Dr Latha Satish
Dr Latha Satish shares her insights on how to apply Yoga Therapy in specific mental health issues.
When it comes to Yoga Therapy, we have to understand that our focus is not clinical psychopathology. Therefore, the idea is not to present and discuss about what is the symptom of a particular mental health conditions, what is the etiology of it, how it has to be managed, treatment methodologies or approach etc. This is because it is a vast subject which is based on Western Psychology and most of the discerning teachers and therapists are already aware of it.
This article aims at covering:
- What is the scenario of Yoga in the current situation or in the modern context?
- Some basic tenets that one has to remember when dealing with psychological issues.
- To understand the nomenclature for mental health in The theory of mind as presented in Yoga.
- Approaches to handle the mental health issues.
- Certain key aspects for therapists and the therapy process.
- Some recommendations and suggestions.
Current Scenario of Yoga
When we take the current scenario, we have lot of National and Public Health institutes like medical colleges, medical hospitals, where there are possibilities of providing Yoga support to people with various mental health conditions. They are brought under Integrative Medicine or as an add on. Integrative Medicine is an approach to Yoga Therapy based on two models. One is the clinical model of the disease, where we understand the characteristic of the disease, what is the cause of disease and how it has to be treated. Treatment is completely based on evidence and evidence is based on research, which is the second model that Yoga Therapy is based on. Therefore, in National Institute of Mental Health and Neurosciences (NIMHANS), Bengaluru, India, or in All India Institute of Medical Science (AIIMS), New Delhi, India, for example, they use this to integrate, as part of complementary therapy, along with psychotherapy or psychiatric therapy or some other form of alternative techniques.
We also have a second initiative from the government agencies, non-government agencies, where they conduct specific seminars on specific issues like handling anxiety, what type of approaches one has to use. That is purely a seminar or a webinar, and many people pick up lot of ideas from these sessions and try to apply them.
Yoga institute, on the other hand, have independently approached mental health condition and there are many institutions that are providing a standard care which is applicable to specific condition. Example, standard care for diabetes, cancer, schizophrenia, anxiety, post-traumatic stress disorder (PTSD) etc. IF we take PTSD, for example, it is post-traumatic condition and is stress disorder. Therefore, these institutes generally apply a standard program where everybody receives the same type of technique with little modification. Krishnmacharya Yoga Mandiram (KYM), however, is rather unique in that way, as it does not have a standardised course for everybody. KYM applies personalised Yoga which is purely individualised, as it is applicable to the individual.
Perspectives for Care-Providers
There are several care-providers applying Yoga for medical condition or mental health condition. The first group of care-providers are psychiatrists. They may or may not have knowledge in Yoga. If they are trained under a Yoga Teacher, then there are more changes of them using tools of Yoga with their care-seekers. The second group of care-providers are psychologists, who are largely well-equipped with Yoga practices, thanks to the awareness of Yoga in the modern times. The third group is largely made up of paramedical workers (physiotherapists). nursing staff etc., who are generally taught the significance of Yoga as a stress-ameliorative process (stress relaxation technique). There are also several certification courses available for one to be Yoga instructors. There is another group called Indian psychologists. These are not people who are studying psychology in India, but Indian psychologists are group of people who are well-versed in the knowledge of psychology as presented in Yogasūtra, Vedānta, Bhagavadgīta, Veda, Saints etc . These Indian psychologists consolidate this as a way of life and continue to teach a lot about the role of these practices in mental health. The last group of care-providers are whom we refer as Yoga Therapists. They receive separate and unique type of training and completely trained to offer unique practices for themselves and to care-seekers based on the specific needs.
We see innumerable approach to handling mental health and each have a unique perspective. The medical perspective is largely clinical in nature, the Indian psychology perspective is a lot theoretical and looks at transcendence as the key, the psychiatry looks at the process or the mechanism of the brain, mind and body and how they can facilitate good health, and a Yoga Therapist would be thinking of various techniques that could calm the mind.
