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 complete balance, we can talk about excellent health (we are talking, apparently, about the balance of processes of assimilation and dissimilation in metabolism). In the language of ancient symbolism, “positive” current was denoted by the word “ha” (Sun), and “negative” - by the word “tha” (Moon). By merging these two words, the word “hatha” is obtained, the meaning of which symbolizes the unity of opposites. According to V. Evtimov (1986), with the help of long and purposeful yoga exercises, they achieve the ability to regulate autonomic functions. Each exercise of hatha yoga is characterized by a certain positive effect on various organs and systems of a person. The high vitality and dexterity of the body achieved with regular exercise in the yoga system can be maintained until the end of life.

VS Farfel, the largest specialist in the field of sports physiology, Doctor of Biological Sciences, states: "... my acquaintance with gymnastic exercises allows us to assert that asanas - static exercises of yogis - are a good means for the development of articular 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 taking care of the body begins the development and improvement of the main thing - 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. - all these actions can begin and interrupt at our own will. But are we able to speed up or slow down the heartbeat by one ish effort of will? Are they able to affect the work of the stomach and intestinal motility? Can we control the functioning of the endocrine glands? According to M.S.Tartakovsky (1986), these questions should be answered positively. A little special workout - and you can speed up or slow down your heart rate. Let us recall the sour taste of lemon, the surface of the cut moist with juice - and saliva accumulates 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. In case of unreasonable or inadequate fears or insomnia, when the right, “emotional” hemisphere of the brain is excited, it is sometimes enough to analyze judiciously your emotions, that is, “connect” the left “logical” hemisphere to calm down. An irritable person can be advised to hold his breath a little at the time of an emotional outburst, and while exhaling. Excess carbon dioxide focuses the brain on the respiratory center and the outburst of anger goes out.

Minor waste of energy sharply distinguishes hatha yoga from European athletics. Relaxation is given more attention than muscle tension. It is no coincidence that in some studies it is noted, half in jest, that "yoga is gymnastics for lazy people." However, the yogis themselves take credit for this. “... Muscle development is by no means identical with health ... All movements are performed slowly and smoothly ... The main goal is to increase blood circulation and oxygen flow. This is achieved through the movements of the spine and various joints, with deep breathing, but without intensive muscle work ”(Cosambi D., 1968). Another opinion was expressed by E.A.Krapivina (1991), who believes that European physical culture, rooted in classical Hellas, is much more natural and closer to nature than yoga. Exercises for body flexibility and strength of individual muscles (and these are the main asanas) are widely practiced in European athletics when selecting beginners for sports sections.

It has long been noticed that some rather uncomfortable positions of the body stimulate the internal forces of the body, cause a response resistance. The fact is that in such positions "clamps" occur in the body, breathing spirals, the largest blood vessels are partly 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 regulating them, performing additional active work, require more oxygen and nutrients. A kind of exercise without movement, somewhat similar to isometric gymnastics. Individual parts of the body work under extreme conditions. Blood pressure in certain places increases due to "constrictions". It tends to spread into adjacent small vessels, capillaries. Not only the main lymphatic channels, but also interstitial, intercellular spaces are more actively involved in the work. Hence the feeling of warmth in these areas.

The cramped conditions also contribute to the training of the respiratory system. To maintain vital activity, our body continuously consumes energy, which it receives during the breakdown of complex high-molecular organic compounds into compounds with a simpler structure and lower molecular weight. Various organic compounds that chemically interact with oxygen in the air are burned 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 its life, the body, constantly in contact with the environment, constantly absorbs oxygen and emits carbon dioxide. The respiratory process consists of three stages: external (pulmonary) respiration, the transport of oxygen from the lungs to the tissues through oxygen, and internal (tissue) respiration. During external respiration, gases are exchanged between the blood in the pulmonary capillaries and atmospheric air (in the alveoli). Gas transport is the transfer of oxygen through the blood from the lungs to the tissues and carbon dioxide from the tissues to the lungs and internal respiration, which includes all oxidative processes. During normal breathing, the diaphragm shifts by about 1 cm.When breathing according to the yoga system, this displacement reaches 7-13 cm. Comparison of ordinary breathing with breathing exercises of yogis 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 usual breathing of yogis, there is a certain duration of inhalation and exhalation and their strict rhythmic sequence.
• 3. Full breathing of yogis is a combination of three types of breathing: diaphragmatic, thoracic and clavicular.
• 4. During breathing exercises, the mind is concentrated exclusively on the breathing itself.

For proper breathing according to the yoga system, good patency of the nasal cavity and the absence of pathological changes on its mucous membrane are essential. The goal of yogis is to indirectly influence tissue respiration through rhythmic breathing in order to maximize the bioenergetic efficiency of metabolism. A direct consequence of this is a slowdown in breathing as a result of a 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 towards relieving mental stress, since physical relaxation cannot be achieved if a person is in a state of mental stress.

Dietrich Ebert. PHYSIOLOGICAL ASPECTS OF YOGA.. 1

FOREWORD TO THE GERMAN EDITION ... 1

1. INTRODUCTION. 2

1.2. Building a classic yoga. five

1.3. The traditional view of the human body. eight

1.4. Yoga and Physiology. nine

2. YAMA and NIYAMA .. 10

3. ASANA (POSE). sixteen

3.2. Mechanically conditioned effects of asanas on internal organs .. 20

3.3 Effects on blood circulation. 24

3.4. Functional and energetic aspects of asanas. 31

3.5. Biomechanical aspects of asanas. 38

3.6. Somatosensory effects of asanas. 40

3.7. Sensomotor aspects of asanas. 42

4. PRANAYAMA. 48

4.1 Theories of Prana.. 48

4.2 Pranayama techniques.. 50

4.3. Breathing Forms and Pranayama Parameters.. 52

4.4. Energy exchange in pranayama. 59

4.6. The role of respiration in the human body. 61

5. MEDITATION. 71

5.2. Meditation techniques.. 72

5.3. Physiological Effects of Meditation.. 75

5.4 Psychophysiological significance of meditation.. 91

7. CONCLUSION. 103

8. GLOSSARY .. 104

9. BIBLIOGRAPHY. 108

FOREWORD TO THE GERMAN EDITION

Dietrich Ebert, HD

The wide spread 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. In many countries, attempts of this kind have already been made, more or less confirmed by the 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. Basic information from yoga practice is assumed to be known, so this book is in no way an introduction to yoga practice, much less a guide to exercises.
Although the publications available today are often little related to each other, and many measured values ​​are not accompanied by any physiological commentary, and some studies have been carried out even carelessly (which is indicated in the appropriate places on occasion), nevertheless, in this book, the author tried to give a closed description and physiological assessment of the issues raised.
Each chapter opens with a brief introduction to the corresponding physiological problem for those who, in principle, are familiar with human physiology, but are not experts in this field. For those wishing to learn more about the physiological basis, references to additional literature are provided in the appropriate places. A more detailed exposition of physiological issues would be beyond the scope of this book.
It should be especially emphasized that we are talking here only about selected "aspects", outside of which there are points of view that are not discussed here, but quite deserving of attention within the framework of this topic. This is especially true for other areas of medicine. It would be highly desirable to get a deeper understanding of yoga over time, for example, from the point of view of clinical medicine or psychotherapy. The choice of the aspects proposed here should therefore serve as an incentive to further accumulate data and, accordingly, to conduct new research, thereby contributing to the scientific development of this great heritage of world culture.
For numerous fruitful discussions, critical remarks and corrections, I sincerely thank my friends and colleagues Dr. P. Lessig, Dr. W. Fritzsche and Dr. Z. Vaurik. Also, I sincerely thank the ethnologist Mr. G. Kuharski for the numerous references on the issues of Indology, which occupy a significant place in the text, often without any references. My special gratitude for mutual understanding and support in my work goes to my wife, Dagmar Ebert.

