Warm-up - preparatory part any training process, which includes performing special exercises immediately before the main part of the training complex. The main goal of warming up is to achieve an optimal level of central nervous system excitability and mobilize the physiological functions of the body before the upcoming load.

Sometimes the need for dynamic warm-up in the structure of a yoga complex is questioned. In our opinion, warming up is not only necessary, but also has its own characteristics.

Many asanas involve quite complex joint rotations necessary to take the pose and therefore warm-up is mandatory should include joint exercises.

Firstly, with active joint movements is happening normalization of the amount of synovial fluid, filling the joint cavities: if there is an initial insufficient amount, its formation and release into the joint cavity by the synovial membrane is stimulated; if there is an excess (which can occur during inflammatory processes), it is absorbed back into the blood or lymphatic bed. In addition, its viscosity and electrolyte composition changes. This greatly facilitates further work in asanas, prevents possible pain and, therefore, the impossibility of performing many poses.

Secondly, the articular apparatus, in addition to its own ligaments, also includes muscle tendons passing through the joint or attached to its capsule. Thus, the joint “coordinates” the action of a group of muscles whose tendons participate in the formation of the joint. The group is called functional and unites muscles that perform a specific motor act (the group includes the main muscle, synergists, antagonists and auxiliary muscles).

When used in warm-up all major joints, is happening coordination of relationships and movements of various functional muscle groups and parts of the body. This is one of the tasks that asanas “perform”. And therefore, joint gymnastics can be considered an integral part of the main complex, preceding a deeper study of intermuscular relationships in asanas.

Thirdly, articular surfaces and articular ligaments are an extensive receptor field, which includes more than 4 types of receptors that are located in the joint capsule, in the thickness of the joint ligaments, as well as in the tendons of the muscles passing through the joint or attached to its capsule.

Let's look at the main types of joint receptors. One of the types - Golgi endings sensitive to changes in the joint angle; another - Ruffini corpuscles,– to the speed of change. At the same time, Ruffini endings are also sensitive to the activity of muscles that change the tension of the joint capsule. Vater-Paccini endings sensitive to changes in the tension of the joint capsule due to its tension and movements. The difference between the Vater-Paccini endings and the Golgi and Ruffini receptors is that the former give a quick response, which lasts while the tension of the joint capsule changes and stops no later than 1 second. The latter are “slow” receptors, the adaptation period of which lasts for 0.5 -1 minutes.

Hence the need to warm up one joint for at least 1-2 minutes.

Thirdly, when performing joint gymnastics, blood and lymph circulation increases, local temperature rises, metabolism occurs more intensely, which helps to increase the elasticity of the ligaments, tendons and fascia of the muscles attached to the joint. This makes it possible to “stretch” the tendons (in this regard, it is understandable recommendation to perform joint exercises with tension, with a certain effort) and, as a consequence, “open” the muscle for further work in the asana. It is the density and elasticity of connective tissue elements muscle tissue, serving as a kind of frame, often does not allow the necessary muscle to be stretched and intensively worked.

Warm-up involves preparing muscle tissue. It is known that at rest, muscles receive about 15% of the minute blood volume (MBV). With dynamic muscle work, these indicators increase and can reach 88% of the IOC, primarily due to the opening of the “reserve” capillaries of muscle tissue. Volume velocity blood flow increases from 4 ml/min per 100 g of muscle tissue to 100-150 ml/min, that is, 20-25 times (O. Wade, I.M. Bishop, 1962; J. Schemer, 1973, Dubrovsky V.I. , 1982, etc.). Blood flow increases at the beginning of the exercise, and reaches a stable level by 3 minutes, depending on the intensity of the exercise and the initial state of health.

Increased blood flow leads to an increase in the temperature of muscle tissue from 34.8 C to 38.5 C. An increase in temperature, in turn, reduces the affinity of hemoglobin for oxygen and promotes its (oxygen) release from chemical bonds. And while the speed of blood flow will increase by 20 times, aerobic metabolism in the muscles can increase by 100 times due to an increase in oxygen utilization from 20-25% to 80%.

Some stages of glycolysis and glycogenolysis, oxidative processes that provide working muscles with energy, are sensitive to temperature increases. Consequently, as the temperature rises, the rate of oxidative processes and the supply of energy to the muscle will increase.

Thus, preliminary dynamic load contributes to the most efficient blood supply to the muscles, which contributes to the deep development of muscle tissue in asanas, without switching to anaerobic energy supply. This prevents the formation of lactic acid and the occurrence of sore throat.

The impact of dynamic warm-up on cardiorespiratory system comes down to increasing external respiration, heart rate, stroke volume, minute blood volume, blood pressure and stabilizing these indicators at a new level.

For the most harmonious and complete integration of the body into the activity, it is advisable involvement of more than 2/3 of the entire body muscles. Therefore, the warm-up should include general exercises for uniform training of the main muscle groups. If you want to prepare any zone more carefully, you can add special exercises .

From here you can roughly calculate duration of proper warm-up– to work out large joints and major muscle groups, increase and stabilize cardiorespiratory parameters, you will need at least 15-20 minutes. The duration of the dynamic load will depend on the body’s fitness: the more trained a person is, the less time it takes to get into the basic mode.

All of the above processes affect the state of the nervous system, helping to achieve optimal excitability.

Criterion for the correctness and sufficiency of the performed warm-up for a healthy person - a feeling of warmth, heat throughout the body, the appearance of sweat. This indicates a transition of metabolism to a new level; sweating helps to establish the required level of thermoregulation and better ensure excretory functions. The listed effects correlate with the signs of stimulation of the etheric body described in treatises on yoga.

To maintain the state achieved during warm-up, the rest interval before the next main complex should not exceed 10 - 15 minutes.

So, the basic rules for warming up:

1. Warm-up should involve at least 2/3 of the total muscle mass and last at least 15 – 20 minutes

2. The warm-up should have a general and a special part (if necessary, work on a specific area)

3. An obligatory part of the warm-up is joint gymnastics, with treatment of all large joints

4. Joint work should be done with additional tension.

5. The duration of working on one joint should be at least 1 minute

6. The criterion for correctly performing a warm-up is a feeling of warmth, heat in the body, and the appearance of sweating

7. The transition time from warm-up to the main complex should not exceed 10 – 15 minutes.

The desire to improve their health is the main reason why people turn to yoga.

Let us consider from a scientific (physiological) point of view the key aspects and mechanisms of the influence of yoga on human health:

Cleansing procedures(shatkarmas) are used without fail when practicing yoga at all stages of improvement. When working with the physical body, the entire body is thoroughly cleansed of waste and toxins, the intestines, sinuses, and tongue are cleaned, and special exercises are performed for the eyes and respiratory system. When working with consciousness, all negative thoughts and emotions are eliminated, the sphere of the subconscious is cleansed of the negativity accumulated over the years, and a mood of impeccability in deeds and actions is created. This practice of internal and external cleansing very quickly begins to provide powerful support to the immune system and facilitates further steps towards healing the body and mind.

