The Science of Meditation, Part 5: the ideal time and place to meditate

In our last post on meditation, we presented different techniques for meditation and described the stages of going deeper. The spectrum of practices ranges from simple relaxation to a very deep and spiritual pursuit. There are benefits to all of these stages. And the deeper you intend to go, the more practice is required. The fact of the matter is, most people don't meditate. Most yoga teachers don't even meditate. Why? Because it's difficult. Because there is no instant gratification. Because it's much harder to tell if you're "doing it right." Much more so than learning to master an inverted flying triple gainer squirrel pose. 

But our aim here is not to discourage you. This week we'll discuss some of the ABC's of starting your own home meditation practice. Carving out the right time and creating a space to meditate are key. The tips are simple and might seem blindingly obvious, yet they are important for consistency and success. 

Choose a regular time 

Ideally, the best times for meditation are early morning or late evening. Early morning, before our brains shift into hyperdrive, and before that first coffee that revs your adrenals. Late evening, when we've accomplished all we're going to, maybe we're a little tired and our minds are starting to wind down. Sunset and sunrise are particularly powerful, and also quite simply a beautiful and inspiring time to be quiet and mindful. That being said, you'll need to choose a time that will regularly work for you. It should fit with your own daily schedule, and also with the schedule of anyone sharing your home. You may be in a great space mentally at 7am, but if your kids are running around getting ready for school and your partner is pounding away on the treadmill nearby, you won't be able to go inward. Fun fact: the ancient teachers of yoga meditation suggest that the ideal time is around 4:00 am. However, unless you're going to bed at 9pm or are able to nap later in the day, an early start like this is not going to be practical. The key to success in meditation is to choose a time that consistently works for you. 

It may be helpful to plan your meditation around your daily activities. You can build it into a ritual to help make it stick. For example, wake up, slip into comfortable clothing, use the bathroom, sip some herbal tea, work out the morning stiffness with a short asana practice, savasana, then take your meditation seat. When you're done, and your eyes flutter open, you can enjoy your morning coffee, breakfast, shower, and dive into the day's program with a centered, calm mind. Another fun fact: yogic texts recommend bathing before meditation, to cleanse the outer shell of toxins and also coax the mind into feeling pure. It's creating a clean slate. Again, be practical. If you prefer to roll out of bed into your asana without showering first, then just go with that. 

Be flexible

It's essential to create habits you can actually maintain. Experiment with your routine to find out what works for you. Be flexible at first. Creating rigid rules will not serve you if you end up skipping your meditation altogether. As soon as you start to feel harried, stressed, or burdened, you undermine your success. Meditation should be a quiet, joyful, grateful undertaking. You can also consider working in a couple short meditations daily, rather than going for yogi gold and aiming for a solid, uninterrupted two hour session. Gandhi is quoted as saying, "I have so much to accomplish today that I must meditate for two hours instead of one." While we may find this inspiring, it also sets the bar pretty high and creates unrealistic expectations. 

What happens if, on a given day, your schedule gets screwed up and crazy, and you can't squeeze in your regular 30 minute evening meditation? To encourage the formation of habit, it's far better to shorten your practice and "keep the appointment" than to skip it entirely. Skipping a day not only weakens your resolve and makes it easy to go off the rails, it also brings with it a host of negative emotions: guilt, frustration, doubt, self-loathing. Who needs more of that in their life? Instead, affirm your commitment and your intention. Sit just for a couple minutes, or for the count of 10 breaths. Even if you turn your attention inward for just a moment - like a moment of silence in honor of your practice - it's better than nothing.

 Create your Space

Home meditation room

 
Try to meditate not just at the same time every day, but also in the same place. Creating rituals helps imprint the habit on your mind, and literally makes the choice of where to sit and what props to use a no-brainer. In an ideal world, when all the feng shui and yogic principles align, you'll have a dedicated meditation room in your home, just as you'll have a decidated place to sleep, eat, and work. Since most of us, due to spatial and financial restraints, don't have this luxury, you can choose a spot in a room instead. For example, designate the sunny corner by the window in your bedroom as your sacred place. You can leave your meditation cushion or chair there. Keep it clean and uncluttered. Don't use it for any other activities. If you travel a lot, that needn't disrupt your routine. All you need is a comfortable seat, wherever you are. Avoid meditating in bed, as it confuses the mind and creates associations between meditating and sleep. 

