Stress and Prana

Whether we receive or respond to stimulus, there is need for a medium in which the transaction occurs, like any house needs a foundation on which it is built. This is prana and is a subtle energy which flows wherever identities exist. Whenever the expression of identity occurs, it happens on the back of prana. In Yoga, this is called “prana” or “life force”.

Prana can be sensed as mild pressures over the surface of the entity though they flow as vortices along various intersection points on all objects, known as “energy centers” or "chakras or wheels in sanskrit. In the human body, they exist at various points, but the main ones can be perceived as gateways along the spine through which the energy flows.

In a normal situation, energy flows unimpeded through the center. In a stress situation, one or more centers become congested or depleted, depending on perception of threat. Neither condition is advisable, as prolonged exposure can lead to damage of the related organs in the body.

Centers and Stress: The centers pulse with energy. When the centers are normal, there is are no side effects. When they are depleted (we can feel a sort of emptiness in the region) or when they are congested (we feel heaviness in the region), there are psychosomatic side-effects. Organs in the affected region are affected.

Centers and Motivation: Psychologically, one can correlate the functioning of the centers with the psychological state as propounded by Abraham Maslow in his 1943 paper “Theory of Motivation”. Maslow propounded a hierarchy of needs which motivate or stress us. The psychological states propounded by Maslow correlate very closely with the energy centers.

This correlation comes of use when we try to find solutions to stress because it is known in Yoga and other forms of Oriental healing that rate of energy flow through these centers changes the behavior of the person. Ancient Oriental texts on this subject from India, China, Korea, and Japan speak of many energy centers, but all agree that there are six major centers in the human body that control all major functions.

Base Centre (Muladhara): The first center aligns itself with coccyx between the anus and the genitals. This Center affects the physiological aspects of the individual- the overall energy levels, feeling of safety, and overall health.

Example: Have you noticed that people in difficult situations squirm in their seats? When one is subjected to personal criticism, there is acute discomfort at the region of the anus. There will be an urge to shift in the seat. This is the action of rocking the coccyx with the intention of energizing the muladhara chakra.

Sex Centre (Svadhishtana): This center corresponds to the sacral region around the genital area. This center affects the sexuality and communications skills of the individual. Control of this center results in strong nerves and emotional stability.

Example: When we are in a heated argument, do we notice that sometimes there is an ache in the lower back when the discussion is over? This occurs because, often, we are trying to convince the other person to accept our point of view and there is great tension in the need to effectively communicate. This strains the lumbar arch and results in the stress.

Stomach Centre (Manipura): This center is placed around the navel and corresponds to the lumbar area of the spine. This is a center that controls our social skills.

Example: Often, we hear about taking a decision from the gut, the gut feel! How is that possible? After all it is the brain that decides. Or is it? The stomach does have a role, for the manipura with its acids & bile does signal comfort in a social environment to the person.

Heart Centre (Anahata): Placed at the center of the chest, this center responds to the thoracic region on the spine. This is the center of emotional energy. A clean center is essential for emotional stability.

Example: Blood pressure is directly related to anger and speech. Generally, doctors advise a person to reduce speaking after a heart attack. Why? Because the heart does get excited and the impact of adrenaline has a direct impact on the heart & lungs.

Throat Centre (Visuddhi): This center is placed around the Adam’s apple and corresponds to the cervical region in the spine. This center is the point where the thyroid, parathyroid and lymphatic system reside. It controls metabolic activity. Since metabolism is the ability of the body to convert food into usable energy and rebuilding of cell tissue, this is a critical area.

Example: When we are afraid, we often feel choked! Why? Because the Visuddhi gets depleted of energy and the chocking action impacts the thyroid & parathyroid. Over time, depletion of this centre can lead to cervical spondylitis.

Forehead Centre (Ajna): This center is placed between the eyebrows in the front of the cranium. This is the center that controls centers. It energizes the amygdala, pituitary and endocrine glands. This center is the primary input point for “Fight or flight” stimulus.

Share your opinion and experiences:

• Have you experienced changes to your physiology in times of stress?
• When you are driving any vehicle and wish to cut across traffic, where is the stress felt most on your body? (It should be along the lower back)
• Where is the stress felt when one has a cold?

