Photo by Ekaterina Bolovtsova courtesy of Pexels.

A majority of U.S. adults experience adverse childhood experiences (ACEs), which are potentially traumatic events taking place before the age of 18. These include forms of abuse, neglect, household dysfunction, community violence, and discrimination.

Studies have found a relationship between exposure to ACEs and negative, long-term and detrimental, mental and physical health consequences, such as mental health disorders, social challenges, and chronic diseases and premature mortality. Specifically, the more ACEs a person is exposed to, the more health problems they typically have.

As a psychologist, I’m interested in exploring methods of healing. During the development of my own recent study, I became particularly curious about finding a holistic method that targets ACEs, mentally and physically. As a practitioner and teacher of Yoga, I felt that Yoga, a practice that cultivates the union of the mind and body, may be promising, and the research I came across supported this. Yoga has been found to improve the autonomic nervous system, cardiovascular and respiratory diseases, and physical strength and mobility, in addition to treating mental health conditions, including, but not limited to, anxiety, depression, and trauma.

Holistic methods of healing, like Yoga, were understudied in relation to ACEs, so I took on the task and had in-depth interviews with a dozen, culturally diverse adults across the world with what’s known to be a significant number ACEs (4+ ACEs), who were also regular practitioners of Yoga (practiced at least once per week for at least 6 months, with varied types of Yoga practice, including Hatha and Vinyasa). Essentially, I sought to understand the mental and physical impact of Yoga among adults with ACEs. After a process of transcribing and coding the recorded interviews, 4 main themes emerged from the data:

1. Healing from trauma-related symptoms
2. Integrating mind and body
3. Offering corrective experiences
4. Providing a nonverbal healing process

To clarify, individuals in the study described how components of Yoga, including meditation, or dhyana, acceptance, and physical awareness, repaired their past behavioral patterns of avoidance, and a sense of detachment they had previously felt from their bodies. They described both a physically and psychologically healthy shift from denying their emotional experiences to accepting them with non-judgment. Yoga also restored a connection these individuals had lost with their bodies through trauma, improving their ability to recognize and tend to their bodies’ needs.

Participants also explained that in engaging with their mind and body simultaneously, they integrated “fragmented” pieces of themselves, creating a feeling of “wholeness.” These individuals also described physical relief, and a sense of agency, belonging, self-worth, and compassion from Yoga that counterbalanced their previous poor health, and lack of self-worth and control, anger, shame, self-doubt, and loneliness. Lastly, and profoundly, many of them spoke to the way in which Yoga can uniquely access feelings stored in the body, ones that cannot be articulated through the limitations of language. In sum, Yoga proved to be a promising approach in healing holistically from ACEs.

This research has implications for Yoga practice and therapy. Some individuals who participated in the study emphasized how a trauma-sensitive approach to Yoga was especially healing for them. Trauma-sensitive Yoga, also known as trauma-informed Yoga, shares common elements with traditional Yoga, including physical postures, breathing exercises, and meditation, but is tailored for individuals who have experienced trauma, with a focus on safety and empowerment. These participants described benefitting from being offered with choices, in an invitatory language, in their Yoga class, and practicing in an environment that is welcoming, safe, and predictable. Teachers of Yoga may consider utilizing these approaches to enhance the Yoga experience for students, as we know that many have experienced ACEs.

In therapy, it may be worth exploring the integration of Yoga with traditional talk therapy, not only to address the mental and physical effects of ACEs, but to become in touch with the feelings that exist beyond words. It will be important for the therapist in this situation to consider ethics and obtain Yoga training, and be able to debrief the Yoga experience, integrating it into the therapy process. With a better understanding of the impact of ACEs, and the ways that Yoga can mitigate this, I hope that the holistic and therapeutic effects of Yoga can be further realized.

Recommended resources:
1. Trauma Center for Trauma Sensitive Yoga
2. Center for Trauma and Embodiment at Justice Resource Institute
3. Overcoming Trauma Through Yoga: Reclaiming Your Body by David Emerson and Elizabeth Hopper, PhD
4. The Body Keeps the Score by Bessel van Der Kolk, MD

About the Author:

Ida Taghavi, PhD is a NYC-based licensed clinical psychologist and certified Yoga teacher, providing evidence-based and culturally-sensitive integrative psychotherapy to individuals and couples in New York and California. She earned her Ph.D. in clinical psychology from the University of California, Santa Barbara, and completed her doctoral training at New York University School of Medicine – Bellevue Hospital Center.

The post Yoga as a Holistic Approach for Healing from Adverse Childhood Experiences appeared first on Integral Yoga® Magazine.

Cover of Victoria Moran’s latest book.

Aging is often viewed as something to resist, delay, or even fear. But what if, instead of dreading it, we embraced aging as a sacred passage—an opportunity to deepen our wisdom, refine our spirit, and live with greater joy? This is precisely the perspective that Victoria Moran offers in her inspiring new book, Age Like a Yogi: A Heavenly Path to a Dazzling Third Act.

Victoria, a longtime practitioner of Integral Yoga, beautifully weaves together the spiritual depth of Yoga with practical wisdom for aging with grace, vitality, and meaning. In her introduction she shares that “If you want to know what I do, Integral Yoga is the lineage closest to my heart and I take two classes a week.” Her approach is not about defying age but about redefining it—living in a way that keeps the body strong, the mind clear, and the spirit luminous.

