Yoga and Leadership by Laura Harbolt

 Yoga and Leadership

In their 2014 literature review, Maharana, et al. ask whether leadership programs really work, and if yoga can be a solution for corporate leaders who exhibit workaholic tendencies. Relying on spiritual leadership theory, the authors argue that when the “spiritual leadership is implemented, enthusiastic workaholics will be intrinsically motivated, experience competence, autonomy, relatedness, and spiritual well-being” (p. 291). As a practicing yogi and a leadership teacher and coach, I experience daily the difference yoga can make in the effectiveness of my own leadership practice. Thus, my personal understanding indicates that the benefits are not solely for “workaholic” leaders. The goal of this paper, therefore, is to explore how the study of yoga informs the practice and instruction of leadership.

Yoga and Leadership Style

Most scholarly research studying the link between yoga and leadership comes out of South Asia. In recent years, one can also find numerous theses and dissertations on the subject published by masters and doctoral students in the United States. The scholarly study of leadership has its foundation in leadership theory looking specifically at leadership style. Most often referenced is the research on transactional, transformational, authentic, and servant leadership styles. The literature on yoga and leadership focuses primarily on the link between yoga and transformational leadership, with more recent research theorizing the link between authentic and spiritual leadership styles.

In his seminal work, James MacGregor Burns’ (1978) coined the phrase “transformational leadership”, a style that is in opposition to the transactional leadership style adopted by most leaders at the time. Burns contended that moral development is an essential characteristic of transformational leaders. Several decades later, Mulla and Krishnan (2009) connect morality and leadership as it is practiced in India. “Morality is conceptualized as Karma-Yoga”, explain the authors, “its three dimensions—duty orientation, indifference to rewards, and equanimity…constitutes a comprehensive model for moral development in the Indian context” (p. 167). Mulla and Krishnan’s study of 250 leaders found that Indian leaders who actively practice Karma Yoga possess a duty-orientation and altruistic motives, and are more often perceived as transformational leaders. Another related finding between yoga and transformational leadership is that followers of Indian transformational leaders are influenced to practice yoga, resulting in the follower’s perceived group cohesiveness and a more harmonious and productive workplace (Muddipathi and Krishnan, 2020).

The early study of leadership theory focused on crafting a definition of leader; later the focus shifts to the process or methodology of leadership (Northouse, 2016). Authentic leadership, for example, is modeled by leaders who make decisions based on principle, rather than solely on financial gain, and who take responsibility for their actions. Authentic leaders focus on cultivating self-awareness, personal growth, and discipline; they are mission-driven and often inspire faith (George, 2003). In her 2021 dissertation, Jennifer Small looks at gendered stereotypes and authentic leadership to better understand how authentic leadership and mindfulness skills can support women leaders in healthcare. Small concludes that relying on mindfulness techniques cultivated as part of a regular yoga practice can support women as they communicate their authentic selves as leaders in a male dominated industry. Similarly, research conducted by doctoral student Leila Naderi (2019) “suggests that leaders who practice yoga more consistently (four times per week or more) showcase higher levels of authentic leadership qualities” (p. 74).

Like authentic leadership, spiritual leadership is based on the theory that leaders can inspire followers with a vision of shared values and a sense of calling based on altruistic love (Northouse, 2016). In their review of the literature on spiritual leadership, Maharana, et al. (2014), maintain that the spiritual leadership theory can explain the phenomenon wherein a manager can appear “obsessed with work yet have high levels of psychological well-being, positive human health, and organizational commitment and productivity” (p. 291). Madhu and Krishnan (2005) found that the characteristics of Karma Yoga result in leaders who practice “work as worship” and demonstrate transformational leadership qualities of altruism and conscientiousness. Connecting these findings directly to yoga, Kislenko’s (2019) research indicates that “yoga promotes the idea of leadership as service and being kind as a form of displayed leadership behavior that aligns with finding an element of humility in the practice of leadership, just as within the practice of yoga” (p. 108).

Yoga and Leader Competencies

            Certainly, leadership is more than the theoretical underpinnings studied by scholars. In the workplace, one’s leadership style directly affects the organization’s culture and employee engagement. Sherman (2020) contends that “leadership failure is usually due not to a lack of business skills but rather to a consequence of poor self-management” (p. 68). An enlightened leader focuses on their yoga training, placing the well-being of those who report to them above their own ego and wants (Shubhada, 2016). And an inspired workforce motivated by a higher calling can foster teamwork and accomplish company goals (Bodhananda, 2022). The ideal leader seeks internal excellence as well as success in the workplace.