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The root cause of everything - Our Identity

• Why do we respond to stimulus?
• Why do we have an experience? How much of the experience is voluntary? How much do we control?
• Why do we do what we do? Why are other people important?
• What would happen is no one acknowledged us? What would happen to us if all our efforts to connect with others provoked no reaction?
• Should no one react to our stimulus, we would have no assurance that they had sensed our presence, and this would make us feel increasingly isolated and finally experience a deep sense of loss of identity.

This means that our identity is dependent on the following rules;

• We exist only if someone acknowledges our existence.
• In order that others acknowledge our existence, we need to interact with them, which means that we need to manifest in order that others recognize our existence.
• The cycle is not closed until we get a feedback, which means that the other person should respond to our stimulus which we should acknowledge.
• This means that existential logic works both ways – until another acknowledges us, we cannot be sure of our existence. Similarly, if we do not acknowledge another’s existence, the other person can never be sure of her or her existence.

According to tantra philosophy, tantra, which means “weave”, is the weave of our identity with our actions. This identity is called Shiva and the manifestation of that identity is called Shakti. When Shiva first manifests with Shakti, the first experience is awareness of its own identity. Therefore, immediately after manifesting, Shiva tries to find another Shiva to acknowledge its existence. When this happens, Shiva experiences happiness at confirmation of existence and simultaneously fear of loss of this acquired identity. Once it finds an acknowledgement, it latches on to that Shiva and forms a bond which it will not leave until it finds a more compatible Shiva.

The transaction between the manifesting Shiva and receiving Shiva is called maya (Illusion/ Farce). It comprises the following steps; the manifesting Shiva is registered by the receiving Shiva, this is perception. The receiving Siva then responds to the stimulus and its feedback to the manifesting Shiva is received by the original manifesting Shiva resulting in a closure of transaction. Obviously, the feedback which the original manifesting Shiva receives of itself would be very different from the perception with which it manifested, this is maya or farce.

This transaction accomplishes 2 purposes;

• It confirms the existence of both Shivas to themselves and each other.
• The above transaction is perceived by both Shiva’s as a manifestation of their identity, which is obviously inaccurate as it is entirely dependent on the ability of each Shiva to exhibit their identity accurately and give feedback to the other with no perception or transmission losses which, in reality is not possible. This is maya (Illusion/ Farce).

Anecdotes, experiences and situations to help understand…

Battle of Pävankhind was a rear guard battle and last stand that took place on July 13, 1660 at a mountain pass in the vicinity of fort Vishalgad, near the city of Kolhapur, Maharashtra, India between the Maratha sarda Baji Prabhu Deshpande and Siddi Masud of Adilshah Sultanate.

After the Battle of Pratapgad on November 10, 1659, the victorious Maratha army conquered the area till the fort Panhala near Kolhapur. In response, Panhala, with Shivaji Maharaj within, was besieged by Adilshahi general Siddi Jauhar.

A plan was prepared to escape and to go to Vishalgad. Shivaji Maharaj, in the night of 13th July 1660 took selected 600 soldiers with him and quietly escaped the siege. Siddi Jauhar immediately despatched his son-in-law Siddi Masud in pursuit with 3000 cavalry. They soon got the palanquin of "Shivaji Maharaj", but soon found out that he was not the real Shivaji but a barber, "Shiva Kashid"! Needless to say, he was immediately executed. 

The chase started again but as Shivaji Maharaj neared Ghodkhind, Siddi Masud caught up with the fleeing Marathas. The Ghodkhind is a narrow pass, so narrow that only a few soldiers can pass through it simultaneously. The Marathas were divided into two troops of 300 each. Shivaji Maharaj took one troop with him and went ahead towards Vishalgad. Other troop led by Baji Prabhu Deshpande stood the ground in Ghodkhind to defend the pass until Shivaji Maharaj reach Vishalgad.