Yoga as the Secret to Radiant Longevity

At the heart of Age Like a Yogi is the understanding that aging is as much a spiritual process as it is a physical one. Moran invites us to see growing older not as a decline but as a transformation, an evolution into a wiser, freer, and more radiant version of ourselves. With insight and humor, she shares stories of remarkable elders—many of them yogis—who exemplify the beauty of aging consciously.

The book is structured as a practical and deeply philosophical guide to this stage of life, divided into ten parts. It explores essential themes such as maintaining physical vitality, the importance of breathwork, the power of plant-based nutrition, and creating a sacred daily routine. In these pages, readers will find an abundance of yogic wisdom on:

• Pranayama: How conscious breathing can revitalize our energy and calm the mind.
• Ahimsa: Embracing nonviolence in thought, word, and deed, including a compassionate approach to diet and lifestyle.
• Santosha: Cultivating contentment and embracing where we are in the present moment.
• Ishvara Pranidhana: Surrendering to a Higher Power and trusting the flow of life.

Moran also explores Ayurveda, Yoga’s sister science, sharing how its timeless principles can support balance and vitality as we age. She offers accessible and enjoyable practices—ranging from morning rituals to seasonal self-care—that help us move through life’s later chapters with grace.

A Call to Elevate Everything

Beyond personal wellness, Age Like a Yogi is a call to serve, to uplift, and to contribute meaningfully to the world. Moran encourages us to step into our dharma—our life’s purpose—at every age, reminding us that our most impactful years may still be ahead. She inspires readers to see aging not as a process of retreating from life but as an invitation to deepen our presence and our contribution to the world.

One of the book’s most powerful sections, Warrior Challenges, dares readers to live fully, do their dharma, make peace with mortality, and elevate everything they touch. This aligns seamlessly with Integral Yoga’s philosophy—that life itself is the Yoga practice and that every stage offers opportunities for growth and Self-realization.

Why This Book Matters Now

In a culture obsessed with youth, Age Like a Yogi offers a refreshing, much-needed perspective. Rather than prescribing an anti-aging formula, Moran provides a pro-living guide. She reminds us that aging is not something to fear but something to befriend—an opportunity to refine our light and share it more brilliantly.

For those who practice Integral Yoga, this book will feel like coming home. It echoes the teachings we hold dear and affirms that Yoga is a lifelong path, one that supports us through every stage of our journey. Whether you’re already deep in your Yoga practice or just beginning, Age Like a Yogi will inspire you to move forward with a renewed sense of purpose, vitality, and joy.

Victoria Moran has gifted us with a roadmap for radiant aging—one that is filled with wisdom, humor, and heart. Through her words, she assures us that, indeed, the light within us only grows brighter with time. And that, perhaps, is the greatest secret of all.

About Victoria Moran:

Victoria Moran has written 13 books about well-being, spirituality, and vegan living. VegNews magazine listed her among the Top 10 Living Vegetarian Authors, and she was on Oprah twice. Victoria is a passionate animal person and longtime vegan, honored in 2024 with induction into the Vegan Hall of Fame.

The post Age Like a Yogi: Victoria Moran’s Guide to Living Radiantly at Any Age appeared first on Integral Yoga® Magazine.

Photo by Chino Rocha courtesy of Unsplash.

Veganism and the Yamas: A Yogic Call to Compassion

Yoga is a path of transformation—one that extends far beyond the mat. It is a way of living that aligns our thoughts, words, and actions with our highest ideals. The eight limbs of Raja Yoga, as outlined by Patanjali, provide a roadmap for this journey. At the foundation of this system are the Yamas, ethical principles that guide how we relate to the world.

For many yogis, vegetarianism is an obvious step in practicing nonviolence. However, a deeper examination reveals that continuing to consume dairy products contradicts the very values at the heart of the Yamas. By exploring Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha, we can see that choosing a vegan lifestyle is not only an ethical choice but a natural extension of the yogic path.

***SPECIAL NOTE: Fears grow over new bird flu infections in dairy cattle

Ahimsa: Nonviolence in Thought, Word, and Action

Ahimsa, the first and most fundamental Yama, teaches us to avoid causing harm to any living being. It is why many yogis adopt a vegetarian diet, believing that abstaining from meat prevents unnecessary suffering. However, the dairy industry is inherently violent.

Dairy cows are forcibly impregnated to keep them producing milk, only to have their calves taken away shortly after birth. The separation causes deep distress—both for the mother and her baby. Male calves, unable to produce milk, are often sent to slaughter for veal, while female calves are raised to endure the same cycle of exploitation. When we consume dairy, we participate in a system that inflicts pain and suffering on sentient beings. If we are committed to Ahimsa, can we truly justify this? Thankfully, there are now countless plant-based alternatives—nutritious, delicious, and cruelty-free. Shifting to a vegan diet is an act of nonviolence, an extension of our commitment to peace and compassion.

Satya: Living in Truth

Satya calls us to truthfulness—not only in speech but in how we live. It asks us to see reality clearly, even when it challenges our habits or beliefs.

Many of us grew up believing that dairy is necessary for health or that it is harmless. However, the reality is far different. The dairy industry causes suffering to animals, contributes to environmental devastation, and has serious health consequences, including links to heart disease, hormone imbalances, and increased cancer risk. When we continue to consume dairy despite knowing these truths, we contradict the principle of Satya. True integrity comes from aligning our actions with the realities we discover. As yogis, we strive to live in harmony with truth—even when it requires change.