In short, when leaders adopt a regular yoga practice they positively affect the culture and effectiveness of the organization and are thus more effective in their role. Adhia et al. (2010B) found that “managers who practice Yoga showed higher emotional intelligence, exhibited self-awareness, increased social skills, altruistic behavior, compassion, and empathy” (p. 32). After just six weeks of yoga and yoga philosophy classes, managers saw a reduction of stress levels and symptoms of burnout (Adhia et al., 2010C). More recently, Pamela Smith’s 2021 study found that “participants changed after starting a regular Yoga practice…they became more effective and adaptive leaders with behaviors and skills to manage their stress, pause, observe a situation, build accountability with others, and create space for transformative change to happen” (p. 67).

Conclusion and Implications

“A new way of thinking about leadership is required if we are to change from the fear-based and egocentric leadership of today to one that is transformational and uplifts all” contend Sangodkar, et al. (2022, p 142). The authors reference Patanjali’s Yoga Sutras as a foundation for leadership, noting their “resonance” with scholarly leadership theory. Specifically, the Sutras outline the obstacles to leadership—vyadi, styana, samsaya, pramad, alasya, bhranti darshana, alabdhabuhu mikatwa, and anavasthitat—as well as the ethical principles that support leadership—the yamas and the niyamas.[1]

The research on Yoga and Leadership clearly indicates that leaders who practice yoga cultivate the traits of transformational, authentic, and/or spiritual leadership. These leaders are self-regulated, have a high degree of self-awareness, are mission-driven, and lead their teams to achieve the goals set out by the organization. My own research in leadership indicates that managers mimic their leader’s style, in turn influencing and motivating followers to effectively carry out their duties. It stands to reason, therefore, that leaders who cultivate an ongoing yoga practice might also exhibit leadership skills identified by research that highlight the importance of communication, mentoring, and ongoing supervision and support of volunteers (Elliot & Umeh, 2013; Lafer, 1991). Leaders’ support of their followers might include building strong relationships and trust with staff members, understanding staff motivations, and placing them in satisfying roles, thus increasing retention (Finkelstein, 2008; Fisher & Freshwater, 2014; Oostlander et al., 2014).

My study and practice of yoga have impacted my understanding of leadership and changed how I both practice and teach leadership. The leaders’ mindset, like that of a yogi, is one that changes with practice, study, and insight. Yoga philosophy, principles, and practice can benefit leaders physically and mentally and can inform those of us who teach leadership. 

References

Adhia, H., Nagendra, H., & Mahadevan, B. (2010B). Impact of adoption of Yoga way of life on

the emotional intelligence of managers. IIMB Management Review, 22(1-2), 32-41.

https://doi.org/10.1016/j.iimb.2010.03.003

Adhia, H., Nagendra, H. R., & Mahadevan, B. (2010C). Impact of adoption of Yoga way of life

on the reduction of job burnout of managers. Vikalpa, 35(2), 21-34.

https://doi.org/10.1177/0256090920100203

Bodhananda, S. (2022). Management and Leadership: Insights from Yoga Philosophy and Practice. NHRD Network Journal, 15(4), 422-430. https://doi.org/10.1177/26314541221115572

Burns, J. M. (1978). Leadership. New York: Harper & Row.

Elliott, G., & Umeh, K. (2013). Psychological issues in voluntary hospice care. British Journal of Nursing, 22(7) 377-383. https://www.researchgate.net/publication/236184646_Psychological_issues_in_voluntary_hospice_care

Finkelstein, M. A. (2008). Volunteer satisfaction and volunteer action: A functional approach. Social Behavior & Personality: An International Journal, 36(1), 9-17.

Fisher, P., & Freshwater, D. (2014). Towards compassionate care through aesthetic rationality. Scandinavian Journal of Caring Sciences, 28, 767-774. doi: 10.1111/scs.12109

George, William W. (2003). Authentic leadership: Rediscovering the secrets to creating lasting value. San Francisco: Jossey Bass, 2003.

Kislenko, Susanna. (2019). At the intersection of yoga and leadership: Humility as practice. The Routledge Companion to Management and Workplace Spirituality. Oxford, UK: Taylor & Francis Group. 101-111. doi: 10.4324/9781351015110

Lafer, B. (1991). The attrition of hospice volunteer. Omega: Journal of Death & Dying, 23(3) 161-167.

Madhu, B. & Krishnan, V. R. (2005). Impact of transformational leadership and karma-yoga on organizational citizenship behavior. Journal of Human Values. 9(1), 1-20. doi: 10.1177/097168581001500207

Maharana P., et al. (2014). A twenty years literature on evaluation of spiritual leadership: The new insight for the corporate world. Indian Journal of Health and Wellbeing. 5(3), 286-292.