Super-advanced yogis and zen masters can meditate undisturbed in the middle of a crowd or a tropical storm. Most of us normal mortals, however, will want to minimize distractions: by roommates, kids, neighbors, insects, roosters, pets, etc. Your space should be as quiet as possible. It should also be comfortable:  not too hot, not too cold, not too drafty, not too stuffy, not too dark and dank, not too bright. 

Meditation really is simple. But that doesn't make it easy. By following our tips above on setting the stage, you'll go a long way to  building a solid foundation for success. Stay tuned for our next post, where we discuss another simple (but not necessarily easy) key to meditation: how to sit.

Previous posts in this series:

Part 1: why meditation is good for the brain
Part 2: physical benefits of meditation
Part 3: different techniques of meditation
Part 4: different stages of meditation

by Katherine Girling

Zuna Yoga offers yoga teacher trainings in Bali, Gili Meno and Cambodia

The Physiology of Stretching: tricks to lengthen muscles during yoga

Readers - stand up! Get out of your chair. Join us for a simple stretch. Interlace your fingers and press your palms into the sky, feeling the shoulders and torso lengthening as you press into your heels. Ahhhhhhhhh..... Feels good, right? Stretching releases endorphins, breaks up fascial adhesions, resets resting muscle length and with time, can correct out of whack body alignment. But did you know that stretching is a complex physiological process that involves not just muscles and tendons, but also the nervous system? Here we'll walk you through a few different automatic nerve reflexes that cascade through the body and spinal cord when you stretch. And we'll show you some tricks for safely deepening your stretches and improving your yoga practice and posture.

Our body is peppered with nerve receptors - they are located within our joints, tendons, and muscles. These nerves connect our muscles to the spinal cord. The receptors detect movement and changes in muscle tension and length, and signal the central nervous system, which responds by regulating the contractile state of the muscles - either by contracting or relaxing them. Muscles shorten or lengthen, which affects the range of motion of a given joint. This regulation happens automatically, in response to our bodily movements, without our awareness - during yoga practice and all day long.

Below are the three major reflexes that govern the contractile state of muscles:

1. the Muscle spindle stretch receptor: located in the belly of skeletal muscle. When a muscle is stretched, it sends a signal to the spinal cord to contract and resist the stretch. This is the body's way of protecting the muscle from overstretching or tearing.
   
   What does this mean for yoga practitioners and teachers? Go slow. Breathe into it. Back off a little. Then take another gentle run at the stretch. Never try to manhandle your muscles - or your students - into a stretch. Aggression is counterproductive, as it intensifies the firing of the muscle spindle, causing the muscle to contract. This mechanism can block deepening of a stretch. Instead, dissolve tightness slowly by coaxing the nerve reflex into decreasing contraction, and then go deeper into pose. Holding a stretch for 30 - 60 seconds causes the muscle spindle to decrease firing, and the muscle then begins to relax. Backing part way out of stretch also decreases firing, allowing a deeper stretch.
2. Reciprocal inhibition: a kind of biomechanical yin/yang. Reciprocal inhibition is the interplay of agonists (the muscle responsible for a given movement) and antagonists (the "opposite" muscle or muscle group that resists the movement). Simply put, when the agonist contracts, its antagonist relaxes. Muscles on one side of a joint relax to accommodate contraction on the other side of that joint.
   
   You can easily envision how this principle applies to yoga. For example, when you contract the quadriceps in Paschimottanasana (forward fold), your nervous system signals the hamstrings to relax to allow this extension of the knee joint. You can test this reaction out with any agonist/antagonist grouping: biceps/triceps. Abdominals/spine extensors. Hip flexors / glutes.
3. Golgi tendon organ: This sensory receptor is located where the muscle and tendon are joined. It detects changes in tension, and when tension increases, it signals the muscle to relax. Essentially, this receptor is a circuit breaker, preventing injury to the tendon when the tension caused by contracting a muscle becomes too high. This contrasts with muscle spindle receptor (described in 1 above), which detects change in length and tension in the body of the muscle and signals the muscle to contract.
   