Dietrich Ebert

INTRODUCTION

D. Ebert. Physiologische Aspekte des Yoga / Translated from German by Minvaleeva R.S.

Definition of yoga

The history of yoga in Indian culture goes back millennia. Already in pre-Aryan India (about 2500 - 1800 BC), the first images of yogis are found. After the Aryan invasion of North India around 1000 BC. 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 surviving written monuments of Indo-European languages ​​(Rig-Veda, about 1000 BC). The Upanishads, philosophical commentaries on the Vedas, date back somewhat later. From the wealth of thought imprinted in them, over time, six great brahminical darshanas (philosophical systems) were formed: Mimamsa, Vedanta, Sankhya, Yoga, Vaisesika 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 related to the Samkhya philosophy, one of the oldest philosophical systems in India. It must be said that the concept of philosophy in ancient India, in addition to a theoretical understanding of the world, also included a peculiar way of life (Mylius 1983). Moreover, if the philosophy of sankhya had as its subject precisely the rational-theoretical interpretation of world problems, then yoga was rather a practical system of self-knowledge. Ultimately, however, yoga was to produce the same results as the rationalistic sankhya philosophy.

Both systems are based on the same cosmology and proceed from a typically Brahminical moral-causal world order, according to which every act, every action (karma), in addition to its natural meaning, has another meaning, which is independent of space and time, but only proceeding from the interconnection 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 rebirth". Each act of a person has as its consequence a certain combination of circumstances arising from the principle of moral responsibility, and thus, in order to get the least sad rebirth, as well as reduce or completely eliminate suffering already in real life, a correct understanding of cause-and-effect relationships and a correct image are necessary. life - which gives an appeal to yoga.

The world order in the dualistic and atheistic sankhya philosophy is explained by reducing everything that exists in the world to two principles:

1. Forematter (Prakriti), unmanifested, formless, disordered, active, is in constant motion, devoid of spirituality and self-awareness.
2. The spiritual essence, the “soul” (Purusha), is inactive, spiritualized and self-aware.

This spiritual essence is separated from the material world of events by a deep and insurmountable abyss, which also applies to man, in which the core of his own being opposes the objective processes taking place in him as an alienated and indifferent essence. The reason for this is that thinking (chitta) in a person (from a linguistic point of view it is not clear how adequate the translation of “chitta” by the word “thinking” is) is a product of prakriti and, accordingly, is connected with the objects of perception, that is, it perceives the form of these objects, changing thus his own gestalt (eigene Gestalt). This is how a false identification of the soul with objects arises. To break this vicious circle, a means must be found to consciously stop the soul's false identification with objects (Chattopadhyaya 1978). And this remedy is yoga.

Through yoga, our ignorance (avidya) regarding the essence of purusha and prakriti is eliminated, and thereby deliverance from suffering is achieved. In this case, deliverance from suffering means a certain state (enlightenment) obtained through cognition, which annuls the action of Karma leading to suffering and liberates the soul from the circle of rebirth. The difference from the European ideas about the ways of deliverance, probably, lies in the fact that this path is realized primarily through self-knowledge, and at the same time no ritual actions with a personified deity are required ("atheistic religion"?).

In the strictly atheistic Samkhya system, liberation is brought by rational knowledge and a virtuous way of life, while in yoga, liberation is realized through meditation and self-knowledge, and yoga, unlike Samkhya, is characterized by some theistic component, which, apparently, psychologically facilitates the realization of liberation ( see Chapter 2). However, Indologists consider this theistic component to be artificial (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 philosophical content, there is nothing fundamentally new in yoga in comparison with the Samkhya philosophy. Yoga only brings an in-depth understanding of psychology and the 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 the 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 (about 200 BC). Sutras are sayings that are in the nature of axiomatic statements, which to a certain extent form the quintessence of teaching. Each of the six brahminical darshanas has its own fundamental sutras formulated in the form of axioms. As for the Yoga Sutra, it consists of four books:

1. Concentration
2. Concentration practice
3. Psychic powers
4. Liberation

The first book explains the so-called yoga of submission (see Chapter 5), the second and third books - the classic eightfold path. Finally, the fourth book outlines the philosophical and esoteric aspects of yoga. Without commenting for the uninitiated, the meaning of these sayings is unclear, since in ancient India all types of philosophy were considered "secret teachings", for a more complete understanding of which a lot of additional information transmitted exclusively orally is still required (Mylius 1983). Something has also been formulated that can only be understood through one's own experience. Finally, for a correct understanding, a preliminary acquaintance with the Samkhya cosmology is necessary. The first and most important commentary on the Yoga Sutra is Yoga Bhashya written by Vyasa.

Like all brahminical systems, the yoga school in subsequent times was also provided with very detailed commentaries and additions. Further, already in the early Middle Ages, some significant changes in relation to the methodology were discovered, and a great many subspecies and variants of yoga appeared. 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-improvement, respectively, the subject of concentration exercises (Evans-Wentz 1937)
Hatha yoga	Body functions, breathing
Mantra yoga	Sound of syllables or words
Yantra yoga	Geometric figures
Karma yoga	Actions and unselfish activities
Kriya yoga	Physical and spiritual cleansing
Tantra yoga	Psychic experiments
Jnana yoga	Knowledge, cognition
Laya yoga	Willpower
Bhakti yoga	Divine love, dedication
Kundalini yoga	Esoteric representations

Hatha yoga has gained popularity in Europe, which literally means "yoga of the sun and the moon" (more precisely, "The union of the sun and moon breathing" - Evans-Wentz 1937) and is often translated as "yoga of body control", 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 and 17th centuries AD. (Kucharski 1977). The founders of Hatha Yoga are Gorakshanath and Matsyendranath.

Yoga was carried over to other countries, especially in East Asia, where, in particular, their own yoga schools were formed. (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 spread in Europe and America, which 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 that variety of exotic sects, in which "yoga itself" is hardly recognizable.

