Has conducted research on yoga since 2001 and has been a practitioner/instructor of Kundalini Yoga since 1973. His research has evaluated yoga for insomnia, chronic stress, and anxiety-related disorders, and in workplace and public school settings. He works with the International Association of Yoga Therapists as scientific director for the annual Symposium on Yoga Research and as editor-in-chief of the International Journal of Yoga Therapy. He is medical editor of the Harvard Medical School Special Report Introduction to Yoga, and chief editor of the medical textbook The Principles and Practice of Yoga in Health Care. He is interviewed by VICTOR KANNAN of the Heartfulness Institute about the intersection of yoga and well-being.

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Sat Bir Singh Khalsa

<h4 style="text-align:justify;">SAT BIR SINGH KHALSA, Ph.D. has been an instructor of Kundalini Yoga since 1973, and conducted research on yoga since 2001 on insomnia, chronic stress, anxiety-related disorders, and in workplace and public school settings. He works with the International Association of Yoga Therapists as scientific director for the annual Symposium on Yoga Research and as editor-in-chief of the International Journal of Yoga Therapy. He is medical editor of the Harvard Medical School Special Report Introduction to Yoga, and chief editor of the medical textbook The Principles and Practice of Yoga in Health Care. He is interviewed by VICTOR KANNAN of Heartfulness Institute about the intersection of yoga and well-being.</h4>&nbsp;<img src="https://cdn-prod-static.heartfulness.org/mind_body_connection2_0acf760470.webp" alt="mind-body-connection2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_mind_body_connection2_0acf760470.webp 145w,https://cdn-prod-static.heartfulness.org/large_mind_body_connection2_0acf760470.webp 563w,https://cdn-prod-static.heartfulness.org/mind_body_connection2_0acf760470.webp 563w," sizes="100vw"><h4 style="text-align:justify;">Four aspects of traditional yoga</h4>Q: Thank you for your time this morning Dr. Khalsa. What is yoga to you?SBSK: What I call “traditional yoga” or “historical yoga” is composed of four major elements. First are the Asanas, the physical postures and exercises. Many people practice only Asanas, and that’s fine, but it’s limited. It is only one aspect of yoga.Second is breathing, Pranayama. This is part of a rich tradition that goes back a long way and is still very much alive in modern yoga.&nbsp;Third is physical relaxation, which is technically included in the postures but I think it deserves its own category. There is a specific practice we call the Corpse Pose or Shavasana, which is deep relaxation of the physical body. It has very specific effects that have been demonstrated in yoga studies and also with “progressive relaxation,” a practice used in the West for many decades in the field of psychology. Relaxing the physical body has very clear effects on behavior and mental and emotional functioning. It highlights the connection between the mind and the body.&nbsp;Fourth, meditation (Dhyana) is perhaps the most important component of yoga. Patanjali’s Yoga Sutras are mostly about the cognitive aspects of yoga, the meditative component, the focus of attention. My simplest definition of meditation is the relaxed, non-analytical focus of attention. The difference in various meditation styles is simply the target of that focus. All of them involve the engagement of attention, recruiting the attention networks in the brain to focus on a target. When you focus on that target for a period of time, your mind starts to wander. The task in meditation is to bring your focus back to the target of attention. It’s that cyclical bringing of the focus to the target.&nbsp;Physical postures, relaxation, Pranayama, and meditation are therefore the four most important components in yoga in modern practice.&nbsp;Q: In relaxation, there is the physical and the mental-psychological. A Mayo Clinic research paper talks about autogenic relaxation. How does that work?SBSK: Two Western relaxation practices have a long history. One is called autogenic training (Johannes Heinrich Schultz, 1932), a guided imagery practice that works on the physical body to generate a sense of relaxation. The other is called progressive muscle relaxation (Dr. Edmund Jacobson, 1938). They have been used as interventions for a variety of conditions, both physical and mental.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/mind_body_connection3_7a1f8cc578.webp" alt="mind-body-connection3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_mind_body_connection3_7a1f8cc578.webp 145w,https://cdn-prod-static.heartfulness.org/large_mind_body_connection3_7a1f8cc578.webp 563w,https://cdn-prod-static.heartfulness.org/mind_body_connection3_7a1f8cc578.webp 563w," sizes="100vw"></figure><h4 style="text-align:justify;">Mind and body are connected</h4>Q: The mind-body connection is interesting because the mind is not local, non-physical, while the body is physical. The connection of the mind-body is happening in the brain as far as we know. So, how do meditation and progressive relaxation affect brain functioning? I’ve read that even short-term meditation influences the chemical composition of the brain, impacting behavior; and longer-term meditation, e.g. 8 to 13 weeks, produces structural changes to the brain. Can you talk about the connection between mind and brain, and how they work together and are influenced by each other?SBSK: Mind and body are intimately connected. Without the brain there is no mind; you can easily demonstrate that. In modern science, including medical science, the mind and body have been dissociated. This started in the 1800s as the two fields developed – psychology and psychiatry on one hand, and physical medicine on the other. This led to an underlying schism between mind and body in modern medicine.Very often we see that doctors treating physical disorders aren’t interested in what’s going on mentally and emotionally, and those working with psychological or psychiatric conditions are not asking what’s going on in the body and with physical behavior. This is a major flaw, because the mind and body are intimately connected.