   How can you use this mechanism to your advantage during yoga? When you temporarily contract a muscle you're trying to stretch, you are stimulating the golgi tendon organ. The nervous system tells the muscle to relax. This creates slack in the muscle that we can take up by going deeper. This mechanism is also known as the "relaxation response" or proprioceptive neuromuscular facilitation (PNF). It can be mindfully used to dissolve blocks and deepen yoga poses.

   

   Blue: contracting. Red: stretching

   
   

   
   
   A note of caution: don't overdo it with this technique, as you can damage tendons if too aggressive. Use no more than 20% of your maximum force to contract the target muscle, and hold for a maximum of 10 seconds. Then relax the muscle for one breath. Then move back deeper into your pose. Be very mindful of proper joint alignment, and back off if you feel any joint pain. Use sparingly: only one pose per session, for 2 - 3 cycles, and rest for 48 hours between PNF sessions.

Now we'll look at how to applying all three techniques to achieve a deeper Janu Sirsanana (knee to head pose), which requires lengthening the hamstrings.

Janu Sirsasana - left leg extended

1: Take the general form of Janu Sirsasana. The muscle spindle fires, resulting in reflex contraction of hamstrings.

2. Bend the extended knee to lighten the stretch, and hold this relaxed position for 2-3 breaths as the muscle spindle winds down.

3. Contract the quads to straighten knee and lengthen hamstrings. This signals hamstrings to relax via reciprocal inhibition.

4. Press the forward heel into the ground to contract the hamstrings. This increases tension at muscle-tendon junction and stimulates the golgi tendon organ. The nervous system then signals the hamstrings to relax.

5. Contract the quads once again to straighten the knee, taking up the slack created by hamstring relaxation. Contracting the quads creates reciprocal inhibition, further relaxing the hamstrings.

Try out these subtle techniques in your own yoga practice to mindfully address tightness, asymmetries and limitations. 

For an excellent scientific discourse of the muscles used in yoga, check out Ray Long's website at www.bandhayoga.com 

by Katherine Girling Zuna Yoga offers yoga teacher trainings in Bali, Gili Meno and Cambodia

The Science of Meditation: Part 4 - The Stages of Meditation

Finding Depth in Meditation

In our last article, we touched upon the different types of meditation commonly encountered today. We'll now share with you the important difference between practicing various meditation techniques vs. utilizing them together in a structured system. Every trade has its toolbox. While we tend to reach for one favorite tool most often, developing our skills with all the tools available allows us to hone our craft even more. We diversify the use of our tools to accomplish more, in less time – leaving more time to devote to our other precious pursuits.

As an example, meditation on the breath, where we focus on its mechanical aspects such as the movement in and out of the body, is a beneficial technique that is very relaxing and may bring some peace of mind, as well as improved physical health. Yet, if the practice is limited to the physical breath alone, the higher aspects will be missed. When considered as the basis for a system of meditation, it is the gateway or starting point that leads us to deeper, more subtle states of experience such as energy (prana), the many levels of the mental process, the instruments of mind itself, and even more subtle aspects that define our individuality.

Similarly, we may practice meditation on the sensory experiences of the body, which is a very useful practice. However, subtler than the physical sensations are the senses themselves (as objects of examination), the mind (which is doing the experiencing), the deeper mental aspects beyond conscious thinking, and as well, the expressions of energy itself (prana). If we choose to progress beyond the sensing stage, the sensory meditation can be used quite effectively in the beginning of a specific meditation session and then followed by more subtle meditation practices.

The Inward Journey

Let's now explore the structure of a systematic approach to meditation a little more thoroughly. This begins with an understanding of the inward journey. 

Few scholars would disagree on the authoritative position of Patanjali in his work The Yoga Sutras. Its wisdom is universal to all systems of meditation and should serve as a guide to any serious aspirant. It is a detailed outline to what we can expect as obstacles and rewards on the path of meditation. It also explains in great detail the structure of a complete system and the road signs to its achievement. Patanjali also shares a variety of methods that can be utilized, including some comparative analysis. Interestingly, however, he does not give any specific instruction for practice.