Mulla, Z. R. & Krishnan, M. R. (2009). Do karma-yogis make better leaders? Exploring the relationship between the leader’s karma-yoga and transformational leadership. Journal of Human Values. 15(2), 67–183. doi: 10.1177/097168581001500207

Muppidathi, P. & Krishnan, V. R. (2020). Transformational leadership and follower’s perceived group cohesiveness: Mediating role of follower’s karma-yoga. Business Perspectives and Research. 9(2), 269-285. https://doi.org/10.1177/2278533720966065

Naderi, L. (2019). Yoga for leadership: Examining the effects of frequency of yoga practice on authentic leadership. Alliant International University ProQuest Dissertations Publishing. doi: 13881040.

Northouse, P. G. (2016). Leadership: Theory and practice. Thousand Oaks, California: Sage.

Oostlander, J., Guntert, S. T., & Wehner, T., (2014). Linking autonomy-supportive leadership to volunteer satisfaction: A self-determination theory perspective. Voluntas, 25(6), 1368-1387. doi: 10.1007/s11266-013-9395-0

Padmavati M., Sanjib P., Srinivasan T. M., & Nagendra, H. R. (2014). A twenty years literature on evaluation of spiritual leadership: The new insight for the corporate world. Indian Journal of Positive Psychology. 5(3), 286-292.  http://www.iahrw.com/index.php/home/journal_detail/19#list

Sangodkar, N. P., Kumar, G., & Sing, S. (2022). Yogic management of contemporary leadership hurdles based on Patanjali Yoga Sutras-A review. Proceeding book: 4^th international conference on yoga, yagya, & Ayurveda. 141-149 https://www.researchgate.net/profile/Jigayasha-Thakur/publication/378150828_PREVENTION_OF_PRAGYAPRADHA_INTELLECTUAL_BLASPHEMY_BY_intelactual_blasphemy/links/65ca562b1bed776ae34ccf3b/PREVENTION-OF-PRAGYAPRADHA-INTELLECTUAL-BLASPHEMY-BY-intelactual-blasphemy.pdf#page=143

Sherman, R. O. (2020). Learn to manage yourself. AJN American Journal of Nursing. 120, 68-71.

Shubhada, J. (2016). Enlightened leadership: Arthashastra and yoga. Integrative Medicine International. 3(3/4). 23-123.

Small, J. (2021). Authentic leadership and mindfulness: Cultivating women leaders in the

healthcare industry in the 21^st Century. [Dissertation, Drexel University]. https://researchdiscovery.drexel.edu/esploro/outputs/doctoral/Authentic-Leadership-and-Mindfulness-Cultivating-Women/991015241381604721

Smith, Pamela Kay (2021). Off the mat, into the Office: How a regular yoga practice transformed eight corporate leaders and their leadership. [Theses, Sophia, the St. Catherine University]. https://sophia.stkate.edu/maol_theses/43

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[1] In the Yoga Sutras, Pantanjali describes likely obstacles to one’s journey, how to recognize them, and how to avoid or prevent these hindrances. The yamas and niyamas are ethical principles that guide individuals in their interactions with others.

Yoga in the West Across Black Culture

Tamara Williams-Conaway

Yoga East Teacher Training 2024 

Introduction

I would like to start my research paper by sharing my own experience as an African American who stumbled upon yoga by purchasing a Groupon one day for a local yoga studio. I had no bias about yoga and was as green as they come. My only foreknowledge was that many women I admired practiced yoga and appeared to have great bodies. I saw it like a dance where your partner was the mat, and it seemed cool. Also, I met a friend in college that had hippies for parents. She told me her mom did yoga every day, and it was her best form of exercise. That was all I needed to become curious about what a yoga class would be like, so naturally I had to buy the Groupon and give it a go.

     Years and many Groupons later, I tried all the different types of yoga, and was ready to commit to a practice of my own. No more Groupons for me, I was going to join a studio and become a yogi. I just needed to find a practice that fit me. I had no idea where to begin. I was overwhelmed by the sheer number of yoga styles. I didn't know which path to choose until one day, while teaching at Spalding, I chatted with a student from India about how yoga was practiced back home. She told me that yoga was practiced first thing in the morning. That was the defining moment when I knew that I most likely had a lot to learn about yoga.

 History

We know that yoga was practiced in India dating back to before Christ. According to Light on Yoga, yoga's practice in India dates back thousands of years. The early writings are mysterious and unique. They are steeped in Indian culture and religious influence, so many Americans are just now learning about the ancient connections of yoga to Asia. Although yoga dates back thousands of years, it was banned in the late 1700s by colonial British rulers who did not like the rebellious practitioners of yoga. It was not until it was officially adopted by the British as a form of exercise that yoga made its way to the western world.

