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Running head: YOGA AND SELF REGULATION 1
Yoga and Self-Regulation
A Research Paper
Presented to
The Faculty of the Adler Graduate School
_________________________________
In Partial Fulfillment of the Requirements for
The Degree of Master of Arts in
Adlerian Counseling and Psychotherapy
_________________________________
Elena Fosness
April, 2015
YOGA AND SELF REGULATION 2
Abstract
The importance of self-regulation is difficult to overestimate. Individuals that are able to self-
regulate are usually mentally and physically healthy, therefore they are not burdens to others.
People with ability to self-regulate are engaging in constructive, socially useful activities and
value contributing to their communities. The ability to self-regulate comes from a deep sense of
interconnectedness with everything in the world. The worldview of interconnectedness is a trait
of ancient cultures, where people believed that the human race is a small part of nature. It is
difficult to develop such a worldview in contemporary societies where competitiveness is the
norm, and cooperation is an exception. It leads to a shattered view of the world and a deep
feeling of disconnection in people. The purpose of this paper is to address the growing interest in
mind-body therapy and the need to connect Adlerian theory with yoga practice and the chakra
system. This paper will compare the central yoga and chakra system concepts with Adlerian
theory and provide Adlerians with a theoretical framework to plan and utilize yoga and the
chakra system in their Adlerian practice.
YOGA AND SELF REGULATION 3
Table of Contents
Abstract……………………………………………………………………………………………2
Introduction………………………………………………………………………………………..4
Definition of Terms………………………………………………………………………………..7
Self-Regulation…………………………………………………………………………………..10
Holism, Yoga, and Chakra System………………………………………………………………12
Belonging and Chakra 1 (Muladhara)……………………………………………………………15
Movement, Chakra 2 (Svadhisthana), Asteya, Asana, and Vinyasa……………………………..18
Planes of Movement, Chakra 3 (Manipura), and Duality………………………………………..22
Equality and Ahimsa……………………………………………………………………………..25
Community Feeling, Chakra 4 (Anahata), and Aparigraha……………………………………...28
Creative power, Chakra 5 (Vishudha), and Prana………………………………………………..32
Apperception, Chakra 6 (Ajna), Vidya, and Swadhyaya………………………………………...35
Conclusion……………………………………………………………………………………….39
Appendix 1……………………………………………………………………………………….40
References………………………………………………………………………………………..43
YOGA AND SELF REGULATION 4
Yoga and Self-Regulation
All entities that are destructive to other entities share one major characteristic that is
totally unresponsive to empathy: they are not capable of self-regulation. This is an absolutely
universal rule of life in this galaxy. …Equally significant for the functioning of parents or
presidents is the fact that this fundamental characteristic of regressive entities is the basis for two
derivative attributes that all pathogenic forces or entities also have in common, whether they are
the cells of an organism, the individual in an organization, or the members of a family. One
attribute is this: all organisms that lack self-regulation will be perpetually invading the space of
their neighbors. …The second attribute is: organisms that are unable to self-regulate cannot learn
from their experience, which is why the unmotivated are invulnerable to insight (Friedman,
2007, p. 138).
Since “…Yoga is the act of uniting one thing with another (breath with movement, body
with mind, self with other)” (Stone, 2008 p. 7-8), it teaches people how to reconnect with
themselves, with others, and to self-regulate. It usually is achieved by focusing on breathing,
engaging in certain movements called “Asanas”, following the ethical principles that are called
“Yamas” and “Nyamas”, and meditation.
Another important aspect of yoga is the chakra system: “Yoga is a discipline designed to
yoke together the individual with the divine, using mental and physical practices that join our
mundane and spiritual lives. This goal is achieved by passing through steps of ever-expanding
states of consciousness. The chakras represent these steps. A chakra is a center of an organism
that receives, assimilates, and expresses life force energy” (Judith, 2004, p. 4).
In western societies where dualism informs our view of the human, it is very difficult to
maintain inner balance and develop healthy connections with self, others, and nature. Ability to
YOGA AND SELF REGULATION 5
balance (or self-regulate) is essential for a healthy life and healthy relationships. In a dualistic
world certain things are considered “good” and desirable and other things are viewed as “bad”
and unwanted. The former are valued and the latter are discouraged. Those undesirable things
might be anything: traits of the character, infectious diseases, or aging. Since unattractive things
are not accepted, the integration of personality is difficult to achieve. An example of this could
be the way of dealing with diseases – through suppression of symptoms. This way of managing
health issues makes it impossible to see a disease as a signal that there is need for change or
adjustment.
“The idea of holism… is that every aspect of the world… is in relationship with every
other aspect, so if one aspect changes or shifts so will the rest, because these aspects are not
separate entities, but one. This interrelatedness is commonly seen in medicine as side effects”
(Gulmen, 2004, p. 652). In an unbalanced system the development slows down as a result of
disintegration of its parts. Integration of diverse parts unifies and strengthens the whole system,
whether it is an individual or a society. The Adlerian concept of holism “posits the idea that the
whole is greater than the sum of its parts and that, unified, the parts constitute a new and unique
whole” (Griffith, 2007, p. 55).
The practice of yoga was developed over 3,500 years ago with the purpose to “alleviate
suffering and promote psychological and mental thriving” (Gard, Noggle, Park, Vago, Wilson,
2014, p. 2) through four tools of self-regulation. The first tool is ethics, which includes Yamas
and Niyamas. In Sanskrit the word “Yamas” means “restrains”. It refers to ethics regarding the
outside world and includes nonviolence, truthfulness, non-stealing, non-excess, and non-
possessiveness. The word “Niyamas” means “observances” in Sanskrit. It refers to the ethics
YOGA AND SELF REGULATION 6
regarding the inner world and includes purity, contentment, self-discipline, self-study, and
surrender. The Yamas and Niyamas may be thought of as ethical guidelines.
The next tool of self-regulation is postures or Asanas. Yoga postures are helpful in
gaining control over the body for the further control over the mind. Asanas are helpful in letting
go of judgmental way of thinking or duality. Duality separates “good” and “bad”, “up” and
“down” and leads to personality disintegration in people. Yoga postures are bringing together the
breath, the mind, and the movement. When these components are brought together, duality
disappears. When that happens, people start to accept rejected parts of their own personalities
and become more empathic toward others.
Another tool of self-regulation is breath regulation or Pranayama. The Sanskrit word
“Pranayama” consists of two words, “Prana” that means “breath” and “Ayama” that means
“freedom”. Therefore, the freedom of breath or Pranayama helps to release the tense body and
calm down the anxious mind. It is achieved through a series of specific breathing techniques.
Pranayama regulates the energy that flows through the body by increasing or decreasing the
volume of oxygen that comes to the lungs.
The last tool of self-regulation is meditation. The main goal of meditation is calming the
mind by staying in the present moment. It is not an easy goal to achieve and most people either
think about their past, their future, or deny the present experience. Thinking about unresolved
problems in the past, worrying about the future, or pushing away unwanted experience brings
suffering. Staying in the present moment brings relief. There are many different meditation
techniques and most of them are focused on breathing.
YOGA AND SELF REGULATION 7
Therefore, ethical guidelines Yamas and Nyamas, postures Asana, breathing techniques
Pranayama, and meditation are four tools of self-regulation. Using these tools helps people to
form the life style that brings happiness, gives the life meaning, and relives suffering.
Another teaching that this author will discuss is the chakra system. The chakra system
“integrates mind, body, and spirit. Chakras are organizing centers for the reception, assimilation,
and transmission of life energies” (Judith, 2014, p. 4). The chakra system originated in India
around 4,000 years ago. “The word chakra literally translates as “wheel” or “disk” and refers to a
spinning sphere of bioenergetic activity emanating from the major nerve ganglia branching
forward from the spinal column. There are seven of these wheels stacked in a column of energy
that spans from the base of the spine to the top of the head” (Judith, 2004, p. 4). Judith writes that
“Based on their location in the body, the chakras have become associated with various states of
consciousness, archetypal elements, and philosophical constructs… Each of the seven chakras
has come to represent a major area of human psychological health, which can be briefly
summarized as follows: 1) survival, 2) sexuality, 3) power, 4) love, 5) communication, 6)
intuition, and 7) consciousness itself” (Judith, 2004, p. 6).
This paper will explore the connections between Adlerian theory and concepts of yoga
teaching and chakra system. Specific focus will be given to further utilization of the mind-body
therapy.
Definition of Terms
Ahimsa – not harming, non-violence (Stone, 2008, p. 44).
Ajna – chakra 6; in translation from Sanskrit means both, “to perceive” and “to
command”; self-reflection; intuition, imagination (Judith, 2004, p. 342).
YOGA AND SELF REGULATION 8
Anajata – chakra 4; heart chakra; in translation from Sanskrit means “sound that is
made without any two things striking”; as well as “unstruck”, “unhurt”, “fresh” and
“clean”; self-acceptance; love, relationships (Judith, 2014, p. 224).