Asana practice in static and dynamic modes it affects the human body in accordance with fundamental physiological laws, activating absolutely all functional systems. The functional state of the body and health are closely interrelated processes. An indicator of the state of health of the body is not only the absence of pathological disorders, but also the level of development of adaptive changes that arise due to systematic adaptation to increased demands and, in turn, are a protective factor against extreme stress. The beneficial effects of physical activity in yoga are realized through the activation of metabolism in the process of adaptation to the practice of asanas. During the adaptation process, changes occur in all organs and systems that are in one way or another involved in the management and provision of energy to working muscles:

– the musculoskeletal system is optimally trained,

- strengthens the heart and blood vessels,

— the reserves of the cardiorespiratory system are revealed,

— autonomic nervous regulation is improved,

- the hormonal and nervous systems begin to work more harmoniously and harmoniously.

As a result, practitioners of even the initial stages of hatha yoga experience a new quality of psychosomatic balance, when diseases that were the result of a negative psycho-emotional state and slagging of the body begin to disappear. In parallel with this, the tasks of strengthening muscles, increasing their elasticity and endurance, and improving the flexibility of the spine are solved. And this is the basis for good health, high performance and, ultimately, good mood and an optimistic attitude, which create a feeling of health.

Our body is an integral system. High performance, good health, absence of diseases - is possible only if in not a single cell of the body, organ or system there are areas where the genetic code is damaged, the innervation or supply of oxygen, hormones, amino acids, etc. is impaired, and the cells in general have high reserve capacity in case of “unforeseen circumstances”. However, certain damages and deviations from normal functioning in different parts of the body occur constantly. This is primarily due to the body’s reaction to stressful situations. everyday life, study and work. The body, in response to a stressful situation, reacts by activating the sympathoadrenal system, which leads to the release of stress hormones into the blood, which should stimulate the body to take active action (fight for survival or escape). If neither one nor the other occurs and a person does not respond to a stress factor with any physical activity, then in his body these same stress hormones destroy the membranes of those organs that have been weakened due to genetic characteristics, poor ecology, injuries or lifestyle. As a rule, we end up with diseases. cardiovascular system, gastrointestinal tract, autonomic nervous disorders or diseases of the musculoskeletal system.

07.06.2011

It is science, in modern conditions, that is important factor, which determines progressive transformations in any sphere of human activity, including yoga, as one of the most methodologically carefully developed systems of human self-improvement.

Under scientific approach we will mean considering yoga in the aspect of sciences that most thoroughly study the work of the human body and psyche, such as: physiology (studies the structure and patterns of functioning of the physical body), biomechanics (studies the possibilities of optimizing the functioning of the musculoskeletal system), psychology (studies the structure and patterns functioning of the psyche). However, it is worth noting that human capabilities have not been thoroughly studied not only by these sciences, but by all the others combined. Indeed, until now, scientists are unanimous in the opinion that they have discovered only an insignificant part of the true knowledge about the human being.

Physiological aspects of yoga contribute to a deeper understanding of the essence of the impact of hatha yoga exercises, first of all, as a therapeutic system and are prerequisites for building a scientific foundation for health-improving effects on humans. Let us consider, from a physiological point of view, the basic mechanisms of functioning of the human body as a result of the use of classical eight-step yoga (yama-niyama-asana-pranayama-pratyahara-dharana-dhiyana-samadhi).

From a natural science perspective, yoga appears as a method of self-discipline. In a physiological sense, we are talking about a certain system of teaching methods of conscious control and regulation of motor, sensory, vegetative and mental activity. In this case, a conscious influence on somatic and mental functions is carried out, coinciding with conscious “self-recognition”, “experience” of the function. The goal of yogic practice can be seen as intensive and precise research inner world a person, and in the implementation of practices and lifestyles that lead the body to a situational and constitutional optimum. In this sense, it would be legitimate to define yoga as individually practiced and subjectively experienced “therapeutic physiology.”

The human body has about 200 segments of striated muscle, each of which is surrounded by fascia, which turns into a tendon and is attached to the bone. In addition, at the points of articulation of bones - joints, there are ligaments that form joint capsules. Each such segment has receptors through which the central nervous system receives appropriate information about the strength and nature of irritation (excitation). The immediate localization of this irritation is the cerebral cortex.

Thus, by stimulating certain muscle groups, using static and dynamic training modes, as well as stretching and relaxing muscles, with the help of motor actions and asanas, an indirect effect on the central nervous system becomes possible. Stimulation of certain areas of the cerebral cortex affects the thought process and associated feelings and emotions. Mental activity, in turn, affects both the skeletal and smooth muscle muscles of the internal organs. In addition, certain body positions affect the endocrine system, which is also manifested in the corresponding reactions of the body. The use of various means and methods of working with the musculoskeletal system allows one to achieve the necessary functional reactions and states of the human body to perform or solve the corresponding tasks.

Speaking in the language of physiology, there is an impact on the functional state of the central nervous system, therefore the regulation of the mental and physiological functions of the body is carried out. Due to this, a person can subjectively diagnose his psychological and physical conditions, as well as implement appropriate programs for their correction. This process of self-knowledge makes it possible to bring a human being to a new stage of evolutionarily significant changes and, as a consequence, to a higher level of personality realization.

The first two stages of classical yoga(Yama and Niyama) are represented by rules of behavior that are found unchanged in all schools of yoga. Moreover, they have also become generally accepted moral precepts for all those who, although not practicing yoga, live in the Indian cultural traditions of Hinduism, Buddhism or Jainism, and, apparently, only the purification precepts are not observed as strictly as in yoga . At first glance, it seems that Yama and Niyama are not directly related to physiology. However, in the sense of a holistic consideration of the eco-socio-psycho-somatic organization of life, some of these prescriptions have points of contact with physiology. For purely medical areas of activity in which psychotherapeutic, psychohygienic, socio-medical or physio-dietological aspects are important, tempting prospects may be hidden here.

Prescriptions of Yama and Niyama from a physiological point of view have an energy-saving effect on human psychosomatics and help in any circumstances to maintain the regime of optimal energy-informational relationships with the World and with oneself. The level of stress hormones is noticeably reduced as a result of persistent practice of the first two steps of yoga. In addition, Yama covers all subsequent stages of yoga or prepares for them, and Niyama, through practices of cleansing the physical body, promotes active mechanical stimulation of the mucous membranes, thereby causing revitalization of visceral functions, reduces susceptibility to pathogenic factors and reduces the reactivity of the mucous membranes, promoting hardening.

From a physiological point of view, the practice of internal and external cleansing very quickly begins to provide powerful support to the immune system and facilitates further steps towards healing and improving the body and mind.

Asana is the third stage of classical yoga, represented by poses. This step is perhaps the most popular due to its detailed development in Hatha Yoga.

Many asanas deform the body cavities, in particular the thoracic and abdominal ones, which leads to a change in pressure and, accordingly, volume. At the same time, in those lobes of the lungs that are in the expandable area chest, the alveoli expand more, i.e. there the area of ​​gas and blood exchange increases.