Shivaji Maharaj was unaware about the siege laid to Vishalgad by Suryarao Surve and Jaswantrao Dalvi, the Adilshahi sardars but he attacked the siege with his balance troop and broke it. Entering Vishalgad, Shivaji Maharaj quickly fired 3 cannons as a signal to Baji Prabhu Deshpande, who was defending the Ghodkhind that Shivaji Maharaj has reached to Vishalgad.

By this time, Baji Prabhu and his 300 soldiers had been fighting against 3000 soldiers of enemy for over 6 hours, they were all badly wounded and extremely tired. Baji Prabhu was shot and taken to the rear but refused help until he heard the sound of cannons when he breathed his last knowing his king was safe.

Statue of Baji Prabhu at Panhala Fort

 

Gorkhind Pass where the battle was fought

• What makes people perform such sacrifices?
• What is the sense of identity with Shiva Kashid experienced when he took the identity of Shivaji Maharaj?
• What can one reflect on the identities of Shiva Kashid, Baji Prabhu and the 300 Maratha warriors knowing that they were facing certain death?

Share your opinion and experiences:

• How do you experience the feeling of existence? How do you know you are alive?
• Can you live without interacting with anyone? What will happen?
• What is death? What happens to our identity when we die?
• What is perception of reality?

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Bandana - bond

Recap-

• We respond to stimulus. When we like the stimulus we draw the object closer to us, this is called raaga in Sanskrit and when we dislike the object, we push it away. This is dwesha in Sanskrit.
• The movement of drawing closer or pushing away is called karma or action in Sanskrit.
• Karma results in an awareness of the situation and this is called vijnana. This awareness of situation acts as an input to our sense of identity, this is jnana.
• The above stimulus-response transaction is called an experience or anubhava in Sanskrit.
• The experience and its impact on the sense of identity results in a change to one’s conditioning called svadharma in Sanskrit.
• The change in conditioning is reflected in one’s behavior or svabhaava. So, one’s behavior is a manifestation of personal conditioning.
• Behaviour and conditioning cannot be separated; one’s behavior is determined by conditioning, just as conditioning determines behavior and the two act in unison in a weave, which is called svatantra or independence in Sanskrit.
• Transactions are always unequal. We either give or take more. This is called rinn or debt in Sanskrit.
• The transaction results in a relationship between us and the object we are transacting with and is called bond or bandana in Sanskrit.

Characteristics of the bond (bandana);

Initially, the bond is formed to validate one’s own existence. This is an existential bond and will be explored in later posts.

Transactional bond can be of 2 types;

Equal bond or sambana in Sanskrit (sama = equal + bandana = bond). Equal bonds exist when give and take occur in equal measure. This generally occurs in a marriage, where give and take is a continuous process. This is why marriage in India is called Sambandh and in-laws are called Sambandi or Samdi.

Bond of debt or rnanubandana in Sanskrit (rnanu= that of debt + bandana = bond). All bonds other than sambandana fall into this category. Rinn or rn or rna occurs when one give or takes more from the other. The debt created has to be liquidated and if it is not completed in this life, it will spill over to the next. This is the basis for logic of rebirth.

The dissolution of debt involves 2 terms which need to be understood;

Since all the karma accumulated is often not liquidated in a single transaction, the balance debt is accumulated and this is called sanchita karma (accumulated karma in Sanskrit)

The debt coming up for liquidation is called prarabda karma or undertaken karma in Sanskrit.

Rnanubandana or bond of debt is transactional in nature. When we transact with any object, the process is as follows;

First, an existential bond is established. This bond is devoid of any experience or action.

Then there is the experience or like or dislike leading to action or karma.

Assimilation of a transaction:

During the transaction, our experience moves from confusion regarding the transaction to effort to understand it and finally harmony with the transaction and bond with the object.

The 3 stages of our comprehension of the transaction is called guna or attribute.

Attribute is an ever changing balance of 3 attitudes; Inertia, Passion and Harmony.

Tamas (Inertia): This aspect is characterised by fear, laziness, indolence, confusion, delusion etc. and is governed primarily by the physical/ static element of our being. A person with predominance of this state generally is confused, lazy, giving excuses, indecisive and very high on maintenance (will not do work unless pushed, monitored).