The process of moving inward follows these stages:

Dharana, or concentration

Concentration is the binding of the mind to a single place” 
( Yoga Sutras 3.1)

Effort is required to repeatedly bring the attention to one point of focus, while learning to remain undisturbed by any other activity. No distractions of the world, sensations of the body, or thought streams of the mind. This is a preliminary practice, where the journey begins. It is also combined with other techniques as we progress through the purifying process.

Dhyana, or meditation:

“Uninterrupted stream of the content of consciousness is Dhyana”
(Yoga Sutras 3.2 )

When the attention remains on that one point of focus for a sustained period of time. In other words, when the same object repeatedly moves to the forefront of attention, without other distracting thoughts, this is called meditation.

Samadhi, or absorption

That state becomes samadhi when there is only the object appearing without the 
consciousness of one's own self”
(Yoga Sutras 3.3)

With concentration (dharana) and meditation (dhyana), there are three things: 1) observer, 2) process of observing, and 3) object that is being observed. With deep absorption, or samadhi, it is as if these three collapse into one, the object. Unity with the observed object has been achieved as the three have merged into one, unbroken experience. ( Yoga Sutras 1.17-1.18 )

Integrating mindfulness and concentration through the stages of practice

Here we offer an example of how the qualities of mindfulness and concentration dance together with the various levels of meditation practice. This method systematically works with senses, body, breath, and the various levels of mind, to carry the aspirant to the center of consciousness (Samadhi).

Many traditions would agree that to journey into the depths of meditation, we must  develop a relationship with what is known as the observer or witness. It is that part of us in meditation that can witness the mind thinking. This awakens us to the existence of a component of being that is separate from the activity of the mind and body. As we remain detached from what is observed, we create space from the influences of the minds processes, our emotions and judgements. The witness simply observes without becoming involved.  This detachment is the primary key to gaining control over the mind, liberating ourselves from distractions and mental wandering, which are commonly experienced during meditation. 

As an example of technique, we can place our attention on the contents of the mind. We remain open to the full experience of thought, emotion and sensation, sharpening our capacity to perceive whatever is present. Attention may wander from the task at hand, whether by externally observing through the senses, or internally by becoming too involved in the processes of the mind (thinking). We simply allow ourselves to return, replacing focus on observation.

Once we can manage our involvement with passing thoughts and external distractions, we can direct our attention toward more subtle realms. This is accomplished through more focused concentration on witnessing rather than evaluating emotional and analytical content. We observe the humors of our minds content, separating from the need to judge it, make any meaning of its content, or in any way be involved in its activity -- other than witnessing. As we gain success in the process of separation, we develop a refined sense of indifference, almost as if the mind we observe is not ours. We watch and witness. Detachment again plays an important role in strengthening our ability to dis-identify with the processes of body and mind.  It allows us to remain aware and mindful while enhancing our ability to remain focused. Concentration, mindfulness and detachment must become loyal companions for us to realize success.

Having established ourselves in the seat of the observer and refined our ability to detach, yet remain mindfully invested in our experience, we are ready to move deeper. In this stage of practice, the senses are withdrawn (Pratyahara). We move beyond any sensory awareness of the body, or of the physical world outside it. Only the processes of the mind itself exist. Here we find yet another form of mindfulness, exclusive of bodily sensation, and once again, concentration and detachment are its companion. Just as we explored the body, we now explore the mind, witnessing what is present, exploring its content and nature, but remaining separate from its processes.

Once we are familiar with the territory of the mind, we begin to focus our concentration on the space and stillness between thought, rather than the mind's activity. The more successful we are at connecting to the space and stillness, the less active the mind becomes. We approach the end of the mind and all its associated thoughts, emotions, sensations, and impressions. Concentration is essential at this stage. Our mindfulness is turned inward toward the stillness and space.  It is in this stillness and space that consciousness itself can be experienced. The space grows to infinite proportion, and with it so does consciousness. When we experience complete absorption into the pureness of this infinite expanse of space and consciousness, all activity has ceased, and we are delivered into Nirbija Samadhi. The observer, the observed and the process of observation have dissolved into the oneness of consciousness itself. This is a state of pure awareness without any processes of mind.