Under the influence of asanas, the consequences of abdominal deformation will be completely different. Retractions and protrusions of the abdomen, wave-like contractions of the abdominal muscles in the horizontal and vertical plane lead to activation of the abdominal region of the nerve plexuses located deep inside the abdominal cavity, which activates the parasympathetic department of the autonomic nervous system, as a result of which manifestations of psycho-emotional stress disappear and the person becomes calm and balanced.

Many yoga asanas stimulate gastrointestinal motility and affect blood circulation. Regarding the gastrointestinal tract as a whole, the following conclusion can be drawn: changes in pressure accompanying stretching (twisting) of the torso, first of all, lead to stretching of the muscles of the intestinal wall. Conditioned by asanas, as well as bandhas, mechanical effects on the digestive tract can, first of all, stimulate intestinal motility and normalize the functioning of the gastrointestinal tract.

Along with changes in cardiac activity and blood pressure as part of the general energetic adaptation of the blood circulation, asanas influence blood circulation through changes in three mechanical quantities: pressure inside the body cavities, hydrostatic pressure and possible local pressure fluctuations due to the biomechanical position of the limbs. These influences can affect, on the one hand, hemodynamics in the systemic or regional circulation, and, on the other hand, fluid exchange in the microcirculation area.

As a result, there is an increase in the number of blood cells and increased lymphatic outflow, which has a beneficial effect on the condition of muscles, internal organs and the hormonal system. As a result, immunity increases, the level of endurance of the body and resistance to adverse environmental influences increases.

Biomechanical principles of asana practice and kriyas can be traced in the following aspects of the influence of hatha yoga on the functional state and motor activity of a person:

Firstly, in humans, when adapting to the environment, all the infinite variety of brain activity is finally reduced to just one phenomenon - muscle movement. To realize this phenomenon, the body has a powerful muscular system, part of the musculoskeletal system, which uses various forms of activity - dynamic, static and tonic. All levels of the central nervous system and hormonal apparatus are involved in the process of combining and regulating all forms of motor activity: the cerebral cortex, basal ganglia, limbic system, cerebellum, brain stem and spinal cord. The involvement of all levels of the central nervous system in the implementation of motor adaptation is an indicator of the multifaceted significance of yoga exercises for the life of the body.

Secondly, motor activity manifested during the practice of asanas and kriyas of hatha yoga is a genetically determined biological need. Satisfying the need for movement is as vital as any other, for example, for food, water, etc. The purpose of any need is to encourage the body to satisfy it. Consequently, the need for motor activity, performing an incentive function, ensures the interaction of the organism with the environment and contributes to the improvement of forms of adaptation (adaptation) to changing environmental conditions.

Thirdly, the systematic physical activity of hatha yoga is an effective universal training factor that causes favorable functional, biochemical and structural changes in the body. The global training effect of physical activity is due to the fact that the body reacts to it according to the principle of systematicity, involving adaptation mechanisms in the process: neurohumoral regulation, executive organs and autonomic support.

Fourthly, deep systemic and local transformations in the body during the practice of physical exercises of hatha yoga are associated with the decisive role of the functions of the genetic apparatus of the cells responsible for the implementation of movement. The result of systematic training of the body and mind is an increase in mitochondria (energy ultrastructures of the cell) of nerve and muscle cells and the energy potential of skeletal muscles. The same positive morphofunctional changes occur in the mechanisms of nervous and humoral regulation, as well as in the circulatory, respiratory, and excretory systems. The end result of these transformations is increased vitality of the body and improved health.

And fifthly, positive effect Yoga exercises have two aspects: specific, manifested in the body’s endurance to physical activity, and nonspecific, expressed in increased resistance to other environmental factors and diseases. This determines the protective (preventive) function of systematic motor activity. The preventive nonspecific effect of physical activity in yoga is expressed in increasing resistance to pain and negative emotions, improving the ability to learn and, which is especially important for modern people, increasing the body’s resistance to factors that cause damage to the heart and circulatory system, the appearance of which is largely facilitated by stress. Hatha yoga exercises, transferring energy exchange to an optimal and economical level, ensure high stress resistance of the body to various unfavorable factors of the biological, and especially social, environment.

Physiological prerequisites for the beneficial effects of pranayama on the human body and psyche are caused, first of all, by the reflex effect of air passing through the nasal sinuses on many systems and organs of the human body. In addition, excursion of the diaphragm (with deep “abdominal” breathing) is an additional massage of the abdominal organs.

Rare, full and deep breathing increases the amplitude of changes in the partial tension of oxygen and carbon dioxide in the blood, which helps relax the smooth muscles of blood vessels and improves nutrition of the tissues of the nervous system, internal organs and muscles.

Pranayama- special breathing exercises that affect the physiological component of a person by changing the concentration of oxygen and carbon dioxide, as well as the emotional component, influencing it through a system of psychosomatic correspondences using specific types of breathing. Mechanisms of action breathing exercises include:

1. change in the ratio of oxygen and carbon dioxide concentrations in the body;

2. inclusion of various groups of respiratory muscles in the process of breathing;

3. reflex effect on the brain through influence on olfactory and other receptors;

4. massage of internal organs;

5. reflex effect on the sympathetic and parasympathetic nervous system.

By practicing pranayamas, especially long-term breath holdings, and energy pumping, the adaptive functions of the body expand, and consciousness becomes resistant to experiencing various altered states. In the traditional understanding, breathing exercises serve to control the receipt and distribution of prana in the body, which, on the one hand, should give harmony of body and spirit, and on the other, prepare or directly lead to spiritual meditative practices.

The concept of "meditation" Usually the stages of yoga from the fifth to the eighth (raja yoga) are combined. Due to the well-known similarity with Japanese Zen and similar schools, many different Eastern psychotechniques are summarized under the same term. Through meditation, a person clears his consciousness and harmonizes psychosomatics. Modern medicine confirms that meditation can improve mental focus, effectively eliminate stress and even alleviate chronic diseases.

Meditation strengthens the immune system against a number of diseases, including influenza, hypertension, asthma, spastic colitis, psoriasis and even cancer. This is the result of ten years of research carried out by America's leading neurosurgeons at the Massachusetts Institute of Technology (MIT), the temple of the world's most advanced science, located in Cambridge in the suburbs of Boston.

Meditation reduces the activity of a certain part of the brain, namely the right prefrontal cortex, which is associated with negative emotions - anxiety, anger, fear - and depression. People who meditate regularly develop more antibodies to fight off infections such as flu and colds because their left prefrontal cortex, which is associated with positive emotions, is more active.

Many researchers note a decrease in breathing rate and heart rate in a meditative state, which indicates the body’s transition to a trophotropic state. The latter is characterized by activation of the parasympathetic nervous system, and therefore helps relieve stress. Deep meditation has a therapeutic effect due to the fact that it: a) is, from a physiological point of view, the exact opposite of the sympathetic stress response; b) contributes to the normalization of the psychophysiological functioning of the body.