Asteya: Non-Stealing

Asteya, or non-stealing, extends beyond material possessions. It includes not taking what is not freely given.

When we consume dairy, we take what belongs to another. A mother’s milk is intended for her baby, yet in the dairy industry, calves are deprived of their natural nourishment so that humans can consume it instead. Additionally, the environmental cost of dairy production steals resources from future generations. The vast amounts of land, water, and crops used to sustain dairy farming contribute to deforestation, water shortages, and pollution. By choosing plant-based alternatives, we respect the rights of all beings and honor our responsibility to the planet. In doing so, we live in alignment with the principle of Asteya.

Brahmacharya: Moderation and Self-Restraint

Brahmacharya is often interpreted as moderation—using energy wisely and making choices that bring balance. In the context of diet, it encourages us to consume food that nurtures both body and spirit.

The dairy industry thrives on excess—forcing cows into a relentless cycle of reproduction and milk production. This exploitation stands in stark contrast to the yogic ideal of balance and self-restraint. Moreover, consuming dairy contributes to imbalance within our own bodies, as it is linked to inflammation, digestive issues, and hormone disruption. By embracing a plant-based diet, we cultivate a sense of balance, choosing foods that nourish without harm. This is an expression of Brahmacharya in action.

Aparigraha: Non-Possessiveness and Letting Go

Aparigraha teaches us to release attachments—whether to material things, harmful habits, or outdated beliefs. Many of us hold onto dairy out of familiarity, comfort, or convenience, even when we recognize its ethical and environmental consequences.

Letting go of dairy is an opportunity to practice non-attachment, to make choices based on wisdom rather than habit. It is an act of freedom—freeing ourselves from participation in suffering and embracing a diet that reflects our deepest values.

Walking the Yogic Path with Integrity

The Yamas are not abstract concepts; they are principles meant to guide our daily lives. If we truly seek to embody Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha, then our dietary choices must reflect these ideals.

Fortunately, we live in a time where plant-based alternatives are abundant and accessible. Choosing a vegan lifestyle is not about restriction but about expansion—expanding our compassion, awareness, and alignment with the teachings of Yoga. As yogis, we have the opportunity to be a force for change, to make choices that uplift all beings. By embracing a diet rooted in kindness, we take another step toward living in harmony with the world—one meal at a time.

In Part 2, we will explore how the Niyamas—the observances that guide our inner life—also support the transition to a plant-based diet.

About the Author:

Meenakshi Angel Honig is dedicated to peace and loving kindness. She has studied with one of the most highly revered and deeply loved Yoga Masters of our time, Sri Swami Satchidananda. Meenakshi is a certified Integral Yoga Instructor & Teacher Trainer with over 50 years of teaching experience and serves as the director of the Integral Yoga Center of Maui. Meenakshi Angel is a licensed minister and an animal rights advocate. She is a highly respected leader in promoting plant-based nutrition for individual and global well-being. She has produced 5 DVDs, 2 CDs and is the author of 11 books including, The Solution: 10 Compelling Reasons to Choose a Plant-based Diet & Lifestyle -The Why & The How. For more info, please visit her website.

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Photo by Thalia Ruiz via Unsplash.

We all probably struggle sometimes to make wise choices when deciding between taking care of others and taking care of ourselves. Many of us were raised with a strong work ethic that is reinforced by the “gotta get ahead” mentality of American culture, the value placed on sacrifice in Judeo-Christian faiths and the yogic teaching of selfless service.

Depending on the mental mood, we may find ourselves dwelling in unhealthy thoughts like, “Why should I have to do this? It’s not fair.” Or, the opposite thought, “I should do this. I’ll show them how good I am.” Both are based on judging and comparing ourselves to others, and are products of the ego—that persona we have unconsciously developed that compels us to look good in the eyes of others.

Of course, selfless service is a key element of Yoga in action and can be a tremendous source of joy and fulfillment. But it is meant to consider the well-being of everyone—including ourselves, not a form of self-denial. We can be so focused on promoting a successful image to sustain a reputation that we ignore our own needs. After periods of self-denial, we may feel resentful and needy, and react to that by making selfish choices.

Even when we do think about our needs in a healthy way, it may feel self-indulgent. Contrast that with a baby—an infant never hesitates for a second to express their needs, and quite convincingly. It is so important to remember that taking good care of ourselves is not in conflict with service. It makes it possible to serve with sustained energy, a focused mind and an open heart.

Sri Swami Satchidananda articulates this clearly in his book, The Golden Present: “You yourself should know how much you can give. You cannot give beyond your capacity. If you have done a lot of service that day, and if you are really tired, you should say no. Otherwise you are saying no to your own body or mind.”

We can all practice finding a balance between service and self-care so that we don’t go overboard by either giving too much or too little. And, of course, this discernment is aided by a daily meditative practice that builds enough clarity and awareness to catch ourselves falling into overdoing or being self-centered.

By observing our habitual tendencies we can learn to see when we need to show more compassion for ourselves or could reach out more often to lend a hand. Fortunately, we have countless opportunities to practice service and self-care every day, whether we are driving, listening to a friend, checking out at the grocery store, or working with others.