Raajas (Passion): This state governs nearly all forms of action, driven primarily by emotions. This aspect drives our orientation towards results and desire for achievement. A person in this state would typically be result oriented, dominating, driving, aggressive, brooking no resistance, impatient etc.

Sattva (Harmony): This occurs when a person tries to balance result with resource, process, tries to balance task result with quality & relationships. This is driven by a need for balance. This person avoids confrontation unless absolutely required. When in a conflict situation, the person is calm and absorbs all kinds of emotions. Avoids personal & and judgmental remarks.

Anecdotes, experiences and situations to help understand…

(Wikipedia extract) Alvin Cullum York was a United States soldier, a famous World War I hero. He was awarded the Medal of Honor for leading an attack on a German machine gun nest, taking 32 machine guns, killing 28 German soldiers and capturing 132 others.

York belonged to a Christian denomination, the Church of Christ in Christian Union which, despite having no specific doctrine of pacifism, discouraged warfare and violence.

When York was drafted into the army for World War I, he tried to avoid induction as a conscientious objector due to his religious beliefs. His status as a true conscientious objector was rejected since his church had no official standing and he reluctantly reported for army basic training. During basic training, his superiors found out that he was a phenomenal marksman and promoted him to corporal.

York still wanted nothing to do with the army and killing. A sympathetic commanding officer lectured York about U.S. history and gave York temporary leave to go home and think about fighting to save lives, assuring him that if York was convinced that he still did not want to fight he will discharge him from the army. York thought about it, decided to serve his country and reported back for duty, though he still doubted he could kill anyone.

His unit was shipped out to Europe and participated in an attack. Pinned down by German fire and seeing his friends being shot down all around him, his self-doubt disappeared. Owing to the large number of casualties, York suddenly found himself placed in charge. He worked his way around behind German lines and shot with such deadly effect that the Germans surrendered. York later explained that he did what he did to hasten the end of the war and minimize the killing.

Here is an example of a person whose Dharma was non-violence. Yet, he went to war, performed valorous deeds because he believed that would end the war quickly.

Analyse the following of Alvin York:

• His conditioning: What was York’s view of the world?
• His self-identity: How did York’s conditioning and behavior get affected by his sense of identity?
• His experience of confusion: How did his sense of identity change and as his evolution occurred? How did the attributes move from confusion to conviction? How did it change with his bond to his country? 
• Alignment of action with conditioning: What was the impact of his changed conditioning on his subsequent actions? 
• Have you had a similar identity and conditioning conflicts? How did you resolve it? 

Share your opinion and experiences:

• What is a bond? How does it occur? 
• How is a bond formed, sustained and dissolved? 
• Is a bond possible between animate and inanimate objects? For example, how can one define a bond between a car and a person? 
• What is prarabda karma and how does it affect us? 
• If prarabda karma exists, the how much of our decision making is actually done by us? 
• What happens to a bond in a stress situation? 
• What is guna? How does it affect decision making? 
• How does guna affect stress? What are the changes which occur in our guna during a stress situation?

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Stress and Karma

Stress has been defined in many ways:

# Dr. Hans Selye: (Father of modern Stress theory) “the non-specific response of the body to any demand made upon it”.

# Lazarus: “The response of the body when pressure exceeds ones perceived ability to cope”.

In any situation, the primary impulse is sent to the amygdala, a small pea sized organ behind the eyes and over the nostrils for evaluation of threat. When the amygdala perceives threat, it sends an impulse to the hypothalamus which in turn transmits the threat to the sympathetic nervous system through the pituitary gland. This input floods the circulatory system with adrenaline.

The body responds by:

• Increased Heart rate & blood pressure: To get more blood to muscles & brain.
• Faster breathing: To increase oxygen inflow into the body.
• Dilation of blood vessels in muscles: Preparing for action.
• Dilation of the eyes and sensitivity of the sense organs: To assess the situation and act quickly.
• Auditory exclusion & tunnel vision.
• Inhibition of erection.
• Decreased blood flow to skin/ digestive tract/ kidneys & liver to divert blood to musculo-skeletal system.
• Increased level of blood sugar, fats and cholesterol: For extra energy.
• Increased level of platelets and blood clotting elements: to prevent hemorrhage in case of injury.