A scientific approach to understanding yoga serves as a guarantor of a competent attitude towards one’s own practice and a guarantee of a high level of training for specialists teaching yoga, because relies exclusively on the objective fundamental laws of the existence and activity of a human being.

Dietrich Ebert. PHYSIOLOGICAL ASPECTS OF YOGA.. 1

PREFACE TO THE GERMAN EDITION... 1

1. INTRODUCTION. 2

1.2. Construction of classical yoga. 5

1.3. The traditional idea of human body. 8

1.4. Yoga and physiology. 9

2. YAMA and NIYAMA.. 10

3. ASANA (POSE). 16

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

3.3.Effects on blood circulation. 24

3.4. Functional and energetic aspects of asanas. 31

3.5. Biomechanical aspects of asanas. 38

3.6. Somatosensory effects of asanas. 40

3.7. Sensorimotor aspects of asanas. 42

4. PRANAYAMA.. 48

4.1.Theories of prana.. 48

4.2.Pranayama techniques.. 50

4.3. Breathing forms and parameters of pranayamas.. 52

4.4. Energy exchange in pranayama. 59

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

5. MEDITATION. 71

5.2. Meditation techniques.. 72

5.3. Physiological effects meditation.. 75

5.4.Psychophysiological significance of meditation.. 91

7. CONCLUSION. 103

8. GLOSSARY.. 104

9. BIBLIOGRAPHY. 108

PREFACE TO THE GERMAN EDITION

Dietrich Ebert, HD

The wide spread and popularity of yoga indicate a growing need in society for what is commonly called “anti-stress”, “relaxation”, “self-control” or “the ability to concentrate”. Hence the need for a scientific assessment of this phenomenon also arises. In many countries, attempts of this kind have already been made, more or less confirmed by relevant data (see, for example, Vigh (1970) in Hungary, Mukerji and Spiegelhoff (1971) in Germany, Funderburk (1977) in the USA). This book is addressed to doctors, biologists, psychologists, psychotherapists; it summarizes the data available to the author, mainly from a physiological point of view. Elementary information from the practice of yoga is assumed to be known, so this book is in no way an introduction to the practice of yoga, much less a guide to the exercises.
Although the publications available today are often poorly connected with each other, and many of the measured values ​​are not accompanied by any physiological commentary, and some studies were even carried out carelessly (which is indicated in the appropriate places on occasion), nevertheless, in this book the author tried to give a closed description and physiological assessment of the issues involved.
Each chapter opens with a brief introduction to the relevant physiological problem for those who are familiar in principle with human physiology, but are not specialists in this field. For those wishing to gain a deeper understanding of the physiological basis, references to additional literature are provided in the appropriate places. A more detailed presentation of physiological issues would be beyond the scope of this book.
It should be especially emphasized that we are talking here only about selected “aspects”, outside of which there are points of view that are not discussed here, but are quite worthy of attention within the framework of this topic. This is especially true for other areas of medicine. It would be highly desirable to gain a deeper understanding of yoga over time, for example from the point of view of clinical medicine or psychotherapy. The choice of aspects proposed here should therefore serve as a stimulus for the further accumulation of data and, accordingly, for the conduct of new research, thereby contributing to the scientific development of this great heritage of world culture.
For numerous fruitful discussions, criticisms and corrections, I sincerely thank my friends and colleagues Dr. P. Lessig, Dr. W. Fritzsche and Dr. Z. Waurik. I also sincerely thank the ethnologist Mr. G. Kucharski for numerous references on Indological issues, which occupy a significant place in the text, often without any references. My special thanks also go to my wife, Dagmar Ebert, for their mutual understanding and support in my work.

Dietrich Ebert

INTRODUCTION

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

Definition of yoga

The history of yoga in Indian culture goes back thousands of years. Already in pre-Aryan India (approximately 2500 - 1800 BC) the first images of yogis are found. After the Aryan invasion of North India around 1000 B.C. Indo-Aryan culture formed in the Ganges River valley. Even before its first flowering, around 500-100 BC, the Vedas (Hymns of “knowledge”) were written down. These are the oldest written monuments of the Indo-European languages ​​that have survived to our time (Rig Veda, about 1000 BC). The Upanishads, philosophical commentaries on the Vedas, date back to a somewhat later time. From the wealth of thought imprinted in them, over time, six great Brahminical darshanas (philosophical systems) were formed: Mimamsa, Vedanta, Sankhya, Yoga, Vaisheshika and Nyaya.

Thus, yoga as one of the philosophical schools came to us from the last third of the 1st millennium BC, being closely connected with the philosophy of Samkhya, one of the most ancient philosophical systems of India. It must be said that the concept of philosophy in ancient india in addition to theoretical understanding of the world, it also included a unique way of life (Mylius 1983). Moreover, if Sankhya philosophy had as its subject precisely the rational-theoretical interpretation of world problems, then yoga was rather a practical system of self-knowledge. However, ultimately yoga was supposed to lead to the same results as the rationalistic philosophy of Sankhya.

Both systems are based on the same cosmology and proceed from a typically brahmanical moral-causal world order, according to which every act, every action (karma), in addition to its natural meaning, has another meaning, which, regardless of space and time, but only based on the interconnection of circumstances can naturally cause and influence new circumstances. These influences can only be realized in the next life, after a new birth. Thus, this cosmology includes the doctrine of the “transmigration of souls”, the “wheel of rebirths”. Each human act has as its consequence a certain confluence of circumstances arising from the principle of moral responsibility, and thus, in order to obtain the least sad rebirth possible, as well as to reduce or completely eliminate suffering already in this life, a correct understanding of cause-and-effect relationships and the correct image of life - which is what turning to yoga gives.

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

1. Pramatter (Prakriti), unmanifested, formless, disordered, active, is in constant motion, devoid of spirituality and self-awareness.
2. The spiritual entity, the "soul" (Purusha), is inactive, spiritual, and self-aware.

This spiritual essence is separated from the material world of events by a deep and insurmountable abyss, which also applies to man, in whom the core of his own being opposes the objective processes occurring in him as an alienated and indifferent entity. The reason for this is that thinking (chitta) in a person (from a linguistic point of view, it is unclear how adequate the translation of “chitta” is with the word “thinking”) is a product of prakriti and, accordingly, is associated with objects of perception, that is, it perceives the form of these objects, changing thereby its own gestalt (eigene Gestalt). This is how the false identification of the soul with objects arises. To break this vicious circle, a means must be found to consciously stop the soul's false identification with objects (Chattopadhyaya 1978). And this remedy is yoga.