Yoga Research in Mental Health and How it Becomes an Input for Yoga Therapy
What exactly do we mean by saying research evidence in Yoga Therapy for mental health conditions. The research evidence perse, can be divided into five points.
If we look into any research on mental health and Yoga, it tries to look into certain major indicators of mental health. A significant chunk of Yoga research is on stress and coping across all conditions, anxiety disorders specifically with obsessive and compulsive disorder (OCD), generalised anxiety disorders, epilepsy and anxiety, hypochondria diseases and clinical depression. One of the renowned research institutions in India conducted large-scale research on schizophrenia and mood disorders. This research aimed at studying how Yoga promotes mental health among those with schizophrenia and mood disorders. The study conclusively stated that it reduced the negative symptoms. That is, when somebody with this type of diagnosis is able to do practice Yoga, with proper assistance, negative symptoms went down. What are the negative symptoms? Generally, positive symptoms are typically the clinical features of that particular diseases. Whereas the negative symptoms are offshoot of that particular disease/disorder. Examples could include ability to recognise faces, converse with people, communicate better, involvement in occupational activities gets much more and there is also active interest, motivation will be very good, and also their physical health status improves. This means that they are able to take care of their own needs or in other words, are able to sustain themselves. There were also several instances showing reduction cognitive rigidity. That is, the mind starts accepting certain phenomenon.
We can teach Yoga for all people irrespective of their mental health. However, it is important that we tone down the practices to suit the level of the individual; and, it makes them self-reliant and self-empowered and it absolutely has no side effects. Yoga Therapy is also a very good complementary tool for other psychological intervention, more specifically in depression. Cognitive Behaviour Therapy (CBT) coupled with Yoga practices has shown a lot of positive results so far. Similarly, Yoga intervention has also helped in certain psychiatric medicine for depression and this is what the research states and these published papers are avail ale all over the internet for anybody to read.
We can agree that in most of the research projects, it shows that Yoga has the ability to makes them to achieve a state of mental calmness. In clinical terms, this refers to certain psychological well-being, in terms of sleep quality, mood, energy and confidence. That is, the ability of the person to be and remaining calm, and not rush to a particular medicine, or a particular way of reaction. There is a sense of emotional stability in the person when they do Yoga. Yet another aspect that has been studied recently in several research project is the ability to cope. If the coping mechanism earlier was to escape, sleep, carry a sense of denial, or withdrawal, those with Yoga practice were noticed to cope positively, where they are more task oriented, accepting in nature and most importantly, rumination reduces when there is more activity and task orientation.
Recent research suggests that Yoga can reduce the effect of pharmacotherapy. Some of the drugs taken for such conditions have a lot of toxic impact, where it could possibly affect certain organs like liver etc., With Yoga practice, their digestion will be good and their tendency to oversleep will come down.
Basic Tenets of Yoga in Mental Health
A Yoga Therapist should base their therapy on the Yogasūtra model of theory of mind, which is the Citta. What is Citta is completely understood from Yoga point of view. It is important to note that mind has an entirely different perspective in Western psychology. Whenever we are interacting with another person, what we are seeing, observing etc., is the Dṛṣya Satyam. Dṛṣya Satyam is perceivable reality of the world. Just the way we observe a person’s body, the alignment of spine, how the musculature manifests, what is the digestion process, or some other functional aspect of the body, same way, we can also observe certain processes of the mind also. So that’s why it is called as Dṛṣya Satyam, or what we call as the reality of the person and it is functioning.
One of the basic observations is to understand the person’s conscious awareness versus objective reality. In mental health condition, this distinction is not there. Therefore, as a Yoga Therapist, our job is to make the person understand that he or she is an experiencer, who can objectively see his/her own mind and processes. If we are able to achieve this, we are one of the best therapist.
