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 various techniques of 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 the functioning of each other. 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 worries 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 places where bones meet—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, with the help of 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 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 implementation 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, even into 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.

complex exercise physiology yoga

According to the teachings of yogis, our body lives due to “positive” and “negative” currents, and when they are in complete balance, we can talk about excellent health (we are talking, apparently, about the balance of the processes of assimilation and dissimilation in metabolism). In the language of ancient symbolism, “positive” current was denoted by the word “ha” (Sun), and “negative” by the word “tha” (Moon). By merging these two words, the word “hatha” is obtained, the meaning of which symbolizes the unity of opposites. According to V. Evtimov (1986), with the help of long-term and targeted exercises, yogis achieve the ability to regulate autonomic functions. Each hatha yoga exercise is characterized by a certain positive effect on various human organs and systems. The high vitality and dexterity of the body achieved through regular practice of the yoga system can be maintained until the end of life.

A major specialist in the field of sports physiology, Doctor of Biological Sciences V. S. Farfel, states: “...my acquaintance with gymnastic exercises allows me to assert that asanas are static exercises of yogis - good remedy to develop joint flexibility and a sense of balance with little expenditure of physical energy.” In hatha yoga, as in any system physical culture, it is emphasized that taking care of the body begins the development and improvement of the main thing - the spirit (“a trained body helps train the mind”).

It is well known that many functions of our body are regulated by consciousness. We walk, run, stop, sit down, take a spoon, chew solid food, swallow liquid food, open and close our eyes, etc. - we can start and stop all these actions at will. But are we able to speed up or slow down the heartbeat with just an effort of will? Can they affect the functioning of the stomach and intestinal motility? Can we control the functioning of the endocrine glands? According to M. S. Tartakovsky (1986), these questions should be answered positively. A little special training - and you can speed up or slow down your heart rate. Let's remember the sour taste of lemon, the cut surface wet with juice - and saliva flows in your mouth. It is not very difficult to cause an involuntary reaction in another person, for example, to make him blush, that is, to provoke a sharp expansion of the smallest blood vessels. In case of unreasonable or inadequate fears or insomnia, when the right, “emotional” hemisphere of the brain is excited, sometimes it is enough to rationally analyze your emotions, i.e., “connect” the left “logical” hemisphere in order to calm down. An irritable person can be advised to hold his breath a little at the moment of an emotional outburst, and as he exhales. Excess carbon dioxide focuses the brain's work on the respiratory center and the outburst of anger goes away.

Minor expenditure of energy sharply distinguishes hatha yoga from European athletics. More attention is paid to relaxation than muscle tension. It is no coincidence that some studies half-jokingly note that “yoga is gymnastics for lazy people.” However, the yogis themselves take credit for this. “... Muscular development is by no means identical to health... All movements are performed slowly and smoothly... The main goal is to increase blood circulation and oxygen flow. This is achieved through movements of the spine and various joints, with deep breathing, but without intense muscle work” (Kosambi D., 1968). Another opinion was expressed by E. A. Krapivina (1991), who believes that European physical culture, rooted in classical Hellas, is much more natural and closer to nature than yoga. Exercises for body flexibility and strength individual muscles(and these are the main asanas) are widely practiced in European athletics when selecting newcomers to sports sections.

It has long been noted that some rather uncomfortable body positions stimulate the internal forces of the body and cause resistance in response. The fact is that with such poses, “clamps” occur in the body, breathing is constricted, the largest blood vessels are partially blocked, and in some cases, the lymph flow. These “vital juices” have to overcome significant obstacles on their way, and at the same time the vessels seem to be exercising. The miniature muscles that regulate them, performing additional active work, require more oxygen and nutrients. A kind of exercise without movement, something similar isometric gymnastics. Individual parts of the body work under extreme conditions. Blood pressure in certain places increases due to “constrictions”. It tends to spread through adjacent small vessels and capillaries. Not only the main lymphatic channels, but also intertissue and intercellular spaces are more actively involved in the work. Hence the feeling of warmth in these areas.