1.2. Building a classic yoga

When analyzing all the variety of yoga subspecies that we have to deal with all over the world today, it turns out, as well as when considering other traditional Indian schools, that the core and methodological basis of yoga will always be the well-known eight-step path. The first five stages (anga) are called kriya yoga (practical yoga), and the sixth to eighth stages are called raja yoga (royal yoga). The specific expansion of any one of the first five steps, or, equally, only part of them, gave rise to many subspecies of yoga.

1. Intensive improvement, especially of the third and fourth steps, led to hatha yoga, which, due to the many and the 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:
2. There is code of conduct(set out in the first and second steps), which formally determines the relationship of a person to society and to himself.
3. Yogic praxis is always associated with conscious performance physical and mental exercises that are done regularly.
4. The execution of all elements of the exercise must be accompanied by a conscious mental focus.
5. Setting consciousness to some passivity(eg, when self-observation of the breath according to the formula "I breathe", etc.) is a psychological technique that is different from "active concentration" (eg, when calculating in the mind), and creates a psychological basis for mental concentration.

The classical eight-limbed path is, in principle, set forth in the second and third books of Patanjali's Yoga Sutras. Since we are giving the most concise summary, only the sutras on this topic will be cited here:

Eight-step yoga

II / 29 Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi - eight steps of yoga.

I am a step

II / 30 Non-murder, truthfulness, non-stealing, abstinence and non-greed are called Yama.(The literal translation "Yama" means: discipline, commandment). II / 31 These commandments, not limited by time, place, circumstances and caste laws, are a great vow.

I am a 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 mortifying the flesh, the term "austerity" is often used).

I am a step

II / 46 A fixed and comfortable posture is an asana.(Initially, only sitting postures could be called asana, since at the time of Patanjali many other postures were still unknown).

I am a step

II / 49 This is followed by mastering the movements of inhalation and exhalation (Pranayama)... II / 53 The mind becomes capable of Dharana... (Pranayama literally means: "curbing prana" or "energy control." ...

I am a step

II / 54 The detachment of the senses (Pratyahara) is achieved by disconnecting them from their own objects and at the same time accepting the nature of the mind (chitta) by them. II / 55 The result is 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").

I am a step

III / 1 Dharana is the retention of thinking on a certain subject.(Dharana is often simply called "concentration" or "fixation of thinking").

I am a step

III / 2 If this (Dharana) forms a continuous stream of knowledge, then it is Dhyana.(Dhyana means precisely: thinking, imagining, analyzing and is often translated by the term “meditation.” For the meaning of this translation, see Chapter 5.)

I am a step

III / 3 If this (Dhyana), leaving all forms, reflects only the meaning, then this is Samadhi.(The correct translation of Samadhi is so controversial that even contradictory definitions are used for this, see Chapter 5).

I steps

III / 4 These three applied to one single subject are samiyama. III / 5 Upon reaching this, the light of knowledge is kindled. III / 12 The focus of the chitta on an object is achieved when the past and present impressions are the same.

The rest of the sutras not quoted here explain and supplement what has already been said and are of a more philosophical and didactic character.

Even today, the classical eight-step yoga is practiced in India in this full form, but at the same time it is also taught in one way or another. Moreover, both the number and the prevalence of the aforementioned yoga varieties have increased significantly. Further, it has become customary to select individual elements or groups of exercises from the system and apply them as therapeutic agents in medical practice. Many government-funded yoga clinics and institutes offer yoga treatments for different groups of diseases, which are based in part on clinical experience (see Chapter 6). In addition, for preventive and hygienic purposes, yoga is included in the curricula of schools and sports facilities.

Modern European literature on yoga, consisting mainly of practical recommendations and attempts at interpretation, also contains more or less elaborated elements of the classical yoga system. Unfortunately, under the influence of sectarian currents and commercial interests, the still preserved, albeit incomplete, original content of yoga is often pushed 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. An 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.

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 science 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, autonomic and mental activity. In this case, there is a conscious impact on the somatic and mental functions, which coincides with the conscious "self-recognition", "experience" of the function.

The goal of yogic practice can be seen both in "... an intensive and accurate study of the inner world of a person ..." (Scheidt 1976), and in the implementation of practices and lifestyles that lead the body to "... a situational and constitutional optimum .. . ”(Schultz 1954). From mental and bodily self-discipline, both physiologically measurable effects can be expected and, likewise, health-promoting effects in terms of prevention and therapy. In this sense, it would be legitimate to define yoga as practiced individually and subjectively experienced "physiology". To what extent is this "experienced physiology" comparable to our European objective physiology and will be the subject of subsequent considerations.

PIT and NIYAMA

D. Ebert. Physiologische Aspekte des Yoga / Translated from German by Minvaleeva R.S.

The first two steps of classical yoga are represented by the rules of behavior, which are unchanged in all yoga schools. Moreover, they have also become generally accepted moral precepts for all those who, although they do not practice yoga, live in the Indian cultural traditions of Hinduism, Buddhism or Jainism, and, apparently, only the prescriptions 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 physiodietological aspects are important, tempting prospects can be hidden here. Therefore, we will consider these prescriptions in somewhat more detail, and we will dwell on the relationship with the physiology of diet and cleansing procedures.

Yama and Niyama prescriptions

Yama (discipline, correct lifestyle) regulates ethical relations with the outside world. The basics of the yama are partially given already in the Yoga Sutra, which we cite in fragments (see source 1.2.):

II / 33 In order to supplant thoughts that hinder yoga, it is necessary to evoke the opposite ones.

II / 34 The obstacles to yoga are murder, untruthfulness, etc., whether they are already perfect, whether they have a cause or a reason, are caused by greed, anger or ignorance, and whether they are mild, moderate or excessive, have an infinite effect. ignorance and want. This is the method of how to think the opposite.

Thought awakening is ascribed here defining importance as a mechanism for controlling behavior. This principle of "spirituality priority" for human behavior, which must be developed in order to control biological instincts and use them, correlates with the Marxist theory of social determination of human behavior, since the content of thinking in this case depends, among other things, on social determinants.

II / 35 If he (the yogi) stands firmly in ahimsa, then in his presence all hostility ceases.

This principle of non-killing (ahimsa) is broadly understood as the principle of non-violence. It includes a principled non-violence against all creatures of the creator, as well as compassion for all those who suffer. In its extreme form, this commandment is practiced by Jains, who sweep the road in front of them and wear a headscarf on their faces, so as not to inadvertently kill an insect.

II / 36 If the yogi has completely established himself in truthfulness, then he gets the opportunity for himself and for others to reap the fruits of labor without effort.