Westernization

The term cultural appropriation has negative connotations attached to it. It is actually defined as adopting practices from another culture without regard to that culture or the appropriateness of the adopted practices. Unfortunately, many yoga practitioners only know the asanas as a form of exercise and toss the other seven limbs of yoga. Many traditional aspects of yoga have been replaced with trendy variations such as booty yoga, goat yoga, wine yoga, naked yoga, etc. It has become very trendy in the west. I have not met anyone who has not heard of yoga; however, the different opinions about yoga differ across western subcultures.

Stigmas of Yoga

            Most U.S. yoga classes are predominantly white women; I rarely see women of color. Why is this the case? I started to dig for answers and the responses were surprising to me. According to Black Women’s Yoga History written by Stephanie Y. Evans, many women of color do not see themselves represented in those spaces, so they do not feel like it’s a safe place. Representation matters. I have asked women of color to come to a class with me, but most do not feel comfortable being the only person of color in a yoga class. They feel vulnerable and scared. Meanwhile, women of color would benefit from the mental health relief from a devoted practice. Evans claims that women of color have not participated in self care and are disproportionately underserved in emotional, physical and mental health.

Many women of color are not fully aware of the benefits of a devoted yoga practice. They have not been informed about how pranayama  may help decrease anxiety and stress by aiding the parasympathetic nervous system when practiced properly. Several modern day therapists are starting to integrate pranayama into their therapy, or refer students to take a yoga class.

The overall need of women of color is practice more self-care. It can be hard to explain all the benefits of practicing yoga. They need to experience it to believe it. Since women of color have some of the highest stress rates of any other cultural group in the U.S., they would benefit from yoga if the practice was made available to them in its purest form.

Self-Care as an act of Protest

Rosa Parks was known as the mother of the Civil Rights movement. She practiced yoga as early as the 70s. According to an article on Yogajournal.com, Rosa Parks had many health challenges and stress from being a target for her activism work. Parks taught that self-care is a part of resistance—she lived to the age of 92 because she began to center her own health needs, even as she continued with lifelong activism in Detroit and beyond.

Conclusion

            Yoga in the west has been mainstreamed by so many practitioners to be trendy. The original practitioners never intended for yoga to be mainstreamed into a trend. The awareness that yoga is a science and can help lower anxiety and stress would greatly benefit women of color especially people who need it therapeutically. I have seen a recent uptick in yoga as therapy. Several therapists have begun to use yoga in their practices because the science backs it as a non-invasive treatment for anxiety and stress management.

            The stigmas surrounding yoga in Black culture need to be addressed through a clear understanding of its benefits for dedicated practitioners. Yoga is not a cultish religious practice, Yoga is not just a stretching exercise. Yoga is not a European women only club.

            According to B.K.S. Iyengar, yoga It is the true union of our will with the will of God, and according to Mahadev Desai in Gita according to Gandhi, ‘the yoking of all the powers of body, mind and soul to God; it means the disciplining of intellect, the mind, the emotions, the will, which that Yoga presupposes; it means a poise of the soul which enables one to look at life in all its aspects evenly.’

Yoga East Commencement 200 Hour Class of 2024

Commencement is both the end of the 2024 200 Hour Training and the beginning of the training and practice that will continue throughout the rest of your life.

But don’t be satisfied with stories, how things have gone with others. Unfold your own myth, without complicated explanation, so everyone will understand the passage, We have opened you. Start walking toward Shams. Your legs will get heavy and tired. Then comes a moment of feeling the wings you’ve grown, lifting.

-- Rumi

Shams was the teacher of Jalal al-Din Rumi, a famous scholar and jurist and poet born in Afghanistan in 1207. Traveling to Damascus, on November 14, 1244 he met a Sufi mystic, Shams of Tabriz. The story goes that Rumi was teaching a class on the banks of the river.  Shams interrupted the class, picked up Rumi’s books and threw them into the river. Outraged, Rumi faced Shams, but Shams looked Rumi in the eye and said, “You won’t find God in those books. You will only find God here (tapping Rumi’s chest) in your own heart.  It changed Rumi forever, he became an ecstatic poet and mystic.  In 1248 Shams disappeared and was never seen again.  But Rumi continued to compose ecstatic mystical poems of love to Shams.  Rumi died in Western Turkey in 1273.  

The flute of interior time is played whether we hear it or not, What we mean by "love" is its sound coming in. When love hits the farthest edge of excess, it reaches wisdom. And the fragrance of that knowledge! It penetrates our thick bodies, it goes through walls. Its network of notes has a structure as if a million suns were arranged inside. This tune has truth in it. Where else have you heard a sound like this? 