&nbsp;The spinal cord is an extension of the brain that runs through the body and brings information from the body to the brain. And the brain communicates information back to the body. What influences one influences the other.&nbsp;You see manifestations of both when you have an emotional condition. When you’re upset, you cry. It physical, yet it’s a response to an emotional event. On the other hand, if you burn your finger, you experience a lot of emotional distress. To ignore mind or body at the expense of the other is a weakness and a misunderstanding. We will have more success in treating psychological and psychiatric conditions by incorporating respect for the body, and more success in physical medicine if we respect and understand what’s going on mentally and emotionally with the patient.&nbsp;My focus is on the mind-body connection and what we can measure. In modern medicine, we have very little understanding about self-regulation of the body by the mind, whereas in yoga we learn to control our internal state, both psychological and physical. This construct of self-regulation is a hallmark of yoga and other mind-body practices.&nbsp;Q: Is self-regulation the Pratyahara limb of yoga?SBSK: I don’t think self-regulation is associated with one limb. I view the eight limbs as a guideline to dissect how yoga works on the mind and the body, but I don’t find it that useful. Many people are focused on the Yamas and Niyamas, which are about ethical behavior. They have value, but I think they automatically emerge out of a regular yoga practice over time. They are not necessary to start or to have a yoga experience.Once you engage in one of the four components, you invoke the other three to some degree. The four components (physical exercise, breathing, relaxation, and meditation) are completely enmeshed and interlinked. For example, in slow breathing your autonomic nervous system slows down and there are also immediate effects on the brain and cognitive functioning. Mental relaxation also occurs when you do slow breathing. Similarly, when you meditate, there is a cognitive effect and physical relaxation. Your breathing slows down. So all of these practices are intimately linked together.Q: Your answer is pretty helpful. People can start with any of the yoga practices that attract them and start to benefit from the other components as well.SBSK: It is one of the major advantages of yoga. We all have different personalities and affinities. You can choose to engage in the practices that appeal to you.&nbsp;If you don’t practice, you won’t benefit. Knowing about mind-body medicine alone doesn’t work. You have to engage, and engagement is greater if you enjoy the practices. Yoga works on multiple fronts and that is the reason I originally chose yoga as a contemplative practice.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/mind_body_connection4_d6e65da835.webp" alt="mind-body-connection4.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_mind_body_connection4_d6e65da835.webp 145w,https://cdn-prod-static.heartfulness.org/large_mind_body_connection4_d6e65da835.webp 563w,https://cdn-prod-static.heartfulness.org/mind_body_connection4_d6e65da835.webp 563w," sizes="100vw"></figure><h4 style="text-align:justify;">Demystifying yoga</h4>Q: Researchers and academics like you are passionate about demystifying yoga; especially that it is more than postures.SBSK: That’s true. People, get upset with diluted forms of yoga, especially in India. They say, “Oh, the Americans are taking our ancient sacred practices and minimizing them, destroying them by doing things like wine yoga, beer yoga, and goat yoga." I understand that viewpoint, but these limited forms of yoga serve as a gateway. People may start with physical postures alone for fitness, but the postures have a very powerful mind-body effect and people experience other things.&nbsp;The original reasons for trying yoga may be very trivial. Some start because they want to fix their knees or shoulders. Then a month later, after they’ve been practicing regularly and their shoulders are better, they say, “I’m feeling different, and I’m able to manage life more effectively. I’m less stressed and I want more of that, so I’m going across the street to the traditional yoga studio where I can learn more.” Limited yoga can be a gateway to traditional yoga, and that’s good. I would rather people do only Asanas in limited yoga than take pharmaceuticals.<h4 style="text-align:justify;">Yoga and neuroplasticity</h4>Q: Absolutely. There is an axiom that what you did not learn before five you cannot learn after 50. Is there a right age to start? How does it relate to neuroplasticity?&nbsp;SBSK: Well, learning is affected by developmental stage. There are things you learn better when you are younger. Everything you do in life changes brain activity and brain structure. Neuroplasticity and neural activity are changing constantly. If you learn to juggle, you are changing brain activity and structure. If you read more books, you are changing brain activity and structure. Everything is reflected in brain activity and brain structure. If you start smoking three packs of cigarettes a day, the changes will not be positive, obviously.