Aparigraha – not being acquisitive, not accumulating what is not essential (Stone,
2008, p. 44).
Apperception – refers to the personal values and interests, determining the mode in
which an individual perceives self, others, and the world (Griffith & Powers, 2007, p.
6).
Asana – posture; cultivation of profound physical and psychological steadiness and
ease in mind, breath, and body (Stone, 2008, p. 45).
Asteya – not taking what is not freely given, not stealing (Stone, 2008, p. 44).
Belonging – each individual tries to get himself accepted by the community. The
desire to feel belonging to others is the fundamental motive in man (Dreikurs, 1949,
p. 21) .
Chakra – is a center of organization that receives, assimilates, and expresses life force
energy. Literally translates from Sanskrit as “wheel” or “disk” (Judith, 2004, p. 4).
Community feeling – encompasses the individual’s awareness of belonging in the
human community and the cosmos of which it is a part, understanding of his or her
responsibility for the way the life of the community is being shaped by his or her
actions (Griffith & Powers, 2007, p. 11).
Creative power – Adler deferred to the creative power of the individual as the center
of human development (Griffith & Powers, 2007, p. 21).
YOGA AND SELF REGULATION 9
Duality – the creating of a self “in here” that perceives an object “out there”, always
creates separateness and alienation (Stone, 2008, p. 11).
Equality – the universal demand for mutual respect between nations, races, sexes,
employers-employees, and adults-children (Griffith & Powers, 2007, p. 30).
Holism – the whole is greater than the sum of its parts and that, unified the parts
constitute a new and unique whole (Griffith & Powers, 2007, p. 55).
Horizontal plane of movement proceeds on the strengths of confidence in the process
of growth, development, and solidarity with others, minimizing contentiousness and
competitive striving (Griffith & Powers, 2007, p. 56).
Manipura – chakra 3; in Sanskrit means “lustrous gem”; self-definition; power, will
(Judith, 2014, p. 157).
Movement – the understanding of human being as always in process, moving away
from the felt minus toward a subjectively-conceived fictional plus position, away
from the intolerable feelings of worthlessness (Griffith & Powers, 2007, p. 70).
Muladhara – chakra 1; in translation from Sanskrit means “root support”; self-
preservation; survival (Judith, 2014, p. 60).
Niyamas - internal restraints; personal principles governing the cultivation of insight
(Stone, 2008, p. 45).
Prana – energetic flow; the life force that anihimates existence. Most commonly
applied to the act of breathing (Stone, 2008, p. 147).
Pranayama – breath and energetic regulation; sustained observation and relaxation of
all aspects of breathing, bringing about a natural refinement of the mind-body process
through the stilling of the respiratory process (Stone, 2008, p. 45).
YOGA AND SELF REGULATION 10
Svadhistana – chakra 2; translates from Sanskrit as “to taste with pleasure, to enjoy or
take delight”; self-gratification; emotions (Judith, 2014, p. 112).
Vertical plane of movement proceeds from safeguarding attitudes and isolating
ambitions of “getting ahead” so as not to be “falling behind” others, as if in a struggle
for limited resources, minimizing the values of belongingness and feelings of mutual
respect and engagement (Griffith & Powers, 2007, p. 56).
Vidya – seeing things as they are in all aspects of ourselves and our world (Stone,
2008, p. 13).
Vinyasa – the sequences of movements of thought, breath, and mind (Stone, 2008, p.
138).
Vishudha – chakra 5; in translation from Sanskrit means “purification”; self-
expression; communications (Judith, 2014, p. 239).
Yamas – external restraints; the clarification of one’s relationship to the world of
people and objects (Stone, 2008, p. 44).
Yoga – in translation means “to unite”.
Self-Regulation
Self-Regulation includes abilities to self-discipline and continuously re-adjust one’s
responses to reality with purpose to achieve goals. People who can self-regulate are able to
establish health-promoting behavior and interact with society in the way that is mutually
beneficial. The capacity of a person to self-regulate may promote higher levels of her well-being.
So the contemporary psychotherapy focuses on the development of self-regulation tools (Gard et
al., 2014, p 1). In the contemporary world where disconnection prevails in every aspect of
human’s life, it is difficult to develop self-regulation skills. For example, people that live in the
YOGA AND SELF REGULATION 11
cities do not experience certain cycles of life as people that live in rural communities and it is
more difficult for them to see themselves as a part of the nature. Another disconnecting aspect of
contemporary life is jobs where people do not see the beginning, the middle, and the end of the
process, but are engaged with the small part of it. It might be clerical jobs, administrative jobs,
jobs on the conveyer, or any kind of narrow specialized jobs. Impersonal and routinized
character of jobs where person cannot connect her activities with the final product diminishes her
significance as a human being.
An additional example of disconnecting influence on people’s minds is news. News that
people watch, read, or hear often show the events as disturbing fragments without connection to
the past, future, or other events in the world. Since individuals do not see the development of the
situation that lead to disturbing fragment, it is difficult for them to form the whole picture of it
and make their own conclusions. A fragmented way of delivering information, where causes and
effects are absent, leads people to think that they have no influence over events in the world.
This might result in anxiety, helplessness, and victim’s attitude.
The next example of dissociative impact on people’s worldview is contemporary
education. Subjects that people study do not help them to form a unified picture of the world, but
create more separation in their minds. Most people have difficulties to see how History is
connected to Math; how Biology is connected to Geography; how Literature is connected to
Physics, and how all of them are connected to each other. So, subjects are seen as unrelated parts
of the knowledge that does not help to form holistic worldview in people’s minds.
Religion is one more example of promoting disconnection. Disconnection happens when
people are not encouraged to communicate directly with God rather through a priest, minister or
Rabbi. It also happens when religious doctrines emphasize the superiority of one sex over the
YOGA AND SELF REGULATION 12
other; or when the female body and its functions regarded as "unclean" or sinful. This approach
leads to separation and rejection of self, others, parts of own body, thoughts and ideas. And so, it
is difficult to form the unified picture of the world and the self in it for the most of the people in
the contemporary society.
Disconnected view of the world in people leads to diminished capacity to adapt to the
ever changing environment. When people live in a disconnected world, they do not take
responsibility for their actions and as a result, have low self-regulation skills. People with low
self-regulation skills have tendency to see themselves as a victim and expect others to adapt to
them; they idolize their leaders and do not understand their contribution to the problem; they
have black and white formulations of life and are unable to tolerate differences; they tend to
focus on procedure and on rituals and get stack on the content of emotional processes; they have
a narrow range of responses and tend to interfere in the relationships of others; they are easily
fusing with others, lack insight and are vengeful (Friedman, 2007, p. 144-146).
Therefore, maladaptive cognitive, emotional, and behavioral output presented by negative
appraisal, emotional reactivity, rumination, as well as physiological output presented by
pulmonary constriction, inflammation, muscle pain and tension are negative effects of low ability
to self-regulate (Gard et al., 2014, p. 8). Disabling effect of low ability to self-regulate on
individuals might be relieved through use of yoga and chakra system. Yoga and chakra system
help individuals build the holistic worldview and develop self-regulation skills. A number of
studies have shown that the skills learned through yoga practice can target multiple
psychological, neural, physiological, and behavioral processes (Khanna & Greeson, 2013, p. 1).
A review of the literature illustrates effectiveness of holistic mind-body approaches that were
discovered in different times of human history among different cultures.
YOGA AND SELF REGULATION 13
Holism, Yoga, and Chakra System
Griffith and Powers (2007) wrote that holism views a person as developing organic unity
expressed through person’s thoughts, feelings, and actions. Holistic and humanistic mind-body
approaches help people to experience interconnectedness and belonging to the world. From
holistic perspective, person views her life as meaningful and herself as a necessary part of the
universe. Therefore, person feels responsible for her choices and for the effect of her choices on
others and the world. It is empowering position that allows the natural development of self-
regulation. Stone (2008) noted that yoga helps the person to discover who she is in her present
experience starting with her mind, breath, and body.
Humanistic theories and teachings are based on the respectful interaction with nature and
an individual’s deep connection with it. Respectful interaction with nature is inherent for
primeval cultures, where people worshipped sun, earth, rain, wind, and harvest. They created
male and female gods that indicate equal appreciation of feminine and masculine components of
nature and characterize holistic picture of the world in primeval cultures. With development of
instruments of labor, accumulation of wealth in a fewer members of society and change in social
structure, the harmony of a holistic worldview was gradually broken. People started to lose their
connection with nature and adapted the way of life that goes against nature. An attitude of
contribution to society and caring attitude toward nature was changed to a consumer attitude
toward people and environment. So, the human’s life and the existence of species of flora and
fauna became of lesser value than money and things. Eventually people lost their unity with
nature.
Holistic theories and teachings help people to regain their connection to the world and to
themselves. Holistic theories present a system designed to form the lifestyle of
YOGA AND SELF REGULATION 14
interconnectedness with self, others and the universe. Adlerian theory sees human life through
the three great tasks of life: love, social, and work. Moses (1956) mentioned that all three life
tasks are interconnected; deficiency in one task affects the others. For example, lack of self-care
results in stress and affects work performance and relationship satisfaction (Strauch, 2003, p. 1).