How can this be explained in Yoga terms?

In the previous post, we have seen that when we receive a stimulus, we either like or dislike it. Depending on whether we like (raag) or dislike (dwesh) the stimulus, we draw close to the subject or away from it. This action of moving close to or away is karma (action).

How do we like or dislike a subject? Like or dislike is personal and we evaluate against a standard called svadharma (sva= self + dharma = conditioning) which is uniquely our own. Dharma or conditioning occurs on account of our DNA, family, upbringing, societal norms, diet and habits. The behaviour exhibited by us on account of our svadharma is called svabhaava (sva= self + bhaava = manner or behaviour). Together they present to the outside world our identity and the weave of svadharma and svabhaava is called svatantra (sva = self + tantra = weave).

What happens after the threat passes?

Lessons are stored in the amygdala for future use; the experience changes our personal values (svadharma) on account of our awareness of the stimulus (vijnana) and its impact on our identity (jnana) and this consequently reflects as changes to our behavior.

Often, we are able to manage some parts of the situation, but not all elements. Also, there may not be enough time, or our conditioning may lack the capability to find a solution. This leads to sustained perception of threat and we begins to experience physical, intellectual or emotional discomfort.

Finally, the body which has gone into a state of alert now needs to come back to normal. This may be possible if there is enough time for the system to assimilate the learning and work out the adrenaline. But, we often find ourselves confronting multiple situations with different coping requirements in each situation which results in prolonged states of arousal that, over time, damages the body.

The chemicals released by the pituitary, the adrenals, the hypothalamus, the thyroid etc., are life-saving chemicals that inhibit routine functions to provide the drive to face danger. Prolonged exposure to these chemicals damages vital organs, leading to reduced resistance of the immune system, hypertension, psychiatric illnesses, and stomach ailments, etc., which over time result in other psychosomatic problems that affect different parts of our body.

Indicators of Stress

Physical: fatigue, headache, insomnia, muscle aches/stiffness (especially neck, shoulders and low back), heart palpitations, chest pains, abdominal cramps, nausea, trembling, cold extremities, flushing or sweating and frequent colds.

Intellectual: Decreased concentration and memory, indecisiveness, mind racing or going blank, confusion, loss of sense of humor.

Emotional: anxiety, nervousness, depression, anger, frustration, worry, fear, irritability, impatience, short temper, nervousness (nail-biting, foot-tapping), increased eating, yelling, swearing, blaming.

Anecdotes, experiences and situations to help understand…

Given below are a series of situations. Some are motivational situations, others distressing while some boring. Decide whether you would experience stress in these situation and give them weights between 0 and 5 on the impact they would have on you… for example - Stress on the day of marriage. Most would experience a mix of motivation and anxiety. Let us assume that the resultant stress experienced =2. Similarly, assess the resultant stress one would experience in the situations below;

• Stress on the day of exams.
• Stress on the day of the results of the exams.
• Stress of having got good marks.
• Stress of having got poor marks.
• Stress of getting admission into a college.
• Stress of losing a job.
• Stress of argument with one’s best friend.
• Stress of hunger.
• Do animals experience stress? Stress which a pet experiences when seeing the master leave for work.
• Stress that a pet experiences when master returns from work.
• Is earthquake a result of stress between 2 plates?

Share your opinion and experiences;

• How do we recognise a stress situation? 
• Is stress hard to manage? Why? Are all forms of stress hard to manage? 
• How do we recognise elements of our behaviour? 
• Is giving up bad? What happens when we give up? 
• What is fear of failure? 
• Can God help in a stress situation? How? 
• Can prayer help in a stress situation? 
• Can we really control events or are we mostly reacting to them? 
• Is fear of death a stressor or a motivator? 
• Can one get stressed when feeling motivated? 
• Can environmental degradation stress us? 
• Is lack of education a stressor? 
• Is stress impulsive or pre-meditated? 
• Is it hard to admit that you are stressed? 
• Is it possible to recognise a stressed person?

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