Clearly, the best motivation for serving others comes from experiencing for ourselves the feeling of compassion flowing through our hearts, and the natural sense of joy that arises from giving freely. Ultimately, we are all learning, one act of kindness at a time, that loving each other and loving ourselves are actually the same thing.

About the Author:

Swami Ramananda is the Executive Director of Integral Yoga Institute in San Francisco, a certified Yoga therapist, and a founding board member of the Yoga Alliance. He leads beginner, intermediate and advanced-level Yoga teacher training programs in San Francisco and teaches throughout the world. Having dedicated his life to teaching Yoga for nearly 50 years, Swami Ramananda is highly-respected senior teacher in the Integral Yoga tradition in Yoga communities worldwide. Swami Ramananda co-developed the Stress Management Teacher Training program with Swami Vidyananda, has trained many teachers to bring Yoga into corporate, hospital and medical settings, and has taught mind/body wellness programs throughout the US and abroad. He is also a co-founder of The Spiritual Action Initiative (SAI) which brings together individuals committed to working for social justice for all beings and for the care and healing of our natural world.

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Central to this initiative is a comprehensive 6-part workshop series, carefully crafted to support individuals and caregivers in preparing for and navigating the end-of-life transition.

These recorded workshops provide a rich resource of inspiration, tools, and practices designed to help you approach this sacred journey with peace, clarity, and a deeper sense of understanding.

Whether you are seeking guidance for yourself or supporting a loved one, we invite you to delve into the workshop recordings and other resources you’ll find here with an open heart. May this website serve as a light on your path, bringing you comfort and wisdom as you navigate this essential part of life’s journey.

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Photo of Yoga’s alternate nostril breathing (nadi suddhi) by Bill Geoghegan.

While Sri Patanjali and other classical Yoga sources have known this for several thousand years, recent medical research highlights the profound connection between breath, body, and mind, emphasizing breathwork as a tool for emotional regulation and stress relief. Experts explain how slower, intentional breathing—at around 5.5 to 6 breaths per minute—can shift the nervous system from a fight-or-flight state to one of rest and relaxation.

Scientific studies reveal that conscious breathing can influence neural activity in areas of the brain tied to emotion and memory, offering benefits for mental health, including reduced anxiety and improved mood. Techniques such as nasal breathing, box breathing, and the 4-7-8 method are recommended for cultivating calm and balance. Regular practice, even for as little as five minutes daily, can yield transformative effects. For optimal results, longer sessions or guidance from a breath coach may enhance the experience and ensure proper technique.

For more insights, read the full article on The Washington Post’s website here.

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On the journey of self-growth, one of the central concepts in yogic philosophy is Ishvara Pranidhana, or the act of surrendering to a Higher Power. Patanjali, in the Yoga Sutras, describes it as a foundational practice that leads us toward liberation and inner peace.

While Ishvara Pranidhana is often understood from a spiritual perspective, it holds significant relevance in psychology, particularly in addressing ego-driven behavior, reducing stress, and promoting psychological resilience. This article explores the psychology behind surrender, its impact on ego, and how it can foster healthier mental well-being.

The Ego and Psychological Struggles

The ego plays a crucial role in maintaining our sense of self-identity. However, when ego becomes the dominant force in our lives, it can create a cycle of distress, marked by a constant need for validation, control, and power. The ego, when left unchecked, can lead to heightened anxiety, frustration, and even depression. Psychologically, ego-centered behavior narrows one’s worldview, making it difficult to adapt to challenges and setbacks, as every obstacle feels like a threat to one’s sense of self-worth.

Renowned psychologist Carl Jung described the ego as an obstacle to personal growth and transformation when it becomes too inflated. From a psychological perspective, an overly strong ego can block deeper emotional experiences, diminish empathy, and foster isolation. This constant self-protective stance can trap us in a cycle of fear, anger, or defensiveness, ultimately leading to stress and mental fatigue.

Surrendering as an Antidote to the Ego

Ishvara Pranidhana provides a potent remedy for the challenges posed by ego-driven behavior. At its core, surrender means releasing attachment to outcomes and relinquishing the need for control over every aspect of life. This act of letting go is psychologically transformative because it shifts one’s mindset from a position of fear and rigidity to one of openness and acceptance.

Surrender is not about passivity or giving up on life’s efforts; rather, it involves trusting in the process and embracing uncertainty.

This can be especially powerful in overcoming ego-driven behavior, where the desire for control or perfection often leads to frustration. The concept teaches that not everything is within our control, and accepting this truth reduces the ego’s hold on the mind. This shift in perspective allows us to move from a space of stress to a state of peace, accepting challenges as opportunities for growth instead of failures.

Photo by Suzy Hazelwood courtesy of Pexels.

Reducing Stress and Anxiety through Surrender

Much of the stress and anxiety in modern life can be traced back to the ego’s relentless pursuit of control. The more we seek control, the more we fear the unknown or unexpected outcomes. This cycle of control and fear feeds into chronic stress, worry, and anxiety. Ishvara Pranidhana offers a psychological release from this vicious cycle. By practicing surrender, we reduce the mental burden of needing to direct every aspect of life, which in turn eases stress levels.

Research in modern psychology aligns with these ideas. Acceptance-based therapies, such as Acceptance and Commitment Therapy (ACT) and mindfulness-based interventions, center around concepts similar to Ishvara Pranidhana. These therapies encourage individuals to accept life’s uncertainties rather than fight against them, fostering a mindset that helps reduce stress. Studies have shown that those who engage in practices focused on acceptance and letting go experience lower levels of anxiety and are more resilient to stressors.

