Yoga and Self Regulation MP... · 2015-07-18 · YOGA AND SELF REGULATION 2 Abstract The importance...

Running head: YOGA AND SELF REGULATION 1

Yoga and Self-Regulation

A Research Paper

Presented to

The Faculty of the Adler Graduate School

_________________________________

In Partial Fulfillment of the Requirements for

The Degree of Master of Arts in

Adlerian Counseling and Psychotherapy

_________________________________

Elena Fosness

April, 2015

YOGA AND SELF REGULATION 2

Abstract

The importance of self-regulation is difficult to overestimate. Individuals that are able to self-

regulate are usually mentally and physically healthy, therefore they are not burdens to others.

People with ability to self-regulate are engaging in constructive, socially useful activities and

value contributing to their communities. The ability to self-regulate comes from a deep sense of

interconnectedness with everything in the world. The worldview of interconnectedness is a trait

of ancient cultures, where people believed that the human race is a small part of nature. It is

difficult to develop such a worldview in contemporary societies where competitiveness is the

norm, and cooperation is an exception. It leads to a shattered view of the world and a deep

feeling of disconnection in people. The purpose of this paper is to address the growing interest in

mind-body therapy and the need to connect Adlerian theory with yoga practice and the chakra

system. This paper will compare the central yoga and chakra system concepts with Adlerian

theory and provide Adlerians with a theoretical framework to plan and utilize yoga and the

chakra system in their Adlerian practice.


Table of Contents

Abstract……………………………………………………………………………………………2

Introduction………………………………………………………………………………………..4

Definition of Terms………………………………………………………………………………..7

Self-Regulation…………………………………………………………………………………..10

Holism, Yoga, and Chakra System………………………………………………………………12

Belonging and Chakra 1 (Muladhara)……………………………………………………………15

Movement, Chakra 2 (Svadhisthana), Asteya, Asana, and Vinyasa……………………………..18

Planes of Movement, Chakra 3 (Manipura), and Duality………………………………………..22

Equality and Ahimsa……………………………………………………………………………..25

Community Feeling, Chakra 4 (Anahata), and Aparigraha……………………………………...28

Creative power, Chakra 5 (Vishudha), and Prana………………………………………………..32

Apperception, Chakra 6 (Ajna), Vidya, and Swadhyaya………………………………………...35

Conclusion……………………………………………………………………………………….39

Appendix 1……………………………………………………………………………………….40

References………………………………………………………………………………………..43


Yoga and Self-Regulation

All entities that are destructive to other entities share one major characteristic that is

totally unresponsive to empathy: they are not capable of self-regulation. This is an absolutely

universal rule of life in this galaxy. …Equally significant for the functioning of parents or

presidents is the fact that this fundamental characteristic of regressive entities is the basis for two

derivative attributes that all pathogenic forces or entities also have in common, whether they are

the cells of an organism, the individual in an organization, or the members of a family. One

attribute is this: all organisms that lack self-regulation will be perpetually invading the space of

their neighbors. …The second attribute is: organisms that are unable to self-regulate cannot learn

from their experience, which is why the unmotivated are invulnerable to insight (Friedman,

2007, p. 138).

Since “…Yoga is the act of uniting one thing with another (breath with movement, body

with mind, self with other)” (Stone, 2008 p. 7-8), it teaches people how to reconnect with

themselves, with others, and to self-regulate. It usually is achieved by focusing on breathing,

engaging in certain movements called “Asanas”, following the ethical principles that are called

“Yamas” and “Nyamas”, and meditation.

Another important aspect of yoga is the chakra system: “Yoga is a discipline designed to

yoke together the individual with the divine, using mental and physical practices that join our

mundane and spiritual lives. This goal is achieved by passing through steps of ever-expanding

states of consciousness. The chakras represent these steps. A chakra is a center of an organism

that receives, assimilates, and expresses life force energy” (Judith, 2004, p. 4).

In western societies where dualism informs our view of the human, it is very difficult to

maintain inner balance and develop healthy connections with self, others, and nature. Ability to


balance (or self-regulate) is essential for a healthy life and healthy relationships. In a dualistic

world certain things are considered “good” and desirable and other things are viewed as “bad”

and unwanted. The former are valued and the latter are discouraged. Those undesirable things

might be anything: traits of the character, infectious diseases, or aging. Since unattractive things

are not accepted, the integration of personality is difficult to achieve. An example of this could

be the way of dealing with diseases – through suppression of symptoms. This way of managing

health issues makes it impossible to see a disease as a signal that there is need for change or

adjustment.

“The idea of holism… is that every aspect of the world… is in relationship with every

other aspect, so if one aspect changes or shifts so will the rest, because these aspects are not

separate entities, but one. This interrelatedness is commonly seen in medicine as side effects”

(Gulmen, 2004, p. 652). In an unbalanced system the development slows down as a result of

disintegration of its parts. Integration of diverse parts unifies and strengthens the whole system,

whether it is an individual or a society. The Adlerian concept of holism “posits the idea that the

whole is greater than the sum of its parts and that, unified, the parts constitute a new and unique

whole” (Griffith, 2007, p. 55).

The practice of yoga was developed over 3,500 years ago with the purpose to “alleviate

suffering and promote psychological and mental thriving” (Gard, Noggle, Park, Vago, Wilson,

2014, p. 2) through four tools of self-regulation. The first tool is ethics, which includes Yamas

and Niyamas. In Sanskrit the word “Yamas” means “restrains”. It refers to ethics regarding the

outside world and includes nonviolence, truthfulness, non-stealing, non-excess, and non-

possessiveness. The word “Niyamas” means “observances” in Sanskrit. It refers to the ethics


regarding the inner world and includes purity, contentment, self-discipline, self-study, and

surrender. The Yamas and Niyamas may be thought of as ethical guidelines.

The next tool of self-regulation is postures or Asanas. Yoga postures are helpful in

gaining control over the body for the further control over the mind. Asanas are helpful in letting

go of judgmental way of thinking or duality. Duality separates “good” and “bad”, “up” and

“down” and leads to personality disintegration in people. Yoga postures are bringing together the

breath, the mind, and the movement. When these components are brought together, duality

disappears. When that happens, people start to accept rejected parts of their own personalities

and become more empathic toward others.

Another tool of self-regulation is breath regulation or Pranayama. The Sanskrit word

“Pranayama” consists of two words, “Prana” that means “breath” and “Ayama” that means

“freedom”. Therefore, the freedom of breath or Pranayama helps to release the tense body and

calm down the anxious mind. It is achieved through a series of specific breathing techniques.

Pranayama regulates the energy that flows through the body by increasing or decreasing the

volume of oxygen that comes to the lungs.

The last tool of self-regulation is meditation. The main goal of meditation is calming the

mind by staying in the present moment. It is not an easy goal to achieve and most people either

think about their past, their future, or deny the present experience. Thinking about unresolved

problems in the past, worrying about the future, or pushing away unwanted experience brings

suffering. Staying in the present moment brings relief. There are many different meditation

techniques and most of them are focused on breathing.


Therefore, ethical guidelines Yamas and Nyamas, postures Asana, breathing techniques

Pranayama, and meditation are four tools of self-regulation. Using these tools helps people to

form the life style that brings happiness, gives the life meaning, and relives suffering.

Another teaching that this author will discuss is the chakra system. The chakra system

“integrates mind, body, and spirit. Chakras are organizing centers for the reception, assimilation,

and transmission of life energies” (Judith, 2014, p. 4). The chakra system originated in India

around 4,000 years ago. “The word chakra literally translates as “wheel” or “disk” and refers to a

spinning sphere of bioenergetic activity emanating from the major nerve ganglia branching

forward from the spinal column. There are seven of these wheels stacked in a column of energy

that spans from the base of the spine to the top of the head” (Judith, 2004, p. 4). Judith writes that

“Based on their location in the body, the chakras have become associated with various states of

consciousness, archetypal elements, and philosophical constructs… Each of the seven chakras

has come to represent a major area of human psychological health, which can be briefly

summarized as follows: 1) survival, 2) sexuality, 3) power, 4) love, 5) communication, 6)

intuition, and 7) consciousness itself” (Judith, 2004, p. 6).

This paper will explore the connections between Adlerian theory and concepts of yoga

teaching and chakra system. Specific focus will be given to further utilization of the mind-body

therapy.

Definition of Terms

Ahimsa – not harming, non-violence (Stone, 2008, p. 44).

Ajna – chakra 6; in translation from Sanskrit means both, “to perceive” and “to

command”; self-reflection; intuition, imagination (Judith, 2004, p. 342).


Anajata – chakra 4; heart chakra; in translation from Sanskrit means “sound that is

made without any two things striking”; as well as “unstruck”, “unhurt”, “fresh” and

“clean”; self-acceptance; love, relationships (Judith, 2014, p. 224).

