Prevalence and patterns of meditation related unpleasant experiences among community based yoga practitioners

Yoga is mainly known to restrain the emotional ripples in the mind but according to some studies, it may lead to some overwhelming challenges like uncontrolled emotional venting as meditation induced adverse effects, along with benefits. Methods: This study intended to assess the prevalence and patterns of meditation related unpleasant experiences (UEs), among 300 community based yoga practitioners. In this mixed methods study, a semi-structured interview schedule was developed to carry out the self-assessment survey. Chi-square test of association was used for finding the pattern between the UEs and other variables. Results: Total 114 (38%) respondents agreed to experience of UEs. UEs were reported more in females (<0.01). Reporting of UEs was found to be associated with longer history of yoga practice (<0.01), > 20 minutes of daily meditation (<0.05), perceived therapeutic effects of yoga in physical suffering (<0.01), perceived improvement in emotional well-being (<0.01), perceived reduction in negative emotional constructs like stress (<0.01), depression (<0.01), and anxiety (<0.01), due to yoga.

Entangled Yoga Bodies

In this article, we draw upon the work of leading new materialist Karen Barad to explore the possibilities for knowing women's yoga bodies differently. Engaging insights gathered from an embodied ethnography on contemporary Yoga in dialogue with Barad's concept of entanglement, we contemplate the complexity of a lived experience in a Yoga body. Engaging the voices and movement experiences of 19 committed women yoga practitioners, we explain ‘Yogic union’ as states of absorption facilitating an awareness of an existence that is complex, interconnected and involving both human and non-human materiality. Specifically, we work within and between the embodied experiences of the researcher and her participants, feminist new materialist theory, and creative writing to present Yoga bodies as phenomena that are always entangled.

Comparison of Flexion Relaxation Phenomenon Between Female Yogis and Matched Non- Athlete Group

Background: Trunk flexion is a common exercise during daily activities. Flexion relaxation phenomenon (FRP) occurs during forward bending in which there is a sudden silence of erector spinae (ES) muscles. The pattern of forward bending differs in yoga practitioners. This learned pattern probably predisposes yogis to injuries.The hypothesis of this study was that FRP differs in yogis in comparison to non-yogis individuals.Methods: This observational cross-sectional study was performed on 60 women assigned into yogis and non-athlete groups. Each participant was asked to bend forward and then return to the initial position. ES activity was recorded at L3 level, 4 cm from mid line during the trial. Trunk inclination and lumbar flexion angles were calculated at FRP onset and cessation moments. Results: The FRP phenomenon occurred in 80% of yoga practitioners in comparison to 96.7% in the control group. Trunk inclination angle was significantly greater at FRP initiation in yogis compared to control group. Lumbar flexion angle was not different between the groups. Conclusions: It is concluded that the altered pattern of forward bending observed in yogis may change patterns of ES muscles activity if it becomes part of a person's daily lifestyle which might predispose these muscles to fatigue and subsequent injuries.

Spinal curvatures of yoga practitioners compared to control participants—a cross-sectional study

Purpose The angles of thoracic kyphosis and lumbar lordosis determine the spinal alignment in the sagittal plane. The aim of this study was to compare the thoracic kyphosis and lumbar lordosis of male and female yoga practitioners with non-practicing participants and to determine the possible dependencies between sagittal spinal curvatures and somatic parameters, time spent on yoga exercise, and undertaking other physical activities in yoga practitioners. Methods The study involved 576 women and 91 men ages 18–68 years (mean = 38.5 ± 9) who were practicing yoga, and 402 women and 176 men ages 18–30 years (mean = 20.2 ± 1.3) as a control group. The angles of thoracic kyphosis and lumbar lordosis were measured using a Plurimeter-V gravity inclinometer. Results The two-way ANOVA demonstrated the influence of group (p < .0001) and sex (p = .03) on the angle of thoracic kyphosis, as well as the influence of group (p < .0001) and sex (p < .0001) on the angle of lumbar lordosis. It was noted that yoga practitioners had less pronounced thoracic kyphosis and lumbar lordosis and were more often characterized by normal or smaller thoracic kyphosis and lumbar lordosis than students from the control group. In yoga practitioners, the angle of thoracic kyphosis was positively correlated with age, body mass, BMI, and undertaking other forms of physical activity. The angle of lumbar lordosis was negatively correlated with body height and body mass. Conclusions The results suggest that yoga exercises can affect the shape of the anterior-posterior curves of the spine and may be an efficient training method for shaping proper posture in adults.