Mindfulness, for example, teaches individuals to observe their thoughts without judgment and accept them without attachment. This process mirrors the principles of surrender in Yoga, where we let go of the ego’s need for control over situations. The reduction in overthinking and rumination—key components of stress and anxiety—allows the mind to remain calm and composed, even in the face of challenges.

Emotional Regulation and Psychological Resilience

Ishvara Pranidhana not only helps in reducing stress but also plays a crucial role in emotional regulation. When the ego is at the forefront, we tend to become highly reactive to external events, leading to emotional highs and lows. Surrendering, however, encourages the development of emotional detachment—not in the sense of being unfeeling, but rather of cultivating a balanced perspective where emotions do not dictate our actions.

This regulation of emotions is particularly helpful in building psychological resilience. Resilience, or the ability to bounce back from adversity, relies on our capacity to adapt to life’s challenges. By surrendering the need for control, we become more flexible in their responses, seeing setbacks as part of the natural flow of life rather than as personal failures. In this way, Ishvara Pranidhana helps us recover from difficult experiences more quickly, with less emotional damage.

Psychologists have long argued that emotional flexibility is one of the hallmarks of resilient individuals. The ability to shift perspective, accept situations for what they are, and focus on what can be changed—all of which are fostered by the practice of surrender—contributes to greater overall mental health and well-being.

Letting Go of Perfectionism

One of the key psychological benefits of Ishvara Pranidhana is its role in overcoming perfectionism. Perfectionism is a common manifestation of the ego, where we feel an excessive need to meet unrealistic standards of success or approval. This constant striving for perfection can lead to chronic dissatisfaction, stress, and burnout. Perfectionists often believe that their worth is tied to their achievements, making it difficult to feel content or fulfilled.

The principle of surrender directly counters perfectionism by encouraging us to release the idea that we must control every outcome. Instead of aiming for flawlessness, the focus shifts to effort and intention. This psychological shift reduces pressure and allows us to approach life with more grace, understanding that mistakes and imperfections are part of the learning process. Surrendering to this idea liberates us from the constraints of ego-driven perfectionism, fostering a healthier relationship with success and failure.

Photo by World Sikh Org courtesy of Pexels.

Surrender in Psychological Therapies

The concept of Ishvara Pranidhana has practical applications in modern psychological therapies. Cognitive-Behavioral Therapy (CBT), Mindfulness-Based Stress-Reduction (MBSR), and ACT all incorporate principles that mirror surrender in their approach to mental health. These therapies emphasize the importance of accepting rather than resisting reality, which helps us break free from rigid thought patterns and ego-driven behaviors.

In CBT, for example, clients are taught to challenge distorted thinking patterns that stem from the ego’s need for control or validation. By re-framing these thoughts, one learns to surrender their attachment to them and develop healthier mental frameworks. ACT, on the other hand, focuses on embracing thoughts and feelings without judgment, fostering a psychological state where one can acknowledge discomfort without letting it take control.

Mindfulness practices are perhaps the most direct psychological parallel to Ishvara Pranidhana. Mindfulness involves a deep level of acceptance and presence, where we learn to surrender to the present moment rather than allowing the mind to drift toward worries about the past or future. This form of surrender helps us cultivate peace and calm, even when life feels uncertain or out of our control.

Psychological Resilience and Growth through Surrender

The practice of Ishvara Pranidhana leads to profound psychological growth by cultivating resilience. As we learn to surrender, they become more adaptable to life’s changes, setbacks, and challenges. We no longer see ourselves as victims of circumstance but as participants in a larger flow of life, trusting that even in hardship, there is potential for learning and growth.

Psychological resilience is built on the ability to embrace uncertainty and impermanence, something the ego can struggle with due to its need for stability and control. Life is dynamic, constantly changing, and sometimes beyond personal control. Ishvara Pranidhana aims to keep the ego in check by encouraging us to relinquish this need for control and helps us transcend our limited sense of self with a more expansive understanding of who we essentially are. By trusting in a Higher Power and surrendering to this truth, we can navigate life with greater ease, experiencing less emotional turmoil and a deeper sense of inner peac

About the Author:

Toshit Bahadur has a deep passion for exploring the powerful connection between Yoga and Psychology. He has always believed that Yoga is much more than just a physical practice—it’s a path to mental and emotional well-being. This belief inspired him to write a book, Patanjali Yoga Sutra and Psychology, which explores how ancient yogic wisdom aligns with contemporary psychological principles. The book is a reflection of Bahadur’s commitment to bridging these two fields to create a more comprehensive approach to health.

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Born and raised in West Africa, Oyámie Kali Ma’at spent most of her childhood in community gatherings of musicians, drummers, and dancers. Listening and dancing to music became a foundation for her life. In addition to living and serving in Yogaville,

Oyámie is a Body-Oriented Psychospiritual Healing Coach. She is the founder and creator of Somatic Activation Release Response (SARR), Embodied Wisdom of Sensuality, and Body Liberation Dance. Since 2014, Oyámie has dedicated herself to practicing Yoga, meditation, breath-work, attuning, and looking to nature for guidance. Through developing mind-body awareness, studying body-oriented psychotherapy and somatic healing, she developed a body base modality that is accessible to all. https://bodyorientedhealing.com/​ Born and raised in West Africa, Oyámie Kali Ma’at spent most of her childhood in community gatherings of musicians, drummers, and dancers. Listening and dancing to music became a foundation for her life. Since 2016, she has studied and trained in Trauma Sensitive Yoga, Trauma Releasing Exercises (TRE), Somatic Stress Release, Cognitive Behavioral Therapy (CBT), Brain Science, Polyvagal Theory in Therapy, Therapeutic Yoga, and Somatic Experiencing and Sensorimotor Psychotherapy. She has also completed over 500+ hours of Yoga Teacher Training.