Nirbija Samadhi

“Then by the removal of all veils and impurities little remains to be known because of the infinity of knowledge.”  - Self Realization
(Yoga sutras 4.31)

 

Although there are many techniques and systems of meditation we can practice, it's important to remember that we are:

1. Refining our ability to mindfully perceive with increasing sensitivity
2. Refining our ability to concentrate
3. Refining our ability to Witness or Observe with detachment 

These skills then are directed towards the achievement of:

1. A level of Samadhi (absorption)
2. Directing, moving or clearing energies of the mind and body

To be clear, we are making no attempt to measure the value of any one technique or tradition over another. We all must begin our journey where we are and find a teacher who inspires us to grow and learn. With a basic understanding of a few classics texts and a little exploration, it is not difficult to awaken the magic of what meditation has to offer and excel in its process.

Although the benefits of meditation are only beginning to be revealed by science, it is a prescription for health, happiness and longevity that everyone can experience. Meditation is a powerful tool for the betterment of ourselves and humanity. Understanding it is perhaps challenging because of the many different techniques that can be used and the difficulty of navigating the dogma often associated with various systems of practice. But when we look at the processes and objectives of meditation, it is in fact very simple and beneficial.  Anyone can meditate. It just takes a little practice. So why not start now?

Previous posts in this series:
Part 1: why meditation is good for the brain
Part 2: physical benefits of meditation
Part 3: different techniques of meditation

by Katherine Girling and Everett Newell

Zuna Yoga offers yoga teacher trainings in Bali, Gili Meno and Cambodia

The Science of Meditation - Part 3: Types of Meditation

In our ongoing series, "The Science of Meditation," we have surveyed the current state of medical research on the measurable, physiological benefits of its practice. We now know that meditation can switch on immune-boosting genes, improve memory, and reduce anxiety, amongst many other bonuses. According to recent headlines, meditation is being touted as the new "push-up for the brain." After hearing all this good news, we're excited to help you incorporate this healthy practice into your life.

So, what exactly is meditation? Is it just sitting cross-legged and trying to turn off your brain? In this week's article, we answer these questions by explaining the different types of meditation. Some have evolved over thousands of years, and others are more modern creations. We also offer you a starting point to help you choose from the many different styles of practice. There is no "best" type of meditation, but there is likely one that best suits you, today.

First, let's discuss what differentiates one type of meditation from another. To define a style or method of meditation, we consider two important aspects:

1. the object upon which our attention is focused;
2. the depth of the practice.

Object of meditation
When we describe the object of meditation, we refer to what you're thinking about when you're trying not to think. Where are you pointing the mind? Here are a few examples of objects or focal points of meditation:

• Sensation: sight (e.g. a candle flame), sound (singing bowls) or touch (warmth/coolness on the skin) 
• Breath (many different methods)
• Energy (chakras or channels of energy) 
• Attitudes (e.g. love, compassion) 
• Mantra (includes Transcendental Meditation, Buddhist and Vedic chanting) 
• Visualization (e.g. imagining colors, lights, symbols) 
• Stream of thought (also known as Mindfulness Meditation)

Meditating on an object as mentioned above is the first, most elementary stage of practice. This stage of meditation is widely accessible to people of all faiths, as it can be neatly stripped of religious or spiritual connections. For example, meditating on the breath as you inhale and exhale does not require any spiritual association for the practice to be effective. Also, while simple and easily learned, these first stage methods are not just relaxing, but also very powerful in terms of physical and mental health benefits.

One important note when we discuss the object of meditation is the difference between mindfulness techniques and concentration methods. With mindfulness, you observe the thoughts, emotions, and physical sensations that pass through the mind. That might include your To Do list, your anger at a friend after a recent argument, or the warmth of sunlight touching your skin. Without judgment or attachment to outcomes, you watch thoughts crossing the field of the mind like clouds moving across the sky. Mindfulness has its benefits, as it teaches us to detach from emotions and react less stressfully to internal and external stimuli. However, mindfulness offers a limited depth of practice. It trains the mind to float on the surface. Meanwhile, the thinking mind remains active. We are, in fact, watching the mind think.