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

In the strictly atheistic Samkhya system, liberation is brought by rational knowledge and a virtuous lifestyle, while in yoga, liberation is realized through meditation and self-knowledge, and yoga, unlike Samkhya, is characterized by some theistic component, which, apparently, psychologically facilitates the realization of liberation ( see chapter 2). However, to Indologists this theistic component seems artificial (Frauwallner 1953, Glasenapp 1949). Theism does not correspond to the Samkhya worldview and can be considered an alien element in relation to yoga. From the point of view of philosophical content, there is nothing fundamentally new in yoga compared to Samkhya philosophy. Yoga only brings an in-depth understanding of psychology and the mechanism of the liberation process. So it is hardly legitimate to consider yoga as an independent philosophical system, but it would be more accurate to consider it a practice of the Samkhya theory (Frauwallner 1953, Chattopadhyaya 1978). The psychological mechanism of liberating enlightenment is considered on the basis of “mystical physiology” (see 1.3).

This yoga, oriented towards the path of practical self-knowledge, found its classical formulations in Patanjali's Yoga Sutra (ca. 200 BC). Sutras are sayings that are in the nature of axiomatic statements, which to a certain extent form the quintessence of the teaching. Each of the six Brahminical darshanas has its own fundamental sutras formulated in the form of axioms. As for the Yoga Sutras, it consists of four books:

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

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

Like all Brahmanical systems, the school of yoga in subsequent times was also provided with very detailed commentaries and additions. Further, already in the early Middle Ages, some significant changes in methodology were discovered, and a great many subtypes and variants of yoga emerged. Numerous schools of yoga differ in the characteristics of the technique of performing exercises, in their approaches to the problem of spiritual and physical self-improvement and, accordingly, in the objects of concentration.

Table 1. Some of the famous forms of yoga

Yoga forms	The original object of spiritual self-improvement, respectively, the subject of concentration exercises (Evans-Wentz 1937)
Hatha yoga	Body functions, breathing
Mantra yoga	The sound of syllables or words
Yantra yoga	Geometric shapes
Karma yoga	Actions and selfless activities
Kriya yoga	Physical and spiritual cleansing
Tantra yoga	Psychic experiments
Jnana yoga	Knowledge, cognition
Laya yoga	Willpower
Bhakti yoga	Divine love, dedication
Kundalini yoga	Esoteric ideas

In Europe, hatha yoga has gained popularity, which literally means “yoga of the Sun and Moon” (more precisely, “Combination of solar and lunar breathing” - Evans-Wentz 1937) and is often translated as “yoga of body control,” although, of course, this also includes spiritual practices. The most important classical texts on hatha yoga are the Hathayogapradipika, Shivasamhita and Gherandasamhita, which appeared in the 11th-17th centuries AD. (Kucharski 1977). Gorakshanath and Matsyendranath are considered the founders of hatha yoga.

Yoga was transferred to other countries, especially in East Asia, where, in particular, their own own schools yoga (Evans-Wentz 1937), moreover, new forms of culture arose, such as Zen in Japan (see 5.1). For centuries in Asia, and especially in India, yoga has remained a living practice and can still be found in our traditional forms(Brunton 1937, Vivekananda 1937, Ananda 1980).

In the current century, this modern and relevant yoga has become widespread in Europe and America, which has led to the emergence of a number of its Europeanized forms under mottos such as: “Yoga and Christianity”, “Yoga and Sports”, “Yoga and Medicine”. The abundance of forms, the intervention of European cults and philosophical ideas gave rise to that variety of exotic sects, in which “yoga itself” is hardly recognizable.

1.2. Construction of classical yoga

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

1. Intensive improvement, especially of the third and fourth stages, led to hatha yoga, which, due to the numerous and difficult variety of poses, is also called “body yoga” or “strong yoga.” The following basic components are common to all types of yoga:
2. Available code of conduct(set out in the first and second stages), which formally determines a person’s attitude to society and to himself.
3. Yogic praxis is always associated with conscious execution physical and mental exercises that are done regularly.
4. The execution of all elements of the exercise must be accompanied by conscious mental focus.
5. Setting the consciousness to some passivity(for example, during self-observation of breathing using the formula “I should breathe,” etc.) is a psychological technique that is different from “active concentration” (for example, when doing mental calculations), and creates a psychological basis for mental concentration.

The classical eightfold path is expounded in principle in the second and third books of Patanjali's Yoga Sutras. Since we are giving the most concise presentation, only the sutras dedicated to this topic will be quoted here:

Eight limb yoga

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

I am a step

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

I am a step

II/32 Internal and external purification, contentment, mortification, study and service to God are Niyama.(Niyama literally means: self-discipline; instead of mortification, the concept of “asceticism” is often used).

I am a step

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

I am a step

II/49 This is followed by mastering the movements of inhalation and exhalation (Pranayama). II/53 The mind becomes capable of Dharana. (Pranayama literally means: “restraint of prana” or “control of energy.” By prana is meant vital energy - see Chapter 4. - which comes through breathing and is regulated by it. Based on this, a free translation of pranayama is given by the term “regulation of breathing”) .

I am a step

II/54 Detachment of the senses (Pratyahara) is achieved through disconnecting them from their own objects and simultaneously accepting the nature of mind (chitta). II/55 The result is complete mastery of the senses.(Psychologically accurate translation of the term “pratyahara”: “Lack of connection between the senses and the objects of their sphere of perception”).

I am a step

III/1 Dharana is keeping one's thinking on a specific subject.(Dharana is often simply called “concentration” or “fixation of thought”).

I am a step

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

I am a step

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

I am the steps

III/4 These three, when applied to one single object, are samyama. III/5 Upon achieving this, the light of knowledge is ignited. III/12 The focus of citta on any object is achieved when the past and present impressions are the same.

The remaining sutras not quoted here explain and complement what has already been said and are of a more philosophical and didactic nature.

Even today, classical eight-step yoga is practiced in India in this full form, but various variations are also taught. Moreover, both the number and prevalence of the above-mentioned varieties of yoga have increased significantly. Further, it became common to select individual elements or groups of exercises from the system and use them as therapeutic agents in medical practice. Many government-funded clinics and yoga institutes offer yoga therapy techniques for various groups of diseases, which are partly based on clinical experience (see Chapter 6). In addition, for preventive and hygienic purposes, yoga is included in the training programs of schools and sports institutions.

Modern European literature on yoga, consisting mainly of practical recommendations and attempts at interpretation, also contains more or less developed elements of the classical yoga system. Unfortunately, under the influence of sectarian movements and commercial interests, the original content of yoga that is still preserved, albeit incomplete, is often displaced into the dubious area of ​​superficial speculation. In medical practice, yoga as a system is not used, although there are many applications, primarily in the field of psychotherapy and physiotherapy.

Fig.1. Ancient Indian scheme subtle body with seven chakras and three main nadis: Ida (blue), Pingala (red) and Sushumna (straight). The symbolic content of the chakras is conveyed by the number of lotus petals.

Yoga and physiology

If we ignore all those cultural and historical forms and interpretations in which yoga was modified or included, then from a natural science perspective, what ultimately remains is some empirical knowledge that exists independently of any interpretation, in which yoga appears as a method of self-discipline. In a physiological sense, we are talking about a certain system of teaching methods of conscious control and regulation of motor, sensory, vegetative and mental activity. In this case, there is a conscious impact on somatic and mental functions, coinciding with conscious “self-recognition”, “experience” of the function.