We should remember the third important tenet. Most of us have studied Yogasūtra, especially if you are trained from the KYM tradition and we are able to understand and appreciate that this consciousness-mind-body-senses-objects that we see (including our spouse or our home, or our job or our colleague, or our son and daughter) is all a continuum. It is a continuum – a single strand of connection. The problem occurs when the connection is broken/not aligned and this is where we do the interface of the therapy part. It is very important that we remember this because this concept tells us that a person constitutes a continuum between what is his awareness or subjective reality with all the Dṛṣya Satyam. That is his/her mind and its processes, his/her body and his/her external factors which constitutes his family, friends and the whole of that, is nothing but a single and continuous unit; and this continuous thing is connected by one flow and the flow is Prāṇa; the breath and the Prāṇa.
When we understand this continuity within ourself and with the other person, we know where to do the intervention, at which point we have to start the intervention. Therefore, the intervention can be bottom up or top down. Bottom up is where we start with the body, eventually move to the breath, to the mind, and to something else. Or, we may start with something deeper at the mind level, and move downwards.
The fourth important tenet is to remember that the mind is something that can be observed, regulated, refined, and harnessed. The word ‘harnessed’ is very important. It means ‘harnessed or directed or used for some purpose.’ When we are doing Yoga therapy, we cannot ask the person to observe their mind. It will certainly not be easy for them; but we can intervene in such a way that we can tell the person on how to use the mind for certain specific activity. The purpose here is not to achieve God or liberation but the purpose is to do simple things in life as getting up in the morning and trying to take up some responsibility with the day-to-day living, self-care etc.,
The fifth important tenet is to see the ‘structure.’ Just as the way body has a structure, quality, functional states, mind and body is not different in Yoga. They are all like a continuum, they are all in one place. Just the way we see the body has a structure, mind also has structure, function, quality, and different states. All this theoretical principle comes to us from Yogasūtra. Of course, we have other related text also provides this information, and we should be thorough with this. Because that will help us to diagnose and also provide the therapy part of it.
Theory of Mind as Presented in Yoga
There are two broad approaches to the therapy work in Yoga – the Antaraṅga and Bahiraṅga Sādhana, which is discussed later in this article. Now, what is mental health in Yoga? At a very functional level, it is Mana Svāsthyam and Citta Svāsthyam at a very higher level and deeper level. These two levels are indicators for us to understand how much to work on a care-seeker and most importantly to know the direction – where to work. While Citta Svāsthyam is not easy, Mana Svāsthyam can certainly be achieved and this is where we have to work. All the above are certain basic and primary concepts, which we have to reflect on again and again so that our approach is optimal.
Examples of Svāsthyam (In the Context of Mental Health and Not from Philosophical Perspective)
- Citta Samatvam | A state of equanimity and a state free from anxiety.
- Citta Kauśalam | A state of efficiency where the Citta – mind is capable of focusing on a task, sustaining on it, and also has the ability to see how things should be done.
- Citta Sthairyam | The ability to take challenges which is much higher than the Samatvam and Sthairyam. Citta Prasādam | Is a positive state of mood.
- Saṁkalpa Śakti | Determination. One of the qualities of Citta is its ability to hold on to something volitionally and try to proceed on that. Right now, if our mind wavers, I do not have Saṁkalpa Śakti. If our mind is on the same topic for some time at least, we have Dhāraṇā, hopefully some Kuśala, and some determination.
- Vivekam | Clarity. This clarity or Vivekam is much more significant than the other principles. It is an ability to discern certain things. For example, what type of action I should do, what I should not do. When we say action, it is not the decision making about our lives. Action is simple thing like routinely doing something mechanically. At the same time, it sets a focus, and knowing that this is going to be good for me, beneficial for me. In many mental health issues, especially in intense cases where they cannot decide between ‘what is it?’ or ‘should I do’ or ‘should I not do.’ This is where occupational therapy and other type of supportive care comes into picture. We also have social workers trained to deal with such situations too. Therefore, there is an assisted decision-making.