Aparigraha – not being acquisitive, not accumulating what is not essential (Stone,

2008, p. 44).

Apperception – refers to the personal values and interests, determining the mode in

which an individual perceives self, others, and the world (Griffith & Powers, 2007, p.

6).

Asana – posture; cultivation of profound physical and psychological steadiness and

ease in mind, breath, and body (Stone, 2008, p. 45).

Asteya – not taking what is not freely given, not stealing (Stone, 2008, p. 44).

Belonging – each individual tries to get himself accepted by the community. The

desire to feel belonging to others is the fundamental motive in man (Dreikurs, 1949,

p. 21) .

Chakra – is a center of organization that receives, assimilates, and expresses life force

energy. Literally translates from Sanskrit as “wheel” or “disk” (Judith, 2004, p. 4).

Community feeling – encompasses the individual’s awareness of belonging in the

human community and the cosmos of which it is a part, understanding of his or her

responsibility for the way the life of the community is being shaped by his or her

actions (Griffith & Powers, 2007, p. 11).

Creative power – Adler deferred to the creative power of the individual as the center

of human development (Griffith & Powers, 2007, p. 21).


Duality – the creating of a self “in here” that perceives an object “out there”, always

creates separateness and alienation (Stone, 2008, p. 11).

Equality – the universal demand for mutual respect between nations, races, sexes,

employers-employees, and adults-children (Griffith & Powers, 2007, p. 30).

Holism – the whole is greater than the sum of its parts and that, unified the parts

constitute a new and unique whole (Griffith & Powers, 2007, p. 55).

Horizontal plane of movement proceeds on the strengths of confidence in the process

of growth, development, and solidarity with others, minimizing contentiousness and

competitive striving (Griffith & Powers, 2007, p. 56).

Manipura – chakra 3; in Sanskrit means “lustrous gem”; self-definition; power, will

(Judith, 2014, p. 157).

Movement – the understanding of human being as always in process, moving away

from the felt minus toward a subjectively-conceived fictional plus position, away

from the intolerable feelings of worthlessness (Griffith & Powers, 2007, p. 70).

Muladhara – chakra 1; in translation from Sanskrit means “root support”; self-

preservation; survival (Judith, 2014, p. 60).

Niyamas - internal restraints; personal principles governing the cultivation of insight

(Stone, 2008, p. 45).

Prana – energetic flow; the life force that anihimates existence. Most commonly

applied to the act of breathing (Stone, 2008, p. 147).

Pranayama – breath and energetic regulation; sustained observation and relaxation of

all aspects of breathing, bringing about a natural refinement of the mind-body process

through the stilling of the respiratory process (Stone, 2008, p. 45).


Svadhistana – chakra 2; translates from Sanskrit as “to taste with pleasure, to enjoy or

take delight”; self-gratification; emotions (Judith, 2014, p. 112).

Vertical plane of movement proceeds from safeguarding attitudes and isolating

ambitions of “getting ahead” so as not to be “falling behind” others, as if in a struggle

for limited resources, minimizing the values of belongingness and feelings of mutual

respect and engagement (Griffith & Powers, 2007, p. 56).

Vidya – seeing things as they are in all aspects of ourselves and our world (Stone,

2008, p. 13).

Vinyasa – the sequences of movements of thought, breath, and mind (Stone, 2008, p.

138).

Vishudha – chakra 5; in translation from Sanskrit means “purification”; self-

expression; communications (Judith, 2014, p. 239).

Yamas – external restraints; the clarification of one’s relationship to the world of

people and objects (Stone, 2008, p. 44).

Yoga – in translation means “to unite”.

Self-Regulation

Self-Regulation includes abilities to self-discipline and continuously re-adjust one’s

responses to reality with purpose to achieve goals. People who can self-regulate are able to

establish health-promoting behavior and interact with society in the way that is mutually

beneficial. The capacity of a person to self-regulate may promote higher levels of her well-being.

So the contemporary psychotherapy focuses on the development of self-regulation tools (Gard et

al., 2014, p 1). In the contemporary world where disconnection prevails in every aspect of

human’s life, it is difficult to develop self-regulation skills. For example, people that live in the


cities do not experience certain cycles of life as people that live in rural communities and it is

more difficult for them to see themselves as a part of the nature. Another disconnecting aspect of

contemporary life is jobs where people do not see the beginning, the middle, and the end of the

process, but are engaged with the small part of it. It might be clerical jobs, administrative jobs,

jobs on the conveyer, or any kind of narrow specialized jobs. Impersonal and routinized

character of jobs where person cannot connect her activities with the final product diminishes her

significance as a human being.

An additional example of disconnecting influence on people’s minds is news. News that

people watch, read, or hear often show the events as disturbing fragments without connection to

the past, future, or other events in the world. Since individuals do not see the development of the

situation that lead to disturbing fragment, it is difficult for them to form the whole picture of it

and make their own conclusions. A fragmented way of delivering information, where causes and

effects are absent, leads people to think that they have no influence over events in the world.

This might result in anxiety, helplessness, and victim’s attitude.

The next example of dissociative impact on people’s worldview is contemporary

education. Subjects that people study do not help them to form a unified picture of the world, but

create more separation in their minds. Most people have difficulties to see how History is

connected to Math; how Biology is connected to Geography; how Literature is connected to

Physics, and how all of them are connected to each other. So, subjects are seen as unrelated parts

of the knowledge that does not help to form holistic worldview in people’s minds.

Religion is one more example of promoting disconnection. Disconnection happens when

people are not encouraged to communicate directly with God rather through a priest, minister or

Rabbi. It also happens when religious doctrines emphasize the superiority of one sex over the


other; or when the female body and its functions regarded as "unclean" or sinful. This approach

leads to separation and rejection of self, others, parts of own body, thoughts and ideas. And so, it

is difficult to form the unified picture of the world and the self in it for the most of the people in

the contemporary society.

Disconnected view of the world in people leads to diminished capacity to adapt to the

ever changing environment. When people live in a disconnected world, they do not take

responsibility for their actions and as a result, have low self-regulation skills. People with low

self-regulation skills have tendency to see themselves as a victim and expect others to adapt to

them; they idolize their leaders and do not understand their contribution to the problem; they

have black and white formulations of life and are unable to tolerate differences; they tend to

focus on procedure and on rituals and get stack on the content of emotional processes; they have

a narrow range of responses and tend to interfere in the relationships of others; they are easily

fusing with others, lack insight and are vengeful (Friedman, 2007, p. 144-146).

Therefore, maladaptive cognitive, emotional, and behavioral output presented by negative

appraisal, emotional reactivity, rumination, as well as physiological output presented by

pulmonary constriction, inflammation, muscle pain and tension are negative effects of low ability

to self-regulate (Gard et al., 2014, p. 8). Disabling effect of low ability to self-regulate on

individuals might be relieved through use of yoga and chakra system. Yoga and chakra system

help individuals build the holistic worldview and develop self-regulation skills. A number of

studies have shown that the skills learned through yoga practice can target multiple

psychological, neural, physiological, and behavioral processes (Khanna & Greeson, 2013, p. 1).

A review of the literature illustrates effectiveness of holistic mind-body approaches that were

discovered in different times of human history among different cultures.


Holism, Yoga, and Chakra System

Griffith and Powers (2007) wrote that holism views a person as developing organic unity

expressed through person’s thoughts, feelings, and actions. Holistic and humanistic mind-body

approaches help people to experience interconnectedness and belonging to the world. From

holistic perspective, person views her life as meaningful and herself as a necessary part of the

universe. Therefore, person feels responsible for her choices and for the effect of her choices on

others and the world. It is empowering position that allows the natural development of self-

regulation. Stone (2008) noted that yoga helps the person to discover who she is in her present

experience starting with her mind, breath, and body.

Humanistic theories and teachings are based on the respectful interaction with nature and

an individual’s deep connection with it. Respectful interaction with nature is inherent for

primeval cultures, where people worshipped sun, earth, rain, wind, and harvest. They created

male and female gods that indicate equal appreciation of feminine and masculine components of

nature and characterize holistic picture of the world in primeval cultures. With development of

instruments of labor, accumulation of wealth in a fewer members of society and change in social

structure, the harmony of a holistic worldview was gradually broken. People started to lose their

connection with nature and adapted the way of life that goes against nature. An attitude of

contribution to society and caring attitude toward nature was changed to a consumer attitude

toward people and environment. So, the human’s life and the existence of species of flora and

fauna became of lesser value than money and things. Eventually people lost their unity with

nature.