-- Kabir

Kabir was a famous Indian poet-saint.  Born in the city of Varanasi in 1398 into a poor family Moslem family of weavers, Kabir had a mystical bent since childhood. He began teaching that "truth" is with the person who is on the path of righteousness, who considers everything, living and non living, as divine, and who is passively detached from the affairs of the world.”    These views were controversial to both Hindus and Moslems, and people would question him about who had taught him this.  Then when Kabir admitted he had no teacher, people wouldn’t want to listen anymore.  

Kabir decided to find a teacher and looked around to see who was the most illustrious and respected teacher.  Ramananda was a famous Vaishnava bhakti yogi, but as an orthodox Brahman, he believed that it was contaminating to even look at a Moslem.  There was no way Ramananda would accept Kabir as a student.  However, Kabir watched Ramananda and saw that every morning before dawn, Ramananda would go down the steps to bathe in the Ganges River.  Early one morning, Kabir went and lay down on the steps, and in the dark Ramananda accidentally stepped on him.  Startlled, he exclained “O Rama!”  Kabir got up and walked away, and thereafter when people questioned him about his teacher he would say, “I am an initiated disciple of Ramananda.”  People would then listen to him. 

Word of this got back to Ramananda, that a Moslem was preaching in public claiming to be his disciple.  Ramananda asked his students to bring the man to him.  They did and Ramananda sat behind a curtain so that he wouldn’t have to look at Kabir, and he asked Kabir, “Please tell my students that you are not really my disciple.”  Kabir answered, “Guruji, I cannot say that. Don’t you remember that morning by the river when you touched my forehead with your foot and gave me the mantra “Rama”?  Ramananda realized that this was a true initiation.  So he agreed to accept Kabir as his student. Ever day Kabir would visit him and they would speak, but always separated by a curtain.  

One morning when Kabir arrived, Ramananda was still meditating. His method of meditation was mental worship of god in the form of Lore Rama.  In his mind he would bathe Rama, dress him beautiful clothes and ornaments, offer delicious food, cool water scented with camphor, etc.. On this particular morning he had envisioned Rama with a beautiful golden crown, and he about to place a beautiful garland of flowers around Rama’s neck, when he realized that his mental garland was smaller than the mental crown. He paused in his meditation uncertain what to do.  From behind the curtain, Kabir said, “Guruji, untie the garland and then tie it around Rama’s neck.”  Ramananda leaped up, threw aside the curtain and embraced Kabir, saying, “Nothing can be hidden from Kabir.”   

Most people in the world are like frogs who live in a well.  As far as they’re concerned, the world is the inside of the well.  One day a frog who lived outside the well, looked in the well and saw the frog in the well and jumped inside.  He asked the frog in the well, “Why do you stay here inside this well? There’s a big world outside with blue sky and ponds and lakes and rivers.” But the frog in the well said, “You’re crazy! This is the world.”  The other frog shrugged his froggy shoulders and jumped back outside the well.  

When the prince, Rama, became a young man, his father, King Dasaratha, sent him on a yatra, a tour of the country.  When Rama returned a year later, his father was going to have a big celebration, but as preparations were underway, other courtiers came to the king to tell him that Rama was just moping around the palace.  Rama grew pale and thin.   He seemed to have lost all interest in the pursuits he used to enjoy.  We wasn’t eating, he wasn’t hanging out with his friends, he seemed quite depressed, in fact.  King Dasaratha was concerned and asked Rama what was wrong, but Rama answered, “Nothing”. 

Dasaratha then questioned Rama’s chamberlain, who said, “Rama is very depressed. He wanders about sighing, ‘What’s the use?’  He even has suicidal thoughts."  Dasaratha brought this matter up to Rama’s Gurus Vishwamitra and Vasistha, who rejoiced and said, “Rama’s condition is not the result of delusion.  It is full of wisdom and dispassion and points to enlightenment. Let him be brought here.”  

When Rama arrived, Rama asked his Gurus, “What is happiness and how can it be had in this ever-changing world?  People seem to be born only destined to die. What is the point of it all?  By reflecting on the fate of beings, I am filled with grief.  How do I free myself from this confusion? I am not yet established in wisdom so I am partly freed, but partly bound.” 

Vasistha answered,

“There is no power greater than right action in the present moment.   Hence one should take recourse to self effort, grinding one’s teeth, and one should overcome evil by good, and fate by present effort."

"In one who practices yoga, there arises a nobility of being, seeing which even ignorant and foolish people wish to attain liberation. One is a noble person who does what should be done, who refrains from doing what should not be done, and who lives a simple and natural life.  True wisdom arises in such a person and in due course such a person becomes fully realized, doubts dispelled and bonds severed.  Remaining firmly established in this stage one reaches the final stage known in various ways by various people: Siva, Brahma, Vishnu, Truth, Time, Being, Nirvana, Enlightenment, Samadhi. When you reach this stage, you go beyond sorrow, O Rama.”