The last part of it is Prajña. The important quality of mental health is Prajña. The moment this Prajña becomes negative, then there is a lot of dissonance. That is the Prajña Aparāda. But if the same Prajña is alert, quiet, and very clear about its own sense of well-being, that means the person is mentally very healthy. On the other side of the spectrum are the Antarāya-s. All the nine Antarāya-s are complete withdrawal, where the Citta is not performing its activity properly. In Yoga psychology, Citta is the instrument that helps us to deal with the world outside and the world inside. Therefore, we have to use this Citta to correct any type of dysfunction so that they can relate to this world better and to also relate with ourselves better. This is the realm where Yoga Therapy works.
If we look at the diagnostic criteria for mental health, we have the Diagnostic & Statistical Manual for Mental Health by the American Psychiatric Association (APA), which classified the various mental health conditions in a structured manner. However, there is nothing as specific as this when it comes to Yoga and Yoga Therapy and we largely work on concepts like Citta Vikṣepa, Daurmanasya etc., Rather, Yoga has a different diagnostic framework and it revolves on the idea of Guṇa-s.
Guṇa-s are three in numbers, namely Sattva, Rajas and Tamas. These are one of the basic functionalities of the Citta. The dynamics of the Guṇa-s give the quality of the Citta and state of the Citta. Therfore, we may have a care-seeker who could be diagnosed with a mental health disorder, specifically referred by a doctor. It could be anxiety/depression/post traumatic disorder etc., This is a western perspective. As a Yoga Therapist, when we interact with the care-seeker as a consultant, we have to understand the diagnosis in terms of the Guṇa dominance and dynamics. We have to know the wavering of the Citta, how it goes/moves and what is happening at every level. Generally, we know it is as either Tamas predominant or sometimes Rajas predominant; but what is highly crucial is to know when there are moments of lucidity or clarity, where the moments of Sattva is seen in the person. Example, if you ask a care-seeker with negative impulse to practice Yoga or to go for a short walk, they would mostly not adhere to it. There is lack of acceptance in such cases or something is covering the reasoning ability of that person. Āyurveda calls this as Dhṛti. Therefore, there is high cognitive rigidity in certain conditions. When the mind is enveloped by these Guṇa-s which are negative, and at the same time it is not able to distinguish between what is right and wrong, the person’s ability to keep in memory what is right and what is wrong comes down, and they get into a lot of distractions and they will not be able to perform their day-to-day activities, perform their work-life activities, or their relationship activities in a very harmonious manner. This is the reason why we work on the Citta rather than on something else outside.
What happens when the Dhṛti reduces? The care-seekers will not be able to take decisions about their day-to-day activities and this is the starting point which results in increased anxiety, duality increases (should I do this, or should I not do this), and Prajña Aparāda. At a functional level, for example, if they are not supposed to eat something, they will end up eating what is not good for them, they are supposed to go for work, but they will not and would be just lying around the whole day.
It is also important to understand the lifestyle disciplines of the person. What is the Ācāram? Ācāra is what we call as those activities that are important for a person. Even in Western psychology, day-to-day activities of a person is considered to be an important indicator of a good mental health. These activities could be anything and it is extremely important to understand them because they are one form of expression of the Vāsanā-s. Therefore, if we can bring some change in these activities, we are reconstructing their Saṁskāra-s, which, in turn, could lead to a better state of interaction with the world outside and the world within. In addition to this, we also have to understand their Prakṛti Śakti – physical strength and breath strength, Indriya Śakti, and Mana Śakti – ability to grasp and ability to communicate something.
Another aspect that is of profound significance is the Śraddhā of the person. It should not be understood as belief in God alone (That is just one part of it). Śraddhā is that ‘core aspect of the person’ which makes them to core in the person which brightens them and makes them to come forward enthusiastically. It can be food, it can be cooking, it can be something related to their interest in reading etc., A Yoga Therapist should find out what is the Śraddhā of the person and the moment we find it, we connect ourselves to that person through that Śraddhā. The next step is to harness that Śraddhā for structuring the therapy around it.