In contrast, during a concentration meditation, you deliberately focus your attention on only one object, such as the breath, a mantra, or an image. Essentially, you attempt to block out all other activity of the mind -- the laundry list or your anger -- and remain centered on the object. The thinking mind is put to rest, as you absorb it completely into the object. Concentration also has its benefits. It can be likened to herding the cats of the mind, rather than letting them run free. You focus the mind to transcend mental activity or disturbance, coming to a place of calm and stillness. The mind becomes one-pointed. Logically, then, the mind is less aware of feelings and thoughts, so practicing only this type of meditation might not be beneficial. Combining or alternating between mindfulness and concentration meditation methods offers the most versatile mental training.

Here, we give a basic example of each. Try them both out, and reflect on which one resonates more with you.

Meditation on the breath (concentration)

1. Find a comfortable seat. The body is relaxed, the spine is straight. Rest your hands face down on the knees or thighs. Now close your eyes and allow yourself to settle into stillness. Try to experience an effortless sense of lift through the spine. Like the stem of a flower that supports its blossom, the spine effortlessly supports the skull.

2. Patiently focus on creating a steady, even and gentle tide of breath. As the body becomes still and the mind becomes relaxed you will notice the breath also becomes delicate and relaxed.

3. Take just a few minutes to settle into this relaxed state of stillness of body and steadiness of breath. Begin now to focus your mind on observing the breath as it enters and exits the nostrils. Observe the tide of the breath just as you would observe the tide of ocean sitting at the beach.

4. Be present with whatever you experience. If the mind wanders, do not become disappointed; just simply return to the experience of the breath as it enters and exits the nostrils.

5. Repeat for 6 minutes, patiently and gently, without laboring the breath.

6. Now just sit in the stillness for 1 minute, trying to observe how the body feels, how the mind feels. Perhaps even journal the experience.

7. Your meditation is now complete.

Most importantly: be patient with yourself. Maintaining concentration on anything -- particularly the breath -- is difficult, and that's okay. The mind will wander --- you can count on it. Your mind will tell you that you're a terrible meditator, that you must be a failure for not being able to do something so simple. Let go of the frustration. Just guide your awareness back to the breath, and begin again.

Mindfulness Meditation

1. Find a comfortable seat. The body is relaxed, the spine is straight. Rest your hands face down on the knees or thighs. Now close your eyes and allow your self to settle into stillness. The body is alert yet relaxed.

2. Be aware. As you breathe in and out, mentally note the thoughts, feelings, noises, smells and physical sensations (such as itching, temperature, pain or discomfort) that you experience. Don’t try to analyze any of what you’re observing. Simply be present, alert, and watchful as you witness the activity of the mind field. Observe the quality of the sensation if it has one, and categorize it: “tightness in shoulders,” “coffee aftertaste,” “leaf blower outside,” “anxious thought about work,” and so on. Don’t explore this thought or feeling unless it occurs more than twice, in which case, ask if you need to deal with it now or after your meditation. If it needs to be addressed right away, allow yourself to be present with that sensation, feeling, or repetitive thought without judgment as it fades away or lessens in intensity.

3. Slowly bring your awareness back into the here and now. Take three slow deep breaths, breathing in through your nose and out through your mouth. Reflect on whether anything of importance revealed itself to you to which you need to attend. Write about it in a journal, contemplate it, or share it with someone you trust.

Here is another example of a meditation on the breath that utilizes several simple techniques:

Meditation on the breath (concentration visualization, attitude)

1. Find a comfortable seat. The body is relaxed, the spine is straight. Rest your hands face down on the knees or thighs. Now close your eyes and allow your self to settle into stillness. Try to experience an effortless sense of lift through the spine. Like the stem of a flower that supports its blossom, the spine effortlessly supports the skull.

2. Patiently focus on creating a steady, even and gentle tide of breath. As the body becomes still and the mind becomes relaxed, you will notice the breath also becomes delicate and relaxed.

3. Take just a few minutes to settle into this relaxed state of stillness of body and steadiness of breath. Begin now to experience the breath in the body as a gentle rise on inhale from the area of the navel that ascends to the throat. On exhale, imagine the breath simply descending from the throat to the navel. Remember to keep the body still and relaxed.