&nbsp;The different components of yoga also change both brain activity and structure. Those changes can occur at any time of life. Perhaps they are more beneficial when you are younger, just like anything else, so there are benefits to doing these practices early.<h4 style="text-align:justify;">Yoga for children</h4>You can start yoga even in infancy. Preschool children can learn the principles of self-regulation, such as how to be aware of their body and mind, how to relax their body and mind. The yoga that is practiced at that age is targeted to their level of interest – animal games, pretending to be a lion or another kind of animal in yoga-like postures; relaxation and teaching the children how to self-regulate. A competent preschool yoga teacher can take a group of children who are bouncing off the walls with energy, and 20 minutes later have them all lying peacefully in Shavasana. It is a miracle. These children learn to self-regulate, learn to be aware of their own physical activity and mental energy, and calm that at will.<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/mind_body_connection5_34f55bc8e9.webp" alt="mind-body-connection5.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_mind_body_connection5_34f55bc8e9.webp 145w,https://cdn-prod-static.heartfulness.org/large_mind_body_connection5_34f55bc8e9.webp 563w,https://cdn-prod-static.heartfulness.org/mind_body_connection5_34f55bc8e9.webp 563w," sizes="100vw"></figure><hr><h4 style="text-align:center;">Being aware of your internal state, both psychological and physical, is intimately linked with self-regulation</h4><hr>Children also experience another fundamental construct, which is mind-body awareness, a term which is now popularized as mindfulness.&nbsp;Being aware of your internal state, both psychological and physical, is intimately linked with self-regulation, because you can’t self-regulate if you’re not aware. These two constructs are perhaps the most important in yoga and mind-body medicine— mind-body awareness and self-regulation of the internal state. They can be taught to children at a very early age. Later on, they can learn more practices, like Pranayama and meditation, and by the time they’re in high school, they can do everything an adult can do.To be continued.<hr><h4 style="text-align:center;">Illustrations by ANANYA PATEL</h4><hr>

The mind-body connection

<h4 style="text-align:justify;">SAT BIR SINGH KHALSA is interviewed by VICTOR KANNAN about research and the applications of yoga in modern life. Dr. Khalsa has been an instructor of Kundalini Yoga since 1973, and has conducted research on yoga since 2001 on insomnia, chronic stress, anxiety-related disorders, and in workplace and public school settings. He is medical editor of the Harvard Medical School Special Report, Introduction to Yoga, and chief editor of the medical textbook, The Principles and Practice of Yoga in Health Care.</h4><h4 style="text-align:justify;">Yoga in schools</h4>Q: Can you tell us how some of the yoga practices help prevent physical and mental problems?SBSK: I’ve been a strong proponent that we need more research on the implementation of yoga in our public schools, because I believe yoga provides fundamental skills children need to learn. The skills of self-regulation and mind-body awareness are preventive. They will prevent both physical and psychological conditions.One of the biggest risk factors for all kinds of medical conditions is chronic stress and emotional disturbance. Self-regulation leads to emotional equanimity. Stress regulation and emotional regulation are absolutely critical in preventing aberrant behaviors as well as aberrant mental states. The degree to which our children and adolescents are experiencing adverse mental health conditions is disturbing. The answer is to teach them what has been called “socio-emotional learning”; the ability to self-regulate and be aware will change their behavior. It will change their mental state and it will change their emotional state. It will change their self-efficacy overall and improve their ability to cope with life.Unfortunately, these skills are not taught in our schools, which are focused on acquiring successful occupations and not on successful health of the mind, emotions, and body. Not training our children to be able to be functional physically, emotionally, and mentally is a weakness of our society. Education should be about learning how to be an effective and functional adult, not just about getting a job.Yoga has the potential to inculcate those skills, and that’s the reason I believe it should be taught in schools. But we need the research to demonstrate that bringing yoga into schools will accomplish that.