Yogic breathing in hypobaric environment: breathing exercising and its effect on hypobaric hypoxemia and heart rate at 3,650-m elevation

High altitude sojourn is a risk factor for hypobaric hypoxemia and subsequent altitude sickness. The aim of this study was to analyze the ef-fect of new type of yogic breathing?Maheshwarananda’s new Modified Bhujangini Pranayama performed by active yoga practitioners?on the arterial haemoglobin saturation of oxygen (measured by the pulse oximetry - SpO2) and the heart rate compared to normal spontaneous resting breathing. A pilot prospective study was conducted in the Himalayas at an altitude of 3,650 m. We monitored SpO2 and pulse rate in 34 experienced yoga practitioners. Within the 3 measurement days at the altitude of 3,650 m, the mean value of SpO2 increased from 89.11± 4.78 to 93.26±4.44 (P<0.001) after the yogic breathing exercise. No significant changes were observed in pulse rate (P<0.230) measured before and after yogic breathing. The new Yogic breathing?Maheshwarananda’s Modified Bhujangini Pranayama?is increasing the arterial haemoglobin saturation compared to normal resting spontaneous breathing. The heart rate was not affected by this type of yogic breathing.

Mirror tracing task in yoga practitioners and non-yoga practitioners: A cross-sectional comparative study

Objectives: The present study compared yoga practitioners with age- and gender-matched yoga naïve persons on performance in a mirror tracing task which involved tracing a star pattern on a sheet of paper while looking at its reflection in a mirror. Materials and Methods: The present cross-sectional study included twenty yoga practitioners of both sexes (15 females; group mean age ± SD; 24.8 ± 3.4 years) and twenty yoga naïve persons (15 females; group mean age ± SD; 24.2 ± 3.8 years) of the same age range. Both groups were assessed for performance in the mirror tracing task in three trials. The distance covered, total errors, and time taken to complete the task were noted. Results: Yoga practitioners made significantly less errors (P < 0.05) in the third trial and covered greater distance in star tracing in the first (P < 0.05) and second (P < 0.05) trials compared to yoga naïve participants. Mann– Whitney U-test was used for all comparisons. Conclusion: Yoga practice may be useful to facilitate learning in the tasks that require better perceptual and motor skills.

The Relationship Between Yoga and Spirituality: A Systematic Review of Empirical Research

ObjectiveBoth yoga practice and spirituality are associated with beneficial mental health outcomes. Within yoga research, however, spirituality is still a widely neglected area. The present systematic review aims to explore empirical studies, which do, in fact, investigate the relationship between yoga and spirituality in order to provide an overview and future directions for research on this topic. The review examines whether available empirical research supports an association between yoga practice and spirituality and, if so, which specific aspects of spirituality are associated with yoga practice.MethodsThe systematic review followed the PRISMA guideline (Prospero registration number: CRD42020155043). Empirical studies written in English, German, or Hungarian language were selected from a database search in Google Scholar, PsycINFO, and Science Direct. A total of 30 studies met the final inclusion criteria.ResultsAccording to the quantitative and qualitative studies reviewed, yoga practice seems to be positively associated with spirituality. This association concerns various aspects of spirituality, such as spiritual aspirations, a search for insight/wisdom, an integrative worldview, a sense of meaning and peace, faith, hope, compassion, and happiness within. To harness the potential spiritual benefits of yoga, regular practice appears to be essential. Yoga practitioners seem to have both physical and spiritual motives for practicing. At least in Western societies, however, physical intentions are more prevalent than spiritual ones. The meaning of spirituality for yoga practitioners is also discussed. Due to risk of bias of the majority of the reviewed studies, however, outcomes must be taken with caution.ConclusionYoga practice may be positively associated with several aspects of spirituality. For more evidence, further investigation of the topic is suggested. Particularly, we propose the inclusion of holistic forms of yoga practice and a comparison of Eastern and Western approaches to yoga.

