Scientific Research on Yoga as a Contemplative Practice Yoga - - PowerPoint PPT Presentation

Brigham & Women’s Hospital

Harvard Medical School

Scientific Research on Yoga as a Contemplative Practice

Sat Bir S. Khalsa, Ph.D.

Assistant Professor of Medicine, Harvard Medical School Director of Yoga Research, Yoga Alliance Director of Research, Kundalini Research Institute Editor in Chief, International Journal of Yoga Therapy Research Associate, Benson Henry Institute for Mind Body Medicine Research Affiliate, Osher Center for Integrative Medicine

Yoga Alliance Webinar June 23, 2020

“…a methodised effort towards self-perfection by the expression of the secret potentialities latent in the being … a union of the human individual with the universal and transcendent Existence…” Sri Aurobindo

Temporal Changes in Yoga Practice

⚫ Arousal reduction, physical/mental well-being ⚫ Mind/body awareness, resilience, self-regulation ⚫ Psychological / philosophical transformation

“They are transient states of consciousness, usually lasting for only a few minutes and distinctly different from normal consciousness. The person typically experiences them passively, not a product of personal will or control, and has a difficult time expressing the experience in words. They usually are intensely positive, joyful experiences, and often the person senses the presence of an awe-inspiring transcendent

• Other. Often there is a noetic element of revelation, a

sudden knowing of a new truth. An experience of unity is common; for example, an ineffable oneness with all

• f humankind, with nature, or the universe.”

The Mystical Experience

From: The phenomenon of quantum change. Miller WR, Journal of Clinical Psychology 60:453-60, 2004.

Samadhi Sahaja Nirvana Turiya Moksha Bodhi Satori Oneness Union Nonduality Ecstacy Bliss Absorption Merger Consummation Rapture Mystical State Unitive State Enlightenment Kundalini Awakening Spiritual Awakening Transcendence Peak Experience Cosmic Consciousness Universal Consciousness Noetic Experience Flow State Insight Quantum Change

The Mystical Experience

From:A cartography of the ecstatic and meditative states. Fischer R, Science 26;174(4012):897-904, 1971.

Studying Altered States of Consciousness

Research Approaches to Mystical Experiences

⚫ Psychoactive drug studies ⚫ Clinical case studies (spontaneous, triggered) ⚫ Retrospective surveys in practitioners ⚫ Real-time capture with EEG or neuroimaging ⚫ Prospective study with contemplative practices

From: Mystical and other alterations in sense of self: An expanded framework for studying nonordinary

• experiences. TavesA, Perspectives on Psychological Science 15:669-690, 2020.

Quantifying the Mystical Experience

Survey Studies in Practitioners

From: Attention and affective concomitants of meditation: A cross-sectional study, Davidson RJ, Goleman DJ, Schwartz GE, Journal of Abnormal Psychology, 85:235-238, 1976.

https://journals.plos.org/plosone/article/file?id=10.1371/journal.pone.0205740&type=printable

“Far less research has been conducted on more challenging domains to measure, such as … transpersonal and mystical … and post- conventional stages of development associated with meditation. However, these components of meditation may be crucial to people’s psychological and spiritual development, could represent important mediators and/or mechanisms by which meditation confers benefits, and could themselves be important outcomes of meditation practices. In addition, since large numbers of novices are being introduced to meditation, it is helpful to investigate experiences they may encounter that are not well understood.”

From: Future directions in meditation research: Recommendations for expanding the field of contemplative

• science. Vieten C,

Wahbeh H, Cahn BR, MacLean K, Estrada M, Mills P, Murphy M, Shapiro S, Radin D, Josipovic Z, Presti DE, Sapiro M, Chozen Bays J, Russell P, Vago D, Travis F, Walsh R, Delorme A, PLoS One 7;13(11):e0205740, 2018.

Meditation Practitioners and ME

https://journals.plos.

• rg/plosone/article?i

d=10.1371/journal.p

• ne.0205740

“…basic scientific studies using classic psychedelics have led to numerous advances in the experimental study of mystical experiences…these studies collectively suggest the possibility that the pattern and structure of communication between brain networks constitutes the neurobiological basis of consciousness, such that alterations of consciousness are driven by alterations of communication between brain regions.”

Neurophysiological Mechanisms

From: Classic psychedelics: An integrative review of epidemiology, therapeutics, mystical experience, and brain network function. Johnson MW, Hendricks PS, Barrett FS, Griffiths RR. Pharmacology and Therapeutics, 197:83-102, 2019.