To the graduates: You are like Rama, having returned from your yatra.  You see the truth of life, you are intelligent and perceptive, and you might be asking yourself, “Now what’s the point of all this?”  You have been taught yoga.  Now take what you’ve learned and put it into action.   By now you know that yoga goes beyond the asanas. Yoga really takes place in the mind.  So why do we teach asana?  We teach it because that’s what can be taught.  As our teachers know, we teach the mind yoga through asana.  Learn it, practice it, and teach it well. This is right action in the present moment.

A few people are out there sitting in their well, but perhaps they’ve looked up and seen the circle of sky and they’re wondering, “What is that?” Help them jump out.

Yoga as Marma Therapy

by Eileen Schuhmann

2024

We practice yoga because it makes us feel good both physically and mentally. When we practice, we observe positive physical changes like improved flexibility, strength and balance. We enjoy improved energy, moods, sleep, and adaptability to stress. These effects are often some of the touted benefits of yoga. However, there is something happening at a more subtle level that may be the real reason that yoga makes us feel so good.

In Advaita Vedanta (non-dual philosophy), it is explained that the human being is made up of five koshas, auric fields or sheaths, that form our most subtle body (Haas,p.154). The five koshas, ranging from gross to subtle, are annamaya kosha (food sheath or physical body), pranamaya kosha (pranic sheath or breath body), manomaya kosha (mind sheath or mental body), vijnanamaya kosha (wisdom sheath or knowledge body), and anandamaya kosha (bliss sheath or bliss body) (Haas, p.154 and Lad, p.29). These koshas veil our true nature of bliss and oneness with the universe and the Atman, our true Self (Haas, p.154). Rolf Solvik says, “The journey through the koshas is the journey of yoga” (2020). As we do our yoga practices, we integrate and harmonize all of the subtle layers of our being and grow in self-awareness. 

It is probably easiest for us to be aware of the effects of yoga on the physical body or annamaya kosha, since it is the grossest layer of our being or the “outermost mask,” the most visible layer. However, yogic sadhana (spiritual practice) also directly affects the pranamaya kosha, which in turn influences the annamaya and manomaya koshas, initiating a healing process that can extend to the vijnanamaya and anandamaya koshas, positively impacting the physical, mental, and pranic bodies (Saraswati and Saraswati, Book 1, p.86). Pranamaya kosha is the energy dimension of our consciousness, which contains prana shakti (prana or vital energy), nadis (vital energy channels), chakras (energy centers) and marmas (vital energy points) (Saraswati and Saraswati, Book 1, p.4). Using various yoga techniques, we can apply pressure directly to the marmas along the nadis, which harmonizes the pancha tattwas (five elements), thereby altering the pranic and functional states of the body, mind, and energy systems (Saraswati and Saraswati, Book 1, p.6).

What are Marmani[1]

“A marma is a vital energy point” on the body’s surface, found at anatomical locations where veins, arteries, tendons, bones, or joints converge (Lad and Durve, p.19). Marmani are not anatomical structures; they are points where consciousness interacts with the body and regulates its functions, serving as the connection between intelligence and physical form (Schrott, p.18). According to Drs. Vasant Lad and Anisha Durve, “The marmani serve as a bridge or doorway between the body, mind and soul” (p.19). Marmani facilitate communication within the body, acting as diagnostic tools and offering therapeutic benefits such as pain relief, detoxification, and stress injury healing (Keller, p.51). They help rejuvenate the body, calm the mind, and improve awareness while supporting overall health by regulating energy flow to organs and tissues, with sensitivity at a marma point indicating potential imbalances or deeper issues (Keller, p.51). Marmani control the flow of Prana, affecting perception, sensation, thoughts, and emotions, and through marma chikitsa (marma therapy), they enhance clarity of perception, focus thoughts, and promote emotional balance, allowing the mind to recognize its limitations - facilitating the rejuvenation of consciousness and expansion of awareness (Lad and Durve, p.33).

Marma Therapy

Both Ayurveda, the traditional science of healing of India, and Yoga, the Vedic science of self-realization, are rooted in the Samkhya system of cosmology, which defines the universe through the dual principles of Purusha (consciousness) and Prakriti (nature), with the goal being to realize the higher Self (Purusha) by harmonizing the body and mind (Prakriti) (Frawley et al, p.29-30). Marmani serve as energy points where these two principles of Purusha and Prakriti interact, helping balance the body and mind and supporting the path to self-realization (Frawley et al, p.29-30). Marma Chikitsa or marma therapy “is living medicine, a sacred tradition, where knowledge is preserved and grows, and continues to evolve” (Durve, Intro slides). In Ayurveda, marmani are sensitive pressure points used for diagnosing and treating disease, promoting health, and supporting longevity, and they play a key role in both Ayurvedic therapies and Yoga, enhancing the effectiveness of practices involving the body, breath, or mind by harnessing the power of Prana (Frawley et al, p.15). “Marmani regulate the flow of prana and consequently influence all perception, sensation, feeling, thought and emotion. With marma chikitsa, perception becomes clearer, thoughts more focused and emotions flow more smoothly. Marmani are sites where the mind can recognize its limitations and misperceptions, and then allow consciousness to rejuvenate and awareness to flower“(Lad and Durve, p.33).