Ansbacher and Ansbacher (1956) stated that the whole needs to be understood as a part of a
larger whole, from the social group to the whole universe (Gold, 2005, p. 5).
It is evidential that ancient teachings were aware of holistic nature of a person whether
contemporary health-care systems just starting to discover the value of the integrative treatment
strategies (Serlin, 2007 p. 272). Together with postures, breathing, and meditation practices,
yoga offers ethical principles for living a meaningful, purposeful, moral and self-disciplined life
(Khanna & Greeson, 2013, p. 1). Instead of disconnection and consumer attitude toward people
and nature, yoga teaches to lose sense of separateness from one another and from the world-at-
large (Stone, 2008, p. 207). Chakra system is based on idea of interconnectedness and expresses
the embodiment of spiritual energy on the physical plane (Judith, 2004, p. 5). There are seven
main chakras and each of them represents the area of human’s life and the level of personal
development. Problems in human’s life (health, relationship, or any other) are viewed from the
point of energy movement that can be corrected. Chakra energy modification is achievable
through meditation, visualization and conscious intention that lead to increased awareness of
mind, body, and spirit connection (Gulmen, 2004, p. 653). When person is able to manage her
chakras, it influences her glandular secretions and mental function (Maxwell, 2009, p. 808).
A review of the literature illustrates that holistic ideas that promote wellbeing and human
growth were developed millenniums ago. Humanistic philosophies were lost throughout the
years and rediscovered for their wisdom. This holistic approach is of great importance in our
YOGA AND SELF REGULATION 15
days of separatedness and disconnection. Holistic view promotes the safe feeling of
interconnection, and belonging in people. Dreikurs wrote in 1949, “The desire to feel belonging
to others is the fundamental motive in man” (Griffith & Powers, 2007, p. 9).
Belonging and Chakra 1 (Muladhara)
The basic concept of Adlerian theory is that psychopathology results from the lack of
feeling belonging. This view on a mental illness gives a lot of hope for a cure. To understand
how to improve the situation with lack of belonging is helpful to remember the concept of
holism. The whole is a constantly developing integrative system where each part has a specific
role and place that enables the other parts to function at their best abilities. The life of the system
is based on successful interrelations between parts and contribution of each part. Therefore the
feeling of belonging is gained when the person is encouraged and appreciated for her special
talents and abilities. The valued member of the group feels significant and contributes to society
(Shifron, 2010, p. 10-11).
When a person was brought up in hostile or pampering family circumstance, she lacks
feelings of belonging, confidence, and trust to herself and others. In this situation an individual’s
behaviors are directed toward self-protection rather than contributing to the community. When
acting in self-protective ways, the person diminishes her chances to find support and feels even
less belonging, while her behavior shows more disturbances. Dreikurs (1999) noted that
maladaptive behaviors expressed in criminal activity, neurosis, and psychosis, reflect a non-
cooperative attitude that is an obstacle on the way to stable feeling of belonging. Adler
developed preventive and corrective methods that help individuals to make a shift from self-
centered and defensive behavior to cooperation with community and contribution to it (Dreikurs
Ferguson, 2010, p. 4).
YOGA AND SELF REGULATION 16
A person that lacks feeling of belonging to the group might:
feel uncertain, afraid, or distrustful; keeps quiet and avoids participation in group
activities
might think that he needs to protect himself and show aggressive behavior
might think that attack is the best means of defense; may feel bad about himself and may
feel alone in the group; people around may make him feel uneasy.
A person that feels belonging to the group typically:
feels safe and might risk being spontaneous
has welcoming facial expression and relaxed posture
he accepts people around him and the world he lives in as a part of himself; he feels
readiness to contribute to the welfare of the group (Shoenaker, 1983, p. 182).
Therefore, the mental health of an individual depends on the level of his or her
belongingness to a larger group and is expressed through his or her contributions to the
community. Each individual belongs to the family, the community, and the universe since the
moment of the birth. The training of belonging that individual receives in her childhood defines
the character of the contribution she will bring to the society later. The negative contribution
affects the whole universe just like a malignant cell negatively affects the whole organism.
Whether the person feels her belonging or not she influences the entire world around.
Consequently, the practice that promotes belonging in people is one of the most important
humanistic goals.
The first chakra Muladhara, that means “root support”, is the foundation for the entire
chakra system and the development of the individual. Muladhara is located at the base of the
spine and is responsible for the grounding of the body in the biological reality of existence. It
YOGA AND SELF REGULATION 17
represents the place where the individual is coming from: the earth, ancestors, family and
personal history. The basic rights established by the first chakra are the right to exist and the
right to have what is necessary to survive: food, shelter, money, time, and love. This chakra
corresponds to the element of earth and the color red. Muladhara is associated with the task of
survival and the feeling of fear (Judith, 2004, pp.54-65). The instinct of survival is the
predominant motivation on this level of personal development that outweighs other values. A
healthy (balanced) Muladhara allows the individual to satisfy basic needs for safety, food,
shelter, and earning a living. Balanced first chakra presents itself in a strong connection of the
consciousness and the body, which is the basic level of self-awareness (Vaughan, 2004, p. 79-
80).
Unhealthy (unbalanced) Muladhara contains a lot of energy that is not consciously
manageable and related to autonomic responses as fight and flight. This focus of unbalanced
energy leads to constant anxiety, terror and, in some cases, psychosis with paranoid features. An
individual fears annihilation and is often aggressive toward others. The person operates within
the dichotomy of good and bad, where own destructive impulses are denied and projected onto
people around (Rama, Ballentine, & Ajaya, 2007, pp.181-182).
Responsibility is externalized and magical thinking attempts to control the external
world. Constant projection prevents integration of such personality and results in more fear and
defensiveness that brings more isolation, conflict, and anxiety. The lack of personal integration
might look on the surface as exaggerated concern with dirt and germs. Motivations for the ethical
behavior on this level are fear to break the law and hope for reward. Spirituality is not developed,
religion is perceived as literal and prayer has petitionary character. Societies that operate on the
level of deficient first chakra have exploitive tendencies, desire to dominate over nature,
YOGA AND SELF REGULATION 18
environment, people, and expand their territories at expense of others (Vaughan, 2004, pp. 79-
80).
Similarities between concepts of Adlerian Belonging and Chakra Muladhara lead this
author to the idea that lack of belonging, as well as unbalanced Muladhara, will benefit from the
Grounding treatment. Grounding means being aware of one’s own bodily needs, reactions, and
limitations while staying in the present moment. It also means to take care of one’s basic needs.
Grounding provides a sense of security and connectedness through the ground, the one’s body,
and the present moment. Grounding is achieved when person interacts with the ground by
standing, walking, or growing something on it. These activities help a person to discharge the
excess tension and learn to hold the ground in its literal meaning.
Another way to achieve grounding is by taking care of one’s body. Massage and physical
exercises bring attention to the body and help to develop a healthy relationship between the mind
and the body. Massage helps to release tension and nurtures the body, while physical exercises
help to increase the energy that goes through the body and develop physical strengths. Food and
rest provide nourishment and nurture the body. The most effective food for the grounding
purposes are meats and proteins that help to build foundation of the body. The rest that body
needs helps to accept its natural physical and psychological limitations. One more grounding
activity that is essential for the survival, establishes healthy boundaries and a structure, is work.
The work builds a foundation through focus and repetition. When the body feels grounded and
secure, the energy can flow freely to the next level.
Movement, Chakra 2 (Svadhisthana), Asteya, Asana, and Vinyasa
Adler used the term “movement” for all kinds of behaviors, thoughts, feelings, and
physical activities that individuals have. In his understanding a human being is always in a
YOGA AND SELF REGULATION 19
movement from subjectively perceived felt minus to fictional plus position (Griffith, Powers,
2007, p.70). He mentioned that “human life expresses itself in movement and direction toward
successful solutions” (Griffith & Powers, 2007, p.70). Adler also suggested that it is more
valuable for the society and characterizes the person better by what she does, than what she says
(Schoenaker, 1983, p. 182). Therefore, this author’s conclusion is that any manifestation of life
in a human being can be called a movement.
The Adlerian concept of a movement shows resemblance with the Chakra system concept
of a movement. Chakra Svadhisthana is a center of feeling, emotion, intimacy, connection,
movement and change (Judith, 2004, p.106). Svadhisthana means “sweetness”, associates with
the vitality, and reflects the right to feel. This chakra is located in the lower abdomen of the
human body; represented by the element of water and the color orange. The challenge of the
second chakra is being able to let go, to feel, and move (Judith, 2004, p.109).