Holistic theories and teachings help people to regain their connection to the world and to

themselves. Holistic theories present a system designed to form the lifestyle of


interconnectedness with self, others and the universe. Adlerian theory sees human life through

the three great tasks of life: love, social, and work. Moses (1956) mentioned that all three life

tasks are interconnected; deficiency in one task affects the others. For example, lack of self-care

results in stress and affects work performance and relationship satisfaction (Strauch, 2003, p. 1).

Ansbacher and Ansbacher (1956) stated that the whole needs to be understood as a part of a

larger whole, from the social group to the whole universe (Gold, 2005, p. 5).

It is evidential that ancient teachings were aware of holistic nature of a person whether

contemporary health-care systems just starting to discover the value of the integrative treatment

strategies (Serlin, 2007 p. 272). Together with postures, breathing, and meditation practices,

yoga offers ethical principles for living a meaningful, purposeful, moral and self-disciplined life

(Khanna & Greeson, 2013, p. 1). Instead of disconnection and consumer attitude toward people

and nature, yoga teaches to lose sense of separateness from one another and from the world-at-

large (Stone, 2008, p. 207). Chakra system is based on idea of interconnectedness and expresses

the embodiment of spiritual energy on the physical plane (Judith, 2004, p. 5). There are seven

main chakras and each of them represents the area of human’s life and the level of personal

development. Problems in human’s life (health, relationship, or any other) are viewed from the

point of energy movement that can be corrected. Chakra energy modification is achievable

through meditation, visualization and conscious intention that lead to increased awareness of

mind, body, and spirit connection (Gulmen, 2004, p. 653). When person is able to manage her

chakras, it influences her glandular secretions and mental function (Maxwell, 2009, p. 808).

A review of the literature illustrates that holistic ideas that promote wellbeing and human

growth were developed millenniums ago. Humanistic philosophies were lost throughout the

years and rediscovered for their wisdom. This holistic approach is of great importance in our


days of separatedness and disconnection. Holistic view promotes the safe feeling of

interconnection, and belonging in people. Dreikurs wrote in 1949, “The desire to feel belonging

to others is the fundamental motive in man” (Griffith & Powers, 2007, p. 9).

Belonging and Chakra 1 (Muladhara)

The basic concept of Adlerian theory is that psychopathology results from the lack of

feeling belonging. This view on a mental illness gives a lot of hope for a cure. To understand

how to improve the situation with lack of belonging is helpful to remember the concept of

holism. The whole is a constantly developing integrative system where each part has a specific

role and place that enables the other parts to function at their best abilities. The life of the system

is based on successful interrelations between parts and contribution of each part. Therefore the

feeling of belonging is gained when the person is encouraged and appreciated for her special

talents and abilities. The valued member of the group feels significant and contributes to society

(Shifron, 2010, p. 10-11).

When a person was brought up in hostile or pampering family circumstance, she lacks

feelings of belonging, confidence, and trust to herself and others. In this situation an individual’s

behaviors are directed toward self-protection rather than contributing to the community. When

acting in self-protective ways, the person diminishes her chances to find support and feels even

less belonging, while her behavior shows more disturbances. Dreikurs (1999) noted that

maladaptive behaviors expressed in criminal activity, neurosis, and psychosis, reflect a non-

cooperative attitude that is an obstacle on the way to stable feeling of belonging. Adler

developed preventive and corrective methods that help individuals to make a shift from self-

centered and defensive behavior to cooperation with community and contribution to it (Dreikurs

Ferguson, 2010, p. 4).


A person that lacks feeling of belonging to the group might:

feel uncertain, afraid, or distrustful; keeps quiet and avoids participation in group

activities

might think that he needs to protect himself and show aggressive behavior

might think that attack is the best means of defense; may feel bad about himself and may

feel alone in the group; people around may make him feel uneasy.

A person that feels belonging to the group typically:

feels safe and might risk being spontaneous

has welcoming facial expression and relaxed posture

he accepts people around him and the world he lives in as a part of himself; he feels

readiness to contribute to the welfare of the group (Shoenaker, 1983, p. 182).

Therefore, the mental health of an individual depends on the level of his or her

belongingness to a larger group and is expressed through his or her contributions to the

community. Each individual belongs to the family, the community, and the universe since the

moment of the birth. The training of belonging that individual receives in her childhood defines

the character of the contribution she will bring to the society later. The negative contribution

affects the whole universe just like a malignant cell negatively affects the whole organism.

Whether the person feels her belonging or not she influences the entire world around.

Consequently, the practice that promotes belonging in people is one of the most important

humanistic goals.

The first chakra Muladhara, that means “root support”, is the foundation for the entire

chakra system and the development of the individual. Muladhara is located at the base of the

spine and is responsible for the grounding of the body in the biological reality of existence. It


represents the place where the individual is coming from: the earth, ancestors, family and

personal history. The basic rights established by the first chakra are the right to exist and the

right to have what is necessary to survive: food, shelter, money, time, and love. This chakra

corresponds to the element of earth and the color red. Muladhara is associated with the task of

survival and the feeling of fear (Judith, 2004, pp.54-65). The instinct of survival is the

predominant motivation on this level of personal development that outweighs other values. A

healthy (balanced) Muladhara allows the individual to satisfy basic needs for safety, food,

shelter, and earning a living. Balanced first chakra presents itself in a strong connection of the

consciousness and the body, which is the basic level of self-awareness (Vaughan, 2004, p. 79-

80).

Unhealthy (unbalanced) Muladhara contains a lot of energy that is not consciously

manageable and related to autonomic responses as fight and flight. This focus of unbalanced

energy leads to constant anxiety, terror and, in some cases, psychosis with paranoid features. An

individual fears annihilation and is often aggressive toward others. The person operates within

the dichotomy of good and bad, where own destructive impulses are denied and projected onto

people around (Rama, Ballentine, & Ajaya, 2007, pp.181-182).

Responsibility is externalized and magical thinking attempts to control the external

world. Constant projection prevents integration of such personality and results in more fear and

defensiveness that brings more isolation, conflict, and anxiety. The lack of personal integration

might look on the surface as exaggerated concern with dirt and germs. Motivations for the ethical

behavior on this level are fear to break the law and hope for reward. Spirituality is not developed,

religion is perceived as literal and prayer has petitionary character. Societies that operate on the

level of deficient first chakra have exploitive tendencies, desire to dominate over nature,


environment, people, and expand their territories at expense of others (Vaughan, 2004, pp. 79-

80).

Similarities between concepts of Adlerian Belonging and Chakra Muladhara lead this

author to the idea that lack of belonging, as well as unbalanced Muladhara, will benefit from the

Grounding treatment. Grounding means being aware of one’s own bodily needs, reactions, and

limitations while staying in the present moment. It also means to take care of one’s basic needs.

Grounding provides a sense of security and connectedness through the ground, the one’s body,

and the present moment. Grounding is achieved when person interacts with the ground by

standing, walking, or growing something on it. These activities help a person to discharge the

excess tension and learn to hold the ground in its literal meaning.

Another way to achieve grounding is by taking care of one’s body. Massage and physical

exercises bring attention to the body and help to develop a healthy relationship between the mind

and the body. Massage helps to release tension and nurtures the body, while physical exercises

help to increase the energy that goes through the body and develop physical strengths. Food and

rest provide nourishment and nurture the body. The most effective food for the grounding

purposes are meats and proteins that help to build foundation of the body. The rest that body

needs helps to accept its natural physical and psychological limitations. One more grounding

activity that is essential for the survival, establishes healthy boundaries and a structure, is work.

The work builds a foundation through focus and repetition. When the body feels grounded and

secure, the energy can flow freely to the next level.

Movement, Chakra 2 (Svadhisthana), Asteya, Asana, and Vinyasa

Adler used the term “movement” for all kinds of behaviors, thoughts, feelings, and

physical activities that individuals have. In his understanding a human being is always in a


movement from subjectively perceived felt minus to fictional plus position (Griffith, Powers,

2007, p.70). He mentioned that “human life expresses itself in movement and direction toward

successful solutions” (Griffith & Powers, 2007, p.70). Adler also suggested that it is more

valuable for the society and characterizes the person better by what she does, than what she says

(Schoenaker, 1983, p. 182). Therefore, this author’s conclusion is that any manifestation of life

in a human being can be called a movement.

The Adlerian concept of a movement shows resemblance with the Chakra system concept

of a movement. Chakra Svadhisthana is a center of feeling, emotion, intimacy, connection,

movement and change (Judith, 2004, p.106). Svadhisthana means “sweetness”, associates with

the vitality, and reflects the right to feel. This chakra is located in the lower abdomen of the

human body; represented by the element of water and the color orange. The challenge of the

second chakra is being able to let go, to feel, and move (Judith, 2004, p.109).