A Yoga Therapist should also know the current state of Citta Vikṣepa. Is it difficult to penetrate the mind? Is there some clarity where we can just interact with the person and give a practice there? What are all the conflicts and triggers that they have, make note of their life story, the context of living and most importantly, what is the context and culture of the person? Because, what is right for me may not fit for somebody else in another context. It is also imperative to understand the care-seeker’s work life too. How much Rāga, Dveṣa etc., exists, whether the person has got certain attitudes, aversion, etc., and this will come through the process of Praśna, (one of our consultation processes).
Role of a Yoga Therapist
The Yoga Therapist play a crucial role in the therapy process. They do not just exist to give a certain practice but they exist to bring about certain process-oriented change in the care-seeker. That is, if we look at the process of Yoga Therapy, it is largely focusing on the process than the outcome. We look at one process at a time, which then leads to some other and so on. The care that is shown in the process is crucial. Which is also the reason why we cannot reduce the therapy hours. Sometimes it could go for hours together also. The classes should not have long gaps in between and it cannot also be confined to four or six sessions. In order to facilitate all the above, the Therapist, should ensure to do work on their personal practice. Their attitudes and values in life play a crucial role. They also have to work on their mental condition.
Sannidhi Mātra – The ‘care’ that a therapist display is referred to as Sannidhi Mātra. When somebody comes in proximity of a therapist, the person should feel comfortable and also feel secure. In addition, the care-seeker must feel that this person (therapist) will help them to cross this particular Duḥkha. Therefore, Sannidhi Mātra – to that extent the therapist should have hone their skills so that they should not be endanger the other person. In addition, if a care-seeker is not feeling comfortable with a therapist, we should not be offering therapy for them. It is best to refer them to another Yoga Therapist with whom they would feel comfortable.
Vītarāgaviṣayaṁ – The therapist who is doing therapy for mental health issues should have the basic ability to attend to the care-seeker. This means that they have to really ‘attend’ to the person, engage the person appropriately, and should develop the concept of presence. Concept of presence can be felt by the care-seeker only when he/she feels that “I am evolving with this particular therapist and I am better than where I was.” Once that confidence is instilled and felt, it is a great spot to be; but the therapist has to evaluate the practice, evaluate the change in the person, should simultaneously evaluate we you stand in relation to the care-seeker. If the care-seeker is not benefitting, it is best to recommend them to someone.
Approaches to Handle Mental Health Issues & Certain Key Aspects for Therapy and Therapy Process
Citta Śamanam – This usually happens with the Bahiraṅga practices like Āsana, Prāṇāyāma, chanting, food habits and other engagement. Of all, chanting is one of the most profound tools for Śamanam. This is because Prāṇa is the link between body and the mind and chanting influences the Prāṇa to in turn, influence the mind. This also happens with Pranayama. What we are aiming in this process is the mental quietude.
Citta Śodhanam – Through the process of Śamanam, we are bringing down certain processes. Example, we try to use chanting to reduce breathlessness. In Śodhanam, we try to remove something that is not wanted. Example, in order to remove anxiety, certain fear, what we do is to bring in certain Antaraṅga practices. It could be a process of Dhāraṇā, where we may use certain simple focus. Certain chants can also be included in this process. When the care-seeker experiences Citta Śodhanam, they cannot just communicate! They find it difficult to articulate and this is where journal writing, expressive arts like drawing or writing helps the therapist to understand where the care-seeker’s Saṁskāra-s are moving. Journal writing helps to sort out the unwanted thoughts in mind, our Dveṣa-s, and our anxiety. Therefore, when we place something in front of our Citta, it disappears in its potency. This is a very important therapeutic tool that we should remember.