“Although the most fundamental questions regarding mystical experiences presently evade a reductive neuroscientific explanation, analysis of the biological correlates suggestive of underlying mechanisms of mystical experiences are tractable. We have highlighted an intriguing overlap in neural findings on classic hallucinogens and neural findings on meditative practices that may occasion mystical

• experiences. More specifically, changes in activity, connectivity, and

neural oscillatory processes in regions of the default mode network may underlie dimensions of mystical experience, especially decreased self- referential processing and altered sense of time and space that accompany introvertive mystical experiences.”

Neurophysiological Mechanisms

From: Classic Hallucinogens and Mystical Experiences: Phenomenology and Neural Correlates. Barrett FS, Griffiths RR, Current Topics in Behavioral Neuroscience 36:393-430, 2018.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6707356/pdf/nihms-1044542.pdf

Kundalini Awakening/Psychosis

From: Schizophrenia Patient or Spiritually Advanced Personality? A Qualitative Case Analysis. Bhargav H, Jagannathan A, Raghuram N, Srinivasan TM, Gangadhar BN, Journal of Religion and Health 54:1901-18, 2015.

“When a person has an altered sense of self, it becomes important to understand and be able to differentiate tendencies to schizophrenia from spiritually advancement. Although there may appear to be superficial similarities on a gross clinical level, the two differ in their intentions in subtle ways… In schizophrenia, alterations of ‘sense of self’ involve weakening of the ego leading to its derangement and loss of control over mind and senses. In spiritually advanced personalities, the ego is not deranged; rather, by surrendering to the higher Being, it undergoes a gradual merging into a higher unlimited-Self (ego-effacement). Such a person, in fact, becomes more aware of his ego and, by developing mastery over it, gains the freedom to use it or let it go.”

“Yoga changed my life”

“A common response, when we asked people what had changed, was “everything.” …however, there were some common areas of transformation in our narratives.” “…they often reported a sense of settled peacefulness and safety as an immediate and enduring aftereffect.” “Another major change that quantum changers reported was in their values and priorities…an abrupt and enduring shift in their most central values…“They were no longer possessed by their possessions. Often, characteristics that had been valued least became most important, and those that had ranked as highest priorities fell to the bottom. Spirituality, though not necessarily religion, became central for many.”

Quantum Change

From: The phenomenon of quantum change. Miller WR, Journal of Clinical Psychology 60:453-60, 2004.

Psychoactive Drug Studies

From: Mystical-type experiences occasioned by psilocybin mediate the attribution of personal meaning and spiritual significance 14 months later, Griffiths RR, Richards WA, Johnson MW, McCann UD, Jesse R, Journal of Psychopharmacology, 22:621–632, 2008.

Psilocybin Plus Meditation Study

From: Psilocybin-

• ccasioned mystical-type

experience in combination with meditation and other spiritual practices produces enduring positive changes in psychological functioning and in trait measures of prosocial attitudes and

• behaviors. Griffiths RR,

Johnson MW, Richards WA, Richards BD, Jesse R, MacLean KA, Barrett FS, Cosimano MP, Klinedinst MA, Journal of Psychopharmacology, 32:49-69, 2018.

Spirituality vs. Religion

From: Brady A, The Chopra Center website: https://chopra.com/articles/religion-vs-spirituality-what-is-the-difference, accessed 6/22/20.

Yoga Practices

Postures, Breathing, Relaxation, Meditation

Fitness

↑Flexibility ↑Strength ↑Coordination/Balance ↑Respiratory Function ↑Self-Efficacy

Global Human Functionality

↑Physical & Mental Health, ↑Physical Performance ↑Stress & Emotion Regulation, ↑Awareness/Mindfulness, ↑Meta-cognition ↑Positive Behavior, ↑Wellbeing, ↑Values, ↑Life Purpose & Meaning, ↑Spirituality

Self-Regulation

↑Stress Regulation ↑Emotion Regulation ↑Resilience ↑Equanimity ↑Self-Efficacy

Awareness

↑Attention ↑Mindfulness ↑Concentration ↑Cognition ↑Meta-cognition

Spirituality

↑Unitive State ↑Transcendence ↑Flow ↑Transformation ↑Life Meaning/Purpose

Retrospective Research on Yoga Practitioners

Reasons for Practice in a Beginners Program

From: Quilty MT, Saper RB, Goldstein R, Khalsa SBS, Yoga in the Real World: Perceptions, Motivators, Barriers, and Patterns of Use. Global Advances in Health & Medicine, 2:44-49, 2013.