The word emotion literally means “to move out”. When individuals experience emotions,

their energy moves out of unconsciousness to conscious mind, and the body is the conductor of

this energy transfer. Emotions are instinctual reactions to pleasure and pain that are inseparably

tied to the movement. People are moving away from what is painful to what brings pleasure;

they repress painful feelings by restricting movements (Judith, 2014, p.120). It means that bodily

tensions can be relieved through release of emotions. When an individual blocks painful

emotion, it stays in the unconscious and does not reach awareness. Emotions that people are

unaware of are acted out unconsciously and that bring problems. Free flow of energy within the

body and mind that allows movement and change, is characteristic of balanced and healthy

Svadhishana.


There are two unbalanced states of Svadhisthana, deficiency and excess. Deficiency in

this chakra results in restricted movement on physical, emotional, and mental levels. Person with

deficient Svadhisthana remains in a constricted state; on a physical level it might be seen as rigid

motions that lowers breathing and metabolic rate; on a mental level it might lead to belief that

there is only one way to do things; on an emotional level it produces a feeling of emptiness, a

sense of isolation, and an difficulties understanding one’s own needs (Judith, 2004, p. 144).

Deficiency in this chakra leads to feeling of vulnerability that results in building of rigid

boundaries that protect an individual from movement and change. The state of constriction

denies a pleasure due to its expansive nature. This denial of pleasure may result in workaholism,

obsession with purity, and intellectualization (Judith, 2004, p. 145).

Excess energy in Svadhisthana might result in addiction to people and strong emotions

with inability to stay alone, form boundaries, and delay gratification. A person with an excessive

second chakra might try to find completion through others by blocking one’s own intense

emotions and attending to the needs of others. Some people with an excessive Svadhisthana

might feel alive only at times when they experience intense emotions, which are usually

demanding on others. In this case an intensity of emotions of one individual denies anybody else

around the right to have their own emotions and eventually leads to rejection (Judith, 2004,

p.147). People with an excessive second chakra might feel the need to be connected to the others

at all times, so boundaries do not form. Excessive Svadhishana might orient person toward the

pleasure and immediate gratification, so the willpower stays undeveloped.

Both, deficient and excessive Svadhisthana needs the healing, which is movement of

excess or deficiency to balance. Therefore, where movement is restricted, holding patterns need

to be identified and movement encouraged. With an excessive movement, there is a need to learn


to contain emotions. There are two ways of containing emotions: the first one is to release

emotions to lessen the pressure, and the second one is to learn to tolerate intense states (Judith,

2004, p. 151). Since Svadhisthana is associated with water, juice and herbal tea will help to

cleanse the body from toxins, and help energy to move freely through the body.

Another concept of yoga that is consonant with Adlerian concept of movement is Asteya,

one of Yamas principles, that literally means not taking what is not freely given or non-stealing.

On the way from the felt minus to the fictional plus position, individuals might not be aware of

their real needs; they tend to take more than they need in attempts to compensate their

dissatisfaction with themselves. People steal from others when they make a situation about

themselves, leaving another person in discomfort. For an example, interrupting someone’s story

to come up with one’s own is stealing attention. People steal from nature when they behave in a

way that nature belongs to them and do not accept their temporary status on Earth. People steal

from themselves when they try to be someone else, betraying their own nature (Adele, 2009, pp.

60-67). As a practice Asteya suggests the observance of one’s own movements that will bring

self-understanding and reduction of wants (Stone, 2008, p. 55). Therefore, this author’s

conclusion is that any kind of struggle over something can be equated to stealing, and has

character of competition, rather than cooperation. For that reason, movement that is valuable for

the society will be considered of non-stealing.

The next two concepts of yoga that are compatible with the Adlerian concept of

movement are Asana and Vinyasa. When people practice Asanas, they reach physical and

psychological steadiness and ease in mind, breath, and body (Stone, 2008, p. 45). Through the

Vinyasa, the flow of postures, people learn to stay in the present moment, focus on process,

rather than structure and on change, rather than stability. Asana and Vinyasa have therapeutic


value and help in bringing energies from unconsciousness through the movement to

consciousness. “Yoga postures offer insight into the value of all forms of human experience, be

they physical, mental, emotional, or perceptual” (Stone, 2008, p. 100).

Depending on whether the individual is able to recognize her motives and bring them

from unconsciousness to conscious mind or not, she follows vertical or horizontal planes of

movement in her life.

Planes of Movement, Chakra 3 (Manipura), and Duality

According to Adler the feeling of inferiority and striving for superiority are universal;

those are the general conditions which govern the behavior of men (Adler, 2011, p. 65).

Realizing their inferiority, persons are always trying to find a situation in which they excel

(Adler, 2011, p. 74). So, by overcoming their deficiencies, people find success. Adler “saw the

goal of success as drawing the individual forward toward mastery and the overcoming of

obstacles” (Griffith & Powers, 2007, p. 99). Mastery and overcoming of obstacles brings feelings

of superiority that might be reached by operating on useful or useless sides of life. Superiority

that is reached on useful side of life correlated with horizontal plane of movement and

contributes to community. All contributions that were made to our culture came from striving for

superiority. Superiority that is achieved on useless side of life associated with vertical plane of

movement and expresses itself in self-elevation, depreciation of others, and creates disturbances

in community life. This type of striving for superiority has compensatory character (Griffith &

Powers, 2007, p. 99).

Horizontal movement is built on having a positive attitude toward problem-solving that is

based on development of one’s own mastery and cooperation with others. The central question of

horizontal movement is about solving the problem or dealing with situation. On the other hand,


the base of vertical movement is competitive strife towards others. The goal is self-elevation

which brings isolation and diminishes mutual respect. Vertical movement is the race for prestige

and status with the main questions of personal success and maintaining a good look in the

situation. The life on a horizontal plane of movement is based on one’s own contribution to

society and leads to feelings of belongingness and self-fulfillment. Being on a vertical plane of

movement does not bring lasting satisfaction regardless of amount of achievements and reached

status; it is always unstable due to fear of displacement (Griffith & Powers, 2007, p. 56).

Adlerian concepts of horizontal and vertical planes of movement are reflected in the

concept of the third chakra Manipura. The word Manipura means “jeweled citadel”; this chakra

is represented by the element of fire and the color yellow. Manipura is associated with will and

power and reflects the right to act. The third chakra is located in the solar plexus of the human

body. The purpose of Manipura is the transformation of unconscious energy and movement into

a consciously willed activity (Judith, 2004, p. 170). Transformed energy in Manipura is creative

power that is similar to the life on horizontal plane; whereas, untransformed energy is power

against somebody or something that is comparable to the life on the vertical plane of movement.

Power against is based on covering fears and weaknesses, when all achievements and successes

have compensatory nature. On the societal level, the power against expresses itself in obsessions

with money and weapon and in variety of groups fighting for their rights based on sex, race, or

class (Judith, 2004, p. 169). The ongoing conflict leads to further fragmentation and weakness

rather than integration of all parts and transformation of energy.

The health of Manipura is determined by the dynamics of power within the chakra; the

dynamic of synergy is equal to health when the dynamic of separation means lack of health

(Judith, 2004, p. 170). Unhealthy Manipura operates in dichotomy of submission versus


domination. Individuals with unhealthy third chakra might be authoritarian, submissive, or

alternate between the two, depending on the situation (Rama et al., 2007, p.190). Dominating

behavior correlates with excessive Manipura and submissive behavior – with deficient Manipura.

Excessive Manipura often presents as an abundance of energy and power due to series of

accomplishments and engagement in a constant activity. In reality, it is a compensation for the

weak ego and poor self-esteem that needs an approval from others. In the extreme, an excessive

third chakra forms a bully, dominating and aggressive on the one side and cowardly on the other.

The will in excessive Manipura lacks flexibility that leads to anger outbursts or withdrawal in the

face of the challenge. It also leads to the need to be in control of self, others, and the situation.

The rigid will of the excessive Manipura pushes the person towards exhaustion due to the lack of

connection with the core self. On the physical level the excess of energy in Manipura leads to

hyperactivity, muscle tension, and gastric ulcer (Judith, 2004, p. 209-211).

Deficient Manipura is expressed through weak will, poor self-discipline, and lack of

vitality and spontaneity. People with deficient third chakra might suffer from depression and

often feel victimized. In this case the tactic of coping with the weak ego is avoidance and

passivity. Passivity is used as a tool of control and manipulation. Since the energy level is low,

anger expressed through passive resentment. Deficient Manipura results in avoidance of

responsibility, engagement and commitment, follow-through is rare. Physically deficient third

chakra is expressed in chronic fatigue syndrome, hypoglycemia, and diabetes (Judith, 2004, pp.

211-213).