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The only way to deal with fear is to face it. The more you try to run, the more it will haunt you. Face it and ask yourself questions: “Who are you? Where are you coming from?  Why are you coming to me? What am I afraid of?” When you ask these questions, you will find that fear is only a thought in the mind. Thoughts come and go. There is nothing permanent in the mind; it endlessly fluctuates and this is the reason we practice Yoga: to steady those fluctuations and to recognize who we are.

You are not the mind, not your thoughts, not your feelings, not an ego, not even a body. Know that you are the true Self. Fears come, fears go because the mind always changes, it gets into moods. Realize you are the Self. The Self is always peaceful and content. Even though the mind gets into different moods and feelings, you—the real you—are not tainted by that. You know these fears, upsets, and changes in mood are the nature of the mind and you can say, “Okay, today my mind is happy. Tomorrow it will be unhappy. Fine.” See? You won’t identify yourself with that. You recognize that you are not the mind while all the time asserting your real nature as the true unchanging Self.

Everything in the mind, in the body, in the nature changes. If you are afraid of losing some money, remember that you never came with a penny in my mouth when you were born. And, you are not going to take a dollar with you in the pocket when you go.  Things come and go, constantly. That’s why coins are made round to just keep rolling.  Name and fame are the same. One day everyone says you are so wonderful and throws a parade to celebrate you. Sometime later, they throw you in the ditch. It doesn’t matter because what comes will eventually go. That is the nature of the world, of the duality: anything that comes will go. Remember: Where there’s a coming, there’s always a going.

What other kinds of fears might you have? Losing something? Losing some friends?  Were you born with them? When you get into the train, you see someone already sitting in your same section. You start to chat and soon become friendly during the trip. When your stop comes, should you say: “Oh you must come with me” or “I’m not leaving as I must stay with you.”? No, you get down from the train at your stop and your new friend goes onto their stop. So, as long as they are with you, next to you, enjoy the friendship.

There’s no losing or gaining in this world because you can’t hold onto anything; everything is impermanent. Even these bodies are impermanent. Will we all live forever? No. The sage, Dharmaputra, the oldest brother of the Pandavas, was asked one day, “What is the most laughable matter in this whole world?” He said, “For me to think that I am not going to die is the most laughable thing.”

No body is permanent and no buddy is permanent. That’s why it’s called buddy.  Somebody, nobody, everybody. Buddy, buddy, buddy. Because it’s a body. It comes, it grows, it becomes old, and it dies. No shirt is permanent. No car is permanent, however careful you are in keeping it. Intelligence is like that. Go to the college, learn something, record it in memory. One day you may forget everything.

Tell me anything that is going to be always with you. When you know this, what is there to be afraid of? Fear of losing what? Fear of losing your life? It happens every day, every minute. In a way, a fearful person dies every minute. A fearless person lives longer until the real death comes. So there’s no need to be dying while alive. Keep on doing it. And if you keep on doing it, that negative thought will wait for a little while and then it will get tired and walk out.

Be strong in thinking positively and if the negative thought is stubborn, question it, “Hey, come on, tell me, what is the problem? Why are you bothering me? What do you want to do with me? Why are you here?” Challenge, question, use your intelligence. Analyze it and it will begin to dissolve. If you question your fears and anxieties that’s the way to face them. You will see fear for what it is, you will understand it as a superficial ripple. Just go a little underneath and there is peaceful, calm lake. Only on the surface you see the waves, and that’s natural. Go deeper within and you will find the peace that is your true nature, the real you.

By Sri Swami Satchidananda

The post The Antidote to Fear appeared first on Integral Yoga® Magazine.

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Introduction

The art and science of Yoga, one of the greatest treasures of India’s unique cultural heritage, has much to offer in terms of understanding the human mind. Yoga treats the human being as a multi-layered conscious being, possessing three bodies (sthula, sukshma and kaarana sharira) and being enveloped in a five-layered body (pancha kosha) of existence. This ancient science of self-mastery as codified by Maharishi Patanjali more than 2500 years ago, helps us to understand our mental processes as well as the cause and effect relations of a multitude of problems facing modern humanity.

Human beings are the victims of modern-day stress and stress-related disorders that threaten to totally disrupt lives. Yoga offers a way out of this whirlpool of stress and is a holistic solution to stress. Yogic lifestyle, yogic diet, yogic attitudes and various yogic practices help us to strengthen ourselves and develop positive health, thus enabling us to withstand stress better. This yogic health insurance is achieved by normalizing the perception of stress, optimizing the reaction to it and by releasing the pent-up stress effectively through various Yogic practices. Yoga is a holistic and integral science of life, dealing with the physical, mental, emotional and spiritual health of the individual and society.

