Self-Regulation and Stress Management

Last winter my wife Nikki Strong and I co-taught a Meditation 1 class at The Meditation Center in Minneapolis. As I glanced at the students on the first day of class, I could see tensed foreheads, clenched jaws and fists, elevated shoulders, rapid chest breathing, and fidgeting. The students were exhibiting common symptoms of stress. When I asked the students why they signed up for the class, most said they were looking for healthier ways to manage their stress. I remembered very clearly that I had said the same thing at my first meditation class. Later on, the practice of meditation became more of a spiritual endeavor for me. But in the beginning, it definitely started out as a desperate plea for help with stress management.

Stress is not all bad. We need a certain amount of it to respond to challenges in our environment. The ideal response to a stressor we encounter is that your adrenal gland gives you a shot of cortisol to increase your energy—but then your brain quickly and firmly shuts off the cortisol secretion when the stressful event is over. This is a healthy response. Stress becomes unhealthy when it doesn’t shut off after the stressful event is over. This is called chronic stress. Chronic stress is the grinding stress that wears people down day after day, year after year. Chronic stress destroys bodies, minds and lives. It wreaks havoc from such things as poverty, dysfunctional families, or being trapped in a despised job.

Stress is difficult for scientists to define because it is such a subjective phenomenon. It is not a germ or virus. Everyone has a unique way of expressing stress. For example, some people get cold hands, others have increased heart rate. By attaching non-invasive sensors to the skin, a Biofeedback Stress Profile allows us to quantify a person’s specific stress response.

The American Institute of Stress defines stress as the body’s reaction to any change that requires an adjustment or response. All the clinical research confirms that the perceived sense of having little or no control over something that is important to us is always stressful. Because of how we are conditioned, often it seems like someone or some place is giving us the stress. But it is clear that the stress is due to an internal reaction. As Swami Rama says in Conscious Living (Freedom from Stress), Volume 2 Audiobook: “Who gives you stress? Outsiders do not come to you to tell you to have stress.” And in his book Freedom from Stress, Dr. Phil Nuernberger writes, “By understanding the source of stress, ourselves, we can begin to alter and conquer it.”

The specific level of stress response we need for peak performance varies from task to task. Self-regulation is the key to finding this optimal level of physiological activation.  Self-regulation refers to the ability to monitor your physiological and emotional states and alter them in accordance with the demands of the situation and environment. The parasympathetic side of the autonomic nervous system helps to slow down the stress response. Biofeedback and meditation training can strengthen the parasympathetic response.

The practices of meditation and biofeedback can help us notice subtle changes in our physiological and emotional state. A key to learning self-regulation for stress management is to notice when you first begin to feel the signs of stress. When this happens, here is a practice to help break the conditioned response:

  • Begin to slow and deepen your breathing.
  • Move to diaphragmatic breathing.
  • Move to a rate of breathing that is comfortable and effortless. The approximate rate of five seconds on the inhalation and five seconds on the exhalation is ideal for balancing the nervous system, but do not force this rate.
  • Emphasize the exhalation.
  • Relax through the heart center by cultivating positive thoughts and emotions such as joy, love, compassion, forgiveness, and gratitude.

Editor’s Note:

Please see this video of Daniel Hertz talking about Biofeedback: Daniel Hertz Biofeedback [Click on title.]

Daniel Hertz (MS, BCB, E-RYT 500) has been on the faculty of The Meditation Center in Minneapolis since 1995 and has been offering individual Biofeedback sessions since 2007. He is internationally certified as a Biofeedback practitioner through BCIA.org. Daniel is also the author of Swami Hari: I am a simple forest monk, which is available on Amazon.

Does one’s spiritual experience narrated to others lose its power?

Question

I have read this quote from Kundalini – Stilled or Stirred (p.75-76) by Swami Veda Bharati: “Spiritual experience narrated to others loses its power. If people know that you meditate, half the effect of the concentration of meditation is dissipated. The true meditation is that which is held secret. Let no one know, and hold it like a treasure, close to your chest and heart. The secret of meditation is secret meditation. The secret of successful meditation is secret meditation, for which you seek no recognition, no honour and no respect. Instead, seek insult and you will succeed.”

Which means this message lost its power in the transmission?

Another swami shared this with me years ago as I related to him an extraordinary experience I had had. When deeper revelations come it is tempting to share with others. Such as the profound firsthand experience of being one with Brahman. I just want to know how Swamis do it without losing the import of the message. Or do they understand that no such oral representation could ever come close to even approximating the experience? This is how I understand Swami Rama’s explanation with regards to the guru within.

Answer

Swami Ritavan Bharati has answered this question.

Swami Ritavan Bharati

The important message is: “for which you seek no recognition, no honour and no respect,” meaning: to be egoless, non-attached.