The word emotion literally means “to move out”. When individuals experience emotions,
their energy moves out of unconsciousness to conscious mind, and the body is the conductor of
this energy transfer. Emotions are instinctual reactions to pleasure and pain that are inseparably
tied to the movement. People are moving away from what is painful to what brings pleasure;
they repress painful feelings by restricting movements (Judith, 2014, p.120). It means that bodily
tensions can be relieved through release of emotions. When an individual blocks painful
emotion, it stays in the unconscious and does not reach awareness. Emotions that people are
unaware of are acted out unconsciously and that bring problems. Free flow of energy within the
body and mind that allows movement and change, is characteristic of balanced and healthy
Svadhishana.
YOGA AND SELF REGULATION 20
There are two unbalanced states of Svadhisthana, deficiency and excess. Deficiency in
this chakra results in restricted movement on physical, emotional, and mental levels. Person with
deficient Svadhisthana remains in a constricted state; on a physical level it might be seen as rigid
motions that lowers breathing and metabolic rate; on a mental level it might lead to belief that
there is only one way to do things; on an emotional level it produces a feeling of emptiness, a
sense of isolation, and an difficulties understanding one’s own needs (Judith, 2004, p. 144).
Deficiency in this chakra leads to feeling of vulnerability that results in building of rigid
boundaries that protect an individual from movement and change. The state of constriction
denies a pleasure due to its expansive nature. This denial of pleasure may result in workaholism,
obsession with purity, and intellectualization (Judith, 2004, p. 145).
Excess energy in Svadhisthana might result in addiction to people and strong emotions
with inability to stay alone, form boundaries, and delay gratification. A person with an excessive
second chakra might try to find completion through others by blocking one’s own intense
emotions and attending to the needs of others. Some people with an excessive Svadhisthana
might feel alive only at times when they experience intense emotions, which are usually
demanding on others. In this case an intensity of emotions of one individual denies anybody else
around the right to have their own emotions and eventually leads to rejection (Judith, 2004,
p.147). People with an excessive second chakra might feel the need to be connected to the others
at all times, so boundaries do not form. Excessive Svadhishana might orient person toward the
pleasure and immediate gratification, so the willpower stays undeveloped.
Both, deficient and excessive Svadhisthana needs the healing, which is movement of
excess or deficiency to balance. Therefore, where movement is restricted, holding patterns need
to be identified and movement encouraged. With an excessive movement, there is a need to learn
YOGA AND SELF REGULATION 21
to contain emotions. There are two ways of containing emotions: the first one is to release
emotions to lessen the pressure, and the second one is to learn to tolerate intense states (Judith,
2004, p. 151). Since Svadhisthana is associated with water, juice and herbal tea will help to
cleanse the body from toxins, and help energy to move freely through the body.
Another concept of yoga that is consonant with Adlerian concept of movement is Asteya,
one of Yamas principles, that literally means not taking what is not freely given or non-stealing.
On the way from the felt minus to the fictional plus position, individuals might not be aware of
their real needs; they tend to take more than they need in attempts to compensate their
dissatisfaction with themselves. People steal from others when they make a situation about
themselves, leaving another person in discomfort. For an example, interrupting someone’s story
to come up with one’s own is stealing attention. People steal from nature when they behave in a
way that nature belongs to them and do not accept their temporary status on Earth. People steal
from themselves when they try to be someone else, betraying their own nature (Adele, 2009, pp.
60-67). As a practice Asteya suggests the observance of one’s own movements that will bring
self-understanding and reduction of wants (Stone, 2008, p. 55). Therefore, this author’s
conclusion is that any kind of struggle over something can be equated to stealing, and has
character of competition, rather than cooperation. For that reason, movement that is valuable for
the society will be considered of non-stealing.
The next two concepts of yoga that are compatible with the Adlerian concept of
movement are Asana and Vinyasa. When people practice Asanas, they reach physical and
psychological steadiness and ease in mind, breath, and body (Stone, 2008, p. 45). Through the
Vinyasa, the flow of postures, people learn to stay in the present moment, focus on process,
rather than structure and on change, rather than stability. Asana and Vinyasa have therapeutic
YOGA AND SELF REGULATION 22
value and help in bringing energies from unconsciousness through the movement to
consciousness. “Yoga postures offer insight into the value of all forms of human experience, be
they physical, mental, emotional, or perceptual” (Stone, 2008, p. 100).
Depending on whether the individual is able to recognize her motives and bring them
from unconsciousness to conscious mind or not, she follows vertical or horizontal planes of
movement in her life.
Planes of Movement, Chakra 3 (Manipura), and Duality
According to Adler the feeling of inferiority and striving for superiority are universal;
those are the general conditions which govern the behavior of men (Adler, 2011, p. 65).
Realizing their inferiority, persons are always trying to find a situation in which they excel
(Adler, 2011, p. 74). So, by overcoming their deficiencies, people find success. Adler “saw the
goal of success as drawing the individual forward toward mastery and the overcoming of
obstacles” (Griffith & Powers, 2007, p. 99). Mastery and overcoming of obstacles brings feelings
of superiority that might be reached by operating on useful or useless sides of life. Superiority
that is reached on useful side of life correlated with horizontal plane of movement and
contributes to community. All contributions that were made to our culture came from striving for
superiority. Superiority that is achieved on useless side of life associated with vertical plane of
movement and expresses itself in self-elevation, depreciation of others, and creates disturbances
in community life. This type of striving for superiority has compensatory character (Griffith &
Powers, 2007, p. 99).
Horizontal movement is built on having a positive attitude toward problem-solving that is
based on development of one’s own mastery and cooperation with others. The central question of
horizontal movement is about solving the problem or dealing with situation. On the other hand,
YOGA AND SELF REGULATION 23
the base of vertical movement is competitive strife towards others. The goal is self-elevation
which brings isolation and diminishes mutual respect. Vertical movement is the race for prestige
and status with the main questions of personal success and maintaining a good look in the
situation. The life on a horizontal plane of movement is based on one’s own contribution to
society and leads to feelings of belongingness and self-fulfillment. Being on a vertical plane of
movement does not bring lasting satisfaction regardless of amount of achievements and reached
status; it is always unstable due to fear of displacement (Griffith & Powers, 2007, p. 56).
Adlerian concepts of horizontal and vertical planes of movement are reflected in the
concept of the third chakra Manipura. The word Manipura means “jeweled citadel”; this chakra
is represented by the element of fire and the color yellow. Manipura is associated with will and
power and reflects the right to act. The third chakra is located in the solar plexus of the human
body. The purpose of Manipura is the transformation of unconscious energy and movement into
a consciously willed activity (Judith, 2004, p. 170). Transformed energy in Manipura is creative
power that is similar to the life on horizontal plane; whereas, untransformed energy is power
against somebody or something that is comparable to the life on the vertical plane of movement.
Power against is based on covering fears and weaknesses, when all achievements and successes
have compensatory nature. On the societal level, the power against expresses itself in obsessions
with money and weapon and in variety of groups fighting for their rights based on sex, race, or
class (Judith, 2004, p. 169). The ongoing conflict leads to further fragmentation and weakness
rather than integration of all parts and transformation of energy.
The health of Manipura is determined by the dynamics of power within the chakra; the
dynamic of synergy is equal to health when the dynamic of separation means lack of health
(Judith, 2004, p. 170). Unhealthy Manipura operates in dichotomy of submission versus
YOGA AND SELF REGULATION 24
domination. Individuals with unhealthy third chakra might be authoritarian, submissive, or
alternate between the two, depending on the situation (Rama et al., 2007, p.190). Dominating
behavior correlates with excessive Manipura and submissive behavior – with deficient Manipura.
Excessive Manipura often presents as an abundance of energy and power due to series of
accomplishments and engagement in a constant activity. In reality, it is a compensation for the
weak ego and poor self-esteem that needs an approval from others. In the extreme, an excessive
third chakra forms a bully, dominating and aggressive on the one side and cowardly on the other.
The will in excessive Manipura lacks flexibility that leads to anger outbursts or withdrawal in the
face of the challenge. It also leads to the need to be in control of self, others, and the situation.
The rigid will of the excessive Manipura pushes the person towards exhaustion due to the lack of
connection with the core self. On the physical level the excess of energy in Manipura leads to
hyperactivity, muscle tension, and gastric ulcer (Judith, 2004, p. 209-211).
Deficient Manipura is expressed through weak will, poor self-discipline, and lack of
vitality and spontaneity. People with deficient third chakra might suffer from depression and
often feel victimized. In this case the tactic of coping with the weak ego is avoidance and
passivity. Passivity is used as a tool of control and manipulation. Since the energy level is low,
anger expressed through passive resentment. Deficient Manipura results in avoidance of
responsibility, engagement and commitment, follow-through is rare. Physically deficient third
chakra is expressed in chronic fatigue syndrome, hypoglycemia, and diabetes (Judith, 2004, pp.
211-213).