Healing the deficient third chakra starts with increasing metabolism through the diet with

a high level of proteins, carbohydrates, and vegetables and regular meals. The essential part of

the healthy diet that heals and balances Manipura is starch. Starches are an easily converted


energy food; most helpful are starches that come from whole grains. The use of quickly absorbed

foods -sugars, stimulants, and “energy foods”- leads to depletion of the third chakra (Judith,

2014, p. 81). Physical exercises help to increase metabolism and muscle tone that develops

feeling of power. Person with deficient Manipura needs to find enjoyable activities and start to

explore the areas of life they avoid. Excessive third chakra is healed by discharging the excess of

energy through emotional expression or increased grounding. Excessive Manipura is healed

through relaxation, stillness, and letting go of control. People with excessive third chakra will

benefit from spending time doing nothing, free from requirements and goals (Judith, 2004, pp.

214-216).

The next yoga concept that echoes with Adlerian concept of planes of movement and

chakra Manipura is Duality. Duality always creates separateness and alienation (Stone, 2008, p.

11). Separateness and alienation are based on feelings of inferiority in individuals and in groups

that resulted in destructive behaviors throughout human history (Gold, 2005, p. 12). Duality

brings either-or thinking where things are white or black, one up or one down, domination or

submission. All interactions in contemporary world are based on struggle and opposition

between dualities, where one side eventually wins over the other side (Judith, 2004, p. 169).

It happens with countries, cultures, religions and races, when externalized inferiority of

one group of people leads them to destroy or subordinate another. On a level of personal

communication, duality makes people project their own unwanted traits of the character or fears

onto others and then justify one’s own aggression toward them. On the inner level of personality,

duality obstructs development due to disintegration of unwanted parts of self. Therefore,

individuals and groups of people can achieve peace within themselves and in relationship with

others trough integration of all parts and duality dissolution.


Equality and Ahimsa

The Adlerian concept of equality further explores the meaning of transformational

transition from vertical to horizontal planes of movement. Adler (1938) wrote “When people feel

inferior and strive to be superior, they violate the fundamentals of human life” (Dreikurs

Ferguson, 2010, p. 2). Dreikurs (1999) added that “There can be no harmony and stability in the

community unless each member of it has his safe place as an equal to all others (Dreikurs

Ferguson, 2010, p. 2). An absence of a safe place in the community for its members leads to the

lack of belongingness, which is vital for mental health. As more people lack belongingness, the

less contribution they make to society and the more fear they project into it.

The health of society is dependent on the feeling of belongingness of each member and

equality reassures it. Dreikurs (1998) stressed the idea that “…mental health and positive self-

regard rest on person’s belief that he or she is equal to others” (Dreikurs Ferguson, 2001, p. 326).

Adler recognized the damaging effect of inferiority feelings for individuals and society and

thought of social equality as of recovery. He mentioned that all interpersonal conflicts happen

due to a lack of mutual respect (Griffith & Powers, 2007, p. 30). Adler concluded that individual

is able to think about her contribution to society and learn from her own mistakes only if there is

no need to fight for the safe place in society. Otherwise, the personal growth is constricted and

personal deficiencies and disappointments are blamed on external factors (Dreikurs Ferguson,

2001, p. 331).

On a level of personal relationship, equality is a given worthwhileness of each human

being expressed through mutual respect, shared responsibility, and interdependence (Tuites &

Tuites, 2009, pp. 191-199). Adler found it essential, especially in intimate relationship, to

acknowledge an equality of value between partners. He stressed that individuals are obliged to


treat others with the same dignity she seeks for herself (Griffith & Powers, 2007, p. 30). An

unequal relationship is destructive for both partners. A partner in subordinate position does not

feel significance and belonging that results in personal degradation and destruction of

relationship. A domineering partner achieves his belonging and significance through power

rather than contribution that obstructs personal growth and destroys the base of relationship.

Therefore, equality is a foundation for individual mental health, personal development, healthy

relationships, and social welfare.

This author sees similarity between the Adlerian concept of equality and Yoga principle

Ahimsa. Ahimsa teaches people to live their life with the attitude of non-violence to the self and

others. Non-violence begins with finding the courage to look in the face of one’s own fear. Fear

is the root of all the violence in a world; when people are afraid to meet their own fears, they

critique others, engaging in violent thoughts, talks, and other activities. Courage is the ability to

be afraid and stay with the experience of being afraid (Adele, 2009, pp. 22-24). When people are

facing their fears, they grow and explore the new territories of themselves. Self-exploration

brings more self-acceptance and leaves less space for fear and violence. With increased self-

acceptance, people learn to fill their life with things that matter and discontinue things that were

inspired by fears.

People start to find more self-connectedness that brings more balance in their life. When

individuals learn to accept pieces of themselves they were ashamed of or disliked, they begin to

love themselves as the unity of all parts. It becomes easier to practice non-violence toward

people around when there are no rejected parts of one self that were so painful to see in others.

People treat others the way they treat themselves, so self-hatred and harshness to one self is also

expressed toward others. Therefore, non-violence toward others begins with acceptance and love


to one self. When people love and accept themselves, they do not need to fix others or solve their

problems. A position of love and self-acceptance allows people to respect decisions, experience,

and mistakes of others; it helps to let go the perfect picture of the world and see reality as it is

(Adele, 2009, pp. 29-35).

The practice of non-violence creates an atmosphere of compassion that helps others to

drop their defenses and gives them courage to meet their fears. Love and self-acceptance allows

people to open their hearts and start to feel compassion toward self, others, and the world.

Community Feeling, Chakra 4 (Anahata), and Aparigraha

According to Adler, community feeling means “individual’s awareness of belonging to

the community and the cosmos of which it is a part, and an understanding of his or her

responsibility for the way the life of the community is being shaped by his or her actions”

(Griffith & Powers, 2007, p. 11). This concept refers to a feeling of belonging without the need

for defensive compensation. Community feeling emphasizes the unity with others, the ecology of

the Earth, and the universe; it is relevant to the idea of self-transcendence in its wholeness and

feelings of belongingness in its freedom from context and place (King & Shelley, 2008, p.104).

Adler viewed community feeling as a direction toward the perfect form of humanity, where

internal problems are solved and external relations are adjusted (King & Shelley, 2008, p.104).

Adler was convinced that community feeling is the essential ability that reassures

individual and societal wellbeing and needs to be cultivated along with other vital skills (Griffith

& Powers, 2007, p. 11). Community feeling can be an antidote to inferiority feelings that brings

isolation, alienation, neurosis, and crime. Many people lack adequate community feeling and feel

inferior due to their childhood training. Adler suggested that development of community feeling

diminishes inferiority feeling and may be an indicator of effective psychotherapy (Griffith &


Powers, 2007, p. 11). He wrote that people need to know how inferiority-based behavior of one

individual affects the harmony of society and learn to recognize their own distractive patterns

with the purpose of better adjustment to life in community (King & Shelley, 2008, p.103).

Community feeling means an interest in interests of others and is a foundation for

capacity of friendship, love, and sympathy. Community feeling can only be practiced in a

harmony with others, and expresses the ability “To see with the eyes of another, to hear with the

ears of another, to feel with the heart of another” (Griffith & Powers, 2007, p. 11).

This author noticed resemblance between the Adlerian concept of community feeling and

Yoga concept of the fourth chakra Anahata. The meaning of the word Anahata is the “sound that

is made without any two things striking” (Judith, 2014, p. 196). This chakra is symbolized by the

element of air and associated with the color green. Anahata is located in the cardiac plexus of the

human body, represents love and the basic rights to love and to be loved. The purpose of the

forth chakra is the transformation of the self-centered ego into awareness of the cosmos in which

it is a part. Transformation happens with an integration of the mind and body, the material and

spiritual, the self and other into a whole (Judith, 2004, pp. 227-228). At this stage of personal

development an individual begins to understand that desire, competition, pursuit of pleasure and

power do not give lasting satisfaction and bring suffering. The unity of all things and beings

becomes visible and the value of personal achievements shifts in the direction of cooperation and

selfless service. The person becomes the source of love and compassion to others (Vaughan,

2004, p.83).

The healthy heart chakra gives the ability to reach beyond the self and connect with

others. The impaired health of the forth chakra is expressed in deficient or excessive energy in

this area. Excess of energy in Anahata is characterized by use of love as a compensation for


one’s own incompleteness and neediness. An excessive heart chakra needs constant attention and

reassurance of love. It might be expressed through codependence; as the compulsive need of the

caretaking that denies others their own free will or choice. An excessive Anahata is demanding

and possessive; loved ones perceived as an extension of oneself; separation is intolerable.

Therefore, personal boundaries might be poorly established and judgment might be undermined.

The intensity of an excessive Anahata often results in rejection that leads to more insecurity

(Judith, 2004, pp. 268-270).