&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us2_60c9942385.webp" alt="how-yoga-regenerates-us2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_how_yoga_regenerates_us2_60c9942385.webp 145w,https://cdn-prod-static.heartfulness.org/large_how_yoga_regenerates_us2_60c9942385.webp 492w,https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us2_60c9942385.webp 492w," sizes="100vw"></figure>&nbsp;Q: You also mention that policies lag behind research, so we need more research.SBSK: Our society functions and makes decisions based upon research evidence. Now, the problem is that research takes time. There are many forces and influences in opposition to research on topics that we believe are beneficial. One example, which is very dominant in modern society, is cigarette smoking. The research on smoking goes back to the 1940s and 50s. Scientists reported that smoking is associated with bad effects, and then came the evidence that smoking causes cancer. How many decades of research has it taken to create policies and regulations leading to no smoking in restaurants and university campuses? I’m hoping it will not take many decades to come up with policies for yoga and socio-emotional learning in our schools. It’s hard to predict.There is a joke in modern society that science moves forward funeral by funeral. Scientists hold onto old dogma and refuse to be open to new evidence and new ways of thinking. When they die, those who take over are more open and will adopt and implement new policies.We have so many examples. Go back to Galileo and the principle that the Earth revolves around the sun. It took decades to finally win over the opposing force, which was the Church arguing that it was against religious doctrine. That construct died with the people who defended it.<h4 style="text-align:justify;">Yoga is not religion</h4>Q: I’m also wondering about the misunderstanding that yoga is religious.SBSK: There are actually two major misunderstandings, and they are polar opposites. One is that yoga is a religion. There is suggestive evidence that yoga was part of the Indus Valley civilization. We know that yoga evolved out of the culture from that part of northern India. India is predominantly Hindu, so many Hindus practice yoga, but to argue that yoga is a form of Hinduism is incorrect, both historically and philosophically. Although it is linked to other philosophical traditions in India, e.g., the Samkhya philosophy, all of which are related to each other, yoga stands on its own as a form of practical mysticism.The focus of yoga is the experience of the unitive state of consciousness. There has never been a dogma associated with it. That, to me, is what distinguishes religious activity from spiritual activity. Yoga is a practical form of mysticism, a philosophy that argues for the experience of a higher state of consciousness. It’s an experience, not a dogma or belief. &nbsp;That is the distinction between spirituality and religion.In religion, you adopt a set of beliefs and behaviors that make you part of that religion. You align with those beliefs and dogma, and you practice the techniques, ceremonies, and rituals as part of religious behavior.<hr><h4 style="text-align:center;">The focus of yoga is the experience of the unitive state of consciousness. There has never been a dogma associated with it. That, to me, is what distinguishes religious activity from spiritual activity.&nbsp;</h4><hr>Yoga is a mind-body practice. You do exercise, relaxation, breath regulation, and meditation. Over time, you hope to experience the unitive state of consciousness. In the beginning it may be an experience of simple peace, quietude and tranquility. But many people do experience the deeper unitive state of consciousness, the Samadhi state. If you do the practices, you have the experience, regardless of whether you believe or not. And there are many instances where people start with the belief that yoga is a joke; then they practice and change their minds because of the experience that yoga is real and beneficial. That’s one extreme.<h4 style="text-align:justify;">Yoga in Western mainstream culture</h4>The other extreme is that many people believe yoga is practiced largely by beautiful women in leotards doing acrobatic postures, and that you have to be flexible. This is the result of the media’s portrayal of yoga. In this view, men don’t practice yoga, children don’t practice yoga. If you have a medical condition or limitation, you don’t practice yoga because you’re not fit.If you’re writing a media article, or want to sell a magazine, what are you going to show? An old fat man sitting in meditation? No, you’ll show a beautiful woman in leotards doing an acrobatic posture, because that’s what attracts readers. If you constantly put that kind of image in the media, then the public makes that association. The related conclusion is, “I’m not a young flexible woman, therefore yoga is not for me.”Q: I thought the Happy Buddha was a good counter to that.SBSK: The problem with the Happy Buddha is that you’re going into Buddhism. When you show a meditative posture, it’s associated with Zen and other forms of Buddhism. You’re going to the other extreme of yoga as religion. As a community, we have to disabuse the public of these two extreme notions, which are both false.&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us3_5d1bba0555.webp" alt="how-yoga-regenerates-us3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_how_yoga_regenerates_us3_5d1bba0555.webp 145w,https://cdn-prod-static.heartfulness.org/large_how_yoga_regenerates_us3_5d1bba0555.webp 720w,https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us3_5d1bba0555.webp 720w," sizes="100vw"></figure>&nbsp;Q: I agree. We have a responsibility to promote yoga correctly, if it is to help everyone optimally, focusing on the latest research, from a perspective of promoting sleep and stress management, and preventing depression and addiction.SBSK: We are seeing enormous advances in research on yoga, with studies that show the psychophysiology of individual yoga practices, and also the effects of combining all four aspects of traditional yoga.There are four major outcomes of the basic research on the psychophysiology of yoga:<ul><li style="text-align:justify;">Changes in the physical body.</li></ul>There is increased flexibility, muscular endurance, muscle strength, and respiratory function. It works on the physical body and through the mind-body connection, affecting the emotional cognitive functioning.