4. Be patient and attentive as you observe the gentle tide of your breath rising and falling from navel to throat, throat to navel. Like watching a gentle tide of an ocean caressing the sand of a shoreline, experience the breath caressing the organs and tissues of the body. Try to experience a sense of peace and tranquility - and even joy - as a characteristic of the breath's tide as it washes through the spaces and tissues of the body.

5. Repeat for 6 - 12 minutes, patiently and gently, without laboring the breath.

6. Now just sit in stillness for 1 to 2 minutes trying to observe how the body feels, how the mind feels.

7. Your meditation is now complete

Don't be disappointed when "nothing happens," when you don't immediately shoot off into cosmic enlightenment. Even if it feels like you're not doing anything, you are. Meditation takes practice. Now that we understand the concept of the object of meditation and have explored a couple techniques, let's touch upon what is meant by depth of practice.

Depth of Meditation

Some spiritual schools and traditions never move beyond the first and most elementary stage of meditating on a focal point. For example, the Transcendental Meditation (TM) movement, espoused by the Beatles, gained immense popularity in the West in the late 1960's. This form of meditation uses the first stage as a complete practice, with a one-word mantra as the object. Meditation on the mechanical aspects of the breath -- inhale, exhale -- is extremely relaxing and healthy. While these basic practices are very useful, they are beginning stages from the yogic perspective of the full meditative process.

Stay tuned for next week's article, where we discuss the Depth of Meditation in more detail.

By Katherine Girling and Everett Newell

Zuna Yoga offers yoga teacher trainings in Bali, Gili Meno and Cambodia

In grateful acknowledgement of Swami J's excellent compendium of traditional yoga and meditation of the Himalayan Masters

The Science of Meditation - Part 2: The Body

In our last blog post "The Science of Meditation, Part 1," we presented recent research from the fields of neuroscience and psychiatry on how meditation is good for the brain. Studies showed that meditation activates the parts of our brain we like to nurture; that is, the parts involved with memory, learning, and emotional regulation. We also saw that the amygdala - the part of the brain that makes us respond to stressful situations with irrational terror - actually shrinks with a continued meditation practice. This is all great news. But what use is a sound mind in an unsound body? Here's where meditation delivers its one-two punch: it's good for your body, too. In Part 2 of our Meditation series, we look at how meditation not only makes us smarter and wiser, it also has a tremendous impact on physical health.

Stress - Cortisol - Disease
First, a primer on stress and the body. Stress makes us sick in myriad ways. Scientists have known for years that the key bioindicator of stress - elevated cortisol level - leads to lower immune function, reduced bone density, weight gain, higher blood pressure and cholesterol, heart disease, skin problems, chronic pain, digestive troubles, and a host of mental illnesses. Herbert Benson, M.D.,  an American cardiologist, an Associate Professor of Medicine at Harvard Medical School, and founder of the Mind/Body Medical Institute at Massachusetts General Hospital in Boston, has spent decades researching this topic. He says, “Studies show that between 60% and 90% of all physician visits are for stress-related complaints.”  Dr. Benson is the author or co-author of more than 175 scientific publications and 11 books on mind-body medicine that have sold more than five million copies. He is best known for his Relaxation Response technique, a form of simple meditation.

Other scientists are looking at specific mechanisms of excess cortisol in the body. "How Stress Influences Disease", a 2012 study by Dr. Sheldon Cohen at Carnegie Mellon University in Pittsburgh, found that inflammation is partly regulated by the hormone cortisol. When cortisol production malfunctions, inflammation can rage out of control. Dr. Cohen says, "prolonged stress alters the effectiveness of cortisol to regulate the inflammatory response because it decreases tissue sensitivity to the hormone. Specifically, immune cells become insensitive to cortisol's regulatory effect." In turn, runaway inflammation is thought to promote the development and progression of many diseases such as cardiovascular, asthma and autoimmune disorders. This model suggests why stress impacts these ailments. He also points out, "Knowing this is important for identifying which diseases may be influenced by stress and for preventing disease in chronically stressed people."

That's the sobering news. Here's the good news: simple meditation techniques can be powerfully effective in fighting these health threats. Let's look at why and how.

