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Yoga and Ayurveda Perspective on Workplace Well-Being (view source)
Revision as of 02:23, 5 September 2020
, 02:23, 5 September 2020Adding content, citation and editing
There is evidence in the form of research to support that well-being and job performance correlate positively at the individual level and some strong evidence to claim a causal effect between the two under specific circumstances.
There is evidence in the form of research to support that well-being and job performance correlate positively at the individual level and some strong evidence to claim a causal effect between the two under specific circumstances.
== Yoga and Well-Being ==
Considering the history of Yoga, its roots can be traced back as far as 5000 years in India.<ref>De Michelis E (2005), A history of modern yoga: Patanjali and western esotericism, UK: A&C Black.</ref> Throughout its evolution over the ages, Yoga has emphasized on the important aspects such as holistic well-being (physiological, mental, emotional, and spiritual), regulating awareness and transcending towards the ultimate reality.<ref>Ivtzan I, Papantoniou A (2014), Yoga meets positive psychology: examining the integration of hedonic (gratitude) and eudaimonic (meaning) wellbeing in relation to the extent of yoga practice, J Bodyw Mov Ther 18(2):183–189.</ref> Yoga represents an original and ancient holistic way of life that includes physical, mental, moral, and spiritual domains of human existence.
Although there are different branches of Yoga (Raja Yoga, Jnana Yoga, Karma Yoga, Bhakti Yoga), with a focus on particular competencies, at its core, the objective of Yoga is self-transformation.<ref>Feuerstein G (2013), The psychology of yoga, Boston: Shambhala.</ref> Sage Patanjali gave an “eightlimbed” structure to the Yogic path and led Yoga to attain its classical form, known as Ashtanga Yoga.<ref>Feuerstein G (2011), The encyclopedia of yoga and tantra, Boston: Shambhala.</ref> Patanjali’s Yoga Sutras (Treatise on Yoga) delineate the different groups of practices:
# यमः | ''yamaḥ -'' moral practices (ethics while interacting with others).
# नियमः | ''niyamaḥ -'' self-discipline (ethics oriented towards self).
# आसनम् | ''āsanam -'' physical postures and exercises.
# प्राणायामः | ''prāṇāyāmaḥ -'' breath regulation.
# प्रत्याहारः | ''pratyāhāraḥ -'' sensory withdrawal (minimizing sensory input).
# धारणा | ''dhāraṇā -'' concentration (effortful, focused attention).
# ध्यानम् | ''dhyānam -'' meditation (effortless, perpetual flow of attention).
# समाधिः | ''samādhiḥ -'' self-transcendence.<ref>Stone M (2009), Yoga for a world out of balance, Boston: Shambhala.</ref>
Collectively, the eight limbs form an organic whole and may be conceptualized as a mechanism to regulate thoughts, emotions, and behaviors and to augment the levels of well-being.<ref>Cope S (1999), Yoga and the quest for the true self, New York: Bantam.</ref>
=== Health and Well-Being in Yoga ===
Yoga’s view of health and well-being is a dynamic continuum of human nature evolving towards divinity and not just an end “state” to be attained and sustained. Here, the lowest point is represented by death and the highest point by self-transcendence (samadhi). What lie in between the two ends are the states of normal health and disease.<ref name=":11">Bhavanani AB (2011), Understanding the science of yoga, Int Yoga Sci J SENSE 1:334–344.</ref>
The classical definition of Yoga, <blockquote>योगश्चित्तवृत्तिनिरोधः ॥ १.२ ॥<ref>Yogasutra, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Pada 1].</ref> ''yogaścittavr̥ttinirodhaḥ ॥ 1.2 ॥''</blockquote>defines Yoga as a discipline to quiet the fluctuations of the mind to achieve the union of mind, body, and spirit.<ref>Feuerstein G (1998), The yoga tradition: its history, literature, Philosophy and practice, Hohm Press, Prescott.</ref> Panch kleshas (fivefold psychological afflictions) constitute the primary causes of disturbing mental equilibrium. They are
* अविद्या | ''avidyā -'' ignorance of the ultimate reality.
* अस्मिता | ''asmitā -'' egoism, a false sense of identification.
* रागः - द्वेषः | ''rāgaḥ dveṣaḥ -'' attachment and aversion.
* अभिनिवेशः | ''abhiniveśaḥ -'' clinging on to life for fear of the unknown.
<blockquote>अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः ।। २.३ ।।<ref>Yogasutra, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2].</ref>''avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ ।। 2.3 ।।'' </blockquote>Vyadhi, a state of non-health, is the opposite of samadhi.<ref>Pandit SA, Satish L (2014), When does yoga work? Long term and short term effects of yoga intervention among pre-adolescent children, Psychol Stud 59(2):153–165.</ref> Yoga Vasishtha describes psychosomatic (adhija vyadhi) as well as non-psychosomatic ailments (anadhija vyadhi). Samanya adhija vyadhi is described as those arising from day-to-day causes, while sara adhija vyadhi is the essential disease as a result of birth-rebirth cycle (congenital disease). Kleshas and antarayas (nine obstacles to integrative oneness), therefore, are the reasons underlying chitta vikshepa (disturbances in mind).<ref name=":11" /><ref name=":12">Bhavanani AB (2013), Yoga Chikitsa: application of yoga as a therapy, Pondicherry: Dhivyananda Creations.</ref>
The Yogic view of health and disease highlights that the root cause of physical ailments and disorders arises out from the mind. As per Yoga, adhi (the disturbed mind) is the cause, while vyadhi (the physical disease) represents the manifested effect. In other words, a disorder evolves from psychic manifestation to psychosomatic to somatic and eventually to the organic or the physical form affecting the panchakoshas on the way.<ref name=":11" /><ref name=":12" />
== References ==
== References ==
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