Applying the S-ART Framework to Yoga: Exploring the Self-Regulatory Action of Yoga Practice in Two Culturally Diverse Samples

Mindfulness practices form the core of numerous therapeutic programs and interventions for stress reduction and the treatment of different health conditions related to stress and life habits. Ways and means to regulate oneself effectively also form the foundation of the path of yoga in the accomplishment of holistic health and well-being. The self-awareness, self-regulation, and self-transcendence (S-ART) model can be considered as an overarching neurobiological framework to explain the self-regulatory mechanisms of well-being present in mindfulness-based practices. The current study, by connecting and applying the S-ART framework to the self-regulatory mechanisms in yoga and generating related hypotheses, provides a theory-led explanation of the action of yoga practices, which is sparse in the literature. Testing the S-ART model in yoga in two culturally diverse samples, assessing the model-mapped psychological mechanisms of action, and exploring the influence of perseverance in yoga practice are the original contributions of this study. The study sample comprised 362 yoga practitioners and non-practitioners (197 Indian and 165 Spanish), who completed four tests of psychological variables indicative of the aforementioned three S-ART abilities. These tests were Multidimensional Assessment of Interoceptive Awareness (MAIA), Experiences Questionnaire-Decentering (EQ-D) subscale, Difficulties in Emotion Regulation Scale (DERS), and Relational Compassion Scale (RCS). The results indicated significantly better self-awareness and self-regulatory abilities in yoga practitioners (Indian and Spanish in a combination) than non-practitioners, reflected in higher levels of interoceptive awareness and decentering abilities. Moreover, perseverance in yoga practice acted as a significant predictor of self-awareness and self-regulation in practitioners. An analysis of each cultural sample revealed some differences. Yoga practice and perseverance in it acted as a significant predictor of interoceptive awareness and decentering in Indian practitioners having more than 1 year of sustained yoga practice, but for the Spanish participants, physical exercise and frequency of yoga practice acted as better predictors of interoceptive awareness and decentering in comparison to yoga practice and perseverance in it. The obtained results suggested that the S-ART model provided preliminary but promising evidence for the self-regulatory mechanisms of action in yoga practice within a culturally diverse sample of yoga practitioners. This study also widens the scope of generating further hypotheses using the S-ART theoretical framework for testing the self-regulatory mechanisms of action in yoga practice.

Yoga Practitioners Exhibit Higher Parasympathetic Activity and Baroreflex Sensitivity and Better Adaptability to 40 mm Hg Lower-Body Negative Pressure

Yoga has been shown to improve autonomic conditioning in humans, as evidenced by the enhancement of parasym-pathetic activity and baroreflex sensitivity. Therefore, we hypothesized that the experience of yoga may result in adaptation to acute hemodynamic changes. To decipher the long-term effects of yoga on cardiovascular variability, yoga practitioners were compared to yoga-naïve subjects during exposure to –40 mm Hg lower-body negative pressure (LBNP). A comparative study was conducted on 40 yoganaïve subjects and 40 yoga practitioners with an average age of 31.08 ± 7.31 years and 29.93 ± 7.57 years, respectively. Heart rate variability, blood pressure variability, baroreflex sensitivity, and correlation between systolic blood pressure and RR interval were evaluated at rest and during LBNP. In yoga practitioners, the heart rate was lower in supine rest (p = 0.011) and during LBNP (p = 0.043); the pNN50 measure of heart rate variability was higher in supine rest (p = 0.011) and during LBNP (p = 0.034). The yoga practitioners’ standard deviation of successive beat-to-beat blood pressure intervals of systolic blood pressure variability was lower in supine rest (p = 0.034) and during LBNP (p = 0.007), with higher sequence baroreflex sensitivity (p = 0.019) and ~ high-frequency baroreflex sensitivity. Mean systolic blood pressure and RR interval were inversely correlated in the yoga group (r = –0.317, p = 0.049). The yoga practitioners exhibited higher parasympathetic activity and baroreflex sensitivity with lower systolic blood pressure variability, indicating better adaptability to LBNP compared to the yoga-naïve group. Our findings indicate that the yoga module was helpful in conditions of hypovolemia in healthy subjects; it is proposed to be beneficial in clinical conditions associated with sympathetic dominance, impaired barore-flex sensitivity, and orthostatic intolerance.