Cramped conditions also promote training respiratory system. To maintain vital functions, our body continuously consumes energy, which it receives from the breakdown of complex high-molecular organic compounds into compounds with a simpler structure and lower molecular weight. Various organic compounds that enter into a chemical reaction with atmospheric oxygen burn to simpler products and release the energy necessary to maintain the vital functions of the body. The end products of this combustion, the largest proportion of which is carbon dioxide, are continuously released into the environment. Thus, throughout its life, the body, in constant contact with the environment, constantly absorbs oxygen and releases carbon dioxide. The respiratory process consists of three stages: external (pulmonary) respiration, transport of oxygen from the lungs to tissues through oxygen, and internal (tissue) respiration. During external respiration, gases are exchanged between the blood in the pulmonary capillaries and atmospheric air (in the alveoli). Gas transport is the transfer through the blood of oxygen from the lungs to the tissues and carbon dioxide from the tissues to the lungs and internal respiration, which includes all oxidative processes. During normal breathing, the diaphragm moves by approximately 1 cm. When breathing according to the yogic system, this displacement reaches 7-13 cm. Comparison of normal breathing with yogic breathing exercises shows that:

• 1. If ordinary breathing is carried out automatically and is regulated by the respiratory center in the medulla oblongata, then the breathing of yogis is controlled by consciousness.
• 2. With the usual breathing of yogis, a certain duration of inhalation and exhalation and their strict rhythmic sequence are observed.
• 3. Full breath Yogis is a combination of three types of breathing: diaphragmatic, thoracic and clavicular.
• 4. During execution breathing exercises consciousness is concentrated exclusively on the breath itself.

For proper breathing according to the yogic system, good patency of the nasal cavity and the absence of pathological changes in its mucosa are essential. The goal of yogis is to use rhythmic breathing to indirectly influence tissue respiration in order to maximize the bioenergetic efficiency of metabolism. A direct consequence of this is slower breathing as a result of more economical and selective oxygen consumption.

In general, in the physiological aspect, hatha yoga gives the following results:

• - develops muscles and increases mobility;
• - massages internal organs, which ensures their good functioning;
• - eliminates physical tension and mental stress, which automatically leads to muscle relaxation and stress relief and thus provides the first step towards relieving mental tension, since physical relaxation cannot be achieved if a person is in a state of mental tension.

Dietrich Ebert. PHYSIOLOGICAL ASPECTS OF YOGA

Original: Dietrich Ebert. Physiologische Aspekte des Yoga.- 1.Aufl.- Leipzig: Georg Thime, 1986.- 41 Abb., 30 Tab.

Abstract to the German edition:
Based on Indian original literature, yoga from the point of view of a physiologist is described as a system of psychophysical self-development. In the introduction, the author presents the traditional system of yoga in connection with its history and ancient Indian philosophy. Previously researched and accumulated information about the physiological effects of yoga asanas, breathing exercises and meditation form the subject of subsequent chapters. The currently possible theoretical constructions of physiological processes during asanas, pranayama and concentration dives in the last chapter are reduced to a general assessment of the long-term effects of practice and specific medical recommendations. The glossary explains the most important Sanskrit terms for those unfamiliar with Indology.

PREFACE TO THE GERMAN EDITION

1. INTRODUCTION

2. YAMA and NIYAMA

3. ASANA (POSE)

4. PRANAYAMA

5. MEDITATION

6. YOGA AND ADAPTATION PROCESSES

7. CONCLUSION

8. GLOSSARY

9. BIBLIOGRAPHY

PREFACE TO THE GERMAN EDITION
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 clinical medicine or psychotherapy. The selection 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

1. INTRODUCTION

1.1. 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 the theoretical understanding of the world, 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 the 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 the philosophy of Samkhya. 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 of additional information transmitted exclusively orally is required (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 today in its 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 throughout the world, it becomes clear, 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.

1st stage

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.

2nd stage

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).

3rd stage

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

4th stage

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”) .

5th stage

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”).

6th stage

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

7th stage

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.)

8th stage

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).

6,7,8 stages

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.

Contemporary 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.

1.3. Traditional view of the human body

In order to understand the traditional explanation of certain yogic actions, it is necessary to have an idea of ​​the ancient Indian “mystical physiology”, according to which the human body is organized according to the following structural and functional principles (see Fig. 1):

The human body is permeated by a system of nadis, the number of which is about 70,000. Nadis are channels through which vital energy (prana) flows, supplying all tissues. There are three main channels, which are located along the midline of the body from top to bottom: Ida, Pingala and Sushumna. Ida is located on the left, Pingala on the right, Sushumna in the center. Ida and Pingala are often depicted as channels twisted with a right screw relative to each other (Fig. 1). Through these two channels prana flows downwards (Ida) and upwards (Pingala) in the form of “life current”. The middle channel does not function normally. But the serpentine force of Kundalini, which rests on the lower pole of the body, can rise up along it. Kundalini is a hidden, normally dormant energy that appears as a coiled snake.