Healing the deficient third chakra starts with increasing metabolism through the diet with
a high level of proteins, carbohydrates, and vegetables and regular meals. The essential part of
the healthy diet that heals and balances Manipura is starch. Starches are an easily converted
YOGA AND SELF REGULATION 25
energy food; most helpful are starches that come from whole grains. The use of quickly absorbed
foods -sugars, stimulants, and “energy foods”- leads to depletion of the third chakra (Judith,
2014, p. 81). Physical exercises help to increase metabolism and muscle tone that develops
feeling of power. Person with deficient Manipura needs to find enjoyable activities and start to
explore the areas of life they avoid. Excessive third chakra is healed by discharging the excess of
energy through emotional expression or increased grounding. Excessive Manipura is healed
through relaxation, stillness, and letting go of control. People with excessive third chakra will
benefit from spending time doing nothing, free from requirements and goals (Judith, 2004, pp.
214-216).
The next yoga concept that echoes with Adlerian concept of planes of movement and
chakra Manipura is Duality. Duality always creates separateness and alienation (Stone, 2008, p.
11). Separateness and alienation are based on feelings of inferiority in individuals and in groups
that resulted in destructive behaviors throughout human history (Gold, 2005, p. 12). Duality
brings either-or thinking where things are white or black, one up or one down, domination or
submission. All interactions in contemporary world are based on struggle and opposition
between dualities, where one side eventually wins over the other side (Judith, 2004, p. 169).
It happens with countries, cultures, religions and races, when externalized inferiority of
one group of people leads them to destroy or subordinate another. On a level of personal
communication, duality makes people project their own unwanted traits of the character or fears
onto others and then justify one’s own aggression toward them. On the inner level of personality,
duality obstructs development due to disintegration of unwanted parts of self. Therefore,
individuals and groups of people can achieve peace within themselves and in relationship with
others trough integration of all parts and duality dissolution.
YOGA AND SELF REGULATION 26
Equality and Ahimsa
The Adlerian concept of equality further explores the meaning of transformational
transition from vertical to horizontal planes of movement. Adler (1938) wrote “When people feel
inferior and strive to be superior, they violate the fundamentals of human life” (Dreikurs
Ferguson, 2010, p. 2). Dreikurs (1999) added that “There can be no harmony and stability in the
community unless each member of it has his safe place as an equal to all others (Dreikurs
Ferguson, 2010, p. 2). An absence of a safe place in the community for its members leads to the
lack of belongingness, which is vital for mental health. As more people lack belongingness, the
less contribution they make to society and the more fear they project into it.
The health of society is dependent on the feeling of belongingness of each member and
equality reassures it. Dreikurs (1998) stressed the idea that “…mental health and positive self-
regard rest on person’s belief that he or she is equal to others” (Dreikurs Ferguson, 2001, p. 326).
Adler recognized the damaging effect of inferiority feelings for individuals and society and
thought of social equality as of recovery. He mentioned that all interpersonal conflicts happen
due to a lack of mutual respect (Griffith & Powers, 2007, p. 30). Adler concluded that individual
is able to think about her contribution to society and learn from her own mistakes only if there is
no need to fight for the safe place in society. Otherwise, the personal growth is constricted and
personal deficiencies and disappointments are blamed on external factors (Dreikurs Ferguson,
2001, p. 331).
On a level of personal relationship, equality is a given worthwhileness of each human
being expressed through mutual respect, shared responsibility, and interdependence (Tuites &
Tuites, 2009, pp. 191-199). Adler found it essential, especially in intimate relationship, to
acknowledge an equality of value between partners. He stressed that individuals are obliged to
YOGA AND SELF REGULATION 27
treat others with the same dignity she seeks for herself (Griffith & Powers, 2007, p. 30). An
unequal relationship is destructive for both partners. A partner in subordinate position does not
feel significance and belonging that results in personal degradation and destruction of
relationship. A domineering partner achieves his belonging and significance through power
rather than contribution that obstructs personal growth and destroys the base of relationship.
Therefore, equality is a foundation for individual mental health, personal development, healthy
relationships, and social welfare.
This author sees similarity between the Adlerian concept of equality and Yoga principle
Ahimsa. Ahimsa teaches people to live their life with the attitude of non-violence to the self and
others. Non-violence begins with finding the courage to look in the face of one’s own fear. Fear
is the root of all the violence in a world; when people are afraid to meet their own fears, they
critique others, engaging in violent thoughts, talks, and other activities. Courage is the ability to
be afraid and stay with the experience of being afraid (Adele, 2009, pp. 22-24). When people are
facing their fears, they grow and explore the new territories of themselves. Self-exploration
brings more self-acceptance and leaves less space for fear and violence. With increased self-
acceptance, people learn to fill their life with things that matter and discontinue things that were
inspired by fears.
People start to find more self-connectedness that brings more balance in their life. When
individuals learn to accept pieces of themselves they were ashamed of or disliked, they begin to
love themselves as the unity of all parts. It becomes easier to practice non-violence toward
people around when there are no rejected parts of one self that were so painful to see in others.
People treat others the way they treat themselves, so self-hatred and harshness to one self is also
expressed toward others. Therefore, non-violence toward others begins with acceptance and love
YOGA AND SELF REGULATION 28
to one self. When people love and accept themselves, they do not need to fix others or solve their
problems. A position of love and self-acceptance allows people to respect decisions, experience,
and mistakes of others; it helps to let go the perfect picture of the world and see reality as it is
(Adele, 2009, pp. 29-35).
The practice of non-violence creates an atmosphere of compassion that helps others to
drop their defenses and gives them courage to meet their fears. Love and self-acceptance allows
people to open their hearts and start to feel compassion toward self, others, and the world.
Community Feeling, Chakra 4 (Anahata), and Aparigraha
According to Adler, community feeling means “individual’s awareness of belonging to
the community and the cosmos of which it is a part, and an understanding of his or her
responsibility for the way the life of the community is being shaped by his or her actions”
(Griffith & Powers, 2007, p. 11). This concept refers to a feeling of belonging without the need
for defensive compensation. Community feeling emphasizes the unity with others, the ecology of
the Earth, and the universe; it is relevant to the idea of self-transcendence in its wholeness and
feelings of belongingness in its freedom from context and place (King & Shelley, 2008, p.104).
Adler viewed community feeling as a direction toward the perfect form of humanity, where
internal problems are solved and external relations are adjusted (King & Shelley, 2008, p.104).
Adler was convinced that community feeling is the essential ability that reassures
individual and societal wellbeing and needs to be cultivated along with other vital skills (Griffith
& Powers, 2007, p. 11). Community feeling can be an antidote to inferiority feelings that brings
isolation, alienation, neurosis, and crime. Many people lack adequate community feeling and feel
inferior due to their childhood training. Adler suggested that development of community feeling
diminishes inferiority feeling and may be an indicator of effective psychotherapy (Griffith &
YOGA AND SELF REGULATION 29
Powers, 2007, p. 11). He wrote that people need to know how inferiority-based behavior of one
individual affects the harmony of society and learn to recognize their own distractive patterns
with the purpose of better adjustment to life in community (King & Shelley, 2008, p.103).
Community feeling means an interest in interests of others and is a foundation for
capacity of friendship, love, and sympathy. Community feeling can only be practiced in a
harmony with others, and expresses the ability “To see with the eyes of another, to hear with the
ears of another, to feel with the heart of another” (Griffith & Powers, 2007, p. 11).
This author noticed resemblance between the Adlerian concept of community feeling and
Yoga concept of the fourth chakra Anahata. The meaning of the word Anahata is the “sound that
is made without any two things striking” (Judith, 2014, p. 196). This chakra is symbolized by the
element of air and associated with the color green. Anahata is located in the cardiac plexus of the
human body, represents love and the basic rights to love and to be loved. The purpose of the
forth chakra is the transformation of the self-centered ego into awareness of the cosmos in which
it is a part. Transformation happens with an integration of the mind and body, the material and
spiritual, the self and other into a whole (Judith, 2004, pp. 227-228). At this stage of personal
development an individual begins to understand that desire, competition, pursuit of pleasure and
power do not give lasting satisfaction and bring suffering. The unity of all things and beings
becomes visible and the value of personal achievements shifts in the direction of cooperation and
selfless service. The person becomes the source of love and compassion to others (Vaughan,
2004, p.83).
The healthy heart chakra gives the ability to reach beyond the self and connect with
others. The impaired health of the forth chakra is expressed in deficient or excessive energy in
this area. Excess of energy in Anahata is characterized by use of love as a compensation for
YOGA AND SELF REGULATION 30
one’s own incompleteness and neediness. An excessive heart chakra needs constant attention and
reassurance of love. It might be expressed through codependence; as the compulsive need of the
caretaking that denies others their own free will or choice. An excessive Anahata is demanding
and possessive; loved ones perceived as an extension of oneself; separation is intolerable.
Therefore, personal boundaries might be poorly established and judgment might be undermined.
The intensity of an excessive Anahata often results in rejection that leads to more insecurity
(Judith, 2004, pp. 268-270).