Truthfulness (satyam) is understood here as comprehensively as described above (II / 34). This has the following relation to physiology. When non-truth is said, in order to maintain social plausibility, another, parallel model containing falsehood must be added to the intra-subject model of behavior. With this parallel model, which has no correspondences in reality, it is necessary to compare and coordinate every real situation in order to be able to exist in society as an integral personality. This requires an overstrain of mental activity and an overexpenditure of mental energy, which prevents spontaneous behavior and direct regulation of relationships with the outside world.

II / 37 If the yogi is entrenched in non-theft, then all the treasures flow to him.

Non-theft (asteyam) also includes the renunciation of any claim to someone else's property. This should generate an unshakable self-awareness.

II / 38 Strength is acquired by strengthening self-control.

This laconic statement is reminiscent of the psychoanalytic theory of sublimation, according to which sexual attraction can act as a spiritual force if it is directed towards non-sexual goals. In other words, the force aimed at satisfying sexual needs is used for non-sexual actions, "sublimated" in non-sexual behavior. The commonality with sutra II / 38 is that libido is understood here as force or psychic energy.

II / 39 If he is entrenched in non-greed, then he will receive a memory of a past existence.

Aparigraha is often translated as lack of greed.

Niyama (self-discipline, restriction) regulates the attitude towards oneself:

II / 41 Also the purity of sattva (joy, knowledge) arises,
cheerful disposition, concentration, subordination of the senses and the ability to self-realization.

The most important and voluminous component of Niyama is the practice of purification (Kriya, see chapter 2.2.), Which, however, are not explained in the Yoga Sutra, but appear in later texts, sometimes they can also be found in connection with pranayama or in mudras.

II / 42 From contentment grows the highest happiness.

Satisfaction (santosha) with what exactly happens or how the event happens can be trained by taking into account only the positive aspects that are contained in everything, and ignoring the negative aspects. At the same time, it is initially assumed that every event carries both aspects, and then negative aspects are cognized in interaction with one's own personality.

II / 43 As a result of austerity, latent powers are imparted to the senses and the body through the elimination of impurity.

Asceticism, often defined as severity (tapas) - one of the prescriptions of self-discipline - covers all subsequent steps of yoga or prepares for them. It is about training willpower through the practice of overcoming your own needs. Asceticism includes, for example, periods of fasting during which there is resistance to nutritional needs, sexual abstinence, and periods of social isolation (loneliness) in order to resist the needs of communication and social contact. The transfer of physical pain is also common.
Niyama includes the study of texts, devotion to God, or reverence for the guru. Of course, the study of texts re-establishes a relationship with cultural tradition.
Loving self-giving became the main goal in bhakti yoga (cf. Bhagavad Gita, about 400 BC). At the same time, it is not the object of veneration that is essential, but the actual fact of veneration, i.e. the practice of self-giving towards anyone.

Yoga diet

In all yoga schools, special recommendations are given on the quantity and quality of food, which Patanjali does not mention and they also cannot be attributed to one or another stage of the eightfold path. Kuvalayananda and Vinekar (1963) summarize these recommendations as follows:

1. Avoiding overeating, setting the individually required number of calories.

2. Compliance with a dairy-plant diet (without eating meat, but without a ban on all "animal")

3. Eating foods poor in proteins (no eggs) and salt.

It is assumed that yogic practices stimulate the parasympathetic division of the autonomic nervous system, and as a result, first of all, in beginners, compensatory hyperactivation of the sympatho-adrenal system occurs, to neutralize the undesirable consequences of which there is a need for a low-protein diet with limited salt.

4. Avoiding all stimulants such as strong spices and drugs.

A number of dietary recommendations are based mainly on the traditions of Ayurveda. Ayurveda (c. 200 AD) is a system of Ayurveda medicine that also contains information on biologically active substances (pharmacy) and diet. Here you can see a lot of similarities with ancient Chinese concepts of health and diet, when the goal is achieved by a well-balanced diet. Adherence to these dietary recommendations in individual cases could be a worthy challenge for clinical biochemistry.

The dietary recommendation for avoiding meat, according to Kuvalayananda and Vinekar (1963), goes back to the well-known notion that meat contains less vital energy because the animal has already used it up. As a result, carnivore meat contains even less energy than herbivore meat. Most of the vital energy, therefore, can be obtained from plants (according to the ancient Hindus, primitive society was a society of vegetarians). This recommendation is assumed to be driven by tradition. For example, the Eskimos, who are unable to consume plants, have adapted to eating meat. In the new (primarily European) schools of yoga, vegetarian cuisine is justified by the fact that only good behavior and virtue are developed with its help. Eating meat gives rise to aggressiveness and, as a consequence, destructive stereotypes of behavior. From the point of view of the physiology of nutrition, nothing definite can be said about this, since the interconnection of behavior or such elements of the psyche as moods, affects, mental activity, etc. has not yet been investigated. with the composition of the consumed food. The next argument in favor of refusing to eat meat is that it is immoral to eat meat, since in order to get food in this case, the ethical commandment of ahimsa (non-killing) is violated. To this, from a general biological point of view, one could argue that plants are also living things. Further, with the mass keeping of livestock by people, an ethically complex problem arises: all those animals that are intended for processing for meat must first be raised by humans, that is, they would not exist at all if they were not used for food. Also convincing is the explanation that meat food in the tropics spoils very quickly; in this case, the basis for the ban on eating meat will be this hygienic reason.

We do not know what psychological consequences a one-sided vegetarian diet may have, because nothing is known about the relationship between the structure of intermediate metabolism and mental functions. Here are some of the effects of a vegetarian table on intermediate exchange.

Purely plant foods are low in protein and fat, so that without olives and nuts, the caloric requirement can only be met by a large amount of bulk food (Rapoport 1969). In addition, vegetarians do not get enough of some essential amino acids. They also show a decrease in serum globulin levels (Kanig 1973). However, a counterexample in this regard are strict vegetarians living to old age. Dairy-fortified vegetarian food can already be considered complete.

Plant food contains little table salt, which leads to osmotic dehydration. This, as well as the high vitamin content, is associated with the anti-inflammatory effect of herbal products (Seidel, Bosseckert 1971). The pH value of the body fluid shifts towards alkaline values. Finally, it is necessary to take into account the increased gas production in the intestine due to the breakdown of cellulose, which, in turn, leads to the absorption of methane and an increase in its content in the blood.

In yoga, it is recommended to limit food. The meal should be finished when hunger is satisfied, an attitude aimed at avoiding satiety and overeating. Temporary fasting is recommended, the effect of which is seen in increasing mental energy. During fasting, one's own energy needs are met by the breakdown of the body's reserves, while the level of protein in the blood remains unchanged, the content of all lipids decreases, and the breakdown of muscle tissue is prevented by regular training (e.g., practice of asanas) (for more details see: Krauss 1979, Seidel, Bosseckert 1971). After overcoming the so-called hunger crisis, psychophysically beneficial effects have been described, such as improved vision and lower hearing thresholds (Krauss 1977). A similar increase in psychophysical indicators is emphasized by all yogis, and their descriptions range from "improving well-being" through "increasing tone" to "abilities for expanded perception." A systematic study and substantiation of these relationships is of considerable interest.