The goal of yogic practice can be seen both in “...an intensive and precise exploration of the inner world of man...” (Scheidt 1976) and in the implementation of practices and lifestyles that lead the body to “... a situational and constitutional optimum.. ." (Schultz 1954). From mental and physical self-discipline one can expect physiologically measurable effects, as well as health-improving effects in terms of prevention and therapy. In this sense, it would be legitimate to define yoga as individually practiced and subjectively experienced “physiology.” To what extent this “experienced physiology” is comparable with our European objective physiology will be the subject of subsequent discussions.

YAMA and NIYAMA

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

The first two stages of classical yoga are represented by rules of behavior that are found unchanged in all schools of yoga. Moreover, they have also become generally accepted moral precepts for all those who, although not practicing yoga, live in the Indian cultural traditions of Hinduism, Buddhism or Jainism, and, apparently, only the purification precepts are not observed as strictly as in yoga . At first glance, it seems that Yama and Niyama are not directly related to physiology. However, in the sense of a holistic consideration of the eco-socio-psycho-somatic organization of life, some of these prescriptions have points of contact with physiology. For purely medical areas of activity in which psychotherapeutic, psychohygienic, socio-medical or physio-dietological aspects are important, tempting prospects may be hidden here. Therefore, we will consider these prescriptions in a little more detail, and we will particularly focus on the relationship with the physiology of diet and cleansing procedures.

Prescriptions of Yama and Niyama

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

II/33 To repress thoughts that interfere with yoga, you need to evoke the opposite of them.

II/34 Obstacles to yoga - murder, untruthfulness, etc., whether they are already committed, whether they have a cause or motive, due to greed, anger or ignorance, and whether they are mild, moderate or excessive - have as their effect infinite ignorance and need. This is the method of thinking the opposite.

The awakening of thoughts is attributed here with decisive significance as a mechanism for controlling behavior. This principle of “priority of spirituality” for human behavior, which must be developed in order to manage and use biological instincts, correlates with the Marxist theory of social determination of human behavior, since the content of thinking in this case depends, among other things, on social determinants.

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

This principle of non-killing (ahimsa) is broadly understood as the principle of non-violence. It embodies the principle of non-violence towards all the creation of the creator, as well as compassion for all those who suffer. In its extreme form, this commandment is practiced by Jains, who sweep the road in front of them and wear a scarf on their faces so as not to accidentally kill any insect.

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

Truthfulness (satyam) is understood here as comprehensively as described above (II/34). This has the following relation to physiology. When a non-truth is told, then in order to maintain social credibility, another, parallel model containing a lie must be added to the intrasubjective model of behavior. With this parallel model, which has no correspondence in reality, every real situation has to be compared and reconciled in order to be able to exist in society as an integral person. This requires overstrain of mental activity and overexpenditure of mental energy, which prevents spontaneous behavior and direct regulation of relationships with the outside world.

II/37 If a yogi is strengthened in non-theft, then all treasures flock to him.

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

II/38 Through consolidation in abstinence, strength is acquired.

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

II/39 If he has strengthened himself in non-greed, he will receive the memory of a past existence.

Aparigraha is often translated as absence of greed.

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

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

The most important and voluminous integral part Niyama are purification practices (Kriya, see Chapter 2.2.), which, however, are not explained in the Yoga Sutra, but appear in later texts, sometimes they can also be found in connection with pranayama or in mudras.

II/42 From contentment comes the highest happiness.

Satisfaction (santosha) with what exactly happens or how exactly an event happens can be trained by taking into account only the positive aspects contained in everything and ignoring the negative aspects. In this case, it is initially accepted that every event contains both aspects, and then the negative aspects are learned in interaction with one’s own personality.

II/43 As a result of asceticism, hidden powers are imparted to the senses and body through the removal of impurities.

Asceticism, often defined as rigor (tapas) - one of the prescriptions of self-discipline - covers all subsequent stages of yoga or prepares for them. It's about training willpower through the practice of overcoming your own needs. Asceticism includes, for example, periods of fasting, during which there is resistance to the needs of nutrition, sexual abstinence, as well as periods of social isolation (loneliness) in order to resist the needs of communication and social contacts. Experiencing physical pain is also common.
Niyama includes study of texts, devotion to a god, or worship of a guru. Of course, the study of texts restores the relationship with cultural tradition.
Loving self-surrender became the main goal of bhakti yoga (cf. Bhagavad Gita, c. 400 BC). In this case, what is significant is not the object of veneration, but the actual fact of veneration, i.e. the practice of self-giving towards anyone.

Yoga diet

All yoga schools give special recommendations on the quantity and quality of nutrition, which are not mentioned by Patanjali and also cannot be attributed to one or another stage of the eightfold path. These recommendations are summarized by Kuvalayananda and Vinekar (1963) as follows:

1. Avoiding overeating, establishing the individually required amount of calories.

2. Following a dairy-vegetable diet (without eating meat, but without a ban on all “animals”)

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

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

4. Avoidance of all stimulants, such as strong spices and drugs.

A number of dietary recommendations are based mainly on the traditions of Ayurveda. Ayurveda (ca. 200 AD) is a system of ancient Indian medicine that also contains information on biologically active substances (pharmacy) and diet. Here you can see a lot in common with ancient Chinese ideas regarding health and diet, where the goal is achieved by a well-balanced diet. Following these dietary recommendations in selected cases could be a worthy task for clinical biochemistry.

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

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

Purely plant foods are poor in proteins and fats, so without olives and nuts, the calorie requirement can only be satisfied a large number bulk food (Rapoport 1969). In addition, vegetarians do not get enough of some essential amino acids. They also show a decrease in serum globulin levels (Kanig 1973). However, a counterexample in this regard is strict vegetarians who live to an old age. Vegetarian food enriched with dairy products can already be considered complete.

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

In yoga, it is recommended to limit food intake. Eating should be completed when hunger is satisfied, a setting aimed at avoiding satiety and overeating. Temporary fasting is recommended, the effect of which is seen in increasing mental energy. During fasting, the body's own energy needs are met by the breakdown of the body's reserves, while the level of protein in the blood remains unchanged, the content of all lipids falls, and the breakdown of muscle tissue is prevented by regular training (for example, the practice of asanas) (for more details, see: Krauss 1979, Seidel, Bosseckert 1971). After overcoming the so-called hunger crisis, psychophysically beneficial results such as improved vision and a lower hearing threshold have been described (Krauss 1977). All yogis emphasize a similar increase in psychophysical indicators, and their descriptions range from “improved well-being” through “increased tone” to “abilities for expanded perception.” Systematic research and substantiation of these relationships is of significant interest.

In the clinical picture of the psychiatric disease Anorexia nervosa (neurotic lack of appetite), accompanied by chronic malnutrition, an increase in mental performance is also reported. For example, teenagers suffering from this disease are often among the highest achieving students in their age groups.