Deficient Anahata expressed in conditional love that manipulates others by withdrawal. A
person with deficient heart chakra is waiting for others to make the first move and come to their
rescue. Lack of energy in the heart chakra is perceived as a fault of the partner, who failed to fill
it in with love. Deficiency in Anahata results in lack of compassion and forgiveness toward
others and, at the same time, excess of criticism and judgement. This attitude hurts others and
keeps them on the distance that leads to lowering already low energy in the heart chakra. People
with deficient Anahata perceive themselves as unlovable and have fear that intimate relationship
might reveal their unworthiness. Without intimacy the energy flow gets obstructed and pattern
repeat itself (Judith, 2004, pp. 270-272).
The healing of the heart chakra happens when individual starts to accept one self and
forms a sense of the whole. Acceptance of oneself begins with recognition of every part of
personality, including the most vulnerable, as an essential element and integration of these parts
into the whole. In the process of integration of parts, the person becomes more mature, complex,
and capable that makes her more relational. Absence of rejected parts within one’s own
personality makes it easier to relate to others. When one’s own personality becomes more
flexible and accepting, it leads to understanding of complex socially interdependent
YOGA AND SELF REGULATION 31
relationships. The energy begins to flow more freely in chakra Anahata with increased capacity
to understand and form relationships (Judith, 2004, pp. 273-274).
Breathing is an essential component of Anahata that creates favorable physical conditions
for personal integration. The rhythmical movement of the diaphragm helps to bring together
instinctual aspects of personality with more evolved and conscious. Therefore, diaphragmatic
breathing helps to integrate rejected pieces of personality into the whole (Rama et al., 2007, pp.
194-196). Another healing component for Anahata is ingestion of vegetables. Vegetables are a
product of photosynthesis; they transform the energy of the sun, earth, air, and water. Vegetables
reflect balanced energies of cosmos and earth and help to balance the heart chakra (Judith, 2014,
p. 82).
Aparigraha is another yoga concept that is consonant with Adlerian concept of
community feeling. Aparigraha suggests greedless, “non-grasping” behavior that allows energy
flow freely and life happen in its unfolding manner. People hold onto external things when there
is a lack of inner peace; it becomes a way of reassuring security and confidence. Aparigraha does
not oppose the idea of having possessions; it recommends changing an exploitative attitude
toward the world to compassionate. The change of attitudes is possible with growing maturity
and self-understanding. The first step toward maturity and non-grasping is the practice of letting
go. Letting go of things, relationships, or behavioral patterns brings fear of losing the sense of
completeness. To become complete without the need to grasp onto external things comes with
meeting one’s own fears and integrating vulnerable parts of personality into the whole.
Another way of practicing non-grasping attitude is through watching the breathing.
People inhale and exhale; attempts to hold the oxygen will bring discomfort to the body. The
next step in practicing non possessiveness will be to define what things in one’s life bring joy
YOGA AND SELF REGULATION 32
and what things possess the one’s life. The most difficult step in practicing non-grasping attitude
is to notice one’s expectations that are imposed on people and things and let them go (Adele,
2009, pp. 90-100).
An integration of inner parts of personality releases energy that was used to keep rejected
parts out and increases one’s creativity.
Creative Power, Chakra 5 (Vishudha), and Prana
Adler defined the creative power of the individual as the center of human development
(Griffith & Powers, 2007, p. 21). He believed that the ability of self-determination in humans is
based on their creative power. Adler (1956) mentioned “The individual is both the picture and
the artist. He is the artist of his own personality” (Master, 1991, p. 447). Creative power is
expressed when the person gives the meaning to the empirical data of her experience (Edgar,
1991, p. 337). On the way from the felt minus toward the fictional plus an individual faces
environmental influences, develops meaningful goals, and overcomes obstacles moving by her
creative power. Every individual is impacted by her heredity and environmental conditions, but
beyond that lays individual’s creative power that is the source of all movement. In 1964 Adler
wrote “each individual arrives at a concrete goal of overcoming through his creative power,
which is identical with the self” (Chandler, 1991, p. 223).
This author sees a similarity in Adlerian concept of creative power and the yoga concept
of fifth chakra Vishudha. Vishudha is located in the throat of the human body and means
purification. Throat chakra associated with the ether, sound and color blue. Vishudha represents
creativity and the basic right to speak and hear truth (Judith, 2004, p. 28). In the fifth chakra the
inner vision of the person is formulated through sound (Vaughan, 2004, p. 84).The purpose of
Vishudha is the expression of all that is within the self through truthful communication. Truthful
YOGA AND SELF REGULATION 33
communication is based on self-acceptance of the heart chakra and expressed through creativity
of the throat chakra. When people do not feel safe in their environment, they repress their inner
truth by denying feelings and pretending to be different. Repressed truth blocks one’s own
resonance with the world and with the other parts of self that leads to imbalance at this chakra.
The same way as in other chakras, imbalance in Vishudha has two directions, toward
excess or deficiency. Deficient throat chakra is expressed in problems with the voice,
communications, and the neck area. An individual with deficient fifth chakra might have a weak,
childlike, monotonous, or mechanical voice that is difficult for others to listen. A person with
deficiency in Vishudha might have problems with communicating her needs and expressing her
real feelings; sometimes communication is completely obstructed. An individual might have a
fear of public speaking and suffer from a painful shyness. On the physical level, deficiency of the
throat chakra is manifested in disorders of the throat, ears, neck and tightness of the jaw; the
level of the toxins might be high in the body (Judith, 2004, pp 287-319).
An excessive Vishudha is expressed in increased verbalization with an attempt to
discharge energy, avoid feelings, control the conversation, and attract an attention. When lengthy
monologue do not contain much sense, when there is an excess of details in the narrative and a
lack of feelings, and when an individual habitually interrupts others, it means that there is an
excess of energy in the throat chakra. The throat chakra can be deficient in some circumstances
and excessive in other situations. Balanced Vishudha gives a person ability to genuinely
communicate her truth to others and accept their truth in the same authentic manner. Balanced
throat chakra gives its owner pleasant voice and graceful body movements. Healthy fifth chakra
enables a person with creative attitude toward life which is apparent in ways that a person
approaches her daily activities (Judith, 2004, pp. 320-321).
YOGA AND SELF REGULATION 34
The healing of unbalanced Vishudha happens when energy starts flowing freely in the
areas of neck and shoulders. Techniques used for an excessive fifth chakra are of singing,
chanting, and storytelling for a deficient throat chakra and practice of silence. It is also helpful to
engage in physical exercises and creative activities, such as painting, music, literature, and
dance. Physical movements increase energy for deficient Vishudha and redirect abundant energy
for excessive Vishudha. Creative activities help to restore free flow of energy and remove the
blockage in the fifth chakra by allowing truthful self-expression (Judith, 2004, pp. 322-323). The
consumption of fruits helps to normalize energy flowing in the throat chakra. Fruits are on the
highest position of the fruit chain; harvesting fruits do not require killing plants or animals, when
ripe, they fall to the ground. Beside, fruits are rich in vitamin C and natural sugars. They digest
faster than other solid foods and leave the energy free to travel to the higher chakras (Judith,
2014, p. 82).
The next yoga concept that is similar to Adlerian concept of creative power is Prana. The
meaning of Prana is “life force” or “energy” (Vaughan, 2004, p. 84). “Prana is the energy that
animates life and in human form prana is most perceptible as the breath” (Stone, 2008, p. 123).
Prana contains multiplicity of different energies that are called winds of the breath. These
energies include “perception, thought, nervous system, cognition, and all activities of the mind
and body” (Stone, 2008, p. 123). Prana is the distinctive feature of all living creatures. It flows
through internal bodily structures and manifests itself in the way the individual perceives, thinks,
and acts depending on nature, nurture, and past lives (Stone, 2008, p. 124). Nature refers to
heredity, nurture to environmental factors, and past lives to the type of temperament that the
individual had since birth.
YOGA AND SELF REGULATION 35
When creative energy of the throat chakra, or Prana flows freely in the human body, the
light of consciousness starts to clarify human’s perception.
Apperception, Chakra 6 (Ajna), Vidya, and Swadhyaya
“Apperception refers to the personal values and interests determining the mode in which
an individual perceives self, others, and the world. The mode of perceiving is biased by
convictions; thus, each individual has a biased apperception of both, subjective and objective
experience” (Griffith & Powers, 2007, p. 6). People see the world through certain meaning they
have given to life in the childhood. Every individual picture of the world differ reality according
to that meaning. All individual experiences are interpreted unconsciously and every
interpretation reflects a personal view of the world, which is biased apperception. Sometimes
interpretations are extremely mistaken and bring suffering, but most people prefer to stay within
mistaken schema they have constructed, rather than make changes to the schema. When the need
of making changes to the biased apperception is realized, it takes a lot of efforts to reconstruct
the old schema.