In the clinical picture of the psychiatric illness Anorexia nervosa (neurotic lack of appetite), accompanied by chronic malnutrition, an increase in mental performance is also reported. For example, adolescents with this condition are often among the most successful students in their age groups.

It should be noted here that any medical fasting, in addition to observing the relevant rules, requires medical supervision. This includes, for example, control over the excretion of water and electrolytes, blood circulation, the functions of certain hormones, etc.

ASANA (POSE)

D. Ebert. Physiologische Aspekte des Yoga / Translated from German by Minvaleeva R.S.

Seated poses

Padmasana * Lotus position
Vajrasana * "Firm Pose", Heel Pose
Sukhasana * "easy pose", Pose of the tailor

Inverted poses

Viparitakarani * "inverted pose", Half-rack on the shoulder blades
Sarvangasana * stand on the shoulder blades, candle pose
Sirshasana * headstand

Torso rotation

Matsyendrasana * "Matsyendranath Pose", Twisted Pose
Ardhamatsyendrasana * half-twisted pose
Wakrasana * back rotation

Torso bends forward

Pashimottanasana * cruciform tilt pose, back pose
Halasana * plow pose (also an inverted pose)
Yoga mudra * symbol of yoga
Yoganidrasana * sleeping posture

Back bending of the trunk

Matsiasana * fish pose
Bhujangasana * Cobra Pose
Shalabhasana * grasshopper pose
Dhanurasana * bow pose
Chakrasana * wheel pose

Balance exercises

Parvatasana * mountain pose
Cucutasana * rooster pose
Vokasana * tree pose
Bakasana * crow pose
Vrischikasana * scorpion pose
Mayurasana * peacock pose

Table 3. List of muscles that contract during the most important bandhas (according to Gopal, Lakshman 1972)

The physiology of yoga studies the influence of hatha yoga techniques on the physiological components of a person.

Every day in the world, more and more interest in the study of hatha yoga. The hatha yoga system is based on a variety of techniques for working with the body - asana (body position, shape, position) and pranayama (breathing practices and breath holding), the main purpose of which is a specific effect on the human body. One of the goals of the hatha yoga system is perfect health and an increase in human life expectancy through a complex effect on the organs and systems of the body.

The physiology of yoga investigate questions of this type:

• Influence of yoga techniques on ANS
• Influence of yoga techniques on CVS
• Physiology of meditation practices
• Traditional methods of psychophysical self-improvement and others

You can see more detailed information and some research on the physiology of yoga in the corresponding section.

It is most correct to consider the influence of hatha yoga methods on 3 levels. As an example, one of the greatest teachers of our time, Swami Satyanda Saraswati, said: “Yoga asana acts on 3 human planes: physical, psychological and spiritual”

Impact on physiology:

Muscles and joints, the nervous and endocrine, respiratory and excretory systems, as well as the circulatory system are coordinated in such a way as to support and facilitate the functioning of each other. Asanas increase the adaptive functions of the body, make the body strong and flexible. They support the body in optimal condition, promote the healing of diseased organs and rejuvenate the body as a whole.

On the psyche:

Asanas make the mind strong, able to overcome pain and misery. They develop determination, focus, and confidence. With the regular practice of asanas, balance becomes a normal state of mind. You can meet all the problems of the world, all worries and sorrows with absolute calmness. The mind calms down, the colors of life become lighter, and difficulties turn into a means of achieving perfect mental health. The practice of asanas awakens dormant energies, which evoke in those around them a sense of trust and desire for the person who radiates them. Expansion of consciousness takes place, a person is able to see himself and the world around him.

Yoga - asana and spirituality:

Asanas are the third step of the eight-step path of Raja Yoga, and in this aspect, asanas prepare the body and mind for higher yoga practices, namely: pratyahara - the distraction of the senses from objects, dharana - concentration, dhyana - meditation and samadhi - the achievement of the cosmic consciousness. The classic hatha yoga texts are Hatha Yoga Pradipika and Gheranda Samhita. Although asanas by themselves cannot provide spiritual enlightenment, they are nevertheless an important part of the spiritual path. Some people believe that asanas are just physical exercises that have nothing to do with spiritual development. This is a completely wrong point of view. For those who seek to awaken and develop their psychic abilities, asanas are an almost inevitable necessity!

That is, in the physiological aspect, we are talking about the consideration of yoga methods on the human body and the development of conscious control and regulation of motor, sensory, vegetative and other physiological activities, i.e., a conscious impact on somatic and mental functions.

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, at the joints of the bones - the joints, there are ligaments that form the articular bags.

Each such segment has receptors through which the central nervous system receives appropriate information about the strength and nature of irritation (excitation). The immediate localization of this irritation is the cerebral cortex.

Thus, by stimulating certain muscle groups, using a static and dynamic mode of work, as well as stretching and relaxing muscles, using motor actions and postures, an indirect effect on the central nervous system becomes possible.

Stimulation of certain areas of the cerebral cortex (cortico-visceral interaction) affects the thought process and associated feelings and emotions. Mental activity, in turn, affects both the skeletal and smooth muscle muscles of the internal organs.

In addition, certain body positions affect the endocrine system, which also manifests itself in the corresponding reactions of the body. The use of various means and methods of working with the musculoskeletal system, allows you to achieve the necessary functional reactions and states of the human body, to perform or solve the corresponding tasks.

Speaking in the language of physiology, there is an effect on the functional state of the central nervous system, that is, on the mental and physiological functions of the body. Using this knowledge and capabilities, a person can correct various dysfunctions of his body.

Such a process of self-knowledge allows a human being to be brought to a new stage of evolutionarily significant changes and, as a consequence, a higher level of personality realization. However, the practical implementation of these changes, such as spinal correction or chronic stress relief, requires specialized knowledge and should be implemented gradually. At first, it is necessary to practice under the supervision of a qualified specialist who can monitor the correctness of the implementation and adapt the complexes of personal practice to a change in the state of the body.

Traditionally, it is believed that hatha yoga asanas can be practiced at any age, up to a ripe old age. The followers of the system were able, purely empirically, by generalizing centuries of experience, to discover the main general biological regularity: a correctly selected and dosed functional load, with regular systematic repetition in the form of exercises, forms and improves the body, its tissues, organs and systems.

Hatha yoga classes contribute to the acquisition of the skill of deep relaxation, which also has a beneficial effect on the emotional sphere, over time forming stress resistance. Psychoemotional stability training enables a person to even consciously reduce pain syndrome.

The anatomical and physiological foundations of the nervous system were considered, based on the knowledge gained, one can delve into the study of the influence of yoga practice on the central and autonomic (autonomic) nervous system.

Static exercises.