The science of marmani can be traced back to Vedic times, more than 5,000 years ago in ancient India, where energy points were used in the martial arts to injure as well as to heal injuries (Lad and Durve, p.19). References to marmani are found in important Hindu texts such as the Rig-Veda and the Mahabharata, within which the Bhagavad Gita of Sri Krisha is narrated, and we learn that warriors like Arjuna had to protect their marmani from exposure to avoid defeat (Frawley et al, p.27).  Sushruta, an Ayurvedic physician and “the father of surgery,” expanded on what was known of marmani from martial arts and detailed his findings in the Sushruta Samhita, a three-volume collection of medical books written 2000 years ago that continues to be used by Ayurvedic Colleges and Universities today; in the Sharirasthanam section he documented 107 marmani and their locations and energetics (Durve, intro slides). Yogic texts written during this same period, detailing asana, pranayama (yogic breath control), and nadis, also refer to the use of marmani (Frawley et al., p.25). While there are 107 classical Ayurvedic marmani, Drs. Vasant Lad and Anisha Durve name 117 principal marmani in their book Marma Points of Ayurveda, indicating that two-thirds of the principal marmani match the principal acupoints of Traditional Chinese medicine (p.20), while Swamis Vishwashakti Saraswati and Omkarmurti Saraswati state in Marma Yoga: Yoga of Pranamaya Kosha, Book 1 that there are 400 marmani in use today (p.87). Today, marma therapy is an integral part of Ayurvedic healing techniques and practices.

Yoga as Marma Therapy

The Hatha Yoga Pradipika states in Chapter 2, verse 5, “When all the nadis and chakras which are full of impurities are purified, then the yogi is able to retain prana” (Muktibodhananda, p.160). Muktibodhananda clarifies this verse by stating that in the process of awakening kundalini (latent cosmic energy at the base of the spinal cord), the seeker must not only clear the energy channels (nadis) but also enhance and store prana, which accumulates in six main centers along the spine, known as chakras in the subtle body, corresponding to nerve plexuses in the physical body (p.160-161). These chakras, where prana and mental energy converge, and are linked by various nadis, and play a key role in human evolution (Muktibodhananda, p.161). Chakras are the primary pranic centers where various qualities of prana shakti are generated and transformed, with prana flowing through the nadis to marmas, which act as distribution points, delivering prana to the body’s organs, systems, and processes as needed (Saraswati and Saraswati, Book 1, p.88).  “We could say that the chakras are the main marmas or pranic (energy) centers of the subtle body, which energize all the marmas or pranic centers of the physical body” (Frawley et al, p.88). By treating specific marmas, we can treat their respective nadis, elements, sensory and motor organs, and other aspects connected to the chakras (Frawley et al, p.89).

A key goal of yoga asana practice is to enhance the flow of Prana through marma points, particularly in the joints, clearing and energizing the marmani by improving circulation in stiff or tense areas (Frawley, p.100). David Frawley, an American Vedic scholar, states that “Marmas are an important factor to consider in regard to all Yoga practices from physical postures to Pranayama and meditation. They are an integral part of yogic thinking and the yogic understanding of both body and mind” (p.99). Drs. Vasant Lad and Anisha Durve state, “Because each asana stimulates several marmani, yoga can be considered a form of self-managed marma chikitsa” (p.266). They explain that asana stimulates the marmani through the stretching of the connective tissue which contains the marmani; through direct pressure placed on marmani by the earth or contact with other limbs; and through the flow of prana to marmani through the nadis (p.266). Below is a chart that describes the impact of different types of yoga asanas on marmani.

Yoga Asanas	Marma Effect
Sitting poses (particularly padmasana, lotus pose)	Close and protects marmani for meditation
Twists	Unlock prana in the marmani, especially in back, hips and shoulders
Standing and extending poses	Open and expand marmani to connect to prana
Backbends	Stimulate marma energy in the chest
Forward bends	Calm marma energy, good for back body
Inversions	Stimulate marma energy in the head, neck and upper region
Table content from Frawley et al, p.100-101

 

Yoga teachers often teach beginners the standing poses to build strength before moving on the other poses. And many beginners probably need to open and expand their marma energy to connect to prana more than to close off marmani for meditation, for example.

