially come to yoga on the basis of individually addressing a physical issue find wonderful mental side-effects such as a calmer mind, increased concentration, reduced stress and improved mood. In the same way, those who initially seek out yoga to address mental afflictions may find themselves with a body that functions more efficiently and smoothly. This reciprocal and interactive aspect of yogic union is beautifully articulated by Godfrey Devereux (2001):

[Yoga] brings about union of the different, splintered aspects of ourselves. Within this union each of the different parts is empowered, validated and uplifted by its relationships with the others. This process occurs on many levels. Union of movement and breathing; union of the peripheral and central nervous systems; union of mind and body; union of thought and action; union of desire and intent.

This concept of union could extend to countless relevant areas, most poignantly in this case to the union of Western and Eastern healthcare philosophies. Specifically in this respect, it has been illustrated how many in the West turn to yoga with the initial intention of addressing the symptoms of various individual problems, but surprisingly come to find an ease and efficiency in other complementary or seemingly unrelated areas of their lives as a result of regular practice. This mirrors the duality of the generalised ideologies behind Western and Eastern therapies – reductionist, or fragmentary, which breaks down problems into small, defined, separate constituents; and holistic, which treats the organism as a whole. The former explains the traditionally Western mode of treating symptoms in response to a medical condition as opposed to the Eastern mode of treating the patient’s mind and body in an effort to locate the source of the problem.

Western medical philosophy is based on Cartesian philosophy, which sees the mind and body and two distinctly separately functioning entities, with the emphasis being on proven facts. On the other hand, Eastern medicine looks upon the mind and body as one entity, and recognises a deficit in one aspect affects the other. It also recognises concepts that cannot be scientifically seen or proven, such as that of chakras (Levin-Gervasi, 1999; Stiles, 2000; Vishnu-devananda, 1960). It is not difficult to see how maintaining a separatist perspective only reinforces separatism. That is, by treating symptoms alone, the cause of the problem is not treated and even has a chance of intensifying. By applying the yogic philosophy to the divide between the Eastern and Western perspectives, which is to acknowledge all separate parts but recognise they are part of a greater whole, it would be possible to use the two perspectives together to create a unified outlook. This is not a new idea however, as can be seen from techniques such Integrative Yoga Therapy and other forms holistic/scientific hybrids that have started to gain acceptance in the wider public perspective.

In conclusion, this essay has discussed yoga as therapy for a variety of separate physical and psychological afflictions. It has also pointed to the fact that while many start out using yoga in this fashion, they may come to find benefits in other areas of their lives. It was demonstrated that this initial idea of using yoga as a symptomatic treatment exemplifies the Western medicinal perspective, and that the harmony they come to find as a side-effect of regular practice exemplifies the holistic Eastern therapeutic perspective. The union that yoga has as its purpose, which is traditionally discussed in terms of the joining of mind and body, therefore is now, in this respect, applicable to the joining Eastern and Western perspectives. This East/West union that has begun to occur within individuals taking up yoga in the West, from a Western perspective, will see a shift occur on a societal and cultural level once a critical number of people have experienced this shift. And based on the ongoing popularity of yoga in the West, it seems this is only a matter of time.

Yoga is the most effective tool for achieving life goals and producing mental and physical harmony – Shri Mad Bhagavat Geeta

References

Baker, K., Feuerstein, G., Payne, L. (2003). Yoga for dummies: Australian and New Zealand edition. Sydney: Wiley Publishing.

Devereux, G. (2001). Hatha yoga: Breath by breath. London: Thorsons.

Iyengar, B.K.S. (2001). Yoga: The path to holistic health. Great Britian: Dorling Kindersley.

Levin-Gervasi, S. (1999). Smart guide to yoga. New York: John Wiley & Sons.

Mahatyagi, R. D. (2007). Yatan yoga: A natural guide to health and harmony. Sydney: Yatan Ayurvedics.

Payne, B. (2001). Slow yoga: For enhanced fitness, strength and health. London: Souvenir Press Ltd.

Robinson, L., & Napper, H. (2002). Intelligent exercise with pilates and yoga: A contemporary and dynamic combination of Body Control pilates and yoga. London: Macmillan.

Stiles. M. (2000). Structural yoga therapy: Adapting to the individual. York Beach, Maine: Samuel Weiser, Inc.

Vishnu-devananda, S. (1960). The complete illustrated book of yoga. New York: Three Rivers Press.

Jennifer Juckel is a certified Yoga teacher. She teaches Yoga classes in the Atwell, Western Australia area.