Yoga may be defined as a process or journey, as well as a state or goal, in many ways. Yoga is the science and art of quieting the subconscious mind, a way of life; skill in action; union of thought, word and deed; integration of our personality at all levels; the science of conscious evolution and the method to attain the state of emotional and mental equanimity. The Yogarudda, or one who has attained to the state of Yoga, is described in the Bhagavad Gita as follows: One is one who is unaffected by the senses, not attached to the fruits of action and has renounced all desires.

Yogic View of the Mind

Yoga views the mind as having four internal processes, or antahkarana. These processes are the chitta (memory bank or the subconscious), the manas (conscious mind), the buddhi (discriminating intellect) and the ahamkara, or ego principle (consisting of the impure ego that feels all is “me” and “mine” as well as the pure ego, which understands that “all is mine as a manifestation of the Divine”). The buddhi is further said to possess three powers: the power of will (Iccha Shakti), the power of action (Kriya Shakti) and the power of wisdom (Jnana Shakti). It is important that all these powers work together in synchrony, otherwise there will be disaster.

Yoga also describes chitta bhumi, or states of the mind. These consist of the undeveloped, inept mind that is as dull as stone (mudha), the totally distracted state of mind (kshipta), the partially distracted state of mind (vikshipta), the concentrated state of mind (ekagratha) and the controlled mind of the true yogi (niruddha).

The modifications or fluctuations of the mindstuff, as described by Maharishi Patanjali in the Yoga Sutras, are of five types. These are pramana (cognition), viparyaya (misconception), vikalpa (imagination), nidra (sleep) and smrithi (memory). He also states that, when the mind is not controlled, there is identification with these vrittis (vritti sarupyam itarata) and that the whole process of Yoga is aimed at “chitta vritti nirodhah” in order that we are established in our true Self (swarupevastaanam). Patanjali elucidates that the key to success is dedicated and determined practice (abhyasa) and a detached attitude towards everything (vairagya).

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The Worldly Person and the Yogi

There are some important differences in the way the worldly person and the realized yogi view the world and life in general. Worldly people always feel that their problems lie elsewhere and that they are innocent victims of circumstances and fate. Yoga teaches us that most of our problems lie within us and that we have to undergo conscious change in order to solve them. Yogamaharishi Dr. Swami Gitananda Giri used to often tell his students, “You don’t have any problem—you are the problem!”

While the worldly person searches for happiness in the pursuit of external experiences, the yogi realizes that supreme happiness (paramanandam) lies within our inner being and that we only need to realize the folly of looking for happiness outside to be truly happy. True contentment (santhosha), that is one of the pancha niyama (five ethical observances of Ashtanga Yoga), is the key to unexcelled happiness. Pujya Swamiji used to say, “Health and happiness are your birthright—claim them! Don’t barter them away for the plastics of the modern world.”

Whereas the worldly person fears hell and aspires for a heaven to be attained after death, the yogi realizes that heaven and hell are no more than planes of consciousness. Heaven and hell lie within us, and it is for us to determine whether we want our life to be heaven or hell, for ourselves and for those around us.

Yogic Patho-psychology of Disease

Stress and stress-related disorders are the bane of the modern age, and Yoga offers us an interesting insight into their cause and effect. The Nirvana Prakarana, of the Laghu Yoga Vashishta, describes the origin and destruction of mental and bodily diseases. Sage Vashishta teaches Lord Rama that there are two major classifications of disease. Those that are caused by the mind are primary (adhija, the psychosomatic, stress disorders), while those that afflict the body directly are secondary (anadhija, infectious disease, accidents, etc). The primary disease has two subdivisions. These are the samanya (ordinary physical diseases) and the sara (the essential disorder of rebirth). Samanya diseases are the ones that affect us physically and may be destroyed by the correction of the mind-body disharmony. However only Atma jnana (knowledge of the Self) can destroy the sara, or essential disorder of rebirth.

Samanya adhija vyadhi are the modern psychosomatic disorders such as hypertension, diabetes, bronchial asthma, peptic ulcers, irritable bowel syndrome, etc. These psychosomatic disorders (adhi-vyadhi) are caused in the following manner. Disturbances at the level higher (adhi) than the plane of mind (manomaya kosha) cause agitation in the mental body leading to haphazard flow of prana and instability of the nadis in the energy body (pranamaya kosha). This ultimately causes disease (vyadhi) in the physical body (annamaya kosha) through hypo, hyper and disturbed metabolic activities such as secretion, digestion, assimilation and utilization.

Thousands of years ago, Sri Krishna in the Bhagavad Gita (often referred to as the bible of Yoga) taught us about the Yogic patho-psychology of stress and how through our attraction to the worldly sensory objects, we cause our own destruction. These potent ancient teachings hold true even in today’s world. In chapter two (Samkhya Yoga), in verses 62 and 63, the pattern of behavior (stress response) is given that ultimately leads to the destruction of human beings. Verse 62: “Brooding on the objects of the senses, man develops attachment to them; from attachment (sangha or chanuraaga) comes desire (kama) and from unfulfilled desire, anger (krodha) sprouts forth.” Verse 63: “From anger proceeds delusion (moha); from delusion, confused memory (smriti vibramah); from confused memory the ruin of reason and due to the ruin of reason (buddhi naaso) he perishes.” In verse 64 of the second chapter, Sri Krishna also gives us a clue to equanimity of mind (samatvam) and how to become a person settled in that equanimity (stitha prajna), who is not affected by the opposites (dwandwas). He says, “But the disciplined yogi, moving among the sensory objects with all senses under control and free from attraction (raga) and aversion (dvesha), gains in tranquility.”