There are thousands of different yoga asanas that exist and could influence marmani, but describing all of those is beyond the scope of this paper. However, there are some yogic practices which stimulate the entire system of the nadis, chakras and marmas which will be mentioned here. The first is Pawanmuktanasana, “the yogic version of Tai Chi,” which is the most important yoga asana series in Satyananda Yoga, based on the teachings of Paramahamsa Satyananda. Pawanmuktanasana is detailed in the book Asana Pranayama Mudra Bandha and helps practitioners of all levels to develop awareness of the subtle effects of movement on the whole being (Saraswati, 1996, p.21). “It is a very good preparatory practice as it opens up all the major joints and relaxes the body” (Saraswati, 1996, p.21). While the series of asanas, such as the anti-rheumatic, digestive, and energy blockage groups, are typically focused on specific disorders, marma yoga suggests that these asanas have broader effects, impacting not only physical issues but also mental, emotional, and pranic aspects of the entire system through the stimulation of marmas along the nadis (Saraswati and Saraswati, Book 2, p.9.). The asanas constitute a comprehensive practice of prana sadhana, harmonizing pranic flow in the nadis (Saraswati and Saraswati, Book 2, p.11).

Another yoga sadhana that stimulates all the nadis, chakras and marmas is Surya Namaskara (sun salutation). There are many variations of Surya Namaskara, however, you can reference a classical version in Asana Pranayama Mudra and Bandha (p.161-172). Surya Namaskara is a vinyasa practice where you traditionally flow from one pose to the next while chanting mantras to Surya (sun). By stimulating the marmas in the upper and lower extremities, as well as those along the central front and back nadis, we activate the entire pancha tattwa (5 elements) and chakra system, resulting in health benefits for both the physical and mental bodies, including all their systems, processes, and organs (Saraswati, Book 3, p.1). Additionally, pranayama “increase[s] the flow of prana through the chakras, nadis, and marmas” (Frawley et al, p.102). And meditation has the power to stimulate marmas and increase prana flow by bringing attention to different marma regions. “Those who meditate regularly become sensitive to the condition of marmas and aware of the flow of energy through them, which they can learn to modify through thought and will power alone. Through developing mental concentration, meditators can learn to energize or clear marma points, without requiring any external aids” (Frawley, et al, p.20).

In summary, yoga is working on us in ways that we are often not aware of. We often notice the positive physical effects and maybe even the mental effects, but we may not allow ourselves the time to slow down and get quiet so that we can become more aware of the subtle effects of our practice. The more people can learn about the subtle effects of yoga sadhana practice, the more they will prioritize the time for it and amazingly, the more they will become aware of its subtle effects. While this paper is not meant to be medical advice, it is meant to provide insight into how yoga, as “self-managed marma chikitsa” can be an accessible way for people to self-heal and harmonize on all levels. 

References

Frawley, Dr. David; Ranade, Dr. Subhash; Lele, Dr. Avinash. 2003. Ayurveda and Marma Therapy: Energy Points in Yogic Healing. Lotus Press. Kindle Edition.

Haas, Dr. Nibodhi. 2014. Health and Consciousness through Ayurveda and Yoga. Mata Amritandamayi Mission Trust.

Keller, Doug. 2010. Yoga as Therapy: Volume One Foundations. Do Yoga Productions.

Lad, Vasant D. and Anisha Durve. 2008. Marma Points of Ayurveda: The Energy Pathways for Healing Body, Mind and Consciousness with a Comparison to Traditional Chinese Medicine. The Ayurvedic Press.

Muktibodhananda, Swami. 2013. Hatha Yoga Pradipika. Yoga Publications Trust.

Schrott, Dr. Ernst, Dr. J. Ramanuja Raju, and Stefan Schrott. 2016. Marma Therapy: The Healing Power of Ayurvedic Vital Point Massage. Singing Dragon.

Saraswati, Swami Vishwashakti and Swami Omkarmurti Saraswati. 2020. Marma Yoga: Yoga of Pranamaya Kosha, Book 1: Psychophysiology and Anatomy. Yoga Publications Trust.

Saraswati, Swami Vishwashakti and Swami Omkarmurti Saraswati. 2020. Marma Yoga: Yoga of Pranamaya Kosha, Book 2: Marma and Pawanmuktasana. Yoga Publications Trust.

Saraswati, Swami Vishwashakti and Swami Omkarmurti Saraswati. 2020. Marma Yoga: Yoga of Pranamaya Kosha, Book 3: Marma and Asanas. Yoga Publications Trust.

Saraswati, Swami Satyananda. 1996. Asana Pranayama Mudra Bandha. Yoga Publications Trust.

 

 

 

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[1] Marmani is the plural form of marma