Yoga leads, among other things, to the awakening of this serpentine force, which can then rise up the middle Sushumna channel through seven stages, or chakras (see below). These seven chakras (lit.: "Wheels" or "Vortexes") are, in these ideas, energy centers related to spiritual processes, so that they could be called centers of psychic activity (Kucharski 1982). They are activated by directing attention to them. Concentrative meditations in tantra and kundalini yoga are designed for this activation. The rise of kundalini should be accompanied by intense sensations in the area of ​​the chakra that is respectively involved. This is how spiritual perfection is gradually achieved. And when kundalini is in the last chakra, perfect enlightenment is achieved.

According to this ancient Indian teaching, every person has such chakras and can activate them. When active, they begin to rotate (hence the “Wheel”). The doctrine of chakras is also interconnected with cosmology; each chakra corresponds to certain colors, shapes and sounds, the meaning of which, in turn, is associated with the Sanskrit alphabet, etc. (For a complete and accurate description, see Avalon 1958).

This ancient Indian diagram of the human body does not have any anatomical correspondence; both nadis and chakras are not found anywhere in the body as morphological structures. Reducing them, as can be found in many articles on yoga, to nerve plexuses, glands, “vegetative centers”, etc. without any basis. If we seriously take this diagram of the “subtle body” as a result of empirical self-knowledge, then its interpretation is possible only with physiological point vision (see Chapter 4).

1.4. 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.

Physiological aspects Yogi. Ebert D.

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

The book contains introductory information on yoga itself, but its main attention is paid to 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 activities of various units 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. The traditional idea of 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 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

Anatomical and physiological basis nervous system, based on the knowledge gained, you can specifically delve into the study of the effect of yoga practice on the central and autonomic (autonomic) nervous system.

Static exercises.

When executing static exercises yoga (asanas) achieve functional muscle tension as a result of static-force contraction acting muscles, and due to 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, impulses traveling to the central nervous system from pulled muscles and tendons differs from significant impulses in isotonic-type exercises, since during the performance of yoga poses this impulses are not accompanied by a significant increase in energy expenditure and the formation of a large amount of 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 does not accumulate, which is formed during intense muscle work. 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, changes in pressure lead to stretching of the muscles of the intestinal wall, which stimulates the motility of the digestive tract due to reflex contraction smooth muscles and through nerve nodes located in the intestinal wall, causes a series 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 effects of weak magnetic and electric fields on the human body, in particular on blood circulation and the function of the central nervous system, have 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.

Significant impact on the psycho-emotional state and mental activity through alternating breathing of yoga 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 of the cerebral cortex hemispheres and the projection of afferent impulses from the receptors of the nasal mucosa by passing cold air during inhalation, 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 excursion chest on the one hand, it stimulates increased nasal breathing on the opposite side. Thus, it can be assumed that performing twisted poses can have an impact on the mental activity and mental state of a person (limited chest mobility on one side during a 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 obligatory 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 behaviors 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 state of drugs or alcohol intoxication, the power of electrical activity of the brain in the alpha range increases sharply.

Theta waves occur when a calm, peaceful wakefulness transitions into sleepiness. Brain vibrations 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, 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 action 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 largest quantities growth hormone, and the processes of self-regeneration and self-healing occur most intensively 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 activated equally by physiotherapeutic massage of reflexogenic zones and 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 for more high 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 has been a positive effect of yoga exercises in hypertensive conditions.

The hypotensive effect of static loads is due to their positive effect on the autonomic centers with a subsequent depressor 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, the high effectiveness of the integrated use of yoga exercises (inverted poses, breathing and relaxation) is noted for bronchial asthma. Significant shifts towards the norm of peak values ​​of air flow velocity during exhalation were regularly found in those involved. The healing effect of inverted yoga poses during varicose veins leg veins is caused not only by mechanical relief of blood outflow, but, first of all, by an improvement in vascular tone caused by a reflex change in the tone of the veins during lifting and subsequent lowering lower limbs.

Changing body position while performing yoga poses has a wide range of 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 registered 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 the functional state and change the lifestyle of people (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 under 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 revealed that with the integrated use of physical, breathing and relaxation yoga exercises in children school age and students' memory test scores increase (by 43%).

Illustrated presentation on the nervous system - download

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