According to Maharishi Patanjali, most of our problems stem from the five psycho-physiological afflictions (pancha klesha) that are inborn in each and every human being. These pancha klesha are ignorance (avidya), egoism (asmita), and our sense of needing to survive at any cost (abinivesha), as well as the attraction (raga) to external objects and the repulsion (dvesha) to them. Ignorance (avidya) is usually the start of most problems along with the ego (asmita). Then, our sense of needing to survive at any cost (abinivesha) compounds it further. Both attraction (raga) to external objects and the repulsion (dvesha) to them need to be destroyed in order to attain tranquility as well as equanimity of emotions and the mind.

Maharishi Patanjali further states that the practice of Kriya Yoga (Yoga of mental purification), consisting of tapas (disciplined effort), svadhyaya (self-analysis) and Ishvara pranidhana (surrender to the Divine will), is the means to destroy these five mental afflictions and attain to the state of samadhi, or oneness with the supreme Self or the Divine.

How Does Yoga Help Us?

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The yogic concepts of samatvam (mental and emotional equanimity) and stitha prajna (the even minded, balanced human being) give us role models that we may strive to emulate. An understanding of the pancha kleshas (five psycho-physiological afflictions) and their roles in the creation of stress and the stress response help us to know ourselves better and understand the hows and whys of what we do. The concept of the pancha koshas (the five-layered existence of human beings as elucidated in the Taittiriya Upanishad) helps us to understand that we have more than only the physical existence and also gives us an insight into the role of the mind in causation of our physical problems as well as psychosomatic disorders. All of these concepts help us to look at life with a different perspective (Yoga drishti) and strive to evolve consciously towards becoming humane beings.

The concept of vairagya (dispassion or detachment), when understood and cultivated, enables us to be dispassionate to the dwandwas (the pairs of opposites) such as praise-blame, hot-cold and the pleasant-unpleasant situations that are part and parcel of our existence in this life. The regular practice of Yoga as a way of life helps us reduce the levels of physical, mental and emotional stress. This yogic way of life lays emphasis on right thought, right action, right reaction and right attitude. In short, Pujya Swamiji defined Yogic living as “right-use-ness of body, emotions and mind.”

The regular practice of Yoga asanas, kriyas, mudras, bandhas and pranayamas helps to recondition the physical (annamaya kosha) and energy (pranamaya kosha) bodies. The practice of pratyahara, dharana and dhyana techniques helps to recondition the mind-body (manomaya kosha) apparatus. All of these Yogic practices help to foster a greater mind-emotions-body understanding and bring about the union and harmony of body, emotions and mind. This righteous (right-use-ness) union is Yoga in its truest sense.

Patanjali advises us to cultivate the following attitudes for right living. These attitudes are friendliness toward those who are happy (maitri-sukha), compassion toward those who are miserable (karuna-dukha), cheerfulness toward the virtuous (mudhita-punya) and indifference toward the wicked (upeksha-apunya).

Yoga helps us to take the right attitude toward our problems and thus tackle them in an effective manner. “To have the will (Iccha Shakti) to change (Kriya Shakti) that which can be changed, the strength to accept that which cannot he changed, and the wisdom (Jnana Shakti) to know the difference” is the attitude that needs to the cultivated. An attitude of letting go of the worries, the problems and a greater understanding of our mental process helps to create a harmony in our body and mind, whose disharmony is the main cause of aadi-vyadhi or psychosomatic disorders.

Conclusion

Through the dedicated practice of Yoga as a way of life, we can become truly balanced human beings (sthitha prajna) with the following qualities as described in the Bhagavad Gita:

• Beyond passion, fear and anger (II.56)
• Devoid of possessiveness and egoism (II.71)
• Firm in understanding and unbewildered (V.20)
• Engaged in doing good to all beings (V.25)
• Friendly and compassionate to all (XII.13)
• Having no expectation/pure and skillful in action (XII.16)

Yogis wish peace and happiness not only for themselves, but also for all beings on all the different planes of existence. They are not individualists seeking salvation for only themselves but, on the contrary, are universalists seeking to live life in the proper evolutionary manner to the best of their abilities and with care and concern for their human brethren, as well as all beings, on all planes of existence.

Yogacharya Dr. Ananda Balayogi Bhavanani was born to the world famous Yoga team of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and Puduvai Kalaimamani, Yogamani, Yogacharini, Smt. Meenakshi Devi Bhavanani and has written 23 books and presented 20 DVDs on Yoga. He has had more than a hundred scientific papers, scientific abstracts and compilations on Yoga research published. Yoga for him is not just the performance of a few Asanas or Pranayamas but is a means for evolution of the human mind in to further states of consciousness and awareness.Dr. Ananda is Chairman of the International Centre for Yoga Education and Research (ICYER) an internationally acclaimed Yoga Institute established as Ananda Ashram in 1968. He is also Chairman of Yoganjali Natyalayam, a world famous Institute of Yoga, Bharat Natyam, and Carnatic Music established in Pondicherry in 1993. He is at present, Deputy Director of the Center for Yoga Therapy, Education and Research (CYTER) at MGMCRI, Sri Balaji Vidyapeeth.

The post Integral Psychology of Yoga appeared first on Integral Yoga® Magazine.