Deficient Anahata expressed in conditional love that manipulates others by withdrawal. A

person with deficient heart chakra is waiting for others to make the first move and come to their

rescue. Lack of energy in the heart chakra is perceived as a fault of the partner, who failed to fill

it in with love. Deficiency in Anahata results in lack of compassion and forgiveness toward

others and, at the same time, excess of criticism and judgement. This attitude hurts others and

keeps them on the distance that leads to lowering already low energy in the heart chakra. People

with deficient Anahata perceive themselves as unlovable and have fear that intimate relationship

might reveal their unworthiness. Without intimacy the energy flow gets obstructed and pattern

repeat itself (Judith, 2004, pp. 270-272).

The healing of the heart chakra happens when individual starts to accept one self and

forms a sense of the whole. Acceptance of oneself begins with recognition of every part of

personality, including the most vulnerable, as an essential element and integration of these parts

into the whole. In the process of integration of parts, the person becomes more mature, complex,

and capable that makes her more relational. Absence of rejected parts within one’s own

personality makes it easier to relate to others. When one’s own personality becomes more

flexible and accepting, it leads to understanding of complex socially interdependent


relationships. The energy begins to flow more freely in chakra Anahata with increased capacity

to understand and form relationships (Judith, 2004, pp. 273-274).

Breathing is an essential component of Anahata that creates favorable physical conditions

for personal integration. The rhythmical movement of the diaphragm helps to bring together

instinctual aspects of personality with more evolved and conscious. Therefore, diaphragmatic

breathing helps to integrate rejected pieces of personality into the whole (Rama et al., 2007, pp.

194-196). Another healing component for Anahata is ingestion of vegetables. Vegetables are a

product of photosynthesis; they transform the energy of the sun, earth, air, and water. Vegetables

reflect balanced energies of cosmos and earth and help to balance the heart chakra (Judith, 2014,

p. 82).

Aparigraha is another yoga concept that is consonant with Adlerian concept of

community feeling. Aparigraha suggests greedless, “non-grasping” behavior that allows energy

flow freely and life happen in its unfolding manner. People hold onto external things when there

is a lack of inner peace; it becomes a way of reassuring security and confidence. Aparigraha does

not oppose the idea of having possessions; it recommends changing an exploitative attitude

toward the world to compassionate. The change of attitudes is possible with growing maturity

and self-understanding. The first step toward maturity and non-grasping is the practice of letting

go. Letting go of things, relationships, or behavioral patterns brings fear of losing the sense of

completeness. To become complete without the need to grasp onto external things comes with

meeting one’s own fears and integrating vulnerable parts of personality into the whole.

Another way of practicing non-grasping attitude is through watching the breathing.

People inhale and exhale; attempts to hold the oxygen will bring discomfort to the body. The

next step in practicing non possessiveness will be to define what things in one’s life bring joy


and what things possess the one’s life. The most difficult step in practicing non-grasping attitude

is to notice one’s expectations that are imposed on people and things and let them go (Adele,

2009, pp. 90-100).

An integration of inner parts of personality releases energy that was used to keep rejected

parts out and increases one’s creativity.

Creative Power, Chakra 5 (Vishudha), and Prana

Adler defined the creative power of the individual as the center of human development

(Griffith & Powers, 2007, p. 21). He believed that the ability of self-determination in humans is

based on their creative power. Adler (1956) mentioned “The individual is both the picture and

the artist. He is the artist of his own personality” (Master, 1991, p. 447). Creative power is

expressed when the person gives the meaning to the empirical data of her experience (Edgar,

1991, p. 337). On the way from the felt minus toward the fictional plus an individual faces

environmental influences, develops meaningful goals, and overcomes obstacles moving by her

creative power. Every individual is impacted by her heredity and environmental conditions, but

beyond that lays individual’s creative power that is the source of all movement. In 1964 Adler

wrote “each individual arrives at a concrete goal of overcoming through his creative power,

which is identical with the self” (Chandler, 1991, p. 223).

This author sees a similarity in Adlerian concept of creative power and the yoga concept

of fifth chakra Vishudha. Vishudha is located in the throat of the human body and means

purification. Throat chakra associated with the ether, sound and color blue. Vishudha represents

creativity and the basic right to speak and hear truth (Judith, 2004, p. 28). In the fifth chakra the

inner vision of the person is formulated through sound (Vaughan, 2004, p. 84).The purpose of

Vishudha is the expression of all that is within the self through truthful communication. Truthful


communication is based on self-acceptance of the heart chakra and expressed through creativity

of the throat chakra. When people do not feel safe in their environment, they repress their inner

truth by denying feelings and pretending to be different. Repressed truth blocks one’s own

resonance with the world and with the other parts of self that leads to imbalance at this chakra.

The same way as in other chakras, imbalance in Vishudha has two directions, toward

excess or deficiency. Deficient throat chakra is expressed in problems with the voice,

communications, and the neck area. An individual with deficient fifth chakra might have a weak,

childlike, monotonous, or mechanical voice that is difficult for others to listen. A person with

deficiency in Vishudha might have problems with communicating her needs and expressing her

real feelings; sometimes communication is completely obstructed. An individual might have a

fear of public speaking and suffer from a painful shyness. On the physical level, deficiency of the

throat chakra is manifested in disorders of the throat, ears, neck and tightness of the jaw; the

level of the toxins might be high in the body (Judith, 2004, pp 287-319).

An excessive Vishudha is expressed in increased verbalization with an attempt to

discharge energy, avoid feelings, control the conversation, and attract an attention. When lengthy

monologue do not contain much sense, when there is an excess of details in the narrative and a

lack of feelings, and when an individual habitually interrupts others, it means that there is an

excess of energy in the throat chakra. The throat chakra can be deficient in some circumstances

and excessive in other situations. Balanced Vishudha gives a person ability to genuinely

communicate her truth to others and accept their truth in the same authentic manner. Balanced

throat chakra gives its owner pleasant voice and graceful body movements. Healthy fifth chakra

enables a person with creative attitude toward life which is apparent in ways that a person

approaches her daily activities (Judith, 2004, pp. 320-321).


The healing of unbalanced Vishudha happens when energy starts flowing freely in the

areas of neck and shoulders. Techniques used for an excessive fifth chakra are of singing,

chanting, and storytelling for a deficient throat chakra and practice of silence. It is also helpful to

engage in physical exercises and creative activities, such as painting, music, literature, and

dance. Physical movements increase energy for deficient Vishudha and redirect abundant energy

for excessive Vishudha. Creative activities help to restore free flow of energy and remove the

blockage in the fifth chakra by allowing truthful self-expression (Judith, 2004, pp. 322-323). The

consumption of fruits helps to normalize energy flowing in the throat chakra. Fruits are on the

highest position of the fruit chain; harvesting fruits do not require killing plants or animals, when

ripe, they fall to the ground. Beside, fruits are rich in vitamin C and natural sugars. They digest

faster than other solid foods and leave the energy free to travel to the higher chakras (Judith,

2014, p. 82).

The next yoga concept that is similar to Adlerian concept of creative power is Prana. The

meaning of Prana is “life force” or “energy” (Vaughan, 2004, p. 84). “Prana is the energy that

animates life and in human form prana is most perceptible as the breath” (Stone, 2008, p. 123).

Prana contains multiplicity of different energies that are called winds of the breath. These

energies include “perception, thought, nervous system, cognition, and all activities of the mind

and body” (Stone, 2008, p. 123). Prana is the distinctive feature of all living creatures. It flows

through internal bodily structures and manifests itself in the way the individual perceives, thinks,

and acts depending on nature, nurture, and past lives (Stone, 2008, p. 124). Nature refers to

heredity, nurture to environmental factors, and past lives to the type of temperament that the

individual had since birth.


When creative energy of the throat chakra, or Prana flows freely in the human body, the

light of consciousness starts to clarify human’s perception.

Apperception, Chakra 6 (Ajna), Vidya, and Swadhyaya

“Apperception refers to the personal values and interests determining the mode in which

an individual perceives self, others, and the world. The mode of perceiving is biased by

convictions; thus, each individual has a biased apperception of both, subjective and objective

experience” (Griffith & Powers, 2007, p. 6). People see the world through certain meaning they

have given to life in the childhood. Every individual picture of the world differ reality according

to that meaning. All individual experiences are interpreted unconsciously and every

interpretation reflects a personal view of the world, which is biased apperception. Sometimes

interpretations are extremely mistaken and bring suffering, but most people prefer to stay within

mistaken schema they have constructed, rather than make changes to the schema. When the need

of making changes to the biased apperception is realized, it takes a lot of efforts to reconstruct

the old schema.