Meditation is linked to lower cortisol levels
Simply taking a few deep breaths engages the vagus nerve. This cranial nerve transmits sensory information about the state of the body's organs to the central nervous system, all at an unconscious level.  Parasympathetic innervation of the heart is also controlled by the vagus nerve. Pinging this nerve triggers a signal within your nervous system to slow heart rate, lower blood pressure and decrease cortisol.

Meditation lowers blood pressure
In 2008, Dr. Randy Zusman, a cardiologist who is Director of the Division of Hypertension at the Massachusetts General Hospital Heart Center and associate professor of medicine at Harvard Medical School, asked patients suffering from high blood pressure to try Dr. Benson's meditation program for three months. The patients' blood pressure was not controlled with medication during the study. After meditating regularly for three months, 40 of the 60 patients showed significant drops in blood pressure levels and were able to reduce some of their medication. Dr. Zusman gives the explanation: "It's basically a plumbing problem." Relaxation results in the formation of nitric oxide which opens up your blood vessels. As Dr. Zusman explained in an NPR interview,  "You're pushing the same amount of blood through a bigger pipe."

Meditation can prevent premature aging
In a 2011 study published in Psychoneuroendocrinology, the University of California, Davis's Shamatha Project showed that meditators have significantly higher telomerase activity than non-meditators. Telomerase, an enzyme that protects genetic material during cell division, can be suppressed in response to psychological distress. More telomerase could translate into more robust telomeres. Telomeres are the protective caps at the end of our chromosomes, and anti-aging science is taking a close look at how longer telomeres equate to longer life. When telomeres become too short, they unfold, i.e. the caps pop off the chromosomes. Cells may detect this uncapping as DNA damage and then either stop growing, enter cellular old age (senescence), or begin programmed cell self-destruction (apoptosis). Many aging-related diseases are linked to shortened telomeres. The systems of the body deteriorate as more and more of their cells die off.

Meditation switches on immune-stimulating genes
Researchers at Harvard Medical School looked at the genetic impact of meditation in a study published in
2008. What they discovered is that, in long-term practitioners of relaxation methods such as yoga and meditation, far more "disease-fighting genes'' were active, compared to those who practiced no form of relaxation. Good genes can switch on with a meditative practice. In particular, genes that protect us from disorders such as pain, infertility, high blood pressure and even rheumatoid arthritis were triggered. The changes, say the researchers, were induced by the Relaxation Response. "We found a range of disease-fighting genes were active in the relaxation practitioners that were not active in the control group,'' said Dr Herbert Benson, who led the research. "After two months, their bodies began to change: the genes that help fight inflammation, kill diseased cells and protect the body from cancer all began to switch on."

New research on this subject from the University of Oslo, published last month in the journal PLOS ONE, has found more genetic evidence on the immune system boosting effects of a yogic practice. Study participants performed Sudarshan Kriya and Practices (SK&P), which include asana, pranayama, kriya and meditative components. The effect of these practices on the global gene expression profiles of peripheral blood mononuclear cells (PBMCs) was measured using blood samples of the yogis, before and after practice. Meditation and yoga triggered "rapid and significant changes in ... expression" of a whopping 111 genes in circulating immune cells. By comparison, other everyday relaxing activities, such as listening to music and or a stroll in nature (which we discussed in a previous article), impacted the expression of only 38 genes. The research suggests changes to the immune system "at a molecular level which [are] initiated immediately during practice and may form the basis for the long-term stable effects."

Meditation and its benefits have been an important component of self-development and education in Eastern civilizations for millennia. Until recently, the practice has been mainly championed in the West by the woo-woo crowd.  Today, meditation is meriting a serious double-take by even the most conservative of skeptics, as modern science continues to compile sectarian evidence supporting this ancient spiritual practice. Everyone -- from atheists to asana junkies -- can take advantage of increased brain performance and physical health using simple mental and breathing exercises. In our next article, we'll present different meditation techniques and how to choose one that works for you.

The Science of Meditation Series

By
Katherine Girling and Everett Newell

Zuna Yoga offers yoga teacher trainings in Bali, Gili Meno and Cambodia