<ul><li style="text-align:justify;">Self-regulation</li></ul>There is now strong evidence that yoga can self-regulate our internal state. We’re starting to understand the neurophysiology of that self-regulation. The two most important self-regulation skills are stress and emotion regulation. We know that the prefrontal cortex is activated during yoga to calm the limbic system, where stress and emotion are expressed. There is growing evidence to show the ability of yoga to improve self-regulation of emotion and thought processes.<ul><li style="text-align:justify;">Increased mind-body awareness, mindfulness</li></ul>The engagement of the attention networks in meditation consistently over time leads to the skill of self-regulation of thought processes. We become capable of self-regulation of thought processes and come to an understanding of our thought processes. We come to realize that we are not our thought processes. They are not central to who we are, because we can self-regulate them and change our thoughts. This is referred to as metacognition in psychology. Metacognition is consistent with the most powerful and universal form of psychotherapy today, Cognitive Behavioral Therapy, which is based on self-regulation of thought processes. That component of yoga is powerful.<ul><li style="text-align:justify;">Longer-term yoga practice leads to deeper states of consciousness</li></ul>People experience at both gross and subtle levels a sense of peace, quietude, and tranquility. Over time, it becomes stronger and evolves into a unitive experience, which approaches the state of the universe is one. This brings a deep oneness that leads to a change in life purpose and meaning.That is really what we’re talking about when we use the word “spirituality.” People change. They may change their behaviors. They change their goals in life—there’s a shift from materialistic goals to non-materialistic goals. They become more focused on spiritual goals and less on materialistic aspects of life.<hr><h4 style="text-align:center;">There is increased flexibility, muscular endurance, muscle strength, and respiratory function. It works on the physical body and through the mind-body connection, affecting the emotional cognitive functioning.&nbsp;</h4><hr>The research is convincing in the fitness component. This research goes back decades. If we give individuals asanas to practice, they become more flexible. We can measure this in inches and centimeters and degrees of motion. Pranayama practice increases respiratory function and the autonomic nervous system.From brain scanning and neuroimaging, molecular biological techniques, and biochemical assays, we are now starting to understand how self-regulation and mind-body awareness develop, what the relationships are in the different regions of the brain, and how this manifests in the brain. This is the most powerful outcome we’ve had from research during the past three to four decades.&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us4_4b88fbd3be.webp" alt="how-yoga-regenerates-us4.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_how_yoga_regenerates_us4_4b88fbd3be.webp 145w,https://cdn-prod-static.heartfulness.org/large_how_yoga_regenerates_us4_4b88fbd3be.webp 492w,https://cdn-prod-static.heartfulness.org/how_yoga_regenerates_us4_4b88fbd3be.webp 492w," sizes="100vw"></figure>&nbsp;The area where we don’t have so much scientific research is spirituality. Many people have argued yoga is so profound that you can’t possibly study it. I disagree. If you have a spiritual experience, and you can describe it, you can measure it. We have many questionnaires and assays that measure states of consciousness. We also know these states of consciousness are produced by the brain. We know there are networks in the brain that are affected by yoga practice that produce these states.One of the strongest pieces of evidence that it is the brain is the fact that psilocybin can generate unitive states of consciousness. Psilocybin is a drug that affects regions and networks of the brain. A subset of people who have taken psilocybin experience the full and complete unitive state of consciousness, which has the same degree of efficacy and life change that naturally-generated experiences have. We know there are regions and networks that can be activated to generate these states of mind.<hr><h4 style="text-align:center;">From brain scanning and neuroimaging, molecular biological techniques, and biochemical assays, we are now starting to understand how self-regulation and mind-body awareness develop, what the relationships are in the different regions of the brain, and how this manifests in the brain.&nbsp;</h4><hr>The model of the psychophysiological changes with the four outcomes can automatically apply to any circumstance or behavior. You can address hypertension, diabetes, depression, or anxiety. The two research areas that have had the biggest impact on policy change have been yoga for low back pain and yoga for cancer. We are starting to see strong movement in other areas, for example, yoga for diabetes. India has put an emphasis on the treatment of diabetes because of the epidemic there.In the West, we are seeing yoga in incarcerated populations, and the enormous potential for rehabilitation of criminal behavior. There are many areas where yoga is now used very effectively in mental health and the entire range of human disorders.To be continued.<hr><h4 style="text-align:center;">Illustrations by ANANYA PATEL</h4><hr>

Sat Bir Singh Khalsa

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