When performing static yoga exercises (asanas), functional muscle tension is achieved both due to the static-force contraction of the acting muscles, and due to the strong stretching of the opposing muscles, tendons and ligaments. This stretch often reaches its maximum limits and creates significant, sometimes maximum, irritation of the proprioceptors in the muscles, tendons, and articular ligaments. A powerful signal of impulses goes from the sensitive receptors (proprioceptors) of these organs to the central nervous system (CNS), to the cerebral cortex. It is believed that each yoga pose affects a certain reflexogenic zone of the musculoskeletal system, which is the source of nerve impulses to the central nervous system, and through it to the autonomic system, to the internal organs.

When performing yoga asanas, impulses going to the central nervous system from stretched muscles and tendons differ from significant impulses in isotonic exercises, since during yoga poses this impulse is not accompanied by a significant increase in energy consumption and the formation of a large amount of heat. Energy exchange during the headstand (VO2 -336ml / min) is about 1.5 times higher than in the supine position (VO2 -200ml / min). When performing yoga poses, lactic acid does not accumulate, which is formed during strenuous muscular work. During the performance of Shavasana (posture of psychophysical relaxation), a decrease in energy exchange by 10.3% compared to the basal metabolism is found, which indicates complete muscle relaxation. In Padmasana (lotus position), a decrease in energy exchange is noted, as in Savasana, action potentials on the quadriceps muscle of the thigh are not found on the electromyogram.

In asanas with stretching (twisting) of the trunk, a change in pressure leads to a stretching of the muscles of the intestinal wall, which stimulates the motility of the digestive tract due to reflex contraction of smooth muscles and, through the nerve nodes located in the intestinal wall, causes a number of intestinal reflexes that lead to a contraction of the intestinal wall in the most remote areas.

Electrophysiological methods have established that when performing yoga poses (asanas), the value of the current generated by the human bioenergetic system significantly changes. It is currently believed that, since each organ has a representation in the central nervous system, then the simultaneous state of all organs, tissues and systems is reflected in the central nervous system in a certain way.

At the time of performing the asana, the state of the organs is reflected in the central nervous system in the form of a specific mosaic of electrical potentials, characteristic parameters of the brain's own electromagnetic field, specific nuances of interaction with the electric and magnetic fields of the Earth.

The constant multifaceted effect of weak magnetic and electric fields on the human body, in particular, on blood circulation, the function of the central nervous system, made it in the process of evolution very sensitive to changes in these fields. This sensitivity also increases because the body itself generates electromagnetic and electrostatic fields, modulated mainly by low frequencies. Asana is a certain configuration of the vascular circuit in the earth's magnetic field. Therefore, since ancient times, in the practice of yoga, much attention has been paid to the influence of external factors when performing exercises and the relationship of the human body with the environment.

A correctly selected complex of asanas is a sequential change in the configurations of the vascular circuit, the creation of a dynamic sequence of biochemical, biophysical changes in various parts of the body, organs, tissues of the body, in the electrical processes of the brain. When such a complex is performed, the functions of organs and the body as a whole are normalized, and with constant practice of yoga, the body's nonspecific resistance to various stressors increases and becomes stable.

Breath in Eastern culture and physiology, it is considered not only from the point of view of metabolism, but also, first of all, as a means of influencing mental activity (the means of influence include singing long mantras while exhaling). Considering the variety of influences and interactions, external respiration plays an important regulatory role in the human body and is functionally a connecting link between the physical and mental.

The significant effect on the psychoemotional state and mental activity through alternating yoga breathing through the right and left nostrils is currently explained by the relationship of breathing through different nostrils with an increase in the activity of various parts of the autonomic nervous system (right - sympathetic, left - parasympathetic) and a hypothesis based on the theory of specializations hemispheres of the cerebral cortex and the projection of afferent impulses from the receptors of the nasal mucosa by passing cold air on inspiration, as well as a reflex effect on the blood circulation in the head by cooling the capillaries in the region of the turbinates.

It was found in the experiment that mechanical obstruction of chest excursion on one side stimulates increased nasal breathing on the opposite side. Thus, it can be assumed that performing twisted postures can affect mental activity and mental state of a person (restriction of chest mobility from one side to the time of the pose - increased nasal breathing from the opposite side - increased activity of the corresponding hemisphere of the brain).

Basic breathing techniques in yoga are exercises with a calm, slow deep breath, followed by holding the breath while inhaling, a much slower calm exhalation and holding the breath while exhaling. When performing a cycle of rhythmic breathing (from 7 (inhalation): 0 (holding the breath): 7 (exhalation) to 7: 7: 14 and then 7: 0: 28), it was found that an arbitrary slowdown of breathing in yoga practice goes in parallel with a decrease oxygen consumption and an even more significant reduction in the release of CO2. When in conditions of a significant decrease in oxygen and blood pressure, full slow yoga breathing (5 in 1 / min) maintains better blood oxygenation without increasing the minute breathing volume (than the usual 15 in 1 / min) and reduces the sympathetic activity of the autonomic nervous system. Carbon dioxide, being a product of cellular metabolism, simultaneously determines the course of the main biochemical and physiological processes, is a factor in the regulation of the activity of the cardiovascular, hormonal, digestive and nervous systems.

It is noted that slow rhythmic and deep breathing yoga lowers the heart rate (HR) and blood pressure (BP). On the contrary, rapid deep breathing of yoga (Bhastrika) increases heart rate and blood pressure, rapid shallow breathing of yoga "Kapalabhati" changes the autonomic status of the autonomic nervous system, increasing sympathetic activity and reducing parasympathetic, while great importance is given to psychophysiological factors. With the joint fulfillment of physiologically multidirectional basic breathing exercises of yoga, an increase in the parasympathetic and a decrease in the sympathetic activity of the autonomic nervous system is recorded.

It is assumed that the cerebral cortex can influence not only the respiratory center, but also act directly on the spinal motor neurons of the respiratory muscles. It can be assumed that the regular performance of various voluntary breaths according to the yoga system, reducing the role of chemoreceptor and mechanoreceptor reflexes of involuntary regulation of respiration, enhances corticalization of the respiratory function, expands the range of its fine regulation by the higher parts of the central nervous system in various functional states of the human body (incl. extreme and pathological).

Relaxation (relaxation) is an indispensable component of most yoga practices and the methodological basis of all other oriental health systems. When performing asanas, it is recommended to direct attention to the maximum possible relaxation of the muscles. After completing a group of asanas, as well as at the end of the lesson, the technique of complete psychophysical relaxation "Shavasana" (dead pose or the pose of a dead man) is practiced.

The psychogenic factor during relaxation exercises increases muscle relaxation, has a significant effect on the central nervous system by regulating the level, changes the vegetative and hormonal status during exercise and in the immediate aftereffect period. During Shavasana, oxygen consumption, respiration rate and respiration volume decrease, in addition, there is a decrease in heart rate and cutaneous conduction during relaxation yoga techniques, as well as a decrease in oxygen consumption and sympathetic activity of the autonomic nervous system after exercise.

