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This has been a difficult article to put together for two main reasons. The first is, paradoxically, that more has been written about yogic therapy for depression than about other mental illnesses. Although I could draw on the ideas of others, I wasn’t always sure what evidence had been used for the efficacy of one technique over another. Another difficulty is with the term ”depression” itself. It seems to cover such a wide variety of manifestations and degrees of impairment. Many people assume they know the inner experience of such sufferers from their own, or others’, times of sadness, inertia and misery. Some research on yogic techniques speaks specifically of the “mildly depressed”. However, some peoples’ depression is so severe that they need medical intervention, and my teaching experience has been with those who are in a psychiatric unit, either briefly or long term.
Research from the University of Wisconsin, cited by Dr. Raj Persaud in “The Motivated Mind” found that unpleasant thoughts or a pessimistic outlook affected the same parts of the brain as are affected by deep depression. This is the frontal right hand side of the brain, associated with worrying, self examination and the emotional part of decision making. A further study by Kristin A Buss et al., (Behavioural Neuroscience 2003,vol117,no.1,11-20), indicated a connection between right frontal brain arousal, and increases in baseline and reactive levels of cortisol. This is sometimes called the “stress hormone” because it is secreted in higher levels during the body’s “fight or flight” response to stress, and is responsible for several stress-related changes in the body. There is some evidence that cortisol is reduced after yoga practice.
Happy- thinking subjects showed greater activation of the left frontal region. Researchers in the same team at University of Wisconsin, (Davidson et al.Psychosom Med 2003; 65: 564–70) found that mindfulness meditation produced an activation in the left side of the frontal brain region. The frontal region is associated with forward planning, positive emotion and self control. Greater activation of the left region may help to mitigate the tendency to link past or present unpleasant events with an inevitable future re-occurrence. The uses of meditation are discussed later in the chapter on miscellaneous techniques.
By whatever mechanism it operates, there is no doubt that mindful posture and movement can bring about feelings of enjoyment. There have been several studies on the effects of exercise on depression, although I find they are difficult to correlate, as some are referring to strong aerobic exercise for 30 minutes, and others are measuring the effects over a period of several sessions. Also, there are differences in the severity of depression suffered by the participants. Many of the students I meet can hardly drag themselves down the corridor, let alone run for several minutes on a treadmill. Keith Johnsgard in “Conquering Depression and Anxiety through Exercise” mentions a useful meta-analysis in “Journal of Sports and Exercise Physiology” in 1998 which showed that the effects of aerobic and non-aerobic exercise were equal in clinically depressed patients. I am not, of course seeing asana merely as another type of physical exercise. Any yoga teacher who has studied the tradition and history is aware that there is much more to the practice that, but there is a physical exercise component to asana --- more in some traditions than others – and we should be aware of the benefits at that level.
Setting attainable physical goals will have a psychological effect. Yoga is about understanding prana, not about stretching or strengthening our bodies, though these effects will occur with consistent self nurturing practice. First, we need to explore how our prana is working in any given moment. To do this we need to pay attention, firstly to whether different parts of our muscular/skeletal system are working comfortably, and second, to be aware what our breath is doing. We can do this most effectively by moving into, and out of, various asana (yoga postures) slowly and according to our comfortable capacity. If we find our breathing becomes laboured or uncomfortable, this is a sign that we have pushed ourselves too far. If we find that our movement is restricted, eg in a sideways bend, we need to consider the reason. It may be structural, in which case, altering our alignment may improve it. It may be because of our individual body shape, in which case we may not be able to change it, and that’s just fine. After due observation and consideration, however, we may decide that with gentle persistent practice we can improve our movement. A good yoga teacher may be able to help with this, always remembering that you are the expert on your own body and its comfort.
If we are in a depressed state of mind and body, sometimes an energising practice can be as valuable as a calming one. Ayurvedic medicine speaks of two types of therapies leading to two energetic qualities langhana and brahmana. There are slight variations in the practical interpretation of these qualities, but usually langhana denotes reduction, and brahmana expansion. The aim is to produce energetic balance, so if a person feels sluggish and inert, the antidote would be a vigorous brahmana practice perhaps including standing poses, or backbends moving quickly with eyes open. An agitated tense state would lead to the choice of a langhana practice incorporating forward bends and twists , breathing slowly, with eyes relaxed, or even closed.
Buss, Kristen A et al. Behavioural Neuroscience 2003,vol117,no.1,11-20),
Davidson et al. Psychosomatic Medicine 2003; 65: 564–70)
Johnsgard, Keith ”Conquering Depression and Anxiety through Exercise”
Persaud, Raj “The Motivated Mind”
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