Vivekam – This includes contemplative practices. This is where Pratipakṣabhāvana, and other types of Satsaṅga becomes very important. It could be one-on-one discourse, one-on-one coaching, one-on-one therapy work we do, where we give practice, contemplation, then discuss further and so on and so forth. Speaking about contemplative practices, we have to remember that the Citta is a Ubhaya Indriya. It is both a sensory organ as well as a Karmendriya, a motor organ. Therefore, the mind is able to grasp something and act on something. That is also the reason why mind is a beautiful instrument that can be harnessed to help the care-seeker. Now, this mind, what does it grasp? It can grasp a lot of materials that are given by the sensory organs. However, most importantly, it can grasp ‘a thought.’ A thought is something that is held by the mind. Cintyam and Cinta are the words that are used in this context. Citta is capable of Cintyam. This is why it is called Citta and Manas is something which Manute, it reflects, it picks up from Manas. The mind just does not hold, it starts to analyse. That is called as Vicāra, to go round and round and round the same thing. Therefore, when a person comes with a mental health issue, he/she keeps narrating the same thing again, and again and this is called Vicāra. This pretty much becomes like their identify, “I am like that/this, I am anxious, I am depressed, I am diagnosed with XYZ and so on.” So, the Citta holds on to that, and it becomes the Dhāraṇā of the person. And then what happens?
One has to take a Saṅkalpa – “I will not do this!” As a therapist, we have to work on this process on the person, where we give awareness to the person about what is the Cintya and what is it that thought in them – Is this thought helping the person to be functional or dysfunctional? If it is dysfunctional, why are they holding on to it? If they are holding on, Dhāraṇā, what is it that we can do to get out of that state? Then we introduce a practice….
How will we know that the process has worked? When there is awareness (or increase in awareness) in the care-seeker is felt, we can say that the outcome is positive. When we say awareness, we are referring to Prajña. If there is no Prajña, there is no awareness and if they are doing the practice mechanically, be it breathing or Āsana, nothing will happen. There will be no change. The Citta will just be happy with the care-seeker for a moment, and then it goes back to the same state, thereby continuing the loop. Therefore, Prajña tells you how much we have progressed with the therapy process. And then, that determines the functional quality of the individual. Some people come with a very good Prajña, so naturally they go back to their practices well. Example, I am able to relate with my brother better, I am able to relate with my job better, I now ignore people when they criticize me, I am capable of taking care of myself, I go to occupational therapy better, I go to my speech therapist and I work on my current situation, I am doing hard work, I am taking care of my family better etc. All these are functional aspect which is linked to the awareness that the care-seeker gains through this process. Therefore and ultimately, we have to remember that in the therapy process, we are trying to make the Sattva to come up.
Why Sattva is so important?
Sattva is the one which gives the Prajña, the quality to the mind. Sattva is not just about being calm or quiet. It is about reflecting something about oneself and the nature of Sattva itself reflects something about you. We gain a certain knowledge. If Sattva is not there, we will not be able to wake up in the morning, for example and when we give a practice, it should make them to get up in the morning and If not at 7.30 AM, at least by 8.30 AM they should wake up. Therefore, it is the Sattva Guṇa Abhyāsa that we are hoping for.
A therapist is primarily working on the mind of the care-seeker, where they construct the mind brick-by-brick. Therefore, at some level, we work on the Saṁskāra. Saṁskārabījam is what we are working on. In order to do this, one needs to have the ability to listen completely, Śravaṇam. Śravaṇam is a process where we listen completely with interest and attention. If this does not happen, there is no point in doing anything further as there is no connection at all. Rapport building and ability to influence somebody is entirely dependent on this listening ability/capacity. At the KYM, the Yoga Therapists spend a lot of time listening, and when they listen, the care-seeker feels much better. When there is 100% attention, there is the ability to emphasize and probably echo what the care-seeker is going through. The therapist should also work on the ability of Grāhyam in the care-seeker. There has to be only one thought and that is the breath or the posture or the muscle contraction.