Reasons for Practice

From: Why practice yoga? Practitioners' motivations for adopting and maintaining yoga practice. Park CL, Riley KE, Bedesin E, Stewart VM, Journal of Health Psychology, 21:887-96, 2016.

https://static-yogajournal.s3.amazonaws.com/wp-content/uploads/2016-Yoga-in-America-Study-Comprehensive-RESULTS.pdf

Reasons for Practice

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3410203/?report=printable

Reasons for Practice

From: Yoga in Australia: Results of a national survey. Penman S, Cohen M, Stevens P, Jackson S, International Journal of Yoga 5:92-101, 2012.

Reasons for Practice

From: Why practice yoga? Practitioners' motivations for adopting and maintaining yoga practice. Park CL, Riley KE, Bedesin E, Stewart VM, Journal of Health Psychology, 21:887-96, 2016.

Reasons for Practice

From: Why practice yoga? Practitioners' motivations for adopting and maintaining yoga practice. Park CL, Riley KE, Bedesin E, Stewart VM, Journal of Health Psychology, 21:887-96, 2016.

“Over 62% of students and 85% of teachers reported having changed their primary reason for practicing or discovering other reasons; for both, the top changed primary reason was

• spirituality. Findings suggest that most initiate yoga practice for exercise and stress relief,

but for many, spirituality becomes their primary reason for maintaining practice.”

From: Motivations for Adopting and Maintaining a Yoga Practice: A National Cross-Sectional

• Survey. Park CL, Quinker D, Dobos G, Cramer H, Journal of Alternative and Complementary

Medicine, 25:1009-1014, 2019.

Reasons for Practice

From: Yoga practice in the UK: a cross-sectional survey of motivation, health benefits and

• behaviours. Cartwright T, Mason H, Porter A, Pilkington K, BMJ Open, 12;10(1):e031848, 2020.

https://bmjopen.bmj.com/content/bmjopen/10/1/e031848.full.pdf

Reasons for Practice

From: The relationship between yoga involvement, mindfulness & psychological well-being, Gaiswinkler L, Unterrainer HF, Complementary Therapies in Medicine, 26:123-7, 2016.

Reasons for Practice

“…practitioners had greater initial and continued physical intentions than spiritual

• intentions. However, spiritual intentions

become more salient over time, suggesting that Western yoga can cultivate spirituality. Results also showed that practitioners with spiritual intentions reported significantly higher psychological wellbeing.”

https://www.longdom.org/open-access/the-yoga-boom- in-western-society-practitioners-spiritual-vs-physical- intentions-and-their-impact-on-psychological-wellbeing- 2157-7595-1000204.pdf

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3410203/?report=printable

Yoga Practitioners and Health Behavior

From: Yoga in Australia: Results of a national survey. Penman S, Cohen M, Stevens P, Jackson S, International Journal of Yoga 5:92-101, 2012.

Mystical Experience in Yoga Practitioners

From: Intense personal experiences: Subjective effects, interpretations, and after- effects, Wilson SR, Spencer RC, Journal of Clinical Psychology 46:565-573, 1990.

Percent with Positive Response

20 40 60 80 100

In touch with divine or spiritual Experience of oneness Experience resulted in change in life Felt a personality change Became aware of a new reality

Non-Ashram Respondents Ashram Respondents

Subjective Effects

Transcendence in Yoga Practitioners

From: Yoga experience as a predictor of psychological wellness in women over 45 years, Moliver N, Mika E, Chartrand M, Haussmann R, Khalsa S, International Journal

• f Yoga, 6:11-9, 2013.

Self-transcendence in Yoga Practitioners

From: Processing of proprioceptive and vestibular body signals and self-transcendence in Ashtanga yoga practitioners, Fiori F, David N, Aglioti SM, Frontiers in Human Neuroscience, 8:734, 2014.

Score

1 2 3 4 5 6 7

Transpersonal Identification

• vs. Self-Differentiation

p=0.000003

Controls AY Practitioners

https://www.frontiersin.org/articles/10.3389/fnhum.2014.00734/full

Spirituality in Yoga Practitioners

From: The relationship between yoga involvement, mindfulness & psychological well-being, Gaiswinkler L, Unterrainer HF, Complementary Therapies in Medicine, 26:123-7, 2016.

RSWB Total

Controls Marginal Moderate High

Average Change Score

180 200 220 240

Hope Immanent

Controls Marginal Moderate High

Average Change Score

36 38 40

Connectedness

Controls Marginal Moderate High

Average Change Score

25 30 35 40

Experiences

• f Sense and Meaning

Controls Marginal Moderate High

Average Change Score

38 39 40 41

Multidimensional Inventory for Religious/Spiritual Well-Being (RSWB)

Mystical State in Yoga Practitioners

From: Meditation has stronger relationships with mindfulness, kundalini, and mystical experiences than yoga or prayer. de Castro JM, Consciousness and Cognition, 35:115-27, 2015.