The mind-body connection

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.

Four aspects of traditional yoga

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. 

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. 

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. 

Physical postures, relaxation, Pranayama, and meditation are therefore the four most important components in yoga in modern practice. 

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.

Mind and body are connected

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. 

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. 

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. 

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. 

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. 

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.

Demystifying yoga

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. 

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.

Yoga and neuroplasticity

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? 

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. 

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.

Yoga for children

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.

Being aware of your internal state, both
psychological and physical,
is intimately linked with self-regulation

Children also experience another fundamental construct, which is mind-body awareness, a term which is now popularized as mindfulness. 

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.

Illustrations by ANANYA PATEL