People build their schemas of apperception by the time they are about five years old
based on prejudice of their own interests, not on the reality of the situation. The creation of the
schema helps to achieve the sense of security and stability of life (Gold, 2005, p. 7). In order to
give up that old schema or make changes to it, the individual has to have certain amount of ego
strengths to be able withstand these changes. Integrated personality does not need restricting
schemas to feel safe and can afford the risk of change. However, the complete freedom from
biased apperception is unachievable due to physical limits of human beings (person can be tired,
cold, or hungry). A healthy individual makes corrections to her schema of apperception
YOGA AND SELF REGULATION 36
continuously during her life; it is impossible to achieve the perfect schema of apperception due
to constantly changing life, changing one’s own apperception is a life-long process.
There is certain resemblance in Adlerian concept of apperception and Yoga concept of
the chakra Ajna. The word Ajna means the third eye; it perceives images of personal experience,
stores them, and commands the reality of an individual based on these pictures (Judith, 2004, p.
342). The sixth chakra represents the ideal perception (Vaughan, 2004, p. 84) or an intuition. In
the human body Ajna is located in the middle of the forehead between eyebrows (the area of
carotid plexus). The symbol of the third eye chakra is the light and the color associated with this
chakra is dark blue. The sixth chakra represents the right to see, and its purpose is the recognition
of patterns on different levels of life, from one’s own behavior to societal changes (Judith, 2004,
pp. 338-339).
The third eye chakra creates the meaning of the life events, external and internal
processes, and brings it to consciousness. Created meaning is based on personal memories,
fantasies, intuition, and imagination that develop throughout person’s life to pattern recognition
(Judith, 2004, pp. 363-364). Through the development of pattern recognition, the ability to think
symbolically and abstractly, and realization that perceived information does not always pertain to
one self, the spirit finds its liberation. A healthy, balanced sixth chakra gives the person an
ability to think symbolically, use intuition, imagination, develop creativity, and have a guiding
vision that gives meaning to life (Judith, 2004, p.374). Unhealthy, unbalanced Ajna can be
deficient and excessive. The existence of repressed memories lead to deficiency and dissociation
results in excess of energy in the third eye chakra (Judith, 2004, p. 368).
When Ajna is deficient, the intuition is not developed and rationality becomes
compensation. Memory might be poor due to use of the chakra energy to keep painful memories
YOGA AND SELF REGULATION 37
hidden in unconsciousness. People with deficient Ajna have poor imagination and problems with
visualization. It might be difficult for an individual with deficient sixth chakra to imagine how to
behave differently or how would change look like. Deficient Ajna might lead to difficulties in
remembering one’s own dreams. Sometimes people think that they do not have dreams. In
reality, repressed memories in the unconscious obstruct access to any stored information and
make it problematic to learn about oneself. Deficient sixth chakra might result in one-sided
vision, when people believe that there is only one way of looking at things, and other ways are
simply wrong. When imagination is impaired or underdeveloped, it is difficult to see how things
can be different, so there is the need to deny or invalidate them. Denying things is dangerous due
to inability to see the need to take an action (Judith, 2004, pp. 370-371).
Excessive sixth chakra is characterized by excess of dreams, fantasies, and imagination to
the point of delusions and hallucinations. The problem with excessive energy in Ajna is that this
energy is not grounded; the rational part is missing in this case. There is no border between the
fantasy world and the real world. Excess and deficiency in the sixth chakra happen in response to
avoidance dealing with painful events in life, which paralyzes self-discovery and further
development. It happens when a person has signs of deficient and excessive Ajna at the same
time. It means that some memories are repressed and others dissociated (Judith, 2004, pp. 371-
373). The healing process for the sixth chakra is based on bringing unconscious processes to
consciousness and includes work with dreams, studying mythology, visual arts, and meditation.
Fasting stimulates the development and balance in sixth chakra (Judith, 2014, p. 82).
Vidya is the next yoga concept that is similar with Adlerian concept of apperception. The
meaning of Vidya is seeing things as they are in the present moment. Most of the time people
spend either thinking about their past tragedies or dreaming about future, so they are not fully
YOGA AND SELF REGULATION 38
present in the moment that is happening now. Therefore, most of people cannot give an adequate
response to the need of the present moment. Vidya teaches people to pay attention to what is
currently happening and accept that experience. Vidya also teaches that the moment of stillness
can reveal insufficiency of all interpretations, ideas, and views that mind generates and patterns
of grasping and inflexibility. Vidya helps individuals to investigate who they are through
development of acceptance that allows them to see themselves clearly. Seeing things as they are
allow an individual to meet all aspects of herself, even the most unattractive and painful details
(Stone, 2008, pp. 8-13).
When people are able to face their unattractive parts and painful experiences, they are
moving from a suppressed state in the unconscious to the freedom of conscious mind, through
the acceptance. An individual that is able to accept herself as she is can start to use her
unconsciousness without the fear to meet herself. When an individual integrates parts of her
personality, she can use the energy that was disabling her inner vision to enable her vision to see
the essence of things. At the time when parts of self or painful experiences do not have to be
suppressed in unconscious, there is no need to keep the old patterns anymore. The old patterns of
behaviors and thoughts can be released and new, more realistic can be formed.
The last yoga concept that is consonant with the Adlerian concept of apperception is
Svadhyaya, or self-study. Svadhyaya teaches that human beings are divine at their core and the
process of self-study is the way to divine consciousness (Adele, 2009. p. 149). In the process of
self-study, individuals begin to understand how their identity was formed by belonging to certain
culture, having their ancestors, being born of certain gender in their family, town, and country.
The process of self-study includes working with projections, reactions, and ability to accept life
as it is. Projections mean that people see the world as a reflection of themselves, so they can
YOGA AND SELF REGULATION 39
learn about themselves by looking around. Everything that individuals love or hate in the
external world belongs to them. When a person begins to pay attention to the way she sees
people, events, and the world, she begins to understand herself better (Adele, 2009, pp. 150-151).
Reactions that people have are helpful in the process of self-study. The most helpful are
negative reactions that through dissatisfaction of the situation uncover person’s belief about how
things “should” be. However, the person might choose to blame external factors of her
dissatisfaction rather than to learn about her believes. Svadhyaya suggests looking at unpleasant
parts of ourselves and carrying them with kindness (Adele, 2009, p. 155). When people are
courageous enough to look at their own spectrum of emotions and feelings, they are able to
witness emotions and feelings of others with kindness and compassion (Adele, 2009, p. 155).
Another thing that Svadhyaya teaches is to pay attention to the belief system that
organizes and constrains the individual’s life at the same time. Some restrictions are necessary,
but if they are very rigid, the individual’s growth and development might stop. When a person
begins to work with her constrains, she might release strong emotions that are related to
constraint. Release of strong emotions help to let go of related memories that were used to build
these constrains in the past (Adele, 2009, p. 157). Svadhyaya recommends that individuals
witnessing their actions and thoughts without identifying with them. The act of witnessing helps
to recognize patterns of one’s own believe system.
Conclusion
This author found similarities in Adlerian concepts and yoga teaching. Both theories are
humanistic and based on holistic approach to human health. Their complementarity makes it easy
to implement the use of yoga philosophy into Adlerian therapy on the mind-body level. This
YOGA AND SELF REGULATION 40
approach helps to develop self-regulatory skills that are of the most importance for the mental
health.
YOGA AND SELF REGULATION 41
Appendix 1
Adlerian concepts
Concepts of
yoga
philosophy
Apperception Vidya Seeing things as they are
Refers to the personal values and interests, determining the mo-
Yoga begins with an honest meeting of our present experience,
de in which an individual perceives self, others, and the world.
which means seeing as best we can all aspects of ourselves and
A can never be compared with a photographic apparatus; it al-
our world, including what is most difficult or painful (Stone, 2008, p.
13).
ways contains something of the individual's uniqueness. Not eve- Chakra 6 Ajna (to perceive); element – light.
rything one sees is also perceived, and if one asks for the percep-
In Sanskrit means both “to perceive” and “ to command”.
tion of two persons who have seen the same picture, one recei-
We see images with our physical eyes, but the third eye center
ves the most varied answers.
holds those images in memory, which can distort our perceptions.
The world is seen through a stable schema of A ; experiences are
From these perceptions, we command our reality (Judith, 2004, p. 342).
interpreted before they are accepted, and the interpretation al- Swadhyaya Self-Study
ways accords with the original meaning given to life. Even if this
Any activity that cultivates self-reflective consciousness and unco-
meaning is very gravely mistaken, even if the approach to our pro-
vers our strengths, weaknesses, and limitations can be considered S.
blems and tasks brings us continually into misfortunes and agoni-
When we welcome a limitation, we can get close enough to oursel-
es, it is never easily relinquished (Griffith & Powers, 2007, p. 6).
ves to see the roots of our anger, impatience, or self-loathing. We
can have a little compassion for the forces and conditions that
molded our behaviors and beliefs, and develop more skill in hand-
ling, containing, and redirecting previously self-destructive tenden-
cies. The degree to which we can do this for ourselves is the degree
to which we will be tolerant of other people's weaknesses. Self-stu-
dy might require help when confused and fragmented self attempts
to see itself.(healthy.net)
Holism Yoga Many scholars and practitioners translate yoga as a manifestation
H posits the idea that the whole is greater than the sum of its
of the word yuj - “to unite”. In yoga we unite breath with move-
parts and that, unified, the parts constitute a new and UNIQUE
ment, body with mind, self with other (Stone, 2008, p. 7).
whole. The whole tells much more than analysis of its parts Chakras Passage through the chakras is an alchemical process of increasing
(Griffith & Powers, 2007, p. 55).
refinement that unites light and shadow, male and female, spirit
and matter, all in the crucible of the body and psyche (Judith, 2004, p.4).