When there is an attachment to recognition, name, and fame, the temptation of “graha” to hold, to possess, is identifying with the possession. Maintain the attitude of “namah” this is not mine, and, i am only an instrument of the divine, which is the guru within. Rather than the preya of pride, practice the shreya of aparigraha, and ishwar-pranidhana.


Editor’s Note

If you have any questions about your spiritual practice, you may write to the AHYMSIN Spiritual Committee at adhyatmasamiti@gmail.com.

Mastery of Meditation Method

The mastery of a particular method of meditation is judged in these ways:

  1. I can sit well and enjoy sitting, which I did not do in the beginning.
  2. When I am sitting still, my body, mind and nerves are relaxed.
  3. Fewer and fewer random thoughts, fantasies or false visions arise.
  4. When these thoughts, etcetera, do arise, they are of gradually shorter durations and weaker intensity.
  5. The mind is free of them for progressively longer and longer durations – to be counted initially not in hours but in minutes.
  6. Consequently, I have a greater feeling of quietness and stillness:
    1. during meditation, and
    2. after arising from meditation
  7. After arising from meditation, my feeling of calm and peace, as well as my awareness of my breath and repetition of the mantra continue deeper and longer through my daily activities.
  8. I reach a certain plateau much more quickly after sitting than I did before.
  9. In my daily activities, I have the desire to return for meditation more often.
  10. During my daily activities, my breath awareness, mantra, and meditative state, or just my poise and calm, return to me frequently.
  11. The depth I experience in the presence of a teacher when he is giving a group or person to person meditation, is a depth I begin to touch on my own, gradually at first, and then without fail.
  12. As my depth in meditation is increasing, certain guidance in establishing more peaceful personal relationships is taking place. My ideas of morality, violence, non-violence, diet and other areas of the life style are changing. I am undisturbed by little things and not overjoyed by small successes, achievements and little gains, nor am I depressed as often as before at little failures.

An additional test will be a reduced desire for and expectation of thrilling experiences, sights and sounds in meditation. The path of meditation is one of tranquility and calm and not of adventure trips.


Editor’s Note

This is an excerpt from the book Superconscious Meditation by Pandit Usharbudh Arya (who became Swami Veda Bharati), 2nd edition 4th printing – 1989, The Himalayan International Institute of Yoga Science and Philosophy of the U.S.A., pages 112 – 113.

Three Categories of People

There are three categories of people traveling through the procession of life: time oriented, goal oriented, and purpose oriented. Time oriented people move in the world without understanding why they are moving. They do not have any true vision of the future. They spend their lives fantasizing some idyllic future or analysing triumphs or defeats from the past. They lack a sense of discipline and purpose. Because they are continually living in their projections of the way things might have been, or could be, they fail to appreciate things the way they are, and are thus forever dissatisfied. For such people, staying healthy and finding success is difficult.

The second category of people is those who are goal oriented. They can physically and mentally discipline themselves to a certain extent, and they can conduct their duties according to the circumstances, but their vision remains limited. Their goals are confined to worldly attainments, such as “I will have a house, a wife, a car, a job, and many other comforts.” For lack of a higher purpose their lives remain oriented toward material goals. They think that these things will satisfy them and fulfil the purpose of life, but after attaining them they feel lost because they do not know why they had sought them in the first place.

The third category of people is comprised of those few individuals who are purpose oriented. Whatever they think, speak, or do is in accordance with their purpose in life. They regulate their habits and know that physical and mental health are not two different things, but are inseparable units which are essential for maintaining holistic health. For them maintaining good physical and mental health is like preserving two instruments which can be used to carry out the purpose of life. What label one attaches to this purpose – happiness, perfection, health, a state of tranquillity, nirvana, samadhi, Godhead – is immaterial. The people of this last category are rare, but they are healthy in all respects.

Thus it is clear that the basis of holistic health lies in one’s understanding the purpose of his life and learning how to achieve that purpose. There are many questions that human beings want to answer. However, it is only when they are sick or they don’t have all the normal amenities of life, or when they are befallen by a personal tragedy that they begin asking, “Why am I here? What is the purpose of my life? From where have I come? Where will I go?” These are not cultural questions. They are not social or economic questions either. These are inborn questions common to every human being and they arise when one starts examining life. Everyone has to face these questions sooner or later. Without answers to these questions, mere physical health and mental soundness will not fulfil the purpose of life. An emptiness, a void, and a feeling of dissatisfaction within will still remain.


Editor’s Note

This is an excerpt from A Practical Guide to Holistic Health by Swami Rama, The Himalayan International Institute of Yoga Science and Philosophy, 2nd edition – 1980, pages 11 –13.

For all Swami Rama’s and Swami Veda Bharati’s published works, please visit www.yogapublications.org or email info@yogapublications.org.

Published works of Swami Rama and Swami Veda Bharati are also available at other venues.