The brain processes neurochemical information and issues electrical signals, an electroencephalograph, detects and records the total voltage changes occurring in the brain. These electrical signals follow in certain rhythms, conventionally divided into four frequency ranges, characteristic of the bioelectrical activity of the brain.

Beta waves are the fastest. Their frequency varies, in the classic version, from 14 to 42 Hz (and according to some modern sources, more than 100 Hertz).

In the usual waking state, when we observe the world around us with open eyes, or are focused on solving some current problems, these waves, mainly in the range from 14 to 40 Hertz, dominate our brain. Beta waves are usually associated with wakefulness, wakefulness, focus, cognition and, if they are abundant, with anxiety, fear and panic. Lack of beta waves has been linked to depression, poor selective attention, and problems remembering information.

A number of researchers have found that some people have very high voltage levels, including high electrical activity in the brain in the fast beta range, and very low power in the alpha and theta range of relaxation waves. People of this type also often exhibit characteristic behaviors such as smoking, overeating, gambling, drug or alcohol dependence. They are usually successful people because they are much more sensitive to external stimuli and respond to them much faster than others. But for them, ordinary events can seem extremely stressful, forcing them to look for ways to reduce the level of tension and anxiety through the use of alcohol and drugs.

Alpha waves occur when we close our eyes and begin to passively relax without thinking about anything. At the same time, bioelectrical oscillations in the brain slow down, and “bursts” of alpha waves appear, i.e. fluctuations in the range from 8 to 13 Hertz.

If we continue to relax without focusing our thoughts, alpha waves will begin to dominate the entire brain, and we will plunge into a state of pleasant tranquility, also called the "alpha state".

Research has shown that brain stimulation in the alpha range is ideal for assimilating new information, data, facts, any material that should always be ready in your memory.

On the electroencephalogram (EEG) of a healthy person who is not under the influence of stress, there are always a lot of alpha waves. Lack of them can be a sign of stress, inability to proper rest and effective learning, as well as evidence of impaired brain activity or illness. It is in the alpha state that the human brain produces more veta-endorphins and enkephalins, its own "drugs" that are responsible for joy, relaxation and pain relief. Also, alpha waves are a kind of bridge - they provide a connection between consciousness and subconsciousness. Numerous studies using the EEG method have established that people who have experienced childhood events associated with severe mental trauma have suppressed alpha brain activity. A similar picture of the electrical activity of the brain can be observed in people suffering from post-traumatic stress disorder resulting from military action or environmental disasters. The addiction of some people to alcohol and drugs is explained by the fact that these people are not able to generate a sufficient number of alpha waves in the normal state, while in a state of narcotic or alcoholic intoxication, the power of the electrical activity of the brain, in the alpha range, increases sharply. ...

Theta waves occur when calm, peaceful wakefulness turns into sleepiness. The vibrations in the brain become slower and more rhythmic, ranging from 4 to 8 Hertz.

This state is also called "twilight", since in it a person is between sleep and wakefulness. It is often accompanied by the vision of unexpected, dream-like images, accompanied by vivid memories, especially childhood ones. Theta state opens up access to the contents of the unconscious part of the mind, free associations, unexpected insights, creative ideas.

On the other hand, the theta range (4-7 vibrations per second) is ideal for uncritical acceptance of external attitudes, since its rhythms reduce the action of the corresponding protective mental mechanisms and make it possible for transforming information to penetrate deeply into the subconscious. That is, in order for messages designed to change your behavior or attitude towards others to penetrate the subconscious without being subjected to the critical assessment inherent in the waking state, it is best to superimpose them on the rhythms of the theta range.

Delta waves begin to dominate when we fall asleep. They are even slower than theta waves because they have a frequency of less than 4 vibrations per second.

Most of us, when delta waves dominate the brain, are either drowsy or in some other unconscious state. However, there is growing evidence that some people can be in delta state without losing awareness. This is usually associated with deep trance or “non-physical” states. It is noteworthy that it is in this state that our brain releases the largest amounts of growth hormone, and the processes of self-healing and self-healing are most intensive in the body.

Recent studies have found that as soon as a person shows a real interest in something, then the power of bioelectric activity of the brain in the delta range increases significantly (along with beta activity).

Modern methods of computer analysis of the electrical activity of the brain made it possible to establish that in the wakeful state, the brain contains frequencies of absolutely all ranges, and the more efficient the work of the brain, the greater the coherence (synchronicity) of oscillations is observed in all ranges in the symmetrical zones of both hemispheres of the brain.

Relaxation exercises, having an independent meaning at the initial physical stage of the yoga system (hatha yoga), are the basis for subsequent meditation, which, according to numerous studies, has significant physiological, neurophysiological and biochemical characteristics. According to the EEG analysis, in a healthy person in a state of relaxation, the alpha rhythm with elements of the beta rhythm dominates. During meditation, a beta rhythm that grows with time is noted, which from the central region (Roland's groove - Sulcus Rolandi) spreads throughout the cortex.

Upon reaching "Samadhi" ("Enlightenment"), the amplitude of the beta rhythm (30-45 Hz) reaches an unusually high value of 30-50 μV. During meditation and its highest form "Samadhi", the second variant of EEG activity is also noted - an increase in the amplitude of the alpha rhythm on the front of the skull, with a slight decrease in its frequency.

Thus, the state of meditation differs from the state of shallow sleep, in which theta activity is observed, as well as from the states of deep sleep, loss of consciousness and various pathological processes in the cerebral cortex, in which a delta rhythm is observed. In meditations that are not based on the classical techniques of the yoga system, a periodically emerging or predominant theta rhythm may be recorded.

Regularly practicing meditation significantly improves breathing performance (including breath holding time). During meditation, there is also a significant decrease in respiratory rate to 6-7 1 / min for beginners and 1-2 1 / min for experienced yogis.

Reducing breathing during relaxation exercises and meditation helps to stabilize EEG rhythms. On the contrary, increased hyperventilation of the lungs, causing a shift in blood pH to the alkaline side, sharply disrupts the EEG rhythms. A decrease in breathing during meditation is not accompanied by the phenomena of hypoxia, since during oxygen starvation, delta and theta waves appear and dominate on the EEG.

The complex use of breathing exercises and meditation leads to an increase in the level of hemoglobin, a decrease in blood pH; the EEG shows a moderate suppression of diencephalic structures. A decrease in serum cholesterol is also recorded, both with short and long periods of meditation (classical yoga techniques).

Wellness aspects. Yoga exercises are distinguished by their purposefulness and high selectivity of their physiological effect on the internal organs and regulatory systems of the body. This leads to great possibilities of using them for health purposes.