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

ASANA (POSE)

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

Seated poses

Padmasana * Lotus Pose
Vajrasana * Firm Pose, Heel Pose
Sukhasana * "easy pose", Tailor's Pose

Inverted poses

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

Torso rotation

Matsyendrasana * "Matsyendranatha pose", Twisted pose
Ardhamatsyendrasana * semi-twisted pose
Vakrasana * spinal rotation

Bend the torso forward

Paschimottanasana * cross bending pose, back pose
Halasana * Plow Pose (also an inverted pose)
Yoga mudra * symbol of yoga
Yoganidrasana * sleeping pose

Bend the torso back

Matsiasana * fish pose
Bhujangasana * cobra pose
Shalabhasana * grasshopper pose
Dhanurasana * bow pose
Chakrasana * wheel pose

Balance exercises

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

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

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

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

The physiology of yoga explores questions of this type:

• The influence of yoga techniques on the ANS
• The influence of yoga techniques on the cardiovascular system
• Physiology of meditation practices
• Traditional methods of psychophysical self-improvement and others

More detailed information and some studies on the physiology of yoga you can see in the corresponding section.

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

Effect on physiology:

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

On the psyche:

Asanas make the mind strong, able to overcome pain and adversity. They develop determination, focus and confidence. With regular practice of asanas, equanimity becomes a normal state of mind. You can face all the problems of the world, all the anxieties and sorrows with absolute calm. The mind calms down, the colors of life become brighter, and difficulties turn into a means of achieving perfect mental health. The practice of asanas awakens dormant energies, which cause others to feel a sense of trust and desire for the person radiating them. There is an expansion of consciousness, a person is able to see himself and the world around him.

Yoga – asana and spirituality:

Asanas are the third step of the eight-step path of Raja Yoga, and in this aspect, asanas prepare the body and mind for higher yoga practices, namely: pratyahara - withdrawal of the senses from objects, dharana - concentration, dhyana - meditation and samadhi - achievement of cosmic consciousness. Classic texts on hatha yoga: “Hatha Yoga Pradipika” and “Gheranda Samhita”. And although asanas by themselves cannot provide spiritual enlightenment, they are nevertheless an important part of the spiritual path. Some people believe that asanas are just physical exercises that have no connection with spiritual development. This is a completely wrong point of view. For those who seek to awaken and develop their psychic abilities, asanas are an almost inevitable necessity!

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

The human body has about 200 segments of striated muscle, each of which is surrounded by fascia, which turns into a tendon and is attached to the bone. In addition, at the points of articulation of bones - joints, there are ligaments that form joint capsules.

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

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

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

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

In physiological terms, there is an impact on the functional state of the central nervous system, that is, on the mental and physiological functions of the body. Using this knowledge and capabilities, a person can correct various dysfunctions of his body.

This process of self-knowledge makes it possible to bring a human being to a new stage of evolutionarily significant changes and, as a consequence, a higher level of personality realization. However, the practical achievement of these changes, such as spinal correction or relief from chronic stress, requires special knowledge and must be implemented gradually. At first, it is necessary to practice under the supervision of a qualified specialist who will be able to monitor the correctness of execution and adapt personal practice complexes to changes in the body’s condition.

It is traditionally believed that hatha yoga asanas can be practiced at any age, up to old age. The followers of the system were able to purely empirically, by summarizing centuries of experience, discover the basic general biological pattern: correctly selected and dosed functional load, with regular systematic repetition in the form of exercises, shapes and improves the body, its tissues, organs and systems.

Hatha yoga classes help you acquire the skill of deep relaxation, which also has a beneficial effect on the emotional sphere, eventually developing stress resistance. Psycho-emotional stability training gives a person the opportunity to even consciously reduce pain.

Physiological aspects of Yoga. Ebert D.

Per. with him. - St. Petersburg, 1999. - 160 p.

The book contains introductory information on yoga itself, but its main focus is on the physiological processes underlying the exercises of yogic practice.

This concerns the physiological mechanisms of maintaining posture and muscle tone, energy shifts, cardiovascular, respiratory and endocrine systems, metabolic processes. Considerable attention is also paid to the activity of various parts of the nervous system.

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CONTENT
PREFACE TO THE GERMAN EDITION
1. INTRODUCTION
1.1. Definition of yoga
1.2. Construction of classical yoga
1.3. Traditional view of the human body
1.4. Yoga and physiology
2. YAMA and NIYAMA
2.1. Prescriptions of Yama and Niyama
2.2. Yoga cleansing treatments
2.3. Yoga diet
3. ASANA (POSE)
3.1.Definition and classification of asanas.
3.2. Mechanically determined effects of asanas on internal organs
3.3.Effects on blood circulation
3.4. Functional and energetic aspects of asanas
3.5. Biomechanical aspects of asanas
3.6. Somatosensory effects of asanas
3.7. Sensorimotor aspects of asanas
4. PRANAYAMA
4.1.Theories of prana
4.2.Pranayama techniques
4.3. Breathing forms and parameters of pranayamas
4.4. Energy exchange in pranayama
4.5. Effects of pranayama on blood circulation
4.6. The role of breathing in the human body
5. MEDITATION
5.1.The concept of meditation
5.2. Meditation techniques
5.3. Physiological effects of meditation
5.4. Psychophysiological significance of meditation
6. YOGA AND ADAPTATION PROCESSES
6.1.Meaning regular classes yoga
6.2.Sensorimotor system
6.3. Vegetative system
6.4. Mental adaptations
6.5. Learning special abilities
6.6. Yoga therapy
6.7. Contraindications
7. CONCLUSION
8. GLOSSARY
Bibliography

The anatomical and physiological foundations of the nervous system were examined; based on the knowledge gained, it is possible to specifically delve into the study of the effect of yoga practice on the central and autonomic (autonomic) nervous system.

Static exercises.

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

When performing yoga asanas, the impulses going to the central nervous system from stretched muscles and tendons differ from significant impulses in isotonic exercises, since during the performance of yoga poses this impulse is not accompanied by a significant increase in energy consumption and the formation large quantity heat Energy exchange when performing a headstand (VO2 -336ml/min) is approximately 1.5 times higher than in a lying position (VO2 -200ml/min). When performing yoga poses, lactic acid, which is formed during intense muscle work, does not accumulate. During the performance of Shavasana (a posture of psychophysical relaxation), a decrease in energy metabolism is detected by 10.3% compared to the main metabolism, which indicates complete muscle relaxation. In Padmasana (lotus pose), as in Shavasana, a decrease in energy exchange is noted; the electromyogram does not reveal action potentials in the quadriceps femoris muscle.

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

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

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

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

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

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

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

The experiment established that mechanical obstruction of the excursion of the chest on one side stimulates increased nasal breathing on the opposite side. Thus, it can be assumed that performing twisted poses can affect mental activity and the mental state of a person (limited mobility of the chest on one side during while performing the pose – increased nasal breathing on the opposite side – increased activity of the corresponding cerebral hemisphere).