The next important part is the process of making the person to reflect on what he or she is doing in the practice. As Therapists, we are looking at strengthening their Anubhavam, where we try to make the person experience something and ask them to hold on to that experience without judgement.
The next step in the process is Smāram. Smāram refers to the appropriate consolidation. Example, let us say a care-seeker is developing a panic attack suddenly. In such a anxious state, the care-seeker should be able to do Smāram, ie., to recollect from memory what was taught. If he/she cannot do independently, they should at least be able to call their teacher for help. With Smāram, the Citta is alerted to immediately look for stability which was lost. As Yoga Therapists, we have to give practice in such a way that we enable this ability to recollect and this includes reflective journalism. To enable Smāram, we have to anchor in the process of Vicāram, where we sit and discuss with the care-seeker, the pros and cons of their mental state, how to use it (and how not to), what distracts them from the practice? What could be the reasons? And so on. All these processes give a Yoga Therapist a direction to work on. Example, what type of therapy, how to scale up etc.,
Some Recommendations and Suggestions
Yoga therapists, no matter the area of specialisation should study Yogasūtra very intensely for their own personal transformation process. Sir TKV Desikachar was asked along with a few others what was that one important thing he would hold on to, if he was left alone in a desert. Everybody said everything and sir said he would want the Yogasūtra.
As Yoga Therapists, when applying the various tools, apply as it fits to the mental strength, capacity in context of the individual. Apply Yoga as it fits to the individual, not as it fits to you. The mental strength is the ability of the person to take that much. Therefore, give that much. Cintya is the ability of the mind to hold onto something. It can be small thing. Give only that much. We cannot change the context of the person; we can only change something within the person.
Therapy sessions must be structured to facilitate listening and working. It is also important to to inquire after the session as to what is the feasibility for this person, what is the experience, where do I go from here etc., Always remember to link it to the functionality of the person.
Inculcate the habit of journaling or art. Any type of artistic expression will really help because the best state of mind is always formed in expression.
Collaborate with other modes of care-giving professionals like psychiatrist, psychologist, clinical psychologist, health-care workers, other alternative therapy care workers, physiotherapist etc.,
As a therapist, one must document case history, process of therapy, and why a therapist chose a particular practice and what happened with the practice. It is also equally important to document what did not happen, how the care-seeker did not respond to a particular intervention etc., Documenting every aspect of therapy is crucial if one wants to be a better Therapist.
Dr Latha Satish was a student of Sri TKV Desikachar (Founder of the Krishnamacharya Yoga Mandiram and a world-renowned Yoga Teacher) for over three decades from the early 80’s. A former research scientist, in the Department of Psychology, University of Madras, she has over 4 decades of teaching experience. As a long time student of Sri TKV Desikachar, it was Dr Latha Satish, who gave life to his vision of research in Yoga, back at a time when Yoga was not even considered as something worthy to be taken up. Dr Latha has been heading the Research department of KYM ever since and was also the Managing Trustee of KYM between 2009 and 2014. She is one of the few leading and acclaimed data scientists across India and has over 40 publications to her credit and has guided several PHd students on their research work and thesis. She is also part of the several committees organized by the Morarji Desai National Institute of Yoga under Ministry of AYUSH, Government of India. She has carried out innumerable research projects on health and wellness which includes:
- Efficacy of Yoga in Rehabilitation Of Seizure Conditions
- Efficacy of Yoga Therapy in the Management of Headaches
- Yoga Relaxation and Thermal Bio-feedback Techniques in the Management of Stress and High Blood Pressure
- Yoga and diabetes management to name just a few.
Besides being one of the most renowned Senior Yoga Therapists, she has also authored several publications and one of the most significant of which is her much sought after book, “Counselling Principles and Practices for Yoga Therapists” – a very important handbook for Yoga Therapists, which brings in the idea of Indian psychology and how we must approach Yoga therapy with this background of understanding psychology and counselling as well.
She continues to mentor all the teachers of the KYM and has been spreading the message of Yoga wherever she can.