Yoga refers tot the undivided wholeness and intimate interconnec-
tion of reality (Stone, 2008, p. 100).
Community Feeling Chakra 4 Anajata (heart); element – air.
CF encompasses the individual's awareness of belonging in the
The basic issues that we encounter in the heart chakra deal with ba-
human community and the cosmos of which it is a part, and un-
lance, love, and relationship. Through balance we find a center from
derstanding of his or her responsibility for the way the life of the
which we can love, through love we form relationships, and through
community is being shaped by his or her actions.
relationship we have the opportunity to transform the self-centered
Index to successful adaptation. Must be cultivated and trained.
ego of the lower chakras into awareness of the larger realm in
The more developed the CF, the more diminished the inferiority
which we are embedded (Judith, 2004, p. 229).
YOGA AND SELF REGULATION 42
feeling with its associated sense of alienation and isolation;
We see ourselves as separate from Nature, separate from each
therefore, the effectiveness of psychotherapy depends upon inc-
other, and separate from the divine. We are becoming alienated,
reasing and strengthening the discouraged person's CF.
hostile, defensive, self-centered, and compulsively consuming. In
(Griffith & Powers, 2007, p. 11).
our isolation we are lost from the heart. To heal the heart is to reu-
nite mind and body, the mystical and mundane, self and other into
an integrated whole (Judith, 2004, p. 227).
Aparigraha Not Grasping
Holding on to things and being free are two mutually exclusive sta-
tes. Our mind is constantly manipulating reality to get ground un-
derneath it, as a way of generating confidence and security. The re-
sistance to change and holding on to things causes great suffering
and prevents us from growing; it also leads the destruction of those
very things we most value. Our security lies in allowing ourselves to
grow, becoming stronger and more resilient. (healthy.net)
Creative Power Chakra 5 Vishudha (purification); element – sound.
Adler deferred to the CP of the individual as the center of human
This is the stage where one makes their personal contribution to
Development (Griffith & Powers, 2007, p. 21).
the community. It may mean creating a business, writing a book,
building one's own house, or pursuing an artistic hobby (Judith, 2004, p.
48).
In this chakra we deal with vibrations that move through all things
(Judith, 2004, p. 292).
Our very life force can be seen as a stream of pulsating energy.
When the stream is not fragmented by blocks in the body armor,
then pulsation moves freely through the body and out into the
world. This streaming creates a resonant, etheric field around the
body – an aura of wholeness. A resonant field makes coherent con-
nections with the outside world. A fragmented field makes frag-
mented connections. The greater our internal resonance, the more
deeply we can resonate with those around us (Judith, 2004, p. 295).
Purification is a vibrational refinement that takes place as we rid
the body of toxins, speak truthfully and authentically (Judith, 2004, p.
296).
Prana Energetic flow
P is the life force that animates existence (Stone, 2008, p. 147).
P most commonly applied to the act of breathing. But it actually re-
fers to something much more universal, traditionally describing life
energy as a whole and the way energy vibrates, circulates, and for-
ges new pathways. P is the energy that animates life (Stone, 2008, p.
123).
Equality Ahimsa Compassion for All Living Things
Adler examined all interpersonal conflicts as reflecting some fai-
A is usually translated as nonviolence toward ourselves that ex-
lure to understand and answer the universal demand for mutual
tends to compassion for all living creatures. Harmless mode of beha-
respect between nations, races, sexes, employers-employees,
vior does not mean the absence of strong emotions as anger or jea-
YOGA AND SELF REGULATION 43
and adults-children. He avoided suggestions that we are all the
lousy. When we are getting close to our own violent tendencies, we
same value; he was clear about an equality of value
can understand what causes them and learn to contain these ener-
(Griffith & Powers, 2007, p. 30).
gies for our own well-being and for the protection of others. Un-
derneath these feelings we discover a much stronger desire that we
all share - to be loved. (healthy.net)
Belonging Chakra 1 Muladhara (root); element -earth.
Rudolf Dreikurs often wrote of “the need to belong” as the stron-
In Sanskrit means “root support”. This chakra roots us into our bo-
gest motivating force. Each individual tries to get himself accep-
dies, the physical world, and the earth. The healthy establishment
ted by the community. The desire to feel B to others is the funda-
of one's ground is the essential work of the first chakra, and the
mental motive in man (Griffith & Powers, 2007, p. 9).
foundation for any further growth. Here lies the basic rights of the
first chakra: the right to be here and the right to have what we
need in order to survive (Judith, 2004, p. 63).
Horizontal vs. Vertical Planes of Movement
The popular model of power that exists in today's world is one that
HM evokes an image of task-centered, egalitarian problem solv.
can be described as “power-over”, based on struggle and oppositi-
The question governing HM is “What does situation require?” In
on between dualities, where one side eventually wins over the
contrast, VM is the pursuit of prestige and status, focused on a
other side. The dynamics of power within the chakra system are al-
goal of self-elevation. Questions, governing VM are “How am I
so built on duality, but in the way that emphasizes combination and
doing?”, “How do I look?”. HM proceeds on the strengths of con-
synergy rather than separation and struggle (Judith, 2004, p. 170).
fidence in the process of growth, development, and solidarity Chakra 3 Manipura (lustrous gem); element – fire.
with others, minimizing contentiousness and competitive striving.
The purpose of the third chakra is to transform the inertia of mat-
VM proceeds from safeguarding attitudes and isolating ambitions
ter and movement into a consious direction of willed activity.
of “getting ahead” others, as if in a struggle for limited resources,
Transforming the instinctual impulses into willed activity is made
minimizing the value of Belongingness and feelings of mutual res-
possible by the descent of consciousness, which gives form and di-
pect and engagement (Griffith & Powers, 2007, p. 56).
rection through understanding as it meets and mediates the ascen-
ding current of liberation. When those currents combine, the row
energy of power is focused into activity. Only through this combi-
nation we realize that the purpose of power is transformation. By
successfully integrating both sides of polarity, we emerge into a
third realm that simultaneously includes and transcends polarity by
creating a new dynamic. Here we reach beyond the oscillating re-
alms of either-or, win-loose, black-white, and enter realm of multi-
plicity (Judith, 2004, p. 170).
Duality Yoga postures train us to be free of clinging to duality. This begins
by bringing together and essentially fusing the breath and the mind.
When the mind and breath are brought together in an action, duali-
ty dissolves (Stone, 2008, p. 164).
Movement Asteya Not Stealing
Human life expresses itself in movement and direction toward
A arises out of the understanding that all misappropriation is an ex-
successful solutions. Human being is always in process, moving
pression of a feeling of lack, that comes from a belief that our hap-
away from the felt minus toward the fictional plus position, away
piness is contingent on external circumstances and material posses-
YOGA AND SELF REGULATION 44
from the intolerable feelings of worthlessness toward the desired
sions. A asks us to be careful not to take anything that has not been
feelings of mastery and worthwhileness (Griffith & Powers, 2007,
p. 70).
freely given. The paradox of practicing A is that when we relate to
others from the point of abundance rather than neediness, we find
that others are more generous with us. Not stealing demands that
we cultivate a certain level of self-sufficiency so that we do not de-
mand more of others, our family, or our community than we need.
(healthy.net)
Asana Posture
Cultivation of profound physical and psychological steadiness and
ease in mind, breath, and body (Stone, 2008, p. 45).
A requires attention that focuses the mind on process, rather than
structure, change rather stability, and flow rather than discrete mo-
vements. This opens up the mind to the present moment, the fee-
ling of spontaneity, change, and chance, pulling the mind out of the
duality of subject and object, mind and matter, submission and do-
mination, because yoga postures offer insight into the value of all
forms of human experience, be they physical, mental, emotional,
or perceptual (Stone, 2008, p. 100).
Chakra 2 Svadhisthana (sweetness); element – water.
S is the center of sensation and feeling, emotion and pleasure, inti-
macy and connection, movement and change (Judith, 2004, p. 106).
In the second chakra, our challenge is to let go – to flow and move,
to feel, and to yield. Movement and change stimulate conscious-
ness. They stir the watery essence of feelings that flow through the
Body (Judith, 2004, p. 109).
Vinyasa The sequences of movements of thought, breath, and mind. (138 In
Yoga postures teach us how to fully embody the ever-changing flow
of life that goes on seemingly without beginning or end. ( 138 Inner
V refers to the movement of thought, movements within the circu-
latory, respiratory, and immune systems (Stone, 2008, p. 150).
YOGA AND SELF REGULATION 45
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