Yoga asanas represent a system of alternating a certain tension and relaxation of the muscles (the degree of relaxation is extremely high), maximum compression and subsequent stretching and relaxation of the internal organs.

As a result, yoga exercises have a special massaging effect on muscle groups and structures of internal organs, as well as endocrine glands, which is absent during superficial manual manipulations in medical and health-improving classical massage. Pressure receptors, touch and thermoreceptors during asanas are also subject to very strong irritation.

At the level of spinal cord segments, the visceral and cutaneous afferent pathways are convergently switched in the posterior horn, which leads to general sensory effects within the Zakharyin-Ged zones through visceromotor and cutaneous-visceral reflexes. These reflexes can be used in the same way as a physiotherapeutic massage of reflexogenic zones, and physical yoga exercises. Reactive hyperemia that occurs after performing certain asanas with pressure on certain parts of the body, through segmental skin-visceral reflexes, leads to an increase in blood supply and stimulation of the smooth muscles of the corresponding internal organs.

In addition, when performing some yoga poses with significant short-term static tension of certain muscle groups (Peacock pose, etc.), negative induction and inhibition of a number of autonomic functions occurs in the central nervous system. After the termination of the static effort, the inhibited physiological processes are carried out at a higher level (the Lindgard phenomenon). In particular, gastric acidity and gastric evacuation are normalized, the number of leukocytes increases, and blood clotting increases sharply.

At the same time, studies have shown that regular yoga exercises (with slight static muscle tension) help reduce blood clotting. At the same time, fibrinolytic activity significantly increases with a simultaneous decrease in the level of fibrinogen, the duration of the period of partial activity of thromboplastin and the period of platelet aggregation increases, the level of platelets in the blood and plasma increases, and the level of hemoglobin and hematocrit also increases. In this regard, the positive role of yoga in the prevention of cardiovascular and thrombotic diseases is noted.

The use of yoga system exercises promotes regression in coronary lesions and improves myocardial function, counteracts the development of stress reactions, reduces blood cholesterol (by 23%) and restores vascular endothelial function in persons with pathological changes in the coronary arteries, thereby providing endothelially dependent vasodilation. According to the Harvard step test, after 2 months of yoga exercises, a more favorable reaction of the cardiovascular system to standard physical activity is recorded. The positive effect of yoga exercises in hypertensive conditions is noted.

The hypotensive effect of static loads is due to their positive effect on the autonomic centers, followed by a depressive reaction (1 hour after exercise, blood pressure decreases by more than 20 mm Hg). It was found that relaxation yoga exercises and meditation also significantly reduce blood pressure. Performing relaxation exercises, together with physical exercises, significantly lower blood pressure.

Along with hypertension, there is a high efficiency of the complex use of yoga exercises (inverted postures, breathing and relaxation) in bronchial asthma. The trainees regularly showed significant shifts in the direction of the norm of the peak values ​​of the air flow rate during exhalation. The healing effect of inverted yoga poses with varicose veins of the legs is due not only to mechanical relief of blood outflow, but, first of all, to an improvement in vascular tone, caused by a reflex change in the tone of the veins when raising and subsequent lowering of the lower extremities.

Changing body position while performing yoga poses has a wide range of effects on the physiological characteristics of the body. The horizontal position leads to a change in the composition of the blood (the content of seroproteins decreases), and also contributes to an increase in urination (even in the case of a reduced amount of water in the body through restriction of drinking and injection of vasopressin).

With passive tilts of the body head down, changes in ventilation and gas exchange in the lungs, the composition of blood gases, elasticity of the lungs and chest, as well as changes in the function of the hormonal system, digestive organs, hemodynamics, thermoregulation, and the process of sweating were revealed. When performing inverted postures, a restructuring of the total lung capacity (TLC) was recorded as a mechanism for adapting the respiratory function to muscular activity, which influenced the efficiency of alveolar ventilation.

In this case, the same volume of pulmonary ventilation could (depending on the mechanism of locomotion - characteristics of the asana) be used with a greater or lesser degree of efficiency for the process of blood oxygenation. Thus, by changing the external structure of body position, it is possible to purposefully affect various autonomic functions. The physiological essence and practical health-improving value of yoga poses lies in the fact that they use the principle of the specificity of the vegetative effects of various poses, depending on their external structure.

The ability to arbitrarily control body temperature under the influence of yoga classes is of great practical importance in various pathological conditions. A short-term significant increase in body temperature prevents the multiplication of many infectious pathogens (cocci, spirochetes, viruses) and has a positive effect on a number of body functions (the intensity of phagocytosis increases, the production of antibodies is stimulated, the production of interferons increases, etc.).

An arbitrary increase in the temperature of the whole body by experienced yogis is not accompanied by intoxication and damage to vital organs. Studies have shown that followers of the Tam-po (heat) yoga trend can increase the temperature of the fingers and toes by 8.3 ° C. Such temperature changes are associated with changes in the activity of the sympathetic nervous system and reflex mechanisms that determine the state of metabolism and the intensity of peripheral circulation.

Promising are developments on the use of the means and methods of the yoga system to improve the functional state and change the lifestyle of persons (including children) with HIV / AIDS (anticarcinogenic nutrition, improvement of external and cellular respiration, improvement of blood parameters, control of cardiovascular, endocrine , allergic and stress reactions). The role of yoga in counteracting physical and mental stress, depression and various neuropsychiatric disorders has been noted by many authors. The relationship between the psychoemotional state and the functional state of the immune system was revealed. The suppression of immunity under stress is primarily associated with a violation of the T-cell link of the system, presumably due to the low resistance of T-lymphocytes to glucocorticoid hormones.

Practitioners of meditation showed a significant increase in the relative number of T-helpers and a decrease in T-suppressors, an increase in the average ratio of helpers to suppressors. The relative number of T-lymphocytes and T-active lymphocytes also increased. The anti-stress effect of yoga exercises is partly based on a decrease in the serum of the "stress hormones" of the adrenal cortex (in meditators - cortisol by 25%). There are indications that mental stress increases oxidative stress, which contributes to the aging process and various chronic degenerative diseases.

After an outpatient course of physical (asanas), breathing and relaxation yoga exercises, a statistically significant decrease in the concentration of one of the indicators of oxidative stress - TBARS (thiobarbituric acid reactive substances) - was noted in the blood serum. Improving antioxidant status helps in preventing many pathological processes that are caused by a weakening of the body's antioxidant system.

In persons with reduced resistance to hypoxia, a decrease in the endogenous antioxidant SOD (superoxide dismutase), a key enzyme of the antioxidant defense of erythrocytes, is observed. With the systematic performance of yoga breathing exercises, there is a significant decrease in the amount of free radicals, an increase in SOD, and an improvement in the antioxidant system of the body. It was also revealed that with the complex use of physical, breathing and relaxation yoga exercises in school-age children and students, the test memory indicators increase (by 43%).

Illustrated presentation on the nervous system - download

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