Basic breathing techniques in yoga are exercises with a calm, slow deep inhalation, then holding the breath as you inhale, a much slower, calm exhalation, and holding your breath as you exhale. When performing a cycle of rhythmic breathing (from 7 (inhalation): 0 (breath holding): 7 (exhalation) to 7: 7: 14 and then 7: 0: 28), it was revealed that voluntary slowing down of breathing in yoga practice goes in parallel with a decrease oxygen consumption and an even more significant reduction in CO2 emissions. When in conditions of significantly reduced oxygen and blood pressure, full slow yoga breathing (5 breaths per minute) maintains better oxygenation of the blood without increasing the minute volume of respiration (than the usual 15 beats per minute) and reduces the sympathetic activity of the autonomic nervous system. Carbon dioxide, being a product of cellular metabolism, simultaneously determines the course of basic biochemical and physiological processes and is a factor in regulating the activity of the cardiovascular, hormonal, digestive and nervous systems.

It is noted that the slow rhythmic and deep breathing of yoga lowers heart rate (HR) and blood pressure (BP). On the contrary, fast deep breathing of yoga (Bhastrika) increases heart rate and blood pressure, fast shallow breathing of yoga "Kapalbhati" changes the autonomous status of the autonomic nervous system, increasing sympathetic activity and decreasing parasympathetic, with great importance given to psychophysiological factors. When performing physiologically multidirectional basic yoga breathing exercises together, an increase in parasympathetic and a decrease in sympathetic activity of the autonomic nervous system is recorded.

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

Relaxation (relaxation) is an essential component of most yoga practices and the methodological basis of all other eastern health systems. When performing asanas, it is recommended to focus on relaxing the muscles as much as possible. After completing a group of asanas, as well as at the end of the lesson, the technique of complete psychophysical relaxation “Shavasana” (dead pose or dead man’s pose) is practiced.

Psychogenic factor when performing relaxation exercises increases muscle relaxation, has a significant effect on the central nervous system by regulating the level, changes the vegetative and hormonal status during the exercise and in the immediate aftereffect period. During the performance of “Shavasana”, oxygen consumption, respiratory rate and respiratory volume decrease, in addition, there is a decrease in heart rate and skin conductivity during the performance of relaxation yoga techniques, as well as a decrease in oxygen consumption and sympathetic activity of the autonomic nervous system after exercise.

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

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

In a normal waking state, when we observe the world around us with open eyes, or are focused on solving some current problems, these waves, mainly in the range from 14 to 40 Hertz, dominate in our brain. Beta waves are typically associated with wakefulness, alertness, focus, cognition and, when in excess, anxiety, fear and panic. A lack of beta waves is associated with depression, poor selective attention, and problems remembering information.

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

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

If we continue to relax without focusing our thoughts, alpha waves will begin to dominate throughout the brain, and we will plunge into a state of pleasant peace, also called the “alpha state.”

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

On the electroencephalogram (EEG) of a healthy person not under the influence of stress, there are always a lot of alpha waves. Their deficiency can be a sign of stress, an inability to get adequate rest and effective learning, as well as evidence of disturbances in brain activity or illness. It is in the alpha state that the human brain produces more beta-endorphins and enkephalins - its own “drugs” responsible for joy, relaxation and pain reduction. Also, alpha waves are a kind of bridge - they provide a connection between consciousness and the subconscious. Numerous EEG studies have found that people who experienced events in childhood associated with severe mental trauma have suppressed alpha brain activity. A similar picture of the electrical activity of the brain can be observed in people suffering from post-traumatic syndrome resulting from military operations or environmental disasters. The addiction of some people to alcohol and drugs is explained by the fact that these people are not able to generate enough alpha waves in a normal state, while in a drugged or drugged state alcohol intoxication, the power of electrical activity of the brain, in the alpha range, increases sharply in them.

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

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

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

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

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

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

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

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

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

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

Those who regularly practice meditation significantly improve their respiratory parameters (including the time they hold their breath). During meditation, there is also a significant decrease in RR to 6-7 1/min for beginners and 1-2 1/min for experienced yogis.

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

The integrated use of breathing exercises and meditation leads to an increase in hemoglobin levels, a decrease in blood pH, and a moderate depression of diencephalic structures is noted on the EEG. A decrease in cholesterol in the blood serum is also recorded, both during short and long periods of meditation (classical yoga techniques).

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

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

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

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

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

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

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

Hypotensive effect static loads due to their positive effect on the autonomic centers with a subsequent depressive reaction (1 hour after performing the exercises, blood pressure decreases by more than 20 mm Hg). Yoga relaxation exercises and meditation have also been found to significantly reduce blood pressure. Performing relaxation exercises, together with physical exercises, significantly lowers blood pressure.

Along with hypertension, there is high efficiency complex use of yoga exercises (inverted poses, breathing and relaxation) for bronchial asthma. Significant shifts towards the norm of peak values ​​of air flow velocity during exhalation were regularly found in those who exercised them. The healing effect of inverted yoga poses for varicose veins of the legs is due not only to the mechanical relief of blood outflow, but, first of all, to the improvement of vascular tone caused by a reflex change in the tone of the veins during lifting and subsequent lowering lower limbs.

Changing body position when performing yoga poses has wide range effects on the physiological characteristics of the body. The horizontal position leads to a change in the composition of the blood (the content of seroproteins decreases), and also contributes to increased urination (even in the case of a reduced amount of water in the body by limiting drinking and injecting vasopressin).

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

At the same time, the same volume of pulmonary ventilation could (depending on the mechanism of locomotion - the characteristics of the asana) be used with a greater or lesser degree of efficiency for the process of blood oxygenation. Thus, by changing the external structure of the body’s position, one can purposefully influence various vegetative functions. The physiological essence and practical health value of yoga poses lies in the fact that they use the principle of specificity of the vegetative effects of various poses depending on their external structure.

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

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

Developments on the use of means and methods of the yoga system to improve functional state and changes in the lifestyle of persons (including children) with HIV/AIDS (anti-carcinogenic nutrition, improvement of external and cellular respiration, improvement of blood counts, control of cardiovascular, endocrine, allergic and stress reactions). The role of yoga in counteracting physical and mental stress, depression and various neuropsychic disorders has been noted by many authors. The relationship between psycho-emotional state and functional state has been revealed immune system. Immune suppression during stress is primarily associated with a disruption of the T-cell component of the system, presumably due to the low resistance of T-lymphocytes to glucocorticoid hormones.

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

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

In individuals with reduced resistance to hypoxia, there is a decrease in the pool of endogenous antioxidant SOD (superoxide dismutase), a key enzyme in the antioxidant protection of erythrocytes. When systematically performing yoga breathing exercises, there is a significant decrease in the number of free radicals, an increase in SOD, and an improvement in the body's antioxidant system. It was also found that with the integrated use of physical, breathing and relaxation yoga exercises, memory test scores increase (by 43%) in school-age children and students.

Illustrated presentation on the nervous system - download

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