People build their schemas of apperception by the time they are about five years old

based on prejudice of their own interests, not on the reality of the situation. The creation of the

schema helps to achieve the sense of security and stability of life (Gold, 2005, p. 7). In order to

give up that old schema or make changes to it, the individual has to have certain amount of ego

strengths to be able withstand these changes. Integrated personality does not need restricting

schemas to feel safe and can afford the risk of change. However, the complete freedom from

biased apperception is unachievable due to physical limits of human beings (person can be tired,

cold, or hungry). A healthy individual makes corrections to her schema of apperception


continuously during her life; it is impossible to achieve the perfect schema of apperception due

to constantly changing life, changing one’s own apperception is a life-long process.

There is certain resemblance in Adlerian concept of apperception and Yoga concept of

the chakra Ajna. The word Ajna means the third eye; it perceives images of personal experience,

stores them, and commands the reality of an individual based on these pictures (Judith, 2004, p.

342). The sixth chakra represents the ideal perception (Vaughan, 2004, p. 84) or an intuition. In

the human body Ajna is located in the middle of the forehead between eyebrows (the area of

carotid plexus). The symbol of the third eye chakra is the light and the color associated with this

chakra is dark blue. The sixth chakra represents the right to see, and its purpose is the recognition

of patterns on different levels of life, from one’s own behavior to societal changes (Judith, 2004,

pp. 338-339).

The third eye chakra creates the meaning of the life events, external and internal

processes, and brings it to consciousness. Created meaning is based on personal memories,

fantasies, intuition, and imagination that develop throughout person’s life to pattern recognition

(Judith, 2004, pp. 363-364). Through the development of pattern recognition, the ability to think

symbolically and abstractly, and realization that perceived information does not always pertain to

one self, the spirit finds its liberation. A healthy, balanced sixth chakra gives the person an

ability to think symbolically, use intuition, imagination, develop creativity, and have a guiding

vision that gives meaning to life (Judith, 2004, p.374). Unhealthy, unbalanced Ajna can be

deficient and excessive. The existence of repressed memories lead to deficiency and dissociation

results in excess of energy in the third eye chakra (Judith, 2004, p. 368).

When Ajna is deficient, the intuition is not developed and rationality becomes

compensation. Memory might be poor due to use of the chakra energy to keep painful memories


hidden in unconsciousness. People with deficient Ajna have poor imagination and problems with

visualization. It might be difficult for an individual with deficient sixth chakra to imagine how to

behave differently or how would change look like. Deficient Ajna might lead to difficulties in

remembering one’s own dreams. Sometimes people think that they do not have dreams. In

reality, repressed memories in the unconscious obstruct access to any stored information and

make it problematic to learn about oneself. Deficient sixth chakra might result in one-sided

vision, when people believe that there is only one way of looking at things, and other ways are

simply wrong. When imagination is impaired or underdeveloped, it is difficult to see how things

can be different, so there is the need to deny or invalidate them. Denying things is dangerous due

to inability to see the need to take an action (Judith, 2004, pp. 370-371).

Excessive sixth chakra is characterized by excess of dreams, fantasies, and imagination to

the point of delusions and hallucinations. The problem with excessive energy in Ajna is that this

energy is not grounded; the rational part is missing in this case. There is no border between the

fantasy world and the real world. Excess and deficiency in the sixth chakra happen in response to

avoidance dealing with painful events in life, which paralyzes self-discovery and further

development. It happens when a person has signs of deficient and excessive Ajna at the same

time. It means that some memories are repressed and others dissociated (Judith, 2004, pp. 371-

373). The healing process for the sixth chakra is based on bringing unconscious processes to

consciousness and includes work with dreams, studying mythology, visual arts, and meditation.

Fasting stimulates the development and balance in sixth chakra (Judith, 2014, p. 82).

Vidya is the next yoga concept that is similar with Adlerian concept of apperception. The

meaning of Vidya is seeing things as they are in the present moment. Most of the time people

spend either thinking about their past tragedies or dreaming about future, so they are not fully


present in the moment that is happening now. Therefore, most of people cannot give an adequate

response to the need of the present moment. Vidya teaches people to pay attention to what is

currently happening and accept that experience. Vidya also teaches that the moment of stillness

can reveal insufficiency of all interpretations, ideas, and views that mind generates and patterns

of grasping and inflexibility. Vidya helps individuals to investigate who they are through

development of acceptance that allows them to see themselves clearly. Seeing things as they are

allow an individual to meet all aspects of herself, even the most unattractive and painful details

(Stone, 2008, pp. 8-13).

When people are able to face their unattractive parts and painful experiences, they are

moving from a suppressed state in the unconscious to the freedom of conscious mind, through

the acceptance. An individual that is able to accept herself as she is can start to use her

unconsciousness without the fear to meet herself. When an individual integrates parts of her

personality, she can use the energy that was disabling her inner vision to enable her vision to see

the essence of things. At the time when parts of self or painful experiences do not have to be

suppressed in unconscious, there is no need to keep the old patterns anymore. The old patterns of

behaviors and thoughts can be released and new, more realistic can be formed.

The last yoga concept that is consonant with the Adlerian concept of apperception is

Svadhyaya, or self-study. Svadhyaya teaches that human beings are divine at their core and the

process of self-study is the way to divine consciousness (Adele, 2009. p. 149). In the process of

self-study, individuals begin to understand how their identity was formed by belonging to certain

culture, having their ancestors, being born of certain gender in their family, town, and country.

The process of self-study includes working with projections, reactions, and ability to accept life

as it is. Projections mean that people see the world as a reflection of themselves, so they can


learn about themselves by looking around. Everything that individuals love or hate in the

external world belongs to them. When a person begins to pay attention to the way she sees

people, events, and the world, she begins to understand herself better (Adele, 2009, pp. 150-151).

Reactions that people have are helpful in the process of self-study. The most helpful are

negative reactions that through dissatisfaction of the situation uncover person’s belief about how

things “should” be. However, the person might choose to blame external factors of her

dissatisfaction rather than to learn about her believes. Svadhyaya suggests looking at unpleasant

parts of ourselves and carrying them with kindness (Adele, 2009, p. 155). When people are

courageous enough to look at their own spectrum of emotions and feelings, they are able to

witness emotions and feelings of others with kindness and compassion (Adele, 2009, p. 155).

Another thing that Svadhyaya teaches is to pay attention to the belief system that

organizes and constrains the individual’s life at the same time. Some restrictions are necessary,

but if they are very rigid, the individual’s growth and development might stop. When a person

begins to work with her constrains, she might release strong emotions that are related to

constraint. Release of strong emotions help to let go of related memories that were used to build

these constrains in the past (Adele, 2009, p. 157). Svadhyaya recommends that individuals

witnessing their actions and thoughts without identifying with them. The act of witnessing helps

to recognize patterns of one’s own believe system.

Conclusion

This author found similarities in Adlerian concepts and yoga teaching. Both theories are

humanistic and based on holistic approach to human health. Their complementarity makes it easy

to implement the use of yoga philosophy into Adlerian therapy on the mind-body level. This


approach helps to develop self-regulatory skills that are of the most importance for the mental

health.


Appendix 1

Adlerian concepts

Concepts of

yoga

philosophy

Apperception Vidya Seeing things as they are

Refers to the personal values and interests, determining the mo-

Yoga begins with an honest meeting of our present experience,

de in which an individual perceives self, others, and the world.

which means seeing as best we can all aspects of ourselves and

A can never be compared with a photographic apparatus; it al-

our world, including what is most difficult or painful (Stone, 2008, p.

13).

ways contains something of the individual's uniqueness. Not eve- Chakra 6 Ajna (to perceive); element – light.

rything one sees is also perceived, and if one asks for the percep-

In Sanskrit means both “to perceive” and “ to command”.

tion of two persons who have seen the same picture, one recei-

We see images with our physical eyes, but the third eye center

ves the most varied answers.

holds those images in memory, which can distort our perceptions.

The world is seen through a stable schema of A ; experiences are

From these perceptions, we command our reality (Judith, 2004, p. 342).

interpreted before they are accepted, and the interpretation al- Swadhyaya Self-Study

ways accords with the original meaning given to life. Even if this

Any activity that cultivates self-reflective consciousness and unco-

meaning is very gravely mistaken, even if the approach to our pro-

vers our strengths, weaknesses, and limitations can be considered S.

blems and tasks brings us continually into misfortunes and agoni-

When we welcome a limitation, we can get close enough to oursel-

es, it is never easily relinquished (Griffith & Powers, 2007, p. 6).

ves to see the roots of our anger, impatience, or self-loathing. We

can have a little compassion for the forces and conditions that

molded our behaviors and beliefs, and develop more skill in hand-

ling, containing, and redirecting previously self-destructive tenden-

cies. The degree to which we can do this for ourselves is the degree

to which we will be tolerant of other people's weaknesses. Self-stu-

dy might require help when confused and fragmented self attempts

to see itself.(healthy.net)

Holism Yoga Many scholars and practitioners translate yoga as a manifestation

H posits the idea that the whole is greater than the sum of its

of the word yuj - “to unite”. In yoga we unite breath with move-

parts and that, unified, the parts constitute a new and UNIQUE

ment, body with mind, self with other (Stone, 2008, p. 7).

whole. The whole tells much more than analysis of its parts Chakras Passage through the chakras is an alchemical process of increasing

(Griffith & Powers, 2007, p. 55).

refinement that unites light and shadow, male and female, spirit

and matter, all in the crucible of the body and psyche (Judith, 2004, p.4).

Yoga refers tot the undivided wholeness and intimate interconnec-

tion of reality (Stone, 2008, p. 100).

Community Feeling Chakra 4 Anajata (heart); element – air.

CF encompasses the individual's awareness of belonging in the

The basic issues that we encounter in the heart chakra deal with ba-

human community and the cosmos of which it is a part, and un-

lance, love, and relationship. Through balance we find a center from

derstanding of his or her responsibility for the way the life of the

which we can love, through love we form relationships, and through

community is being shaped by his or her actions.

relationship we have the opportunity to transform the self-centered

Index to successful adaptation. Must be cultivated and trained.

ego of the lower chakras into awareness of the larger realm in

The more developed the CF, the more diminished the inferiority

which we are embedded (Judith, 2004, p. 229).


feeling with its associated sense of alienation and isolation;

We see ourselves as separate from Nature, separate from each

therefore, the effectiveness of psychotherapy depends upon inc-

other, and separate from the divine. We are becoming alienated,

reasing and strengthening the discouraged person's CF.

hostile, defensive, self-centered, and compulsively consuming. In


our isolation we are lost from the heart. To heal the heart is to reu-

nite mind and body, the mystical and mundane, self and other into

an integrated whole (Judith, 2004, p. 227).

Aparigraha Not Grasping

Holding on to things and being free are two mutually exclusive sta-

tes. Our mind is constantly manipulating reality to get ground un-

derneath it, as a way of generating confidence and security. The re-

sistance to change and holding on to things causes great suffering

and prevents us from growing; it also leads the destruction of those

very things we most value. Our security lies in allowing ourselves to

grow, becoming stronger and more resilient. (healthy.net)

Creative Power Chakra 5 Vishudha (purification); element – sound.

Adler deferred to the CP of the individual as the center of human

This is the stage where one makes their personal contribution to

Development (Griffith & Powers, 2007, p. 21).

the community. It may mean creating a business, writing a book,

building one's own house, or pursuing an artistic hobby (Judith, 2004, p.

48).

In this chakra we deal with vibrations that move through all things

(Judith, 2004, p. 292).

Our very life force can be seen as a stream of pulsating energy.

When the stream is not fragmented by blocks in the body armor,

then pulsation moves freely through the body and out into the

world. This streaming creates a resonant, etheric field around the

body – an aura of wholeness. A resonant field makes coherent con-

nections with the outside world. A fragmented field makes frag-

mented connections. The greater our internal resonance, the more

deeply we can resonate with those around us (Judith, 2004, p. 295).

Purification is a vibrational refinement that takes place as we rid

the body of toxins, speak truthfully and authentically (Judith, 2004, p.

296).

Prana Energetic flow

P is the life force that animates existence (Stone, 2008, p. 147).

P most commonly applied to the act of breathing. But it actually re-

fers to something much more universal, traditionally describing life

energy as a whole and the way energy vibrates, circulates, and for-

ges new pathways. P is the energy that animates life (Stone, 2008, p.

123).

Equality Ahimsa Compassion for All Living Things

Adler examined all interpersonal conflicts as reflecting some fai-

A is usually translated as nonviolence toward ourselves that ex-

lure to understand and answer the universal demand for mutual

tends to compassion for all living creatures. Harmless mode of beha-

respect between nations, races, sexes, employers-employees,

vior does not mean the absence of strong emotions as anger or jea-


and adults-children. He avoided suggestions that we are all the

lousy. When we are getting close to our own violent tendencies, we

same value; he was clear about an equality of value

can understand what causes them and learn to contain these ener-


gies for our own well-being and for the protection of others. Un-

derneath these feelings we discover a much stronger desire that we

all share - to be loved. (healthy.net)

Belonging Chakra 1 Muladhara (root); element -earth.

Rudolf Dreikurs often wrote of “the need to belong” as the stron-

In Sanskrit means “root support”. This chakra roots us into our bo-

gest motivating force. Each individual tries to get himself accep-

dies, the physical world, and the earth. The healthy establishment

ted by the community. The desire to feel B to others is the funda-

of one's ground is the essential work of the first chakra, and the

mental motive in man (Griffith & Powers, 2007, p. 9).

foundation for any further growth. Here lies the basic rights of the

first chakra: the right to be here and the right to have what we

need in order to survive (Judith, 2004, p. 63).

Horizontal vs. Vertical Planes of Movement

The popular model of power that exists in today's world is one that

HM evokes an image of task-centered, egalitarian problem solv.

can be described as “power-over”, based on struggle and oppositi-

The question governing HM is “What does situation require?” In

on between dualities, where one side eventually wins over the

contrast, VM is the pursuit of prestige and status, focused on a

other side. The dynamics of power within the chakra system are al-

goal of self-elevation. Questions, governing VM are “How am I

so built on duality, but in the way that emphasizes combination and

doing?”, “How do I look?”. HM proceeds on the strengths of con-

synergy rather than separation and struggle (Judith, 2004, p. 170).

fidence in the process of growth, development, and solidarity Chakra 3 Manipura (lustrous gem); element – fire.

with others, minimizing contentiousness and competitive striving.

The purpose of the third chakra is to transform the inertia of mat-

VM proceeds from safeguarding attitudes and isolating ambitions

ter and movement into a consious direction of willed activity.

of “getting ahead” others, as if in a struggle for limited resources,

Transforming the instinctual impulses into willed activity is made

minimizing the value of Belongingness and feelings of mutual res-

possible by the descent of consciousness, which gives form and di-

pect and engagement (Griffith & Powers, 2007, p. 56).

rection through understanding as it meets and mediates the ascen-

ding current of liberation. When those currents combine, the row

energy of power is focused into activity. Only through this combi-

nation we realize that the purpose of power is transformation. By

successfully integrating both sides of polarity, we emerge into a

third realm that simultaneously includes and transcends polarity by

creating a new dynamic. Here we reach beyond the oscillating re-

alms of either-or, win-loose, black-white, and enter realm of multi-

plicity (Judith, 2004, p. 170).

Duality Yoga postures train us to be free of clinging to duality. This begins

by bringing together and essentially fusing the breath and the mind.

When the mind and breath are brought together in an action, duali-

ty dissolves (Stone, 2008, p. 164).

Movement Asteya Not Stealing

Human life expresses itself in movement and direction toward

A arises out of the understanding that all misappropriation is an ex-

successful solutions. Human being is always in process, moving

pression of a feeling of lack, that comes from a belief that our hap-

away from the felt minus toward the fictional plus position, away

piness is contingent on external circumstances and material posses-


from the intolerable feelings of worthlessness toward the desired

sions. A asks us to be careful not to take anything that has not been

feelings of mastery and worthwhileness (Griffith & Powers, 2007,

p. 70).

freely given. The paradox of practicing A is that when we relate to

others from the point of abundance rather than neediness, we find

that others are more generous with us. Not stealing demands that

we cultivate a certain level of self-sufficiency so that we do not de-

mand more of others, our family, or our community than we need.

(healthy.net)

Asana Posture

Cultivation of profound physical and psychological steadiness and

ease in mind, breath, and body (Stone, 2008, p. 45).

A requires attention that focuses the mind on process, rather than

structure, change rather stability, and flow rather than discrete mo-

vements. This opens up the mind to the present moment, the fee-

ling of spontaneity, change, and chance, pulling the mind out of the

duality of subject and object, mind and matter, submission and do-

mination, because yoga postures offer insight into the value of all

forms of human experience, be they physical, mental, emotional,

or perceptual (Stone, 2008, p. 100).

Chakra 2 Svadhisthana (sweetness); element – water.

S is the center of sensation and feeling, emotion and pleasure, inti-

macy and connection, movement and change (Judith, 2004, p. 106).

In the second chakra, our challenge is to let go – to flow and move,

to feel, and to yield. Movement and change stimulate conscious-

ness. They stir the watery essence of feelings that flow through the

Body (Judith, 2004, p. 109).

Vinyasa The sequences of movements of thought, breath, and mind. (138 In

Yoga postures teach us how to fully embody the ever-changing flow

of life that goes on seemingly without beginning or end. ( 138 Inner

V refers to the movement of thought, movements within the circu-

latory, respiratory, and